Podcasts about Leon Morris

This week we feature mandolin player Dick Staber.  Dick has recently written a very interesting memoir about his life in bluegrass music and after reading it, we got in touch with Dick and asked about conducting a podcast interview.  Dick notably play with Del McCoury from 1968 to 1975 and also performed with Don Stover, Bob Paisley, Leon Morris, Bill Clifton and many others.

Are you asking God for a sign?Jesus' words in Luke 11:32 may help you recognize the answer right before you. Luke 11:32b (CEV)“They turned to God when Jonah preached and yet here is something far greater than Jonah.”  https://livesteadyon.com/ To connect with Susie:https://susiecrosby.com/Facebook: @‌susiecrosbyauthorInstagram: @‌susiecrosby Susie's devotionals, “Lighthearted” and “Just One Word: 90 Devotions to Invite Jesus In” are available on Amazon. https://www.logos.com/https://enduringword.com/https://www.wordhippo.com/https://www.biblegateway.com/https://www.blueletterbible.org/ Johannes Behm and Ernst Würthwein, Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 976.Leon Morris, Luke: An Introduction and Commentary, vol. 3, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 220. Douglas Mangum, ed., Lexham Context Commentary: New Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020), Lk 11:29–32. John A. Martin, “Luke,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 236. The New International Version (Grand Rapids, MI: Zondervan, 2011), Lk 11:16. I. Howard Marshall, “Luke,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 999.Vine, W. "Repent, Repentance - Vine's Expository Dictionary of New Testament Words." Blue Letter Bible. 24 Jun, 1996. Web. 27 Sep, 2024.  Theme music:Glimmer by Andy Ellison

Does Jesus affirm women as leaders?Luke 8:1b-2a shows us how Jesus welcomes leadership from those who may not be affirmed to serve in many situations and organizations.Luke 8:1b-2:a (NIV)The Twelve were with him, and also some women who had been cured of evil spirits and diseases: LiveSteadyOn.comTo connect with Susie:https://susiecrosby.com/Facebook: @‌susiecrosbyauthorInstagram: @‌susiecrosbySusie's devotionals, “Lighthearted” and “Just One Word: 90 Devotions to Invite Jesus In” are available on Amazon. https://www.logos.com/https://enduringword.com/https://www.wordhippo.com/https://www.biblegateway.com/https://www.blueletterbible.org/Walter Grundmann, “Σύν - Μετά with the Genitive, Συναποθνῄσκω, Συσταυρόω, Συνθάπτω, Σύμφυτος, Συνεγείρω, Συζάω, Συζωοποιέω, Συμπάσχω, Συνδοξάζω,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 770.Vine, W. "Set - Vine's Expository Dictionary of New Testament Words." Blue Letter Bible. 24 Jun, 1996. Web. 9 Sep, 2024.Leon Morris, Luke: An Introduction and Commentary.+~On+this+occasion+he+ "‌"), vol. 3, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 169.Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 105–106.Douglas Mangum, ed., Lexham Context Commentary: New Testament%2c+~Luke+provides+report "‌"), Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020), Lk 8:1–21.John A. Martin, “Luke,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 224–225.Catherine Kroeger, Mary Evans, and Elizabeth Elliot, The IVP Women's Bible Commentary: An Indispensable Resource for All Who Want to View Scripture through Different Eyes (InterVarsity Press, 2002), 571.Theme music:Glimmer by Andy Ellison

Does something in your life feel lifeless?Luke 7:14 reminds us that God has the power to breathe life into what we consider to be without hope. Luke 7:14b (ESV)And he said, “Young man, I say to you, arise.” LiveSteadyOn.comhttps://livesteadyon.com/ To connect with Susie:https://susiecrosby.com/Facebook: @‌susiecrosbyauthorInstagram: @‌susiecrosby Susie's devotionals, “Lighthearted” and “Just One Word: 90 Devotions to Invite Jesus In” are available on Amazon. https://www.logos.com/https://enduringword.com/https://www.wordhippo.com/https://www.biblegateway.com/https://www.blueletterbible.org/ Leon Morris, Luke: An Introduction and Commentary, vol. 3, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 159–160.John A. Martin, “Luke,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 222.Vine, W. "Arise, Arose, Arouse, Raise, Rise, Rouse - Vine's Expository Dictionary of New Testament Words." Blue Letter Bible. 24 Jun, 1996. Web. 2 Sep, 2024.  Theme music:Glimmer by Andy Ellison

The letter of Romans strengthened the ancient church, brought reformation to the dark ages, has brought hope for 2000 years, and can change your life!This week Pastor Joel continues his message series, Romans Bold Faith That Saves. We look at why is Jesus such a big deal, and why is the cross and Jesus' resurrection the only way? Absolutely nothing about your relationship with God is earned, none is credited to your effort. Absolutely everything about your relationship with God is because of Jesus own righteous perfection in your place and through your life!This is a special four part series that will span the year of 2025. LINKS + RESOURCES FROM THIS EPISODE:• Recommended reading for this series• Leon Morris, RC Sproul, Martin Luther, Dietrich Bonhoeffer, Doxology song by Thomas Ken• Download the free study guide by visiting and clicking on the button "Download Study Guide"⁠• Find a complete transcript here• Scripture References: Romans ch. 3, verse 21 - ch. 4, verse 25; Genesis 17; Psalm 51; Galatians 2, verse 20• Find out more about Covenant Church at ⁠covenantexperience.com

"God is love. This means more than ‘God is loving' or that God sometimes loves. It means that he loves, not because he finds objects worthy of his love, but because it is his nature to love. His love for us depends not on what we are, but on what he is. He loves us because he is that kind of God, because he is love.” – Leon Morris, “1 John”, in New Bible Commentary, 1406.

The Leon Morris Lecture in New Testament Studies 2024Ambassadors of Hope: A New Testament ThemeEpisode DescriptionThis lecture will explore one of the key themes of the New Testament – that of reconciliation. Reconciliation shows the heart of God, and the church is called to reflect that heart. This echoes something Leon Morris himself emphasized decades ago (although in a broader sense). The Bible calls it demonstrating an unconventional wisdom and it is our overall mission. It leads to hope and enablement, impacting how we present and reflect the gospel in a needy world. It calls us to word and deed convergence and the importance of practice and tone in engaging culture alongside what we believe.SpeakerDarrell L. Bock is Senior Research Professor of New Testament Studies at Dallas Theological Seminary in Dallas, Texas and serves as Executive Director of Cultural Engagement at the Hendricks Center for Christian Leadership. He has served on the board of Chosen People Ministries for over two decades. In addition, he serves on the board at Wheaton College, as well as on the boards of the Institute for Global Engagement, the Hope Center in Dallas, and Christians in Public Service. He is a fellow at the Kirby Laing Institute in Cambridge, England and a graduate of the University of Texas (B.A.), Dallas Theological Seminary (Th.M.), and the University of Aberdeen (Ph.D.). He has authored or edited over forty-five books, including a New York Times Best Seller in non-fiction, numerous works on Jesus and the gospels, and the recently released Cultural Intelligence: Living for God in a Diverse, Pluralistic World.  Study With RidleyIf you are interested in finding out more about studying at Ridley College or have any questions regarding any courses or units, we invite you to contact us via this link: https://www.ridley.edu.au/study/Ridley Chapel PodcastBe sure to check out our Ridley Chapel Sermons Podcast through this link: https://ridleychapel.transistor.fm/DonateThis podcast is made possible through the generous donations of our alumni and supporters. We welcome your partnership with us in our mission of equipping men and women for God's mission in our rapidly changing and increasingly complex world. If you'd like to contribute to our work, you can donate by clicking this link if you wish to donate: https://www.ridley.edu.au/donate/

Pastor Ty Neal Romans 13:1a Christians, respectfully submit to the governing authorities. Romans 13:1Judges 21:25Romans 13:2-5 “Conscience is a powerful reinforcement of the outward directions to submit to the state. But once conscience is brought in, there is a limit: what is against conscience cannot be done … Conscience at one and the same time obliges us to be obedient and sets a limit to that obedience.” Leon Morris 1 Peter 2:13-15Romans 12:1-21 Peter 2:16 “The Lord gives democracies the

Dear friendsMartin Luther described it as “the chief point, and the very central place of the Epistle, and of the whole Bible”. Australian biblical scholar Leon Morris went even further and called it “possibly the most important single paragraph ever written”.It's the paragraph we locate in our Bibles as Romans 3:21-26, and it's where we're up to in our podcast series walking through the opening chapters of this extraordinary book.In Romans so far, Paul has been slowly building up to this point. He started by saying that his gospel is the ‘power of God for salvation', and that it reveals the righteousness of God. But the only righteousness of God we have seen so far is his completely righteous and justified judgement against the universal rottenness of humanity. So if all of us—Jew, Greek, everybody—is under the power of sin, how can God be a righteous God and yet bring salvation to people like us?It's the age-old and very pressing question of how perfect justice can co-exist with grace and free forgiveness. And this world-changing paragraph has the answer.I hope you find our discussion of these momentous ideas as encouraging as we did in the conversation that follows.Your brotherTony This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.twoways.news/subscribe

We have been "living in Babylon" since we got kicked out of the Garden of Eden. It is a symbolic place where there is active resistance to God and His ways.  It is a picture of "civilized man apart from God; man in organized but godless community."  Leon Morris.The antidote to this is to MAKE ROOM FOR GOD.  You know the space: perhaps your greed,  your lust, your anger, or your pride.   Subscribe to listen tomorrow to find out what happens to those who don't make room.Apple Podcasts, Google podcasts, Spotify, CastBox, Podcast Addict.  We're on them all. Please share, like and subscribe.

Join the American Baptist Churches of Nebraska on the 2024 Lenten reflections, "Facing Jerusalem"   2024 Lent Readings February 18: Luke 9:51-62 February 25: Luke 13:22-30 March 3: Luke 17:11-19 March 10: Luke 18:31-34 March 17: Luke 19:11-27 March 24: Palm Sunday Luke 19:28-44 March 31: Easter Luke 24:1-12 April 7: Luke 24:13-34   Churches and Pastors First Baptist Church, Lincoln, Nebraska--Rev. Joy Martinez-Marshall United Faith Community Church, Valley, Nebraska--Rev. Scott Jones Gibbon Baptist Church, Gibbon, Nebraska--Pastor Taylor Shippy Benson Baptist Church, Omaha, Nebraska--Rev. TN Praveen Kumar American Baptist Churches of Nebraska, Omaha, Nebraska--Rev. Dr. Greg Mamula   Resources New International Commentary: Luke by Joel B. Green Bible Project: Luke Lent for Everyone by NT Wright Tyndale NT Commentary by Leon Morris

Join the American Baptist Churches of Nebraska on the 2024 Lenten reflections, "Facing Jerusalem"   2024 Lent Readings February 18: Luke 9:51-62 February 25: Luke 13:22-30 March 3: Luke 17:11-19 March 10: Luke 18:31-34 March 17: Luke 19:11-27 March 24: Palm Sunday Luke 19:28-44 March 31: Easter Luke 24:1-12 April 7: Luke 24:13-34   Churches and Pastors First Baptist Church, Lincoln, Nebraska--Rev. Joy Martinez-Marshall Arthur Baptist Church, Arthur, Nebraska--Rev. Blake Wilkes United Faith Community Church, Valley, Nebraska--Rev. Scott Jones American Baptist Churches of Nebraska, Omaha, Nebraska--Rev. Dr. Greg Mamula   Resources New International Commentary: Luke by Joel B. Green Bible Project: Luke Lent for Everyone by NT Wright Tyndale NT Commentary by Leon Morris  

John 13:36 Simon Peter said to Him, "Lord, where are You going?" Jesus answered him, "Where I am going you cannot follow Me now, but you shall follow Me afterward." 37 Peter said to Him, "Lord, why can I not follow You now? I will lay down my life for Your sake." 38 Jesus answered him, "Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times. 14:1"Let not your heart be troubled; you believe in God, believe also in Me. 2 "In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you.  Today's Scripture deals with the time in the upper room where Jesus and the disciples are having the last supper. Jesus is giving final instructions to them before He leaves earth so they can deal with all that life will throw at them.  Peter does not understand why he cannot go with Jesus; he has gone with Him everywhere for 3 years and does not want Jesus to leave him and the disciples. Peter goes so far as to say he will die for Jesus.  Jesus then tells Peter that he will deny Him three times before the rooster crows.  He then begins to tell them it is going to be alright and they need not be troubled.  He tells them to trust in Him and believe in Him as they already do in God the Father, because He is God and is equal with the Father. Jesus knows they are in a really bad place and He wants to assure them that it will be okay and that He is going to prepare a place for them so they can be with Him forever.  36 Simon Peter said to Him, "Lord, where are You going?" Jesus answered him, "Where I am going you cannot follow Me now, but you shall follow Me afterward." I think Peter was so shocked by our Lord's words in verse 33 that he just couldn't get past them. Peter “locked in” on what Jesus had said about going away. He wanted to know where Jesus was going and why he could not go with Him. He had followed Him all this way, all the way to Jerusalem. There was no turning back for him. He was committed to follow Jesus. And now Jesus is talking about going somewhere where he cannot follow? No way! Not for Peter. Jesus answers Peter's question indirectly, but even this oblique reply should have given Peter some comfort. Jesus was going somewhere where Peter could not follow Him now, but he will, Jesus said, “follow later.” That is not good enough for Peter. The word “now” is foremost in Peter's mind. He does not want to wait. He wants to follow Jesus now, wherever that might be. Peter does not seem to have a clue that Jesus is talking about going to the Father in heaven. He seems fixed on the idea that Jesus is going to change His place of residence on earth. Peter seems to be reasoning something like this: “Jesus says He's going somewhere, and I can't follow. He won't say where, and He won't say why. It must be the danger. He doesn't want me coming along because it's too dangerous. He doesn't think I can take it. Well, I'll let Him know that I can handle anything anyone dishes out …”  37 Peter said to Him, "Lord, why can I not follow You now? I will lay down my life for Your sake."  38 Jesus answered him, "Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times. (NKJV) In his excellent commentary on the Gospel of John, William Hendriksen points out some very informative facts about Peter's words here and in the Synoptic Gospels. Let me cite them: In connection with this boast a few additional facts must be noted: Peter spoke these words both before and after Christ's prediction which is recorded in 13:38, as is clear from Matt. 26:33-35; Mark 14:29-31. Evidently, at the time, the words of Jesus, telling Peter that in spite of his boasting he would do the very thing which he promised so emphatically not to do, failed to register. Peter was too sure of himself. He used very emphatic language. Note the double negative in Matt. 26:35, so that the boast may be rendered: ‘I will certainly not deny thee.' And compare: ‘I will never be ensnared.' He spoke with great vehemence (Mark 14:31), evidently not at all pleased with the fact that Jesus had a different opinion. The passage here in John indicates that Peter's boast was not only negative ‘I will not be ensnared,' ‘I will not deny') but also positive: ‘My life for thee I will lay down.' Luke 22:33 supplies the commentary. His self-reliant exclamation was copied by the others: ‘Likewise also said all the disciples.' Not a single one among these disciples knew his own heart. Notice the three ‘all's': ‘You will all be ensnared (Mark 14:27), said Jesus. They all said, ‘Impossible' (for exact words see Matt. 26:35). ‘Then all the disciples left him and fled' (Matt. 26:56). Though not one of the disciples knew his own heart, yet while all were ensnared, Peter went much farther: he denied that he even knew the Master at all; see on 18:15-17; 18:25-27; cf. Matt. 26:69-75.[1] Here, then, is our first lesson, is it not? The one who is most confident that he will not fall is the most likely to fall. The second thing that I find emphasized in this text is that Jesus is in complete control. I believe the most important lesson in our text is about true love. This chapter virtually oozes with the love of our Lord for His disciples (e.g. 13:1). Placed neatly between our Lord's words on His imminent glorification and departure and His prophecy of Peter's denial are verses 34 and 35, which contain our Lord's instruction to His disciples to “love one another.” Was Peter's problem not a lack of love? I would simply remind you that after Peter's denial, our Lord's death, and His resurrection, Jesus addressed Peter directly about his love and his service (John 21). Love seems to be a major issue for Peter. The thing he passed over so abruptly in our text, he must deal with much more seriously at the end of this Gospel. As I close, let me do so with the words of the late Dr. John G. Mitchell: There are three measurements of a disciple. We had the first in chapter 8: ‘If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free' (8:31-32). The second measurement is here. ‘By this shall all men know that ye are my disciples, if ye have love one to another.' Remember, ‘love suffers long, and is kind' (1 Corinthians 13:4). The third measurement of discipleship is in chapter 15. ‘Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples' (15:8). God grant that we Christians, we who love Him, we who have been redeemed by His precious blood, may wear the badge of discipleship. It is genuine love one for another and especially with frail, stumbling believers. My friend, this rules out all divisions. It rules out all bitterness and jealousy and envy among God's people. It rules out all pettiness and smallness and shallowness. How much are we to love each other? As Christ loves us. This is the measure of it.[2] So what are the implications of this scene for us today, do you think?  I think there are two big lessons.  Number one, we have to look beyond suffering in this world to the face of the Father. "This physical infirmity is nothing compared to what Christ endured not only physically but spiritually, in a way we can't comprehend."  And so, for me it's a very powerful reminder. You have got to look beyond the life now and the suffering you endure and try to look in the face of the Father that somehow He's going to use this. I don't know how. I don't like it, but that's faith and it's a requirement.  And secondly, I think when, not if, when we deny Christ, He extends mercy. He extends forgiveness. He gives many opportunities again and again and again for us to repent, but the issue becomes, will we, like Peter, go on record saying you know, "I love You. I love You. I love You. I'll do whatever You ask me to do. Forgive me for my sins."  And what a great way Christ restored Peter after his denial. And in some cases our denial is not the kind of active denial that Peter displayed where we say, "I don't know you."  It's a more passive kind of denial where we simply failed to respond in obedience. Where we don't do what we know we ought to do. That's denying Christ as well. Peter's question was only the first of several that the disciples proceeded to ask Jesus. This shows their bewilderment and discouragement. They should have been comforting Him in view of what lay ahead of Him (12:27; 13:21), but instead Jesus graciously proceeded to comfort them by clarifying what lay ahead of them. Jesus was troubled because of what lay before Him, and the Eleven were troubled (Gr. tarassestho) because they did not understand what lay before them. Jesus had just told them that He was going to leave them (13:33), but they had forsaken all to follow Him. Jesus had said that Peter would deny Him implying that some great trial was imminent (13:38 Trust my Presence 1 "Let not your heart be troubled; you believe in God, believe also in Me. Joh 14:27; 16:22-23 1Pe 1:8 whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, Probably in both clauses Jesus meant to give an imperative command: "Believe in God; believe also in me." This makes the most sense in the context, as most of the modern English translations have concluded. He meant, "Stop being troubled." Jesus was telling the disciples (plural "your") to trust in God and to trust in Him just as they trusted in God. This was a strong claim to deity and a great comfort. They could rely on what He was about to tell them as coming from God. The NASB translates the singular "heart" (Gr. kardia) that Jesus used collectively. The heart is metaphorically the center of personality. “Don't be distressed that I am going away, and that you cannot come with me right now. You believe in God, don't you? Can you see Him? Does He have a physical body that you can see and touch? No. I am going away, and you will not be able to see Me as you have for these past three years. I challenge you, therefore, to believe in Me in the same way that you believe in God the Father, as your unseen Lord. I will be just as real in My absence as I have ever been while dwelling among you.” The disciples don't want this to change. They want a God who is not only near them, but one who can be seen and touched.[i] It is better that Jesus returns to the Father, and that they begin to worship Him just as they do the Father. Strangely enough, while He will no longer be with them as He once was, they will come to know Him more intimately than they ever did while He was with them. What we read in verse 1 is not really that difficult for us, as Gentiles, but let us remember that our Lord's words would have stuck in the throat of a Jew. As early as John chapter 5, the Jews are violently reacting to our Lord's claim to be equal with God. The Jews did not (and do not) believe in the Trinity, and thus our Lord's exhortation to His disciples to believe in Him as they did the Father would sound blasphemous. Our Lord's claims and teaching are revolutionary to the Jews living in those times, including our Lord's disciples Let me sum up a very important principle which Jesus is teaching His disciples in the first verses of chapter 14: The relationship which Jesus sustained for a few years with His disciples was temporary and exceptional. In the light of His imminent death, burial, resurrection, and return to the Father in heaven, they must now relate to Him in a very different manner—the same manner in which they relate to God the Father. Carson writes, “Despite the clarity of Jesus' claim, the apostles cannot accept it at face value. Steeped in Jewish heritage in which monotheism played so strong a part, they could scarcely conceive of a Trinitarian monotheism like that which Christians came in time to confess. They were still maintaining a fundamental chasm between Jesus and the Father. Sad to tell, some of Jesus' most bitter opponents discerned what Jesus was claiming more swiftly than did his apostles. We seek to stone you, they said, ‘for blasphemy, because you, a mere man, claim to be God' (10:33). But at this late date, Philip can still ask, ‘Lord, show us the Father and that will be enough for us' 14:8 The “Jesus” that Peter rebuked and resisted (Matthew 16:21-23; John 13:6-8) came as one whose deity and glory was “veiled” (not set aside), and who was not recognized for who He really was: Isaiah 53:1-4, NKJV 1 Who has believed our report? And to whom has the arm of the LORD been revealed? 2 For He shall grow up before Him as a tender plant, And as a root out of dry ground. He has no form or comeliness; And when we see Him, There is no beauty that we should desire Him. 3 He is despised and rejected by men, A Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. 4 Surely He has borne our griefs And carried our sorrows; Yet we esteemed Him stricken, Smitten by God, and afflicted. The glory which the disciples beheld was not evident by His physical appearance or earthly form. When Jesus was transfigured, His glory was seen by the inner three, but there His appearance changed or was transformed, so that they saw Him differently than they usually did. Jesus, as He appeared at His transfiguration, was like the One who appeared to John in Revelation. Those who desire to “turn back the clock” to the “good old days” when we would have been able to walk and talk with Jesus wish for something that never was, and can never be. When we see our Lord at His second coming, He will not look like the Jesus we read about in the Gospels. Let us therefore be careful not to wish for a return to the “good old days” of our Lord's presence as the disciples experienced it when they followed Him on this earth. Times have never been better for true believers than since our Lord's departure, and they will be even better yet when He returns! Trust my Promises  2 "In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. Joh 13:33, 36 To be in the Father's house is to be in Christ The emphasis is not on the luxuriousness of the facility as much as its adequacy to accommodate all believers. Other revelation about heaven stresses its magnificence (e.g., Rev. 21:1—22:5). Another son would be married and he would attach another wing to the same house. Pretty soon they would marry and they would close it in almost so that the patio was in the middle and everyone lived around the patio...the father, the sons all the way around and the relatives. Now that's what it's talking about and it's not talking about tenement rooms, it's the idea of total dwelling, like a very full and complete apartment but all surrounding the same patio. Verse 16 of Revelation 21, "And the city lies foursquare and the length is as large as the breadth and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal." Now that's 1500 miles approximately, 1500 miles in every direction of a cube. An Australian engineer named Thomas calculated that would be two million, two hundred and fifty thousand square miles. To give you a reference point, London is 140 square miles. That city is two million, two hundred and fifty-thousand square miles. And at the ratio of population in London, it could hold a hundred thousand million people unglorified. Glorified, who knows? It could hold thirty times the population of our world right now and still have plenty of room to spare. Now that's many dwelling places. The bad news for the disciples (so far as they perceived it) was that Jesus was going away without them. The good news puts all this into perspective. He is going to His Father's house; He is going back to heaven. He is going there to prepare a place for His disciples, so that they can be with Him for all eternity. His Father's house has plenty of “dwelling places.” The word “mansions” is not really accurate, as both Leon Morris and D. A. Carson point out to us: The Greek word translated in the King James Version as ‘mansions' is found only here and in verse 23 in the New Testament. It is connected with the verb that means ‘to abide, dwell,' which is used quite often in chapter 15. It points to places to stay. The translation ‘mansions' is due to the fact that when Jerome translated the New Testament into Latin he used the word mansiones at this point, and the King James translators used the English word that came closest to that. But the Latin word means ‘lodging-places'; it refers to places to stay and not to elaborate houses.  The King James Version promises ‘many mansions' rather than ‘many rooms'; and no doubt the prospect of an eternal mansion is more appealing to many than the prospect of an eternal room. The word mansion has called forth quite a number of songs which picture eternal bliss in largely materialistic categories: ‘I've got a mansion just over the hilltop,' we sing, scarcely able to restrain our imaginations from counting the valets at our beck and call. ‘A tent or a cottage, why should I care? They're building a palace for me over there.' Here we even manage to upgrade ‘mansion' to ‘palace.'  Jesus had previously spoken of His departure as including His death, His resurrection, and His ascension (13:31-32, 36). Consequently He probably had all of that in view when He spoke about going to prepare a place for believers. His death and resurrection, as well as His ascension and return to heaven, would prepare a place for them. The place, the Father's house or heaven, already existed when Jesus spoke these words. He would not go to heaven to create a place for believers there. Rather all that He would do from His death to His return to heaven would constitute preparation for believers to join Him there ultimately. The idea that Jesus is presently constructing dwelling places for believers in heaven and has been doing so for 2,000 years is not what Jesus meant here. Jesus' going itself prepared the place.  3 "And if I go (When I go- 3rd class condition) and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. Joh 12:26; 14:18, 28; 17:24; Ac 1:11; 1Th 4:17 Our knowledge of Heaven is limited as was Thomas' knowledge, John 14:5. Jesus told him that we don't need to know because He will personally come to get us. The question must occur to the reader, “But why is it taking Him so long to prepare this place for us? After all, doesn't the Father's house already have many dwelling places? Is Jesus taking up carpentry again, in heaven, and busily building rooms for His followers?” I think we know better than that. It only took seven days to create the heavens and the earth, so why is it taking Him so long to make a place ready for us? While on this earth, Jesus referred to the temple as His Father's house (John 2:16; 14:2). Now, it is apparent that He is speaking of His heavenly “home” and not the temple in Jerusalem. In heaven, there will be no temple, for God's place of dwelling will be with His saints: Revelation 21:1-4, 22-27 1 Then I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, and the sea existed no more. 2 And I saw the holy city—the new Jerusalem—descending out of heaven from God, made ready like a bride adorned for her husband. 3 And I heard a loud voice from the throne saying: “Look! The residence of God is among men and women. He will live among them, and they will be his people, and God himself will be with them as their God. 4 He will wipe away every tear from their eyes, and death will not exist anymore—or mourning, or crying, or pain; the former things have ceased to exist.” … 22 Now I saw no temple in the city, because the Lord God All-Powerful is its temple, and the Lamb. 23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 24 The nations will walk by its light and the kings of the earth will bring their grandeur into it. 25 Its gates will never be closed during the day (for there will be no night there). 26 They will bring the grandeur and the wealth of the nations into it, 27 but nothing ritually unclean will ever enter into it, nor anyone who does what is detestable or practices falsehood, but only those whose names are written in the Lamb's book of life. Compare this passage in Revelation with these texts from Ephesians and 1 Peter: Ephesians 2:19-22 19 So then you are no longer foreigners and non-citizens, but you are fellow citizens with the saints and members of God's household, 20 because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. 21 In him the whole building, being joined together, grows into a holy temple in the Lord, 22 in whom you also are being built together into a dwelling place of God in the Spirit. 1 Peter 2:4-10 4 So as you come to him, a living stone rejected by men but chosen and priceless in God's sight, 5 you yourselves as living stones are built up as a spiritual house, to be a holy priesthood and to offer spiritual sacrifices that are acceptable to God through Jesus Christ. 6 For it says in Scripture, “See, I lay in Zion a stone, a chosen and priceless cornerstone, and whoever believes in him will never be put to shame.” 7 So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone, 8 and a stumbling-stone and a rock to trip over. They stumble because they disobey the word, as they were destined to do. 9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light. 10 You once were not a people, but now you are God's people. You were shown no mercy but now you have received mercy. If the “place” our Lord is preparing is this heavenly temple, a house made up of living stones (saints), then this “house” will not be completed until the last of His saints are brought to faith. God is delaying the outpouring of His wrath on guilty sinners, destined to condemnation, so that He might manifest His grace by saving those who are His “objects of mercy.” The punishment of guilty sinners is delayed until the full measure of those prepared for glory are saved. This, in my opinion, is what our Lord is presently preparing—a holy temple, a congregation of believers in whom, and among whom, He will dwell for all eternity. When the disciples comprehend what Jesus is saying here, they will look on His “absence” in an entirely different light. It is better for them that He leave them, for a time, so that they may dwell with Him for all eternity. Since Jesus spoke of returning from heaven to take believers there, the simplest   explanation   seems   to   be   that   He   was   referring   to   an eschatological bodily return (cf. Acts 1:11). Though these disciples undoubtedly did not realize it at the time, Jesus was evidently speaking of His return for them at the Rapture rather than His return at the Second Coming. Other Scripture clarifies that when Jesus returns at the Rapture it will be to call His own to heaven immediately (1 Thess. 4:13-18).479  In contrast, when He returns at the Second Coming it will be to remain on the earth and reign for 1,000 years (Rev. 19:11—20:15). It is important to note that Jesus did not say that the purpose of this future coming to receive believers is so that He can be where they are—on the earth. Instead, He said that the purpose is so that they can be where He is—in heaven." This the purpose of the departure and the return of Christ. And this is heaven for the believer to be where Jesus is and with him forever.[ii] Here in John 14 the Lord gives a new and unique revelation; He speaks of something which no prophet had promised, or even could promise. Where is it written that this Messiah would come and instead of gathering His saints into an earthly Jerusalem, would take them to the Father's house, to the very place where He is? It is something new. . . . He speaks then of a coming which is not for the deliverance of the Jewish remnant, not of a coming to establish His kingdom over the earth, not of a coming to judge the nations, but a coming which concerns only His own."  The emphasis in this prediction is on the comfort that reunion with the departed Savior guarantees (cf. 1 Thess. 4:18). Jesus will personally come for His own, and He will receive them to Himself. They will also be with Him where He has been (cf. 17:24). Jesus was stressing His personal concern for His disciples' welfare. His return would be as certain as His departure. The greatest blessing of heaven will be our ceaseless personal fellowship with the Lord Jesus there, not the splendor of the place. Trust My person  4 "And where I go you know, and the way you know." Jesus could say that the Eleven knew the way to the place where He was going because He had revealed that faith in Him led to eternal life (3:14-15). This had been a major theme of His teaching throughout His ministry. However, they did not understand Him as they should have (v. 5). These four verses answered Peter's initial question about where Jesus was going (13:36).  5 Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?" 14:5     Thomas   voiced   the   disciples'   continuing   confusion   about   Jesus' destination.  Apparently the “Father's house” did not clearly identify heaven to them. Without a clear understanding of the final destination they could not be sure of the route there. Thomas' question was a request for an unambiguous explanation of Jesus' and their destination and how He and they would get there. Jesus has just told His disciples that He is going to “His Father's house” so that they can be with Him there. He then tells them that “they know the way where He is going” (verse 4). Thomas chooses to differ with His Master. He says, in effect, “Master, we don't know your destination, so how can we possibly know the way to get there?” But Thomas was wrong. They did know where Jesus was going. They had simply forgotten it, or at least put it out of their minds. Over and over again Jesus had told them that He had come from the Father in heaven, and that He was going to return there: “For I have come down from heaven not to do my own will but the will of the one who sent me” (6:38).  John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today.  hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F https://www.paypal.com/fundraiser/110230052184687338/charity/145555   “And you shall know the truth, and the truth shall make you free.”  -John 8:32    The world is trying to solve earthly problems that can only be solved with heavenly solutions. [1] William Hendriksen, Exposition of the Gospel According to John, 2 vols. (Grand Rapids: Baker Book House, 1953-1954), vol. 2, pp. 255-256. [2] John G. Mitchell, with Dick Bohrer, An Everlasting Love: A Devotional Study of the Gospel of John (Portland: Multnomah Press, 1982), pp. 261-262. [i] This seems to be the case with Mary Magdalene as well, as can be seen in John 20:11-18, especially verse 17. [ii] Robertson, A. (1997). Word Pictures in the New Testament (Jn 14:3). Oak Harbor: Logos Research Systems.

In episode 2 Chapter 5 "Inspiring Stories", host of The Heart Matters podcast Louis (Ibn Leon) Morris, shares his story of how Allah (God) guided him to the way of life Islam while in prison. He shares how he had reverence for the Qur'an due to a childhood experience, and then how the Qur'an inspired him to become Muslim in young adulthood. Also, Louis is looking for Muslims who want to come on the podcast and share their inspiring Islamic story. If any Muslims are interested, please email Louis at: spiritualcoaching.150@gmail.com Get bonus content on Patreon Become a member so we can continue to bring you content and interviews that nourish the mind and heart. It is our mission to bring good to the world by educating ourselves and others from the inside out. Truly, the heart matters. https://plus.acast.com/s/the-heart-matters-with-life-coach-louis-morris. Hosted on Acast. See acast.com/privacy for more information.

In episode 2 Chapter 5 "Inspiring Stories", host of The Heart Matters podcast Louis (Ibn Leon) Morris, shares his story of how Allah (God) guided him to the way of life Islam while in prison. He shares how he had reverence for the Qur'an due to a childhood experience, and then how the Qur'an inspired him to become Muslim in young adulthood. Also, Louis is looking for Muslims who want to come on the podcast and share their inspiring Islamic story. If any Muslims are interested, please email Louis at: spiritualcoaching.150@gmail.com Get bonus content on Patreon Become a member so we can continue to bring you content and interviews that nourish the mind and heart. It is our mission to bring good to the world by educating ourselves and others from the inside out. Truly, the heart matters. https://plus.acast.com/s/the-heart-matters-with-life-coach-louis-morris. Hosted on Acast. See acast.com/privacy for more information.

We're on the rundown to Christmas, so we've got Caroline Jones & the Trenwiths doing a Christmas song, bluegrass style (of course!) as well as some classic bluegrass from the Bluegrass Album Band, the Stanley Brothers and the Spinney Brothers. Jeanette Williams, Mike Compton, the Bluegrass Expedition, Leon Morris and High Fidelity also get chance to present some music. Definitely worth tuning in!

Ted asks about how my struggles in my Christian faith and walk reflects on my eternal salvation. Rod talks about the story in Scripture about the Pharisee and the Publican, and which man went home justified, and studying words connected to the cross during the church year season of Lent. Produced by: Rick Ritchie SHOW NOTES: “The Apostolic Preaching of the Cross”, by Leon Morris - https://www.amazon.com/Apostolic-Preaching-Cross-Leon-Morris/dp/080281512X “The Gospel for Those Broken by the Church”, (original recording) by Rod Rosenbladt - https://www.youtube.com/watch?v=jj2bm5-PMAI “The Gospel for Those Broken by the Church”, PDF TEXT https://1517-dadrods-assets.s3.us-west-2.amazonaws.com/Rosenbladt-The+Gospel+For+Those+Broken+By+The+Church.pdf “The Gospel for Those Broken by the Church”, PDF TEXT - Booklet form https://1517-dadrods-assets.s3.us-west-2.amazonaws.com/Rosenbladt-The+Gospel+For+Those+Broken+By+The+Church-BOOKLET.pdf ** WHAT'S NEW FROM 1517 ** HWSS Hosted Livestream: Tune in Oct 26 to Oct 28th Though 1517's 2023 annual national conference, themed “C.S. Lewis & the Untamed God”, is sold out, you can join the livestream online and enjoy the content wherever you are! Don't miss it! https://www.1517.org/livestream FREE 2023 Advent Resources This Advent season, 1517 presents “The Clothing of the King”—a new free resource for churches that walks your congregation through the divine wardrobe God provides for his people. This all-in-one package includes a midweek Advent and Christmas Sermon Series for pastors to use in their congregations as well as music helps, original and suggested hymns, presenter slides, and more. https://www.1517.org/advent Tickets are now on sale for the 2024 Here We Still Stand Regional Conference in Northwest Arkansas! Join us May 3rd and 4th as we gather again at the iconic Meteor Theater in Bentonville, Arkansas, and celebrate the boundless grace of God in the gospel of Jesus. The 2024 theme will be “Grace and Peace in Christ”—GET YOUR TICKETS while they're still available! http://www.1517.org/hwssnwa “All Charges Dropped, Vol. 2”, by Haroldo Camacho, available from 1517 Publishing Dive into the pages of the second volume of “All Charges Dropped”, where the author Haroldo Camacho, a Certified Court Interpreter, invites you into the gripping world of courtrooms. But these stories also lead you to something deeper—the ultimate courtroom of God's judgment seat. Through each tale, you'll find a common thread: "Your sins are forgiven." As you journey through these stories, you'll witness a shift from human justice to divine grace, where guilt is replaced by freedom and forgiveness reigns supreme. https://shop.1517.org/products/all-charges-dropped-devotional-narratives-from-earthly-courtrooms-to-the-throne-of-grace-volume-2 === Support 1517 - https://www.1517.org/donate https://www.1517.org/videos-playlist/talks-with-dad-rod Explore more 1517 podcasts - https://www.1517.org/podcasts/ === https://gab.com/talkswithdadrod https://www.facebook.com/talkswithdadrod/ https://twitter.com/TalkswithDadRod https://www.instagram.com/talkswithdadrod/ Talks with Dad Rod playlist on YouTube: https://www.youtube.com/playlist?list=PLJDWGbhcNf-kTljFKeMHg3j1qqDsV3LGR Watch this episode on YouTube: https://youtu.be/Y1XbM7qIsmo

John 10:29 "My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand. 30 "I and My Father are one." 31 Then the Jews took up stones again to stone Him. 32 Jesus answered them, "Many good works I have shown you from My Father. For which of those works do you stone Me?" 33 The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God." 34 Jesus answered them, "Is it not written in your law, 'I said, "You are gods"'? 35 "If He called them gods, to whom the word of God came (and the Scripture cannot be broken), 36 "do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? 37 "If I do not do the works of My Father, do not believe Me; 38 "but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him." 39 Therefore they sought again to seize Him, but He escaped out of their hand. 40 And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed. 41 Then many came to Him and said, "John performed no sign, but all the things that John spoke about this Man were true." 42 And many believed in Him there.      In this great section of Scripture we see the eternal security of the believer expressed again as Jesus says, No one is greater than God, so they cannot take anything away from God that belongs to Him.  Then Jesus tells them again that He is one with the Father.  In every way possible Jesus is like God the Father because He is God in human flesh. Col 1:15 He is the image of the invisible God, the firstborn over all creation. 16 For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 17 And He is before all things, and in Him all things consist. These verses tell us that Jesus is God, He created everything, He holds it all together, and He is the preeminent one (the one who has first place in everything).  Then the Pharisees want to stone Jesus and He asks them why, for what good work do you stone Me.  They understood He was saying He was God, so they say it is not for a good work, but because you claim to be God.  Jesus tries to tell them again He is God and came from the Father, but they still won't believe and so they try to seize Him and He escapes from them because it is not time for Him to die yet.  He then goes to where John had baptized and many believe He is the Christ and are saved at that location. “Snatch” (“ravenous wolves, robbers”). This is a fitting word here for the same verb is used in 10:12, “the wolf attacks” (lit., “snatches away”). The sheep feel secure (3:16; 6:39; 17:12; 18:9). 29 "My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand. The greatness of the Father, not of the flock, is the ground of the safety of the flock. He makes it very clear that the salvation and (eternal) security of the sheep are not the result of our sheepish efforts, but rather the sovereign will and working of God.[1] The Father chose us for salvation and gave us to the Son. It is the No one overrules His will. No one overpowers Him. No one nullifies what He has achieved. No one takes away those He has purchased. Jesus had promised this security in Galilee (6:37, 39). No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Colossians 3:3–4 (ESV) 3 For you have died, and your life is hidden with Christ in God. 4 When Christ who is your life appears, then you also will appear with him in glory. It is obvious that the only one who can separate us from God's love is ourselves (cf. Rom. 8:38–39; Gal. 5:2–4).  30 "I and My Father are one." Not one person but one essence or nature. Colossians 2:9 (ESV) 9 For in him the whole fullness of deity dwells bodily, They have the closest possible unity of purpose. Jesus' will is identical to the Father's regarding the salvation of His sheep. And yet absolute identity of wills involves identity of nature. Jesus and the Father are One in will (and also in nature for both are God; John 1:1, John 5:18, John 8:58, 10:18 He meant that He and the Father were one in their action. This explanation also harmonized with the context since Jesus had said that He would keep His sheep safe (v. 28) and His Father would keep them safe (v. 29). The Jews had asked Jesus for a plain statement about His Messiah ship. Jesus gave them far more, a claim that He fully and completely carried out the Father's will that strongly hinted at Jesus' deity This statement is the climax of Christ's claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger. 31 Then the Jews took up stones again to stone Him. It is not the word that is used before (ch.8:59), but great stones, stones that were a load, such as they used in stoning malefactors. They brought them from some place at a distance, as it were preparing things for his execution without any judicial process; as if he were convicted of blasphemy upon the notorious evidence of the fact, which needed no further trial.  32 Jesus answered them, "Many good works I have shown you from My Father. For which of those works do you stone Me?" it was not for His works but for His words that they were going to kill Him. The reader should realize by now that Jesus was exactly who He claimed to be, one with the Father and more than a mere mortal. A man was not making Himself out to be God, but God had made Himself a man (1:1, 14, 18).  33 The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God." The response of the Jews to our Lord's challenge is amazing. In effect, they are saying, “Oh, we don't look at your words in relation to your works; we view them separately.” Only those who are great hypocrites find this feat easy to accomplish. Their words and their works are not related (Matthew 23:1-3), and so they do not care that Jesus' words and works are completely consistent. They are not about to be confused with the facts when their minds are already made up. They conclude (wrongly, of course) that Jesus is merely a man, and thus His claim to be God must be blasphemy. In their minds, He deserves to die. If Jesus did not really claim to be God, He could easily have corrected the Jews' misunderstanding here. The fact that He did not is further proof that the Jews correctly understood that He was claiming to be God.  34 Jesus answered them, "Is it not written in your law, 'I said, "You are gods"'?  35 "If He called them gods, to whom the word of God came (and the Scripture cannot be broken), The psalm ends: “Arise, O God, judge the earth; For You shall inherit all nations.” Can they not see what both our Lord and this psalm are saying? This psalm is not just a text Jesus has chosen to stump His adversaries. It is not a cute trick, which shames those who would pose trick questions to Messiah. He is the fulfillment of this psalm, as they are. They are the “gods” whom God is coming to judge. They are the “gods” who will die like men; He is the God who will die to save His sheep, only to rise again from the dead. This text says it all, but they cannot see it, for they are blind, while He is the light of the world. They cannot hear, for He is not their shepherd. His critics. He wanted them to see that the divine terms that He was using to describe Himself were terms that the Old Testament itself also used of human beings. They could not logically accuse Him of blasphemy because the Father had set Him aside and sent Him into the world with a special mission. He was a legitimate Son of God for this reason. If your judges could be called gods, are you going to call Me a blasphemer because I say I'm the Son of God when your judges were here on earth and the word came to them, and I came from there with the Word?  Don't I deserve even a greater title?"  As the Jews had sanctified their temple after its desecration by Antiochus Epiphanies, so God had sanctified His Son. The Jews celebrated the sanctification of their physical temple with the Feast of Dedication, but they were unwilling to accept the spiritual temple that replaced it, namely, Jesus.  36 "do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?  37 "If I do not do the works of My Father, do not believe Me;  38 "but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him."  39 Therefore they sought again to seize Him, but He escaped out of their hand. The response of the Jews to our Lord's challenge is amazing. In effect, they are saying, “Oh, we don't look at your words in relation to your works; we view them separately.” Only those who are great hypocrites find this feat easy to accomplish. Their words and their works are not related (Matthew 23:1-3), and so they do not care that Jesus' words and works are completely consistent. They are not about to be confused with the facts when their minds are already made up. They conclude (wrongly, of course) that Jesus is merely a man, and thus His claim to be God must be blasphemy. In their minds, He deserves to die.  40 And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed. John presented Jesus' departure from Jerusalem as the result of official rejection of Him. The event had symbolic significance that the evangelist probably intended. Jesus withdrew the opportunity for salvation from the people there because they refused to accept His gracious offer of salvation.  Evidently, Jesus went from Jerusalem back to Bethany in Perea on the east side of the Jordan River where the Jewish rulers had no authority to pursue Him (cf. 1:28).  41 Then many came to Him and said, "John performed no sign, but all the things that John spoke about this Man were true."  42 And many believed in Him there. It is not yet His appointed time to die for His sheep, and so Jesus retreats to the more desolate and distant places along the Jordan river, which John the Baptist used to frequent in his ministry. We do not know exactly where this was, and likely, our Lord's enemies do not know either. That is the point of His retreat. While our Lord's enemies do not come to Him there, many others find Him in this place. It would seem that Jesus performed a number of miracles there from the words of those who compare His ministry with that of John: “John performed no miraculous sign, but everything John said about this man was true!” These words are recorded by John here for a reason that is very much related to the point of this passage. I have suggested that while the theme of shepherding is prominent, so is the relationship between our Lord's words and His works. My point is this: Many of the Jews believed that John the Baptist was a true prophet (see Matthew 21:26). They believed his words, even though he did not perform any miraculous works. And yet the Jews in Jerusalem (especially the religious leaders) will not believe Jesus' words, even though He does many miraculous works. What a contrast John draws between these “Jordan River” Jews and the sophisticated Jews of Jerusalem. In contrast to our Lord's rejection in Jerusalem, many are believing in Him who come to Him at the Jordan River. And so we see that those who are His sheep have more than enough reason to believe, and that those who are not will never have enough evidence to believe. First, this text strongly teaches the sovereignty of God, especially as it relates to the salvation and the security of His sheep. Those who resist such teaching should consider the fact that the doctrine of God's sovereignty is not a flattering one. Is this not the principle reason we are inclined to reject it? The doctrine of God's sovereignty glorifies God, and not men. It stresses His work, and not our works. It is this very teaching that the Jewish opponents of our Lord react to so strongly. Does this not serve to warn those who would seek to reject this teaching today, here in our text? This does not mean that the Bible ignores human responsibility, but it does mean that our salvation and our security are in His hands, and not ours. For that we should rejoice, not resist. Second, this text reminds us of the necessary link between what we say and what we do, between our profession and our practice. Jesus constantly challenges His adversaries to consider the relationship between His words and His works. He also rebukes the Pharisees for their lack of consistency in these matters. Let us take heed. Let us be sure that what we say we believe is also what we behave. Third, this text says much about leaders and leadership. It reminds us that leaders have been given their place of authority to carry out their roles as God's agents. It certainly indicates to us that those of us under such divinely ordained authority should submit to it, as to the Lord. But in addition, the message is loud and clear that those leaders who fail to fulfill their mission as “good” shepherds will someday stand before the Great Shepherd and give account for their deeds. In this day when leaders seem to be getting away with murder, let us never forget this truth.      Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul?  John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today.  hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F https://www.paypal.com/fundraiser/110230052184687338/charity/145555  The world is trying to solve earthly problems that can only be solved with heavenly solutions. [1] Morris puts it this way: “It is one of the precious things about the Christian faith that our continuance in eternal life depends not on our feeble hold on Christ, but on His firm grip on us.” Leon Morris, The Gospel According to John (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971) p. 521.

Jesus' Sinless Life      The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). But why was the sinless humanity of Jesus necessary? The biblical teaching is that all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). Because of our fallen sinful state, we are completely helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3), and good works have no saving merit before God (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). Being completely sinless, Jesus was qualified to go the cross as “a lamb unblemished and spotless” (1 Pet 1:19) and die a substitutionary death in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Charles Lee Feinberg states, “Though tempted in all points as we are, He was nevertheless without sin (Heb 4:15); indeed, we are told, He was holy, harmless, undefiled, and separate from sinners (Heb 7:26). In short, the combined testimony of Scripture reveals that in Him is no sin (1 John 3:5).”[1] According to R. B. Thieme Jr.: "As true humanity living on earth, Christ was free from all three categories of human sinfulness: the sin nature, Adam's original sin, and personal sins. The first two categories were eliminated from our Lord's life through the virgin birth, but personal sin remained an issue throughout the Incarnation. Scripture confirms that our Lord can “sympathize with our weaknesses,” because He “has been tempted in all things as we are, yet without sin” (Heb. 4:15). The temptation to personal sin did not come from within, because the humanity of Christ had no inherent sin nature. He did, however, receive temptation from outside His person—even being tempted by Satan himself…By constantly relying on the provisions of the spiritual life (the same provisions available to us), Jesus Christ was able to resist every temptation and remain perfect (1 John 3:3, 5)."[2]      Sinners need salvation, but cannot save themselves, nor can they save another. All are trapped in sin and utterly helpless to change their condition. But God the Son did what we cannot do for ourselves. He obeyed the Father and stepped into time and space, taking true and sinless humanity to Himself, and living a perfect life before the Father. Then, at a point in time, He surrendered Himself to the cross and died a penal substitutionary death on behalf of all humanity, bearing the wrath of God in their place. Then He was placed in a grave and rose again to life on the third day, never to die again. The benefits of the cross are applied to those who come to Jesus with the empty hands of faith, believing He died for them, was buried, and raised again on the third day. When they place their faith in Him as Savior, they have forgiveness of sins and eternal life. This is given freely by grace. R. B. Thieme Jr. states: "Every human being needs to be saved, because everyone enters this world in a state of spiritual death, total depravity, and total separation from God. Because man is born hopelessly lost from God and helpless to do anything about it, God, in His grace, designed a perfect plan to reconcile man to Himself. God the Son took the burden of responsibility: He became true humanity and remained sinless so that He could be judged for the sins of the world (1 Pet 3:18). While Jesus Christ hung on the cross, God the Father poured the full wrath of His justice upon the Son He loved so perfectly (Matt 27:46; Rom 5:8–10; 2 Cor 5:21). Christ “bore our sins in His body” (1 Pet 2:24) and took the punishment in our place. God's righteous standard approved of Jesus' sacrifice as payment for all human sins."[3] Jesus' Willingness to Die      Jesus was not forced to go to the cross, but willingly went and bore our sin (Isa 53:4-11; John 10:17-18; 1 Pet 2:24). Jesus said, “I am the good shepherd; the good shepherd lays down His life for the sheep” (John 10:11), and “No one has taken it away from Me, but I lay it down on My own initiative” (John 10:18a). It was the will of the Father for Jesus to die a penal substitutionary death, and Jesus willingly accomplished it. Jesus said, “Sacrifices and offerings you have not desired, but a body have you prepared for me” (Heb 10:5). And once in hypostatic union, Jesus said, “Behold, I have come to do your will” (Heb 10:9). It was necessary for Jesus to be fully human and free from sin to be the atoning sacrifice. Thomas Constable states, “Jesus willingly offered Himself; no human took His life from Him. However, He offered Himself in obedience to the Father's will.”[4] According to Leon Morris, “The Lord's death does not take place as the result of misadventure or the might of his foes or the like. No one takes his life from him. Far from this being the case, he himself lays it down, and does so completely of his own volition.”[5] William MacDonald adds: "No one could take the Lord's life from Him. He is God, and is thus greater than all the murderous plots of His creatures. He had power in Himself to lay down His life, and He also had power to take it again. But did not men kill the Lord Jesus? They did. This is clearly stated in Acts 2:23 and in 1 Thessalonians 2:15. The Lord Jesus allowed them to do it, and this was an exhibition of His power to lay down His life. Furthermore, He “gave up His Spirit” (John 19:30) as an act of His own strength and will."[6] Jesus' Substitutionary Atonement      Atonement is a very important concept in the Bible. In the OT, the word atonement translates the Hebrew verb kaphar (כָּפַר) which means to “cover over, pacify, propitiate, [or] atone for sin.”[7] Theologically, it means “to bring together in mutual agreement, with the added idea, in theology, of reconciliation through the vicarious suffering of one on behalf of another.”[8] The animal sacrificial system—which was part of the Mosaic Law—taught that sin must be atoned for. The idea of substitution was clearly taught as the sinner laid his hands on the animal that died in his place (Lev 4:15, 24; 16:21). The innocent animal paid the price of death on behalf of the guilty sinner.      The animal sacrificial system under the Mosaic Law taught that God is holy, man is sinful, and that God was willing to judge an innocent creature as a substitute in place of the sinner. The animal that shed its blood gave up its life in place of the one who had offended God, and it was only through the shed blood that atonement was made. A life for a life. The animal sacrificial system under the Mosaic Law was highly symbolic, temporary, and pointed forward to the work of Jesus Christ on the cross. The Levitical priests would regularly perform their temple sacrifices on behalf of the people to God, but being a symbolic system, the animal sacrifices could never “make perfect those who draw near” to Him, for the simple reason that “it is impossible for the blood of bulls and goats to take away sins” (Heb 10:1, 4). For nearly fourteen centuries the temple priests kept “offering time after time the same sacrifices, which can never take away sins” (Heb 10:11), until finally Christ “offered one sacrifice for sins for all time” (Heb 10:12), and through that one offering “perfected for all time those who are sanctified” by it (Heb 10:14). What the Mosaic Law could never accomplish through the sacrifice of symbols, Christ did once and for all time through His substitutionary death on the cross when he died in the place of sinners.      Jesus' death on the cross was a satisfactory sacrifice to God which completely paid the price for our sin. We owed a debt to God that we could never pay, and Jesus paid that debt in full when He died on the cross and bore the punishment that rightfully belonged to us. In Romans 3:25 Paul used the Greek word hilasterion (ἱλαστήριον)—translated propitiation—to show that Jesus' shed blood completely satisfied God's righteous demands toward our sin, with the result that there is nothing more for the sinner to pay to God. Jesus paid our sin-debt in full. The Apostle John tells us “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf., 1 John 4:10). Jesus' death on the cross forever satisfied God's righteous demands toward the sins of everyone for all time! God has “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). Regarding Christ's death, J. Dwight Pentecost states: "You can be adjusted to God's standard, because God made Christ to become sin for us. The One who knew no sin, the One in whose lips had never been found guile, took upon Himself our sin in order that He might bear our sins to the cross and offer Himself as an acceptable substitute to God for us—on our behalf, in our place. And when Jesus Christ identified Himself with sinners and went to the cross on their behalf and in their place, He was making possible the doctrine of reconciliation. He was making it possible for God to conform the world to Himself, to adjust the world to His standard so that sinners in the world might find salvation because “Jesus paid it all.” You can be adjusted to God, to God's standard, through Christ, by His death, by His cross, by His blood, and by His identification with sinners."[9]      In the NT, the idea of substitution is observed in the use of two Greek prepositions. The first is the preposition huper (ὑπὲρ), translated “for,” which means “in behalf of, for the sake of someone.”[10] The idea of Jesus dying as a substitute in the place of sinners is seen in Romans 5:8 where Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” The second preposition that denotes substitution is anti (ἀντὶ), also translated “for,” which expresses the idea “that one person or thing is, or is to be, replaced by another, instead of, in place of.”[11] The preposition anti (ἀντὶ) is seen in Jesus' statement, “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt 20:28). According to Robert Lightner: "The biblical view of the Savior's death is that he died to satisfy the demands of the offended righteousness of God. The Savior died in the sinner's place. This is an essential, indispensable truth in evangelicalism. It is true that Christ died for the sinner's benefit, but that does not fully describe the nature and purpose of his finished work. He gave his life in the sinner's place. He died as the sinner's substitute. The strongest expression of Christ's substitutionary death is given with the Greek preposition anti, translated “for.” Christ himself used this word when he said, “even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matt 20:28; cf. Matt 26:28; 1 Tim 2:6). Christ died in the sinner's place. He died instead of the condemned."[12]      Jesus' atonement for sins is the basis for reconciliation, because God has judged our sins in the Person of Christ who died on the cross in our place. The death of Christ has forever satisfied God's righteous demands for our sin and it is on this basis that He can accept sinners into heaven. The blood of Christ is the only coin in the heavenly realm that God accepts as payment for our sin-debt, and Christ paid our sin debt in full. That's good news!      Because Jesus' death satisfied God's righteousness demands for sin, the sinner can approach God who welcomes him without reservation. God has cleared the way for sinners to come to Him for a new relationship, and this is based completely on the substitutionary work of Christ. God has done everything to reconcile humanity to Himself. The debt that was owed to God was paid in full by the blood of Christ.  Dr. Steven R. Cook   [1] Charles Lee Feinberg, “The Hypostatic Union,” Bibliotheca Sacra 92 (1935): 423. [2] Robert B. Thieme, Jr. “Impeccability of Christ”,  Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 135. [3] Robert B. Thieme, Jr. “Salvation”,  Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 232. [4] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Jn 10:18. [5] Leon Morris, The Gospel according to John, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 456. [6] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1526. [7] Francis Brown, S.R. Driver and Charles A. Briggs, The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon (Peabody, Mass.: Hendrickson Publishers 1979), 497. [8] G. W. Bromiley, “Atone; Atonement,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 352. [9] J. Dwight Pentecost, Things Which Become Sound Doctrine (Grand Rapids, Mi., Kregel Publications, 1965), 89. [10] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1030. [11] Ibid., 87. [12] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 194.

"A church can continue only for so long on a loveless course. Continuing on that course means ceasing to be a church. Its lampstand is removed." —Leon Morris

Judges 6:14a (NIRV)“The Lord turned to Gideon. He said to him, “You are strong.”Angie teaches on the Lord's call on Gideon's life and how God can turn our weakness into strength.https://livesteadyon.com/Email Angie at: steadyonpodcast@gmail.comFacebook @livesteadyonInstagram @angiebaughman421Grab freebies and subscribe to the weekly Steady On newsletter at: https://livesteadyon.com/live-steady-on-newsletter/You can download a blank study sheet here:https://livesteadyon.com/sbs-blank-study-sheet/Interested in the Step By Step Bible study method? Download the FREE masterclass here: https://livesteadyon.com/live-steady-on-stepbystepmasterclass/Logos Software https://www.logos.com/Enduring Word Commentary https://enduringword.com/WordHippo https://www.wordhippo.com/BibleGateway https://www.biblegateway.com/Blue Letter Bible https://www.blueletterbible.org/Daniel Isaac Block, Judges, Ruth, vol. 6, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 261.Arthur E. Cundall and Leon Morris, Judges and Ruth: An Introduction and Commentary, vol. 7, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1968), 104Angie mentionedSong, “Another in the Fire” by Hillsong UNITEDSong, “Nobody” by Casting CrownsTheme musicHeartwarming by Kevin MacLeodLink: https://incompetech.filmmusic.io/song/3864-heartwarmingLicense: http://creativecommons.org/licenses/by/4.0/ The details for the Steady On University beta team can be found here: https://livesteadyon.com/sou-beta/Preroll music: Tomorrow Comes Soon by Dreamlamp

Welcome aboard a transformative journey as we venture into the profound concept of joining Jesus in the harvest. We're inviting you to envision our very own Bay Area, Tri-Cities of Fremont, Union City, Newark, and San Jose as a plentiful harvest. This is a call to arms, a call to gather people from all walks of life, to guide them away from sin and towards placing their faith in Jesus. As we walk together, we'll delve deep into the compassionate view of Jesus, a view that sees beyond mere spiritual needs. He sees us as complex beings tangled in a web of physical, spiritual, emotional, psychological, and social needs. What does it mean to care for someone holistically, the way Jesus does? We'll explore this together and reflect on how we, as followers of Jesus, can emulate this profound empathy. Finally, we'll reflect on the powerful words of Leon Morris as we grapple with the role and importance of the church's mission. Jesus's words echo in our hearts - the harvest is plentiful but laborers are few. The question we ask ourselves is, will we be those laborers? Will we take up the call to teach, proclaim, heal, and ultimately be shaped by Jesus's mission? So let's roll up our sleeves, let's get our hands dirty and let's join Jesus in the harvest, working tirelessly until Christ makes all things new.

Episode 43 of What Gives? the Jewish philanthropy podcast from Jewish Funders Network. Rabbi Leon Morris, President of the Pardes Institute of Jewish Studies, talks to JFN President and CEO Andres Spokoiny about his essay in Sources, "In Defense of Surrender in Liberal Jewish Life." Morris argues that a Jewish response to individual agency having eclipsed every other important value is necessary, and can be done through a sense of surrender (of our defenses, our time, and our notion of isolated individualism) to community, rather than submission to authority. Leon talks about what he finds exciting about pluralistic spaces, how thoroughly modern Jews are having trouble finding places for Jewishness in their lives, the enormous relevance that traditional texts still have for our modern time, and what gives him hope for the Jewish future. Works referenced in this episode: In Defense of Surrender in a Liberal Jewish Life Kaddish, Leon Wieseltier (1998) Judaism in a Digital Age, Danny Schiff (2023)

The Leon Morris Lecture in NT Studies 2022The Problem Of Evil And Jesus: An Answer I Can Live WithGuest Speaker: The Rev'd Graham ColeDescriptionThe existence of evil in the world is undeniable. The media gives us access to local and global news of violence, suffering, and death 24/7. People suffer and die, friends suffer and die, loved ones suffer and die. For some, their knowledge and experience of evil is enough to justify unbelief in the existence and/or goodness of God. In this lecture, the problem of evil is faced in the light of the coming of Jesus Christ into the world. He is the God who became human and wept with individuals and even over a whole city. Whether God can suffer per se is a much-debated question, but that Jesus in his humanity knew suffering from the inside and experienced evil perpetrated against him is undeniable. If there is a believable Christian answer to the problem of evil, Jesus will be at the centre to it.Thank you for listening to the Ridley College Podcast, brought to you by Ridley College. If you enjoyed this episode, please consider subscribing and liking our podcast.Ridley Chapel Podcast Be sure to check out our Ridley Chapel Sermons Podcast through this link: https://ridleychapel.transistor.fm/  Donate This podcast is made possible through the generous donations of our alumni and supporters. We welcome your partnership with us in our mission of equipping men and women for God's mission in our rapidly changing and increasingly complex world. If you'd like to contribute to our work, you can donate by clicking this link if you wish to donate: https://www.ridley.edu.au/donate/ 

The Leon Morris Lecture 2020Jesus Among the Gods: Early Christology and the Ancient Theologies of DivinityGuest Speaker: The Rev'd Dr Mike BirdDescriptionThis year's Leon Morris Lecture will feature our very own the Rev'd Dr Mike Bird on the topic of Jesus among the gods: Early Christology and the Ancient Theologies of Divinity.Thank you for listening to the Ridley College Podcast, brought to you by Ridley College. If you enjoyed this episode, please consider subscribing and liking our podcast. Ridley Chapel Podcast Be sure to check out our Ridley Chapel Sermons Podcast through this link: https://ridleychapel.transistor.fm/  Donate This podcast is made possible through the generous donations of our alumni and supporters. We welcome your partnership with us in our mission of equipping men and women for God's mission in our rapidly changing and increasingly complex world. If you'd like to contribute to our work, you can donate by clicking this link if you wish to donate: https://www.ridley.edu.au/donate/

The Leon Morris Lecture 2021Pray without CeasingGuest Speaker: Dr Andrew MaloneDescriptionAndrew explored the role of prayer in the two letters written to the Thessalonians by Paul and his missionary team. Arguably more than in any other Pauline correspondence, prayer dictates the shape of these writings. Many of the prayers are offered as models for next-generation believers to emulate, especially the prayers of thankfulness. They provide us with clear evidence of how the earliest Christians readily addressed their prayers to Jesus as well as to God.Thank you for listening to the Ridley College Podcast, brought to you by Ridley College. If you enjoyed this episode, please consider subscribing and liking our podcast. Ridley Chapel PodcastBe sure to check out our Ridley Chapel Sermons Podcast through this link: https://ridleychapel.transistor.fm/DonateThis podcast is made possible through the generous donations of our alumni and supporters. We welcome your partnership with us in our mission of equipping men and women for God's mission in our rapidly changing and increasingly complex world. If you'd like to contribute to our work, you can donate by clicking this link if you wish to donate: https://www.ridley.edu.au/donate/

Join me for a weekly run down of the top ten Gospel songs according to The Radio Music News Top Ten Southern Gospel Songs from weekly charts with your host - Danny Hensley. This week features mid-program songs from Billy Swinson, A.J.Lee and Leon Morris. Join us at 91.7 FM Community Radio and streaming around the world at www.sbbradio.org or www.sbbradio.net and our station quick link at station.voscast.com/5c2bf0e47fbe8/ We're also on live365 under Southern Branch Bluegrass

This week we feature guitar player and singer Leon Morris.  Leon has been well-known in the Washington, DC area bluegrass scene for decades and Putuxent Music recently released an album titled The Best of Leon Morris.  We talk with Leon about his long career in bluegrass music and the new album.

"There is but one door to a fold, and sheep and shepherds alike must enter by this door. There is no other way for them. But Jesus does provide the way." —Leon Morris

Extra Notes Some final instructions and encouragements All are an expression of grace, or the results of receiving the grace of God. 'admonish' - '‘It denotes the word of admonition which is designed to correct while not provoking or embittering' (J. Behm, TDNT, iv, p. 1021). It seems to carry a suggestion of blame for wrongdoing (cf. ‘warn those who are idle', v. 14) and is aimed at correcting the wrong. Best sees it as addressed to the will rather than the mind.' Tyndale "while its tone is brotherly, it is big-brotherly." 166. Leon Morris NITCOTNT See 1 Cor. 4:14.         * 'highest'             * 'hyperekperissou is a very forceful word (see on 3:10), called by Findlay a ‘triple Pauline intensive' meaning ‘beyond-exceeding-abundantly'' Tyndale         * 'love'             * agape - not affection, but much more. Not only respect your leaders, but love them. They are primarily there not to perform a function for your benefit, but to share in Christian love with you.        * help the weak             * spiritually weak, Rom 14; 1 Cor 8. "The thought is that it is good for weak souls to know that there are others who are with them, who will cleave to them in the difficult moment, who are not forsake them." 169 Leon Morris             * help - 'The verb antechesthe (help) is used of holding on to something, cleaving to a person (cf. Luke 16:13). The weak need to feel that they are not alone and strong Christians should ‘hold on to them' and give them the support they require.' Tyndale         * Patient - 1 Cor 13:4. "It is more important for him that he be able to render them some service than that his ego should be satisfied." 169 Leon Morris         * 'pays back'             * Rom. 12:17; 1 Pet. 3:9             * No retaliation whether to external threats (causing suffering) or internal injustice (harshness of leaders). Jesus is our inspiration in this - 1 Pet. 2:23.     * v16         * Rejoicing is needed especially when there is conflict in church relationships. Indeed, strange, though it may seem, it is possible to rejoice matter what is going on. Additionally, if we work through these issues of relationship disharmony, we will find the effort and repentance rewarded with great joy. This joy is so important because it is so different to that of the world. That in the world is dependent on circumstances, that in the kingdom is dependent on our Lord. "They thought more of their Lord than of their difficulties; more of their spiritual riches in Christ than of their poverty on Earth; more of their glorious future when the Lord should come again than of their unhappy past."         * See Phil 4.4.  Source of joy is God, not circumstances, Matt 5:12. Lk 10.20.         * Strange as it may seem, affliction and deep joy go together ([[2 Cor. 6:10]]; [[2 Cor. 12:10]]). Paul rejoiced in tribulations ([[Rom. 5:3]]; [[Col. 1:24]]; cf. [[Acts 5:41]]; [[Acts 16:25]]).         * A mark of the early church. A joy that cannot be stolen, [[John 16:22]]. Supernaturally provided, [[Galatians 5:22-23]], [[Romans 14:17]].     * v17         * See [[Luke 18:1]]; [[Romans 12:12]]; [[Ephesians 6:18]]. A spirit of prayer more than a perpetual speaking. At times words will break out - as they do in Paul's epistles.         * It is our habit to look away from our circumstances, difficult as they are, to deliberately contemplate the presence of God.         * "Though it is quite impossible for us always to be uttering the words of prayer it is possible and necessary that we should always be living in the spirit of prayer." Leon Morris NICOTNT 173             * We cannot control our circumstances, but we do not have to be controlled by them.         * ‘this is God's will' - rejoice, pray, give thanks. A mantra for the Christian life?         * Do not grieve the Spirit, Ephesians 4:30. Live in the way I have taught you, as pleases God, and you will not be quenching the Spirit.         * 'contempt' - strong word         * ‘reject' - see Romans 12:9. Strong word. Same as 1 Thess. 4:3         * 'of peace':             * cf. Rom. 15:33; Romans 16:20; 2 Cor. 13:11; Phil. 4:9; 2 Thess. 3:16.         * ‘sanctify'             * God sanctifies us - the power; Ephesians 5:26 - Spirit; Romans 15:16 - Son (and Word, John 17:17). Conclusion - Which leader can you express love to ? - What will help you to “ Rejoice always, pray continually, give thanks in all circumstances”? Pick one a week? - Will you use one of Paul's prayers as a template? - What has stood out to you most from the book of Thessalonians?  Please add your comments on this week's topic. We learn best when we learn in community.  Do you have a question about teaching the Bible? Is it theological, technical, practical? Send me your questions or suggestions. Here's the email: [malcolm@malcolmcox.org](mailto:malcolm@malcolmcox.org).  If you'd like a copy of my free eBook on spiritual disciplines, “How God grows His people”, sign up at my website: http://[www.malcolmcox.org](http://www.malcolmcox.org/).  Please pass the link on, subscribe, leave a review.  “Worship the LORD with gladness; come before him with joyful songs.” (Psalms 100:2 NIV11)  God bless, Malcolm

No complacency, room for growth Focus on purity and love 1. Purity     - Immorality was as part of the culture then as now. Expected, allowed. “Continence was regarded as an unreasonable demand on a man. Leon Morris, NICOTNT     - "Pagan temples regularly doubled as brothels, and sexual practices of all sorts were at least tolerated if not actively encouraged within the society as a whole." Wright, Everyone     - “Flee from sexual immorality. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body. Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honour God with your bodies.” (1 Corinthians 6:18–20 NIV11)     - Self-control - about habits, not instances     - ‘a holy life' - it is possible. Reassuring! We breath ‘holy air'. 2. Love     - God-taught: ““This is the covenant I will make with the people of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.” Jer 31.33-34      - Beyond local church     - urge - more and more - increase and overflow (3:12)     - work - expecting second coming? Evangelism is more important?! Conclusion - Purity and love marked Christians out i those times. Same today? - Question: What makes it clear we are Christians to other people even if we do not tell them? - Question: What helps your purity? Do your friends know? - Question: What inspires you to love others such that you are a blessing to them, not a burden? Please add your comments on this week's topic. We learn best when we learn in community.  Do you have a question about teaching the Bible? Is it theological, technical, practical? Send me your questions or suggestions. Here's the email: [malcolm@malcolmcox.org](mailto:malcolm@malcolmcox.org).  If you'd like a copy of my free eBook on spiritual disciplines, “How God grows His people”, sign up at my website: http://[www.malcolmcox.org](http://www.malcolmcox.org/).  Please pass the link on, subscribe, leave a review.  “Worship the LORD with gladness; come before him with joyful songs.” (Psalms 100:2 NIV11)  God bless, Malcolm

One of my favorite classes that I ever took as a student was a 16th century Reformation class at Milligan College my sophomore year (30 years ago this fall). We met once a week for three hours, I think it was on Thursday evenings. I started that semester in a 1/4" thick plastic brace that went from my neck to my pelvis due to a fractured vertebrae that the brace was intended to stabilize. The injury is significant to the story because I broke my back near the end of my freshman year while playing baseball for the Buffaloes, and when I went home for the summer, I couldn't work or do much of anything due to the pain and numbness. I got a ridiculous brace, and all my friends got jobs. I was at home, and got so bored of watching VHS tapes of “Home Improvement” that in desperation I decided to...*read a book*. Tucked into some bookshelves full of English literature, my mom had a couple books that caught my eye: _The Sovereignty of God_ by A. W. Pink, and _The Five Points of Calvinisms: Defined, Defended, and Documented_. I was in trouble the rest of the summer. By the time I got back to Milligan I had learned about God's sovereignty in salvation. The doctrines of grace answered questions I'd had and it reinvigorated my biblical studies. I started talking to fellow students at Milligan, I soon after started a small Bible study of about six, and we went through verse after verse about man's sinfulness and God's election and Christ's atonement and the Spirit's regeneration and the hope of perseverance unto eternal life. Around campus I started getting labeled as a false teacher, a false prophet, David Koresh, and one girl called me the antichrist. Another acquaintance pleaded with me to stop this Bible study and, when I said I didn't think I would, he said a group of students were going to gather outside my room the following Friday night and pray that God would cast the devil out of my soul. I said, "Thanks! Because if the devil is in there, I don't want him to be!”It was that same fall semester when I was taking the Reformation class. Dr. Craig Farmer was a graduate of the Duke Divinity school, and had I stayed at Milligan I'm sure I would have encountered difficulties with some of his beliefs. But he was a Calvinist on the down low. And after some weeks of reading Erasmus complaining about the Pope, we got to reading Erasmus complaining about predestination. We read _On the Freedom of the Will_ (*De Libero Arbitrio*). But we read it in a copy that was followed by Martin Luther's _On the Bondage of the Will_ (*De Servo Arbitrio*).Erasmus presents a sympathetic position to how a lot of Christians feel today. Erasmus was especially concerned that some of these things shouldn't be put as a burden upon "lay" Christians, the regular, non-academic theologians. In the preface he writes:> For there are some secret places in the Holy Scriptures into which God has not wished us to penetrate more deeply…. (38). Moreover, some things there are of such a kind that, even if they were true, and might be known, it would not be proper to prostitute them before common ears. (40) Some things for this reason are harmful because they are not expedient, as wine for a fevered patient. Similarly, such matters might allowably have been treated in discussion in the learned world, or even in the theological schools, although I should not think even this to be expedient save with restraint. (41-42)Erasmus was sure that it would lead to misunderstandings and misrepresentations of God, even to an increase of impiety among weak men as well as to division among believers. You could come in the house (of Scripture), but there were a lot of rooms that would be off limits unless you had special training, and even then, best to stay out. Luther gave no quarter to Erasmus, and all the Reformers were driven to attack any who would keep God's Word from the people. Among many choice responses about why God's Word is so good for us, Luther wrote:> For if I am ignorant of what, how far, and how much I can and may do in relation to God, it will be equally uncertain and unknown to me, what, how far, and how much God can and may do in me, although it is God who works everything in everyone (1 Corinthians 12:6). But when the works and power of God are unknown, I do not know God Himself, and God is unknown, I cannot worship, praise, thank, and serve God, since I do not know how much I ought to attribute to myself and how much to God. (117)This makes Erasmus' plea, as virtuous and humble as he presents it, full of pride. Does God know what He revealed? Does God need us to edit what He's said, to protect His people from certain parts of His Word? By no means! Should we do our best to rightly handle the word of truth (2 Timothy 2:15)? Of course. Should teachers be careful because they are going to be judged with greater strictness (James 3:1)? Absolutely. Is refusing to read, teach, and exhort from, any part of inspired Scripture more honoring to God who spoke it (2 Timothy 3:16, 2 Peter 1:21)? By no means!> "What remedy then is there for the godly? Must they avoid every thought of predestination? By no means: for as the Holy Spirit has taught us nothing but what it behoves us to know, the knowledge of this would no doubt be useful, provided it be confined to the word of God." (—John Calvin, _Commentary on Romans_)_ We want to read the Word, preach the Word, receive and believe the whole counsel of God (Acts 20:27). I'm fine with nicknames that attempt to summarize what we find. I've often thought that it's a mercy that whoever acronym-ized the doctrines of grace gave us TULIP, a beautiful flower, rather than something such as BRICK or BLADE or BLUDGEON. Because we are talking about God's emphasis on *mercy*. He is sovereign over all, and all His attributes are infinitely excellent. But He reveals that some make others stand out more. His righteousness is His commitment to the glory of His name, and while we learn to fear Him for His forgiveness (Psalm 130:4), His forgiveness is that much more significant because of His omniscience (Psalm 130:3) and because He is holy, holy, holy (Isaiah 6:3). So even in Romans 9, and especially in Romans 9:19-23, His righteous wrath makes His righteous mercy even more outstanding, and it is His mercy that we ought to marvel at most. I've spent a long time getting back to the paragraph because it's fine to take a couple weeks to look at these truths. If you love them already, lingering probably doesn't frustrate. If you don't love them already, there are any number of reasons, including maybe having heard distorted accounts or not attending to the passage itself. We want to see what's here before we complain about all the other things. # Question: How is God fair? (verse 19)Among those who've been around (and around and around) in these conversations about God's sovereignty, there is a common, and commendable push back about how the greater scandal is not that God judges anyone but that God forgives anyone. And from one angle, that is true. None of us have ever not sinned. We all sinned in Adam, we all sin—as in we want, intend, and commit to disobey. We *mean it* when we do evil. We all deserve death. The rotten tree produces rotten fruit and is rightly identified by the fruit. If we got what we "deserved" there could be no justification. “Christ also suffered once for sins, the righteous for the unrighteous” (1 Peter 3:18), but that isn't *fair*. We tend to minimize how much mercy was required in the blood of Christ so that God "might be just and justifier of the one who has faith in Jesus" (Romans 3:26).In Romans 9 we certainly ought to be fired up about Isaac and Jacob and the elect-elect in Israel that got mercy. They weren't entitled their election, the did not deserve God's compassion or love. *But* that is *not* the complaint Paul raises and responds to starting in verse 19.> You will say to me then, “Why does he still find fault? For who can resist his will?” (Romans 9:19 ESV)The problem is **fault**, the problem is "blame." The problem isn't undeserved mercy, the problem here is (what looks like) undeserved judgment. Okay, fault *for what*? The most recent character in context is Pharaoh, providing an example of those who God chose not to show mercy, after Ishmael and Esau. The final inference in verse 18 says that God "has mercy on whomever he wills, and he hardens whomever he wills." Is mercy unconditional and hardening conditional? Many commentators think so. > “His hardening always presupposes sin and is always part of the punishment of sin.” (Leon Morris)> “It must be borne in mind that Paul is not now dealing with God's sovereign rights over men as men but over men as sinners. …[Sovereign hardenings] presupposes sin and ill-desert. It would be exegetically indefensible to abstract verse 21 and its teaching from these presupposed conditions.” (John Murray)So this is a question of whether God is righteous to let sinners have more of the sin that they already have shown that they want? But if we're dealing with God's response to unrighteousness than why would we ask how He finds fault? He found unrighteousness, that's how He found fault. If He finds fault first, then He finds a condition for hardening. When the motive condition is met in a man, God's motive is off the hook. Isn't this partly why Paul didn't leave the Isaac over Ishmael example by itself? There was something obviously lesser about Ishmael. There was no difference between Jacob and Esau that we could see *or that God was looking for* according to human standards. > “If the difference had been based on works, Paul would have to no purpose mentioned this question respecting the unrighteousness of God, no suspicion could have been entertained concerning it if God dealt with every one according to his merit.” (John Calvin)Of course we should be careful on this ground because God “neither is nor can be the author or approver of sin.” (Westminster Confession of Faith, 5:4) And James 1:13-14 make clear that God is not tempted with evil and tempts no one. But is He sovereign over sin and evil in any way? And if judgment/wrath is *only* based on man's fault, what is the purpose of this paragraph? # ConclusionPaul's answers, or at least his responses, come in the next verses. We are pots, and the Potter has all the power to make pots into what He wants (20-21). We are pots, and the Potter has ultimate purpose (22-23), which ultimately is to make known the riches of His glory for vessels of mercy. God did not spare His own Son but gave Him up for us that He could also graciously make us conquering sheep (Romans 8:32, 36-37).----------## ChargeBecause God has a great purpose, He sent His Son to suffer and die for us. Because God has a great purpose, He calls you who have been given eternal life in Christ to come alongside one another and be a blessing to each other. The Potter has made you a vessel for honorable use, so live as a pot for His great purpose. ## Benediction:> 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 5:9–11, ESV)

Selections from my vinyl LP collection, as well as from my shelves of CD's. Jim & Jesse, Leon Morris, Jerusalem Ridge, early Mike Auldridge, the great band Country Gazette from the early 1970's, as well as some more recently recorded Grasstowne and Mickey Galyean.

Ecclesiastes, along with Job, Psalms, Proverbs, and the Song of Solomon, is in the Wisdom Literature section of the Old Testament. These books deal with the way the world works. They mix direct statements with analogies and word pictures. Sometimes it addresses big problems—like why is there evil in the world—and other times it deals with smaller issues that can be addressed with common sense—reckless words are harmful so watch your mouth. Wisdom Literature is like philosophical writings of today with one BIG difference. Philosophy (love of wisdom) seeks to understand ourselves and the world around us in a humanistic way. Wisdom Literature seeks to understand ourselves and the world around us in a theological way. And, of course, Wisdom Literature is inspired by God. Ecclesiastes 12:13-14 Life “under the sun” doesn't make sense unless you have an “over the sun” perspective. Fear God: Ecclesiastes 12:13 Martin Luther explained fearing God using “servile fear” and “filial fear.” Servile fear: The emotion of a tortured prisoner. Filial fear (“filial” means “family” in Latin): The healthy love and respect children have for parents. Fear of God: Love, honor, and respect for my Heavenly Father. Prepare for Judgment: Ecclesiastes 12:14 God as Judge (Genesis 18:25; Judges 11:27) Jesus as Judge (John 5:22-29) Characteristics of a Judge (from J. I. Packer, Knowing God) • The judge is a person with authority. • The judge is a person identified with what is good and right. • The judge is a person of wisdom, to discern truth. • The judge has the power to execute sentence. The doctrine of the final judgment . . . stresses man's accountability and the certainty that justice will finally triumph over all the wrongs . . . This doctrine gives meaning to life . . . [it] means that history moves to a goal. Judgment means that evil will be disposed of authoritatively, decisively, finally. Judgment means that in the end God's will will be perfectly done. -Leon Morris, The Biblical Doctrine of Judgment, 72. Quoted in Knowing God, 144. The Coming Judgment Matthew 25:31-41 When the Son of Man comes in his glory . . . he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another . . . Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world . . . Then he will say to those on his left, Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. 2 Corinthians 5:10 For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. Romans 8:1 There is therefore now no condemnation for those who are in Christ Jesus. Call on the coming Judge to be your Savior, today! DAILY DEVOTIONAL WITH RON MOORE Get Ron's Daily Devotional to your inbox each morning; visit biblechapel.org/devo. LIVING GROUNDED Learn more about how you can grow deeper and embrace the foundational truths of the Christian faith with Living Grounded. Whether you're just starting out in faith or you've been a Christian for years, Living Grounded offers truth, wisdom, and encouragement for every stage. Contact gdevore@biblechapel.org to get connected. CAREGIVING Do you have a need we can pray for? Do you need someone to walk alongside you? Do you know of another person who needs care? Let us know at caregiving@biblechapel.org. CAMPUS FACEBOOK GROUPS You're invited to connect with The Bible Chapel family in your campus Facebook Group. Look for Facebook Groups at facebook.com/biblechapel and click on Groups on the left side. FIND AN ENCOURAGER TODAY! JOIN A SMALL GROUP Community Groups are our easiest on-ramp to community at The Bible Chapel; these groups use sermon-based questions to dive deeper into weekly messages. Visit biblechapel.org/smallgroups to learn more and sign up!

Martin Luther called Romans 3:21-26 ‘the chief point, the very central place of the epistle of Romans, and of the whole bible.' Australia theologian Leon Morris said ‘‘it may possibly be the single most important paragraph ever written.' After the negativity and heaviness of the opening two and a half chapters of Romans, these verses introduce us to a 'new righteousness that comes through the grace of God, through faith in Christ Jesus'. It's a remarkable part of the bible. Join us as student minister Damien Clarke unpacks these words.It is some seriously good news.

Martin Luther called Romans 3:21-26 ‘the chief point, the very central place of the epistle of Romans, and of the whole bible.' Australia theologian Leon Morris said ‘‘it may possibly be the single most important paragraph ever written.' After the negativity and heaviness of the opening two and a half chapters of Romans, these verses introduce us to a 'new righteousness that comes through the grace of God, through faith in Christ Jesus'. It's a remarkable part of the bible.Join us as magnification pastor Liam Denny (Village Evenings) unpacks these words.It is some seriously good news.

Each of the Gospels gives a unique perspective on the historical fact of Jesus' physical resurrection. A carefully crafted story manufactured by the Apostles would have never looked like this. Leon Morris, “The differences in the Gospels amount to no more than a demonstration that here we have the spontaneous evidence of witnesses, not the stereotyped repetition of an official story.” The entire superstructure of Christianity either stands or falls upon this historical fact. The resurrection of Jesus Christ is mentioned at least 104 times in the New Testament. It was the central theme of the preaching of the Apostles. It is no surprise then that Satan has continuously attacked the resurrection of Jesus Christ.

Jesus said of Himself, “The Son of Man came to seek and to save the lost” (Luke 19:10). The Parable of the Lost Sheep, better than any place else in the Gospels, reveals Christ's heart to seek and to save the lost. https://youtu.be/5SmTMgu3OE0 Luke 19:10 says, “The Son of Man came to seek and to save the lost.” The Parable of the Lost Sheep reveals His heart to save the lost. Table of ContentsFamily Worship GuideSermon NotesLesson One: Jesus seeks and saves the lost, because they're valuable to Him.Lesson Two: Jesus seeks and finds the lost, versus the lost seeking and finding Him.Lesson Three: Finding and saving the lost causes Jesus to rejoice. Family Worship Guide Directions: Read the verses and then answer the questions: Day 1: Luke 15:3-4, 19:10—Why did the religious leaders in Jesus's day avoid tax collectors and sinners? Why was Jesus willing to leave the 99 to seek and save the one? Considering how valuable the lost are to Christ, what application does this have for us?Day 2: Luke 15:5, 1 Timothy 1:15, Romans 3:11, 1 John 4:19, John 6:39, 44, 65—What was the prevailing view of how people were forgiven in Jesus's day? Why do sheep make such good pictures of the lost? What does it mean that we build our theology with indicatives supported by narratives? Can you think of any other indicatives teaching that Jesus seeks us?Day 3: Luke 15:6, Matthew 13:44-46, Hebrews 12:2—In the parables, what do the treasure and pearl of great price represent? Who is the man and the merchant? In what ways did Jesus sell all that he has for the treasure and pearl? In what ways did Jesus buy the field? What Old Testament account prefigures this parable? Sermon Notes The title of this morning's sermon is, “To Seek and to Save the Lost.” On Sunday mornings we're working our way through Luke's gospel verse by verse and we find ourselves at Luke 15:3. Please stand with me for the reading of God's Word. We will back up to verse 1 for context. Luke 15:1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.” 3 So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.' 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. You may be seated. Let's pray. The religious leaders in Jesus' day divided people into two groups: the clean and the uncleanthe righteous and the unrighteous They wanted to be clean and righteous so they tried to live, as much as possible, separate from people they thought were unclean and unrighteous. Leon Morris wrote, “Some rabbis in Jesus' day took this idea so seriously that they refused to even teach people they thought were unclean and unrighteous.” Paul Billerbeck wrote, “Let not a man associate with the wicked, not even to bring him the law.” This led to their criticism in verse 2 that “[Jesus] receives sinners and eats with them.” Jesus responded by preaching these three parables that are all found only in Luke's Gospel. Jesus said of himself… Luke 19:10 For the Son of Man came to seek and to save the lost. These parables, better than any place else in the Gospels, reveal Christ's heart to seek and to save the lost. They will help us prepare for The Exchange. Look with me at verse 3… Luke 15:3 So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost,

Hear now, the word of the Lord from Matthew 3:1-12. 3 In those days John the Baptist came preaching in the wilderness of Judea, 2 “Repent, for the kingdom of heaven is at hand.” 3 For this is he who was spoken of by the prophet Isaiah when he said, “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; make his paths straight.'” 4 Now John wore a garment of camel's hair and a leather belt around his waist, and his food was locusts and wild honey. 5 Then Jerusalem and all Judea and all the region about the Jordan were going out to him, 6 and they were baptized by him in the river Jordan, confessing their sins. 7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit in keeping with repentance. 9 And do not presume to say to yourselves, ‘We have Abraham as our father,' for I tell you, God is able from these stones to raise up children for Abraham. 10 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire. 11 “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”Matthew 3:1-12, ESV The grass withers, the flower fades, but the word of our God endures forever. During my junior year of high school, I joined the debate team. I had a free period that year. I had a lot of friends who had been in debate, and it sounded like a lot of fun. When I got into the debate team, I gravitated toward one event, in particular an event called Student Congress. which was a mock legislative session where the debate part of it happened in speeches for and against the various pieces of mock bills and mock resolutions that were offered in that chamber. Now I found this a ton of fun, but I had also brought out a very competitive streak in me. I worked really hard to prepare for these tournaments. Now, some of my preparation was obvious and straightforward. I researched as much as I could thoroughly. So even a lot of times I would have speeches both for and against different issues so that depending on the way the day was and where I had opportunities to give speech, I was prepared either way to give a speech. Then I also practiced for hours my speeches in front of a mirror. It was some of my first public speaking experience and I worked really hard to see what I looked like and sounded like when I was giving these speeches. I remember one day, it was right here in Omaha about twenty one years ago, when suddenly it dawned on me that I was missing a key part of preparation that wasn't obvious. In fact, it was kind of counterintuitive, but I needed to be doing it if I wanted to do better than I had been doing. I realized these were long days of debate and I had to be on all day in this particular setting. It was an all-day event and you had to be really on the entire time. I was driving from Hastings, Nebraska, with a bus of other students and so we had to leave it, you know, four or five in the morning to get here, to compete so long days. By 2:30 in the afternoon, I started to fade. My physical energy was fizzling. I realized that's when all of the judges are finalizing their opinions of where to vote you. So I realized I had to find a way to get energy in the afternoon. So even though I wasn't a high school athlete, I began to train like I was. I changed what I ate. I changed the amount of water I drink. That was the first time I really started exercising with any kind of regularity. It was because, not I was an athlete, but because I was in debate. I had to work very hard to try to prepare in any way that I possibly could, even when it wasn't totally intuitive, when it was counterintuitive. Well, the passage we're looking at today is the passage about preparation. Now, this isn't preparation for a competition. This is the preparation for the coming of a kingdom. The preparation here is also counterintuitive. Now we probably recognize if this is a spiritual kingdom, that this won't involve physical preparation, so maybe that's a relief to you. This isn't going to involve training like a physical athlete, but the preparation here is nevertheless counterintuitive. See, we realized this probably has to involve some sort of religious rights and ceremonies, maybe like the baptism and we saw today. In fact, we see John the Baptist baptizing with water. What John is going to say is that this preparation goes beyond external formal physical, outward rites and ceremonies. The preparation is actually deep. It is spiritual. It's intangible in some ways. It's absolutely essential if we want to be prepared for the kingdom. Our big idea, then, is that King Jesus calls us to prepare for his coming kingdom. The issue that John the Baptist is going to focus in on as he has this role of preparing the way for the king is the issue of repentance. This was counterintuitive, this is what doesn't quite land on us. This is what we don't necessarily think that we need. We need repentance. So we're going to see this in each of the three sections that we look at this morning. First, we are going to see the ministry of repentance in verses one through six. Second, the fruit of repentance, in verses seven through 10. Then third, the spirit of repentance in verses 11 through 12. 1. The Ministry of Repentance 2. The Fruit of Repentance 3. The Spirit of Repentance The Ministry of Repentance So let's start with the ministry of repentance. As we are introduced here to John the Baptist rather abruptly. If we've read the gospel of Luke, we know that John the Baptist has an entire back story. We're told there about John's parents, Elizabeth and Zachariah, and they are wonderful figures of faith through that story. Here we just abruptly are introduced to him. John has just dropped into this wilderness preaching and we suddenly meet him and have to learn about him as we go on the fly. As we do, Matthew introduces us really four elements to acquaint us with John the Baptist. First, Matthew tells us about his mission and very simply, the mission of John the Baptist is to prepare the way for the coming of the king. We see this a little bit in verse one where we read that John the Baptist came preaching in the wilderness of Judea. Now, this isn't just a convenient place. This isn't where he was able to rent an appropriate venue for this. That's not where the catering was good. In fact, it was really poor as we read about in a moment. John the Baptist was preaching in the wilderness to drive home a point, namely that God's people were in the wilderness. They were in exile. They may be back in the Promised Land, but spiritually speaking, they were still reeling from their sin and their rebellion and disobedience. You see when God's people sinned, God sends them into exile, particularly to wander in the wilderness. When Adam and Eve sinned in the Garden of Eden, they were exiled out of the Garden of Eden into the wilderness. Later under Moses, when God's people refuse to believe and obey and enter into the Promised Land, God kept his people wandering in the wilderness for 40 years until those who did not believe fell dead in the wilderness. Then eventually after the Kings of Israel and Judah failed their people and led them into all manner of wickedness and idolatry, God once again sent his people into exile, scattering them to the winds for the northern ten tribes and carrying off the tribe of Judah into captivity in Babylon. Well, they've returned from Babylon, and they are in the land of Canaan, the Promised Land, and yet they're still in the wilderness. They are still struggling with their sin and rebellion and John the Baptist mission is to prepare the way for the king. So the second thing we see is his message in verses two and three. If his mission is to prepare the way for the king, here is his message in verse two, repent for the Kingdom of Heaven is at hand. Repent is the first word he uses, and it's really at the center of his ministry, it's characterizing his preaching as well as the baptisms that he's performing. So what does repentance mean? Well, repentance, I'll give a simple definition, repentance in the Greek language very literally means a change of mind. It's not just to sort of adjust your thinking on it, I do think that sin. This repentance, this change of mind is a change of mind that stems from a change of heart in the depths of your soul. A change of mind that stems from a change of heart, not just to change your opinion about something. Rather to start to hate your sin, start to find your sin filthy and odious as what our confession says, which we talked about in the Sunday school class. It's a change of mind that stems from a change of heart that spills into a total change of life. It'll change your life. It'll change the way that you live. John the Baptist is preaching this need for repentance among the people of God. Why do they need to repent? Why is this part of the preparations for the coming of the King? Well, for the Kingdom of Heaven is at hand. The Kingdom of Heaven is drawn close, the Kingdom of Heaven is nearly here John is saying. In fact, the king is just around the corner. We'll read about him in the passage that we're going to study next week Lord willing in verses 13 and following. The king has arrived and John is pressing the people, are you ready for the drawing near of this king? Now Jesus himself, when he begins his public ministry, he's going to carry this message exactly. These words he himself will preach in Matthew 4:17, "Repent for the Kingdom of Heaven is at hand." It's still Christ's proclamation, in addition to being John the Baptist's. So what is this Kingdom of Heaven? Well, this isn't a place. Normally when we think of a kingdom, we think of a place, so you think of the United Kingdom, that's a place you can draw its boundaries on a map. It's not a place, but a power. Or, as Leon Morris puts it, it's not a realm, it is a rule. It's wherever the reign and rule of God breaks into the hearts of his people. Again, to bring about a change of heart, which leads to a change of mind and spills out into a change of the way that they live their lives. That's where the Kingdom of God is. It's here this morning in this in our midst and it's around the world as God's people are gathered to proclaim the gospel of Jesus Christ and as people repent and submit to the king. Even this morning, Lord's Day by Lord's Day, just like we are doing here in Omaha. What John is saying in this preaching is fulfilling a prophecy from the Old Testament. Matthew draws a connection to Isaiah 40:3, where Isaiah had written, "The voice of one crying in the wilderness, 'Prepare the way of the Lord, make his path straight.'" It was announced beforehand that a forerunner would come to not just vaguely say that one day something like a messiah was coming, keep your eyes peeled he's going to come. Rather to actually stand in point, that's the man. That's the one. Behold the lamb of God who takes away the sins of the world. This is John the Baptist's roll, and he's proclaiming that the king is coming. It's important to recognize that it isn't that the king is the one who needs the preparations. It's not as the king is coming and he's being stymied or he's being kept out of the city because we haven't made the appropriate preparations and he has to sort of wait out and twiddle his thumbs until we get our act together. No, the king needs no help in coming. It's we who need to be prepared for the entrance of the King. We'll say more on that in a moment. The third thing that we find out about John is his manner. We saw his mission, prepare the way for the king. His message, repent for the Kingdom of Heaven is at hand. Now his manner. This is one tough dude. This is a guy who is wearing uncomfortable, scratchy camel skins, and he has a leather belt strapped around his waist. This is a guy who is used to living in harsh conditions of the wilderness, eating the poorest of food. His caterers were a joke. They brought him just locusts and wild honey. Yet on this, as he ate very poor food, he was fed with the rich spiritual fare of knowing that Jesus Christ, the coming king, was right around the corner. His manner is that he was a stern, tough prophet, as Jesus will announce in Matthew, 11. This is not a reed shaken with the wind. This is not one who sits in King's Palace is wearing fine clothes. This is one tough prophet. That's exactly his manner. The fourth thing we find out about John the Baptist is his ministry. As I said earlier, his ministry is characterized by one word It's a ministry of repentance. It's a change of mind stemming from a change of heart overflowing into a change of life. So we see that when the people are coming from all around the area to be baptized by John in the River Jordan, we see that they do so at the end of verse six confessing their sins. They're confessing their sins. This isn't just an external, formulaic, ritualistic event, this is a spiritual thing they are doing. They're doing they're confessing their sins, and this is as John is going to say, in verse 11, baptism with water for repentance. His ministry is characterized for repentance. Now the Old Testament background for these baptisms or baptisms of purification. In the Old Testament, whenever you became unclean in some manner, you needed a baptism, a washing and there were a number of baptisms prescribed for a number of different situations. For example, if you came in contact with the dead, if you had to bury a loved one, you would be made unclean and you would have to be baptized, washed, in order to be made clean again, to be purified again. What John the Baptist is doing by this baptism of repentance is explaining that this isn't just a physical reality, you touched a corpse and now you were physically ceremonial and clean. He's saying your impurity is spiritual and it's in your soul, and you need to be purified and cleansed from your sins and repentance is a necessary part of that. So let's talk a moment before we move on about what it takes to prepare for the coming of a king. Commentator Leon Morris writes about this passage, this, he says, "In antiquity, when it was known that the sovereign was coming, every effort was made to ensure that the road was as smooth as could be. The great one must be able to travel easily and quickly." Now we still do this to this day. I remember when I was just starting here at harvest. It was early in 2016. The president of the United States came to Omaha, Nebraska. He flew into Offutt Air Force base and then he gave a speech at Baxter Arena. As he drove through town, they shut down the interstate. They shut down I-80 at rush hour to make sure that the president could travel smoothly and easily. Now understand this preparation was partially to ensure that the president could get wherever he needed to go very quickly. One of the prerogatives, I guess, of inhabiting the Oval Office. It was also for the safety of others around. Imagine the Secret Service and how jumpy they might be if the president was caught in standstill traffic somewhere. It wouldn't be good for anybody. In fact, if you go to the visitor's bureau website of Washington, D.C., they have a lovely page, it's a wonderful attraction, experiencing your first presidential motorcade. It tells you everything about how you too may be stuck in traffic as you wait for the president or whoever to pass by. You go on here and it said, understand you can take pictures, but don't make sudden movements because these Secret Service people there no joke and they're trained to handle threats in a split second. It's the preparations for the coming of a king that go even beyond this. We need to prepare for his coming. The king will be fine. He's surrounded not only by his security, but we are talking about the Almighty Son of God. He will be fine. The question is, will we? Are you ready for the coming of the king? Preparation involves John the Baptist tells us, repentance from our sin, and it requires purification from our sin. Not just outward washing of water, but a deep spiritual cleansing that even John the Baptist is going to acknowledge he can't provide. Jesus doesn't need John to make his entrance, but the people need John to prepare them for Jesus. Again, are you ready for the coming of the king? Well, we are going to see is very much that this isn't outward, I've said that, but I want to show you in the next section how that is true. This requires more than just outward external formalistic, ritualistic religion. This requires spiritual fruit. The Fruit of Repentance So in the second section, as we deal with the Pharisees and Sadducees, we are going to see the second section of the fruit of repentance. Now, we've just met John the Baptist for the first time, and here we meet the Pharisees for the first time. Matthew speaks of the Pharisees more than any other gospel writer and here we meet them for the first time. So it's worth saying a few words about who the Pharisees are to frame our understanding of these people. Everything we need to know about the Pharisees, you see, emerge in this passage. You see that these Pharisees are people who think themselves righteous, but whom John denounces as a brood of vipers. Those who do not bear fruit in keeping with repentance. They think they're righteous, they act as though they are righteous, but they are not righteous. They think they are righteous because they are the biological children, the biological descendants of Abraham. What John says is that outward biological descent is not enough. This requires preparation for the coming of the king, requires a deeper spiritual reality of bearing true spiritual fruit in preparation for the coming of the king. Now understand the common thinking about Pharisees and if you don't hear anything else, I think this is really important. The common thinking about Pharisees is that the Pharisees were legalistic because they were too strict about the law. In fact, that is not what Jesus critiques them for. Jesus critiques the Pharisees for being too lax about the law. He makes this very clear in Matthew chapter five, two chapters from now, when he says in Matthew 5:19, where Jesus himself, Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. Matthew 5:19-20, ESV Now, how can this be, how can they have relaxed the laws if they had all of these rights and rituals and purification, if they obeyed every jot and tittle of the law, how could their view of the law have been too relaxed, too low? Well, the 20th Century Presbyterian New Testament scholar J. Gresham Machen and I have this, if you have the either the sermon notes or the sermon worksheet, I've printed this quotation out in full because I think it's really important, he writes this. He says, "The legalism of the Pharisees with its regulation of the minute details of life was not really making the law too hard to keep, it was really making it too easy. Jesus said to his disciples, and he quotes the verse that I just quoted Accept your righteousness shall exceed the righteousness of the scribes and Pharisees. Ye shall in no wise enter into the Kingdom of Heaven." Machen goes on to say this, "The truth is it is easier to cleanse the outside of the cup than it is to cleanse the heart." If the Pharisees recognized that the law demands not only the observance of external rules, but also in primarily mercy and justice and love for God and men, they would not have been so readily satisfied with the measure of their obedience, and the law would have then fulfilled its great function of being a schoolmaster to bring them to Christ. Now here's the point Matron closes with this line, "A low view of law leads to legalism in religion. A high view of law makes a man a seeker after grace." You see, the Pharisees thought they could boil down the law to just principles and methods and tricks and tactics that if they just do all these things, if they check the right boxes that they were in right standing with God. They did not understand that the law reaches to the highest heavens because we are called to do nothing less than to be perfect as our Heavenly Father is perfect. Now, if you see that in a demolishes, any hope you have of measuring up on your own. It leads you, as Machen says, not to be a seeker of trying to prove it yourself, but to be a seeker after grace. Which is exactly the gospel that John the Baptist is preaching about the coming of Jesus and the Jesus himself will take up in the church has been proclaiming ever since. This is what's counterintuitive about the coming of the kingdom, it's repentance. It's not that you have to train like an athlete like I did for my debate team. The counter intuitiveness is that you look around and you see a physical gathering here and you see the physical right of baptism and the Lord's Supper and you say I can endure however long this guy is going to preach at me. I could sit through that. You think it's a physical kind of a thing. You read the right words, you sing the right songs and you say, I've checked the boxes, right? God requires something much more, to pierce to the heart. To bring about a change of heart where you see with hatred your sin and you turn from it and repentance to embrace the grace that is offered to you in Jesus Christ. Now, Jesus does want your life to change, but it's a matter of how it changes. John the Baptist talks here about bear bearing fruit in keeping with repentance. Then he says a little bit later that right now the axe is laid at the roots. The Bible is always talking about the roots of our faith and the fruit of what grows from it. The roots are where we are drawing our strength from, is it from the flesh, is it from our ability to keep the law? Or are we drawing from the nutritious soil of grace, of Jesus Christ and him crucified? If we do that, then we are going to bear good fruit. Again, that change of heart, which leads to a change of mind, will spill out into the fruit of a changed life. But if we're still drawing on our old lives, if we're still drawing on our flesh and, on our strength, I can do it this time, then the fruit we bear will continue to be just as evil as it always has been. A low view of law, and I can do it view of the law leads to legalistic religion. A high view of law makes a man a seeker after the grace that we have in Jesus Christ. There's a music group that produces children's music called "Rain for Roots". It has a lot of really good stuff. I'd recommend it, it has all these Bible songs. One of their songs is simple it's called "Good Fruit". It makes these profound declarations like apples don't grow on pear trees. Did you know that? Or bananas don't grow on plum trees. Again, not an arborist, but I knew that. Then they say these other really insightful things like you can't glue an apple on a pear tree, you can't tape an orange on an oak tree, or my personal favorite you can't staple some cherries on a maple. You can't do it. I mean, you can, but that doesn't make those trees into fruit trees. That's what the Pharisees were trying to do. They were trying to staple some cherries, some fruit to their lives, look at these works that I'm doing, but it didn't change the kind of trees they were. Their trees were unhealthy and they were continuing to bear bad fruit. King Jesus wants a good fruit from you. He wants to transform lives. But there's a process to this. There's an order to this. There's a way this works in a way this doesn't. If you're trying to live on your own strength, it doesn't work that way. If the roots of your life sink into the nutrient rich soil of the gospel, where you acknowledge you can't do this and you acknowledge you need Jesus and you turn from your sin and repentance and look to Christ in faith. That's where you can't help but as your heart change produces a mind change for the life change to spill out of you. Preparing for the coming of the king requires us to see how short we fall from the glory of God because of our sin. The problem is, we so quickly, so easily look to other sources, other grounds for our justification. We want to point to the good works we've done. We want to highlight the good achievements we've made. We want to point to the good families from which we descend. We want to talk about the good status or standing we have in our communities or our workplaces or our schools. We want to appeal to our good reputation. The king sets aside all of those and judges them as insufficient. If you're leaning on those, you're not ready for the king. So again, I ask you, are you ready for the king? The Spirit of Repentance This, of course, raises the question how do I get ready for the king? And that's what Jesus lays out in the third section, the spirit of repentance in verses 11 and 12. The spirit of repentance is when John differentiates, distinguishes his baptism from the baptism of Jesus, the one who is coming. He says, "I baptize you with water for repentance." This is precisely what Andrew did today, he baptized with water, pointing to repentance. "But he who is coming after me is mightier than I", John says, "whose sandals I'm not worthy to carry. He will baptize you with the Holy Spirit and with fire." Now, John isn't separating the two baptisms, the baptism of John and the baptism of Jesus, but he is distinguishing them . They are connected and they're connected in a very important way. One points to the other, one finds its fulfillment in another. They're not separate, but they are distinct. John's baptism is outward and physical, and you say, well, wait a minute, you just told me this isn't about physical, external religion. That's true, but the baptism of John and the baptism that we practice here, even this morning, is physical and it is external. We use physical, real water. What this is doing is pointing to a greater reality. As Andrew said, this doesn't magically wash someone clean of their sins on its own. This doesn't magically change someone. It certainly doesn't justify someone just by putting physical water. Yet Christ uses that physical water, just as he uses his word. He uses the sacraments to sink our roots down more deeply into the soil of the Gospel of Grace. He uses the outward administration of baptism in order to communicate to us something of the benefits of the redemption that he has accomplished. What Jesus did is that goes even beyond symbolism. Is that Jesus sends his Holy Spirit into the world, who takes his accomplishment of redemption and applies it to our lives. He does this and through baptism, he does this through the Lord's Supper and he does it, especially in the proclamation of his word. It's these biblical means of grace are the tools in Jesus's toolkit. Where he sends his Spirit to work in our lives, applying and using those tools as he brings to us what Christ has done for us at the cross. John also gives us a warning in verse 12. He says it doesn't mean this is just going to automatically flow to you again, this isn't just external, something internal and spiritual must happen. Verse 12, John warns his winnowing fork is in his hand, that's what you separated the wheat from the chaff, you toss in the air and separate it. He will clear his threshing floor and gather his wheat into the barn, but the chaff, he will burn with unquenchable fire. You see the king's baptism is a flood water that flows in two directions. The king's baptism both cleanses his people, that's what the promise of baptism is. The king's baptism or waters that also drown and annihilate and immerse and destroy. Baptism brings us through judgment that would rightfully condemn us, but we are brought through by grace. It still condemns others while we are kept safe through faith. We see this in 1 Peter 3:20-21, Noah's family in the Ark was a baptism. They were brought safely through the floodwaters that immersed and drowned everyone else. In 1 Corinthians 10:2, the Israelites were brought in their baptism, baptized into Moses at the sea. They were brought safely through a water that immersed and drowned the Egyptians who pursued them. The water, fire and spirit of Christ baptism purifies his people, but it destroys those who are not prepared for the king. Are you ready for the king? Several years ago, I heard of a book written by a man named John T. McNeil, who is a theologian and historian, whom I really respect. If you have the version of John Calvin's Institutes, he's the editor of that volume. So he wrote a book that I heard about and I wanted to get it because it had a really interesting title, it was called, "A History of the Care of Souls." Now I'm a pastor, so I was intrigued by this. What techniques, what methods, what practices, what processes was I going to be able to glean from the history of the church that I could apply in my own ministry, from the history of all the church and all its traditions? Now this book exceeded my expectations, but it also did so by defying my expectations. It wasn't what I expected. It wasn't a list of processes and scripts to use and tricks and techniques. What Dr. McNeil showed through this book is that the history of the whole church, in every culture and every age and every language, every generation after generation, after generation that the church has always had one surefire way of doing ministry, one surefire way of working toward the care of souls. It's by leading people to repentance. Again and again, chapter after chapter, age after age of history, you can read this. It was all characterized by how the church led people to confess their sins to turn from their sins to repent from their sins. Not just formally and externally, but a change of heart that led to a change of mind overflowing into a change of life. It was all about repentance and how the church has led people in repentance, both informally and through formal means of preaching in public ministry as well as through church discipline. Now, this emphasis on repentance is so counterintuitive today because we live in a thoroughly therapeutic culture. What the world sees as good is helping you feel better about you. You don't need to change. You don't need to be transformed. You don't need to repent. You need to learn to actually cultivate and give expression to you. Well, the Bible cuts against that. The Bible says you absolutely must change. That repentance is what you need to do to prepare for the coming of the king. This has been the message of the church throughout all her generations. Through the Old Testament highlighted the pinnacle of the old covenant in the ministry of the Prophet John the Baptist. Especially in the Ministry of Jesus, who says the same thing in Matthew 4:17, "Repent for the Kingdom of Heaven is at hand." All the way through the history of the church since. Are you ready for the king? Application The application, then, is just this prepare the way for the king. Are you ready for? Jesus, the king, the eternal son of God, has indeed taken upon himself a human nature. He was born the son of David, the lawful heir to the throne of Israel, to be a king whose kingship was despised, rejected so that he, the king, the Lord of Glory, was ultimately crucified at the hands of wicked men. This king conquered his enemies. He conquered and defeated sin, death and the devil, and rising victorious over all of that. The king has come the king has established his own kingdom so firmly and unshakable that all the gates of hell can now no longer prevail against it because Jesus has conquered. The king is reigning. He's ascended into heaven. He is reigning at the right hand of the father he is right now, putting every enemy under his feet until the end, when he even puts death itself under his feet, the last enemy. The King of Heaven is at hand. The Kingdom of Heaven is here, but the Kingdom of Heaven is coming in its fullness and its glory. Are you ready for the king? King Jesus is still calling us through his word to prepare ourselves for his kingdom by repentance and purification from sins. Confess your sins. You've got to acknowledge yourself as a sinner in the sight of God. Repent from your sins. Repent from a change of your heart, leading to a change of mind overflowing into a change of life. We need baptism, we need the Lord's Supper, week after week to call us back to the sacraments to repentance in faith in Christ. Well, how then do we grow when we grow ultimately, not by these external rights, although these are connected to and they point to, and Christ uses them as tools in his tool belt to build us up in his kingdom. The kingdom only is built by the work of the Holy Spirit. That's it. The Holy Spirit alone builds the kingdom. When King Jesus ascended, he poured out his promised Holy Spirit as the spiritual baptism to his people once and for all. You don't simply need external, outward, physical, religious rights in ceremonies. You need the reality toward which the true ceremonies point. Toward which the gospel that we proclaim week after week by the word and the sacraments point, to Jesus Christ and him crucified. You need Christ's baptism of the Holy Spirit poured out once for all for his people. This isn't the second experience for Christians. This is the first experience which leads us to become Christians, which leads us to repent from our sins and look to Jesus in faith. So how do you grow in this? Very simply, pray for God to fill you with the Holy Spirit. If you've never known Christ, if you're still trying to find Christ, pray that God would give you the Holy Spirit. But ongoing we are exhorted in the New Testament to be filled with the Holy Spirit. Now why? What's the purpose of this? Well, in the New Testament, the Holy Spirit was poured out and sometimes the manifestation at the beginning was great signs and wonders. Those had a purpose and a place to confirm the message that the apostles were preaching. But those are no longer the reason to gain the Spirit. We pray for the spirit because to pray for the Holy Spirit, the lord and giver of life is to pray for Christ as our king. Because it is the Holy Spirit, we are told who takes away the veil of our blindness, he is the one who gives us eyes to see ears, to hear hearts, to understand. He is the one who convicts us of our sin to lead us to true repentance from the heart and faith in Jesus Christ. He is the one who sanctifies us who makes us holy by giving us growth in Christ toward true spiritual fruit. The gospel is that the king comes with good news, he loves you so much that he died in your place for your sins. He promises to cleanse you of your sins by his blood and righteousness through your repentance and faith, which is accomplished by the baptism of the Holy Spirit. The king has spoken a great word. He is really said to you, wash and be cleaned. Will he not do it? Will you not look to Jesus in faith because the king is coming. His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire and the fires of hell for all of eternity. Flee the wrath to come. Even now, the axe is laid to the root of the trees. Every tree, therefore, that does not bear good fruit is cut down and thrown into the fire. The king is coming. Are you ready for him? Let's pray. Heavenly Father, we pray that you would make us ready, prepared for the king. That is counterintuitive, as true spiritual repentance is that you would lead us into the fullness of it. To look to Christ alone, to the work of your Spirit, who is shed abroad in our hearts, bringing us the love of God, the Father for the Son and the Son for the Father. That we would know Jesus Christ, whom you have sent Father. And have eternal life through life in his name, it's in Christ's name, we pray. Amen.

A Hospitable Bed Interview on Spiritual Formation with Jim Houston “I came here to die.” Speaking from Hospice that is what Christian pillar James Houston, who is 99 years old, told me on our chat today – yet he is still writing and still offering wisdom to weary souls (read his "Letters From A Hospital Bed: Reflections From a 99 Year Old" here) and offers a lifetime of insight in these 45 minutes. In this interview with Dr. Houston, I had the great honor to glean wisdom on everything from spiritual health and cultivation (“We need to ask God to allow us to dream about Him each night.” “We need to remove obstacles that keep us from a love-affair with God… Let God be the last thing you think about each night, not the news or a book or a movie…”) to Trinitarian theology of participation, and to the Evangelical over-emphasis on “Systematic Theology” (As opposed to, what he suggests, a healthy “Child Theology”). His book, “Memoirs of a Joyous Exile and a Worldly Christian” is a short chronicle of his life that reads like a constellation of relationships and formation (Jim was family friends with James Torrance and the Torrance family, Dr. Martyn Lloyd-Jones was a conversation partner, he was colleagues with J.I. Packer, he was in a small group with C.S Lewis, a co-author with Bruce Waltke, neighbors with JRR Tolkien, had his orthodoxy checked by Francis Schaeffer and his friend John Stott, is related, by marriage, to Jim and Elizabeth Elliot, and then the list goes on and on with other paths crossing of Carl F.H. Henry, F.F. Bruce, Malcom Muggeridge, Charles Colson, Os Guinness, Leon Morris, etc.). I'm grateful to Dr. Houston and his daughter Claire who helped this interview.

# Introduction When I was a new Kuyperian I was a naïve Kuyperian. By Kuyperian I mean someone who acknowledges that Jesus is Lord of all and that Jesus is *interested* in it all. This means that sermons and reading Scripture aren't the only spiritual or significant things. God can be served and glorified by *any* lawful activity, by every good work done by faith. All vocations, and side projects and leisure time, has meaning before the Lord, not just so-called vocational ministry. I was naïve to think that every Christian would be relieved, even *excited*, about this reality. What I thought would open skylights for sun and windows for fresh breeze became a weight of glory too burdensome. Some Christians prefer a more manageable guilt over not reading their Bibles as much as they could so long as they could consider the rest of the day their own. It was better for the rest of the day to be mundane than to think of it with eternal meaning, as something that the Lord cared about. “Can't I just listen to country music on my commute without all this pressure?” You might be able to keep the radio on, but you can't turn the reality off; God minds (see Proverbs 15:3). Whether or not we want God's attention, He sees, and unlike men, He sees the heart of man. Google may have a record of every place on the internet you've visited (and every place your mobile device has gone), but God has a record of that *PLUS* every word you've ever spoken (see Matthew 12:36-37). I've been reading about digital data in a couple places, about how words such as exponential and logarithmic aren't really sufficient to cover the explosive expansion of data day over day. I've been reading about the blockchain as a way to capture and even certify accuracy, for financial transactions *and* for events. It's referred to as the “ledger of record,” with Who-What-When fixed ([see here](https://twitter.com/balajis/status/1459140902144729088?s=21)), and it's expanded my imaginative boundaries. Mostly, these thoughts have increased my awe at God's omniscience. Algorithms/AI/Big Tech will always be impersonal, finite, and always only be a program dependent on a programmer. AI will never offer glory to those who serve it. God is not the Great Server in the Sky, He is Lord in heaven and of the Cloud. He does not miss anything; “God will judge the righteous and the wicked” (Ecclesiastes 3:17). The fact that men can't help themselves from judging incriminates them, yes, but it connects to the greater reality that we all know *judgment is inevitable*. The fact that men keep doing what they condemn, that they keep disobeying the truth, is an investment in their coming judgment. # Invested Judgment (verses 5-8) In verse 4 Paul referred to the *riches* of God's kindness. God has a treasury of responses to draw from, an arsenal of patience and mercy and minutes. Here is another treasury, where man heaps up a pile with daily deposits. > But you are treasuring up wrath to yourself according to your stubbornness and hardness of heart on the day of wrath and revelation of righteous-judgment of God. The key word is **wrath**, and the main idea is *storing up* to realize later. God's wrath has actually been the key word since Romans 1:18, but in most of chapter 1 it referred to God's *abandoning* wrath, an expression of judgment where God gives men over to their lusts (1:24-32). He also lets men loose in their litigiousness, as they compare and condemn one another (2:1-4). That they dispute with each other and make all their petty decrees demonstrates that they know judgment is deserved. Though they know better, they keep doing the things that deserve judgment. It's their **stubbornness** (σκληρότης, only found here in the NT, so we diagnose *arteriosclerosis*, “hardening of the arteries,” which derives from this word, so Paul describes a sort of “spiritual sclerosis”, the “hardening of the spiritual arteries” from Leon Morris), their un-teachability, that goes along with virtuous self-certainty. There is also **unrepentant heart** (also only found here in the NT), he is impenitent, which makes a man impervious to outside input. It is as helpful as a doctor's badly-written prescription for a blind pharmacist; there's no way get it right. As he keeps disobeying truth (verse 8), he puts more wrath on lay-away. The verb refers to **storing up** (ESV, NASB), saving for later, and often applies to treasure (as the KJV connects). Our word *thesaurus* derives from it (θησαυρίζεις): a treasury of words. What the judging, hypocriticizing men do is add to their pile of deserved wrath. We know it is a *later*, **on the day of wrath and revelation of righteous-judgment of God**. This is more than abandoning (get what you want) or consequential (reap what you sow) wrath, it is final judgment, the eschatological payback of wages earned (see also Revelation 22:12). Verses 6-8 are dependent on verse 5, and modify **God**. There is the statement, and then two cases that cover all the bases. > God...who will repay each (sinning/judging man) according to his works The Bible is full of this. Verse 6 is in fact likely a quotation from Psalm 62:12. Here's the doctrine: 1) God is the one with whom we have to do (Hebrews 4:13), 2) Everyone will give an account to God (Romans 14:10, Hebrews 9:27), 3) the evidence will be what has been done. There are lesser judges along the way, and we do often face collective consequences, and not everything wrong we've done (or thought) is visible. But here Paul refers to standing before the ultimate Bench. There are two hands only, but necessarily one or the other. There is no third leg to stand on. > on the one hand, (He will give) eternal life to the ones seeking glory and honor and immortality according to the endurance of work of good The most amazing part about verse 7 is that we truth-lovers have a knee-jerk need to “fix” this truth. The truth here is supposed to provoke more awe and more ambition than argument. That said, it is sort of out of place. The *bad* news in Romans started in Romans 1:18 and goes through 3:20. This word of *glory* doesn't exactly fit. The reason Paul brings it up is because God judges according to works, the bad *and the good*. “But, but, but!” we say. Paul, as we read here, offers no buts or qualifications here himself. We know, from Paul himself actually, that no one can be saved by their works. True. But each person is rewarded according to his works. **Eternal life** is the reward for the ones seeking **glory and honor and immortality**. Maybe we could feel like better Kantians (following Immanuel Kant who basically said you have a moral duty to do what is right, but any delight you get from doing it taints it. You should have a reason, but you must not do it to receive a reward) if we took verse 7 as a way of seeking to worship *God*. Does this mean that if we seek *God's* glory and honor and immortality, then we can have eternal life? Except, what does it mean to seek *God's* immortality? He *is* immortal (Romans 1:22). As God's revelation teaches, *we* are made for *glory*. We seek glory because we were made for it (see John 5:44). Verse 7 doesn't dig up the roots, it is looking at the fruits. These seekers want glory (from God), honor (rather than the dishonor among the impure, Romans 1:24), and immortality (*not* the mortal idols of our lusts). They seek these ends persisting in proper practice; “through the endurance of work of good.” What a *fantastic* phrase. The ESV has “by patience in well-doing,” and okay. The NAS has “by perseverance in doing good.” The KJV has “by patient continuance in well-doing.” The words, translated woodenly, are *through endurance of work of good*. **Endurance** is holding out amidst difficulty, bearing up under burden. The singular, non-articular **work** stresses his habit, a slight edge way of life (see also Galatians 6:9; 1 Corinthians 15:58). What are good works? A widow could have a “reputation for good works” such as raising children and showing hospitality (1 Timothy 5:10). You don't have to build a grand institution or get an audience with the President. Find something good to do and *keep gooding.* This is *not* salvation by works, this is saved by grace through faith *for* good works which God prepared beforehand for us to walk in (Ephesians 2:8-10). Listen to Jesus! He says to treasure up (same word as in Romans 2:5) treasure in heaven (Matthew 6:19-20). Now the second case. > but on the other hand (He will give) wrath and fury to those disobeying the truth from selfish-ambition and [believing] unrighteousness. Truth is not subjective, though the subjective are allergic to truth. Truth might not affirm them, truth might constrain their lusts, truth might lower their self-esteem. So they must walk away from truth. Unrighteousness fills the void left by leaving truth; unrighteousness convinces them, it wins them over that they would obey or follow it. What such investment earns is God's **wrath and fury**, His anger (boiling over) and anger (swelling to burst). His judgment is not arbitrary, but it is *hot*. # Impartial Judgment (verses 9-11) Most of the previous points are repeated with application for everyone, period. Two cases, four possibilities, and one God (see also James 4:12). > There will be affliction and distress for every soul of man-the one committing evil **Affliction** is a pressing, **distress** is a constricting. The affliction for every stubborn self-seeker belongs to today and tomorrow and the telos. Distress hangs over him every day, during the last days, and through eternity; it comes here on earth and in the lake of fire. Doing evil, no matter who you are, will get its judgment. Because you can't see rain doesn't mean the clouds aren't coming. That's not it. > There will be glory and honor and peace to the one working the good. **Peace** is switched in for immortality. It is a gift to the good-workers. Note the repeated, **to the Jew first and also the Greek**. This is enough to make the Jew mad twice. That the Jew was mentioned in getting affliction wouldn't fly with those Jews who believed that by fact of being in a Jewish family mean that they were beyond God's judgment. Of course, their whole history shows how often they received God's judgment. That the Greek was mentioned as a glory-getter wouldn't fly with those who believed that idolators weren't worth being saved. Of course, again, the OT stores show again and again that Nineveh repented, Ruth was redeemed. Verse 11 relates to the cause of God's righteous judgment (from verse 5). > for there is no partiality with God. **Partiality** seems to be a new word, a *Christian* word, “to receive the face,” as in, to judge according to some perceived privilege rather than practice. God can't be bribed by a pretty face, by ethnic popularity. Good looks can't make up for a lack of good works. # Conclusion There will be accounting; men's accounting incriminates them, God's accounts are always accurate. There will be ambition; men seeking glory without God or from God. There will be affliction; one that comes now to those living from faith to faith, one that comes later to those living without faith. > This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering— since indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed. 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 1:5–12 ESV) Christian, may your conscience be awakened, and your character forged, and your good works done loaf by baked loaf, mile by driven mile, screw by tightened screw, paper by graded paper, word by written word, sacrifice by costly sacrifice, death by loving death, from one degree of glory to another. ---------- ## Charge Beloved, build a bunker, and then throw your little-faith (ὀλιγόπιστος) into it. Pick up the shield of faith, stand firm in the evil day, and go **do** something good. ## Benediction: > [M]ay our God make you worthy of his calling and 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)

Many people in the ancient world sought counsel from Delphi’s oracle on Mount Parnassus, about 75 miles west of Athens. Its priestess claimed to speak for the God Apollo and prophesied in a trance state after breathing fumes from a crevice in the mountain. The oracle’s messages were often obscure and could be interpreted in many ways. Unlike the Delphi oracle, the church’s prophets spoke clearly so that people would be strengthened, encouraged, and comforted (v. 3). New Testament scholar Leon Morris explains that the New Testament practice of prophecy was similar to preaching but not identical with it: “It is not the delivery of a carefully prepared sermon, but the uttering of words directly inspired by God.” Those who spoke in tongues, on the other hand, could not be understood unless there was someone present who was able to interpret (v. 5). For this reason, the apostle urged the church to prefer prophecy over tongues (vv. 1, 19). Paul also provided guidelines for the practice of tongues and prophecy when the church met together. No more than three were to speak in tongues, one at a time and only when an interpreter was present. If there was no interpreter, the speaker should “keep quiet in the church and speak to himself and to God” (v. 28). Likewise, no more than two or three prophets were to speak as others tested the validity of their message (v. 29). Paul’s command in verse 34 that women in the congregation “should remain silent in the churches” is not absolute. Earlier in this letter, he gave guidelines for women who prayed and prophesied in the assembly (1 Cor. 11:5, 13). The basic rule for exercising spiritual gifts was that “everything should be done in a fitting and orderly way” (v. 40). >> The church’s ministry must be built on the solid foundation of God’s Word. Spend a few minutes praying for those who will be ministering the Word in your church this week.

Thomas Jefferson captured the American idea of freedom in one sentence in the Declaration of Independence: “We hold these truths to be self-evident: that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness.” The Christian idea of freedom involves more. The freedom that comes with Christ is the freedom to love God and others. It might seem as if Paul has suddenly changed the subject from questions about eating to the privileges that were his as an apostle. In reality, he is offering a personal example of the kind of sensitivity to others he has urged the Corinthians to follow. Although he had a “right” to be financially supported by the Corinthian church, he preached the gospel “free of charge” and chose not to make full use of those rights (vv.15–18). To help them understand his point, Paul first makes a biblical case for the rights he has voluntarily set aside. He does this by appealing to a combination of common sense and biblical instruction (vv. 7–11). Paul had the right to expect the Corinthians to provide him with a “living” (v. 14). The apostle decided not to claim this right “to win as many as possible” (vv. 19–23). The Corinthians were used to seeing philosophers and teachers treated like celebrities and demanding payment for their services. “This whole discussion has underlined Paul’s tender concern for the weak,” New Testament commentator Leon Morris explains. “It helps us to see how he respected their scruples, and conformed his behavior to theirs.” The biblical idea of freedom includes restraint. >> Can you think of an area where Christ may be asking you to limit your freedom for the sake of the gospel? To do so requires sensitivity to others. To reach them, we must often become like them. Paul shows that it is possible to do this without compromising biblical standards.

#bible #corinthians #biblestudy #howtostudythebible #jesus #equip #encourage #inspire #challenge #theology SOCIAL MEDIA LINKS https://www.facebook.com/anthonyprich... https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards ... https://odysee.com/@anthonyprichards:... PODCAST LINKS Apple  https://podcasts.apple.com/.../anthon... Google  https://www.google.com/podcasts?feed=... Spotify  https://open.spotify.com/show/5A29AH2... Anchor https://anchor.fm/anthonyprichards Breaker  https://www.breaker.audio/anthony-p-r... RadioPublic  https://radiopublic.com/anthony-p-ric... Pocket Casts https://pca.st/pyibm8q1 S.O.A.P. is all about how to study the Bible. It's about reading 'S'cripture, 'O'bserving what it says, working out how you 'A'pply it to your life and then 'P'raying about it. Resources/References/Sources Enduring Word Bible Commentary - David Guzik (copyright) Matthew Henry Commentary NKJV Thomas Nelson Study Bible William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, F.F. Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert, Charles Bridges, Duane Garrett, Dan Philipps, Matthew Poole, Allen P. Ross, John Trapp, Bruce Waltke, Warren Wiersbe, William Barclay, A.B Bruce, D.A.U, R.T. France,

#bible #corinthians #biblestudy #howtostudythebible #jesus #equip #encourage #inspire #challenge #theology SOCIAL MEDIA LINKS https://www.facebook.com/anthonyprich... https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards ... https://odysee.com/@anthonyprichards:... PODCAST LINKS Apple  https://podcasts.apple.com/.../anthon... Google  https://www.google.com/podcasts?feed=... Spotify  https://open.spotify.com/show/5A29AH2... Anchor https://anchor.fm/anthonyprichards Breaker  https://www.breaker.audio/anthony-p-r... RadioPublic  https://radiopublic.com/anthony-p-ric... Pocket Casts https://pca.st/pyibm8q1 S.O.A.P. is all about how to study the Bible. It's about reading 'S'cripture, 'O'bserving what it says, working out how you 'A'pply it to your life and then 'P'raying about it. Resources/References/Sources Enduring Word Bible Commentary - David Guzik (copyright) Matthew Henry Commentary NKJV Thomas Nelson Study Bible William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, F.F. Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert, Charles Bridges, Duane Garrett, Dan Philipps, Matthew Poole, Allen P. Ross, John Trapp, Bruce Waltke, Warren Wiersbe, William Barclay, A.B Bruce, D.A.U, R.T. France,

#bible #corinthians #biblestudy #howtostudythebible #jesus #equip #encourage #inspire #challenge #theology SOCIAL MEDIA LINKS https://www.facebook.com/anthonyprich... https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards ... https://odysee.com/@anthonyprichards:... PODCAST LINKS Apple  https://podcasts.apple.com/.../anthon... Google  https://www.google.com/podcasts?feed=... Spotify  https://open.spotify.com/show/5A29AH2... Anchor https://anchor.fm/anthonyprichards Breaker  https://www.breaker.audio/anthony-p-r... RadioPublic  https://radiopublic.com/anthony-p-ric... Pocket Casts https://pca.st/pyibm8q1 S.O.A.P. is all about how to study the Bible. It's about reading 'S'cripture, 'O'bserving what it says, working out how you 'A'pply it to your life and then 'P'raying about it. Resources/References/Sources Enduring Word Bible Commentary - David Guzik (copyright) Matthew Henry Commentary NKJV Thomas Nelson Study Bible William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, F.F. Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert, Charles Bridges, Duane Garrett, Dan Philipps, Matthew Poole, Allen P. Ross, John Trapp, Bruce Waltke, Warren Wiersbe, William Barclay, A.B Bruce, D.A.U, R.T. France,

QUOTES FOR REFLECTION “He [Jesus] must increase but I must decrease.” ~John 3:30 (ESV) “A great man is always willing to be little.” ~Ralph Waldo Emerson 19th Century American Author “It was pride that changed angels into devils.” ~St. Augustine 5th Century Bishop of Hippo “It is not particularly easy in this world to gather followers about one for a serious purpose. But when they are gathered it is infinitely harder to detach them and firmly insist that they go to another. It is the measure of John the Baptist's greatness that he did just that.” ~Leon Morris 20th Century Australian New Testament Scholar “And being found in human form, he [Jesus] humbled himself by becoming obedient to the point of death, even death on a cross.” ~Philippians 2:8 (ESV) “If you think you are not conceited, it means you are very conceited indeed.” ~from Mere Christianity by C.S. Lewis 20th Century British Author “Christ is the humility of God, embodied in human nature. The eternal love humbling itself, clothing itself in the garb of meekness to win, and serve, and save us.” ~Andrew Murray South African Pastor and Writer SERMON PASSAGE John 3:22-36 (ESV) 22 After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. 23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized 24 (for John had not yet been put in prison). 25 Now a discussion arose between some of John's disciples and a Jew over purification. 26 And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” 27 John answered, “A person cannot receive even one thing unless it is given him from heaven. 28 You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.' 29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice. Therefore this joy of mine is now complete. 30 He must increase, but I must decrease.” 31 He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. 32 He bears witness to what he has seen and heard, yet no one receives his testimony. 33 Whoever receives his testimony sets his seal to this, that God is true. 34 For he whom God has sent utters the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has given all things into his hand. 36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

Greetings and welcome- This is our daily devotional for March 16, 2021. Today we come to Romans 3 and what commentator Leon Morris has called -the most important paragraph ever written.- Thanks for joining us-

QUOTES FOR REFLECTION “I used to not take chances with God's name But it's been so long since I last prayed And now I'm all [messed] up and my heart's changed ‘Cause I care more about what other people say.” ~Sam Fischer and Demi Lovato in their song “What Other People Say” “Discipleship is the process of becoming who Jesus would be if he were you.” ~Dallas Willard (1935-2013), philosophy professor and popular author “Discipleship isn't a program or an event; it's a way of life. It's not for a limited time, but for our whole life.” ~Bill Hull, author, pastor and professor “Most people in America, when they are exposed to the Christian faith, are not being transformed. They take one step into the door, and the journey ends.” ~David Kinnaman, author and social researcher “Discipling our children is not about teaching them to behave in a way that won't embarrass us. We're working toward something much more important than that. We're actually raising our children with a view toward leading them to trust and to follow Christ.” ~Voddie Baucham, dean at African Christian University (Zambia) “Christianity without discipleship is always Christianity without Christ.” ~Dietrich Bonhoeffer (1906-1945), pastor-theologian executed by the Nazis “Faith…is an activity which takes people right out of themselves and into Christ.” ~Leon Morris (1914-2006), Australian scholar “…the Church could best…speak to the heart of modern humanity, not by shrinking her message, but by displaying the beauty of her central Fact in all of its fullness.” ~David L. Schindler on Henri de Lubac's The Mystery of the Supernatural “…it is nothing less than God's glory that John and his friends witnessed in the word-made-flesh.” ~D.A. Carson, biblical scholar, on the Gospel of John (1:14) “I don't know exactly what covetous is, but in my experience it is not so much desiring someone else's virtue or happiness as rejecting it, taking offense at the beauty of it.” ~Marilynne Robinson, Pulitzer Prize winning author SERMON PASSAGE John 1:35-51 (ESV) 1 In the beginning was the Word, and the Word was with God, and the Word was God…14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth… 35 The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. 40 One of the two who heard John speak and followed Jesus was Andrew, Simon Peter's brother. 41 He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas” (which means Peter). 43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” 46 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” 48 Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” 50 Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,' do you believe? You will see greater things than these.” 51 And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

Study Notes Ed Underwood 1 Thessalonians Christ Is Coming Soon!   And so we will always be with the Lord (1 Thessalonians 4:17). The thirteen Pauline Epistles develop the foundational truths of Christianity introduced in the Gospels. Paul wrote nine letters to churches and four to individuals. He writes from the perspective of the Apostle to the Gentiles, church-planter, pastor, and friend. His letters contain instructions, exhortations, and corrections that were real-time—messages to real people, gathered in real churches, with real problems as they endeavored to follow Christ and make a difference in their world. One consistent theme undergirds all of Paul’s teaching—the reality of every believer’s position in Christ. In one of the warmest of Paul’s letters he writes his beloved church at Thessalonica to encourage them to walk with Christ until He returns. Enemies of the gospel had forced Paul to flee the city, but they couldn’t prevent the Apostle from loving these people he had poured his life into and praying for them. Paul sent Timothy to check on his friend and was so encouraged by Timothy’s good report of their growing faith that he sent this letter we know as 1 Thessalonians from Corinth. Paul arrived in Thessalonica, the capital of Macedonia, on his 2 missionary journey. For three successive Sabbaths he preached the gospel and many believed (Acts 17). When the unbelieving Jews heard of the conversion of so many of their Greek proselytes, they agitated ruffians on the street to attack the house of Jason, the family that had taken in Paul and his team. “Paul wrote this epistle primarily to comfort and encourage those who were suffering for their Lord. Their hope was an essential emphasis in view of this purpose. Both Thessalonian epistles are very pastoral. The epistle deals with the hope of the Lord’s return as this relates to Christian experience.” (Tom Constable, 1 Thessalonians, p. 5) This book teaches the most practical and illuminating discourses on the Lord’s return (4:13-5:11). All five chapters refer to this next great event in prophetical history: 1:10; 2:19; 3:13; 4:13-18; 5:1-11, 23. “Far and away the largest theological contribution of the Epistles [1 and 2 Thessalonians] lies in what they say about eschatology.” (Leon Morris, The Epistle of Paul to the Thessalonians, p. 19) The other great contribution of 1 Thessalonians to the church is the insight it gives us into the warm pastoral heart of the Apostle Paul. I. Paul exhorts the Thessalonian believers to remain steadfast under the pressure of persecution, and consoles them concerning their loved ones who have died in Christ by reminding them of the hope of the soon coming of the Lord Jesus. Paul’s personal feelings toward and remembrance of the Thessalonian assembly. (1-3) 1. PaulgivesthanksfortheThessaloniansfortheirrenownedfaithfulnesstotheLordJesus. 2. Paulremindsthemofthelovingwayheandhisteambroughtthegospeltotheircity. 3. Paulrevealshisheartconcernforthemanddeepdesiretoseethemagain. Paul’s personal instructions and assurance to the Thessalonian assembly. (4-5) Paul reminds them of their responsibility to continue growing in Christ by remaining sexually pure and united in love. He also assures them that Jesus is coming for His own and exhorts them to continue serving Him diligently. Paulteachesthemspecificcommunityresponsibilitiesintheirassembly. 1 Thessalonians: When serving Christ seems too hard, think about His soon return! OUR INTERPRETATION OF 1 THESSALONIANS 4:13-5:11: Why we believe in the Rapture. In th the 19 today is one of the primary evidences that Christ is coming for His church before the events of the Tribulation (the seventieth “week” of Daniel) begins. Since Paul’s authority is from God (4:1-12), believers should listen to him when he tells them to maintain proper relationships in the church in light of the imminent return of Christ. (4:1-5:22) You know that the Lord Jesus told me to teach you how to live responsibly in the church (4:1-12). Keep in mind the urgency of living responsibly in the church—all of you will be resurrected/raptured imminently—before the Day of the Lord begins (4:13-5:11). Be encouraged (4:13-18): You and your dead believing loved ones are destined to be with Christ forever. We who are alive will “suddenly be caught up together with them to meet the Lord in the air” (4:17). I take the word harpazo, snatched up (Latin translation, rapio, from which we get the word rapture) literally. It occurs 13 times in the New Testament with a literal meaning. I believe it means the actual removal of believers from earth to heaven—the “rapture” of the church. I also believe this will occur simultaneously with the resurrection of those who are dead “in Christ,” Christians—who trusted in Him from the day of Pentecost will be translated “in a moment, in the twinkling of an eye” (1 Corinthians 15:52; v. 16). Therefore, comfort one another in this truth (v. 18). Stay alert (5:1-11): Since we are sons of light and the Day of the Lord will come suddenly, we should look for signs of His coming, as we are not destined for the coming wrath. I believe this is the assurance that church-age saints will not be a part of the tribulation period when the wrath of God is poured out. II. 1 THESSALONIANS AND YOU: Paul simply presents the Lord’s return as a fact. He doesn’t try to prove it. No honest reading of 1 Thessalonians can deny that Paul taught that Jesus is coming back for His own, regardless of one’s personal convictions on when and how that might occur. Paul believed that the same Jesus who lived among us, died, was buried, rose from the dead, and ascended into heaven (4:16) would come again. My personal view is that Paul is speaking of the Rapture, the snatching up of the living saints prior to the Great Tribulation. That’s the when of the Lord’s return, in my opinion, but whatever your convictions, we can all agree that He will return. I see four practical ways an understanding of the soon return of the Lord Jesus is vital to our walk with Him every day: Understanding the return of the Lord encourages faith in Him (1:9-10). Notice that Paul included the hope of the return of Christ in his gospel proclamation. As Christians our hope comes from our personal redemption that is ours due to His first coming and the redemption of creation that will result from His second coming. Understanding the return of the Lord encourages diligence in following Him (2:19-20). The sure prospect of being rewarded by Christ when He returns motivates Christians to do the hard, messy work of disciplemaking. Paul looked forward to the joy of seeing those he had led to Christ and mentored sharing in his joy at the Judgment Seat of Christ (1 Corinthians 15:58). Understanding the return of the Lord encourages patience during times of stumbling and hope during times of suffering (3:13, 5:14). We can be patient with ourselves and others, knowing that eventually, in spite of our failures and weaknesses, we will be glorified together with Him. We can endure suffering, knowing that eventually Jesus will vindicate Himself and bring justice to this world. century, teaching concerning the rapture of the church spread widely. We believe that our passage

QUOTES FOR REFLECTION “...the mystery...that Almighty God would come down...in the person of Jesus Christ and became one of us.... There is really nothing like that incredible social inversion of Almighty God coming here and living with us and dying with us.” ~Anne Rice, author of The Vampire Chronicles “. . . John in his use of Logos [i.e. Word] is cutting clean across one of the fundamental Greek ideas. The Greeks thought of the gods as detached from the world, as regarding its struggles and heartaches and joys and fears with serene divine lack of feeling. John's idea of the Logos conveys exactly the opposite idea. John's Logos does not show us a God who is serenely detached, but a God who is passionately involved.” ~Leon Morris (1914-2006), Australian New Testament scholar “The Son is the Father's All.” ~Athanasius (c. 196-373 AD), North African theologian and church leader “The heart of Christianity is a myth which is also a fact…. By becoming fact it does not cease to be myth: that is the miracle…. Those who do not know that this great myth became Fact…are, indeed, to be pitied. But Christians also need to be…reminded that…[Christianity] carries with it into the world of Fact all the properties of a myth. God is more than a god, not less…. We must not be ashamed of the mythical radiance resting in our theology.” ~C.S. Lewis (1898-1963), writer and academic at both Oxford and Cambridge “God had one son on earth without sin, but never one without suffering.” ~St. Augustine (354-430), bishop in North Africa “… if we would see the glory of God, it appears most in grace, and mercy, and lovingkindness, and such sweet attributes…. We must take God, not as considered [abstractly]…, but God in Christ; for other notions of god are terrible.” ~Richard Sibbes (1577-1635), English theologian “The Gospel of John opens with Jesus Christ in the bosom of God, and closes with the sinner in the bosom of Jesus Christ.” ~D. L. Moody (1837-1899), founder of Northfield Mount Hermon Schools (MA) “Because Jesus Christ is a man, He feels what we feel. Because He is God, He can do something about it.” ~Tony Evans, pastor and author SERMON PASSAGE selected passages John 1 (NIV) 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome it…. 14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. 15 (John testified concerning him. He cried out, saying, “This is the one I spoke about when I said, ‘He who comes after me has surpassed me because he was before me.'”) 16 Out of his fullness we have all received grace in place of grace already given. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known. Exodus 33 (ESV) 18 Moses said, “Please show me your glory.” 19 And he said, “I will make all my goodness pass before you and will proclaim before you my name ‘The Lord.' And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 But,” he said, “you cannot see my face, for man shall not see me and live.” 21 And the Lord said, “Behold, there is a place by me where you shall stand on the rock, 22 and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by. 23 Then I will take away my hand, and you shall see my back, but my face shall not be seen.” Exodus 34 (ESV) 4 So Moses cut two tablets of stone like the first. And he rose early in the morning and went up on Mount Sinai, as the Lord had commanded him, and took in his hand two tablets of stone. 5 The Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord. 6 The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty… Psalm 85 (ESV) 7 Show us your steadfast love, O Lord, and grant us your salvation. 8 Let me hear what God the Lord will speak, for he will speak peace to his people, to his saints; but let them not turn back to folly. 9 Surely his salvation is near to those who fear him, that glory may dwell in our land. 10 Steadfast love and faithfulness meet; righteousness and peace kiss each other.

We were reminded of the wonderful musician and singer Leon Morris when the new Jay Armsworthy and Eastern Tradition CD arrived from Patuxent so we decided to feature him with three songs from that CD and two songs from the classic Buzz Busby and Leon Morris LP Honkytonk Bluegrass. We also have some birthdays to celebrate and some wonderful new music. Stay safe.

#bible #proverbs #biblestudy #howtostudythebible SOCIAL MEDIA LINKS https://www.facebook.com/anthonyprichards @anthonyprichards https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards @aprichards PODCAST LINKS Apple https://podcasts.apple.com/.../anthony-p.../id1536966919 Google https://www.google.com/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy8zY2IxY2UyMC9wb2RjYXN0L3Jzcw== Spotify https://open.spotify.com/show/5A29AH2f545rG7Bd4SiSCd Breaker https://www.breaker.audio/anthony-p-richards RadioPublic https://radiopublic.com/anthony-p-richards-6pkdK1 Pocket Casts https://pca.st/pyibm8q1 S.O.A.P. is all about how to study the Bible. It's about reading 'S'cripture, 'O'bserving what it says, working out how you 'A'pply it to your life and then 'P'raying about it. Resources/References/Sources Enduring Word Bible Commentary - David Guzik (copyright) Matthew Henry Commentary NKJV Thomas Nelson Study Bible William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert, Charles Bridges, Duane Garrett, Dan Philipps, Matthew Poole, Allen P. Ross, John Trapp, Bruce Waltke, Warren Wiersbe.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/ anthonyprichards https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards ... S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 2 Thessalonians 1. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... @anthonyprichards https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards @aprichards S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 1 Thess 4:1-12. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... @anthonyprichards https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards @aprichards S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 1 Thessalonians 5:14-28. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... @anthonyprichards https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards @aprichards S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 1 Thess 5:1-13. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

HANDEL'S MESSIAH VIDEOS Note: PLEASE PLEASE watch these clips in their entirety after watching this video of 1 Thess 4. You will be crying by the end of both of them. When you see everybody stand at the beginning of the "Hallelujah" Chorus that is a tradition started by King George II when this was first played in 1743. When asked afterwards why he, the King, stood for the song he responded "when I enter the room as King, you stand; so must I, when I enter the presence of the King of Kings, stand." Ever since then at every performance of Handel's Messiah, people stand for that song only. I also love the introduction that Andre Rieu gives before they play the Hallelujah Chorus. As for the 'I know that My Redeemer liveth", I think this is one of the most exquisite renditions I've ever heard from start to finish. Amazing! https://youtu.be/7ECzcsNGegI "Hallelujah" Chorus - Andre Rieu Concert NY Radio City Hall. https://youtu.be/hqa8rn-hBSk "I Know That My Redeemer Liveth." - Amanda Powell 7 The Cleveland Baroque Orchestra. #bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... @anthonyprichards https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards @aprichards S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 1 Thessalonians 4:13-18. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards ... S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 2 Thessalonians 2:5-17. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards ... S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 2 Thessalonians 2:1-4. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards ... S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 2 Thessalonians 3. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... @anthonyprichards https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards @aprichards S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 1 Thessalonians 3. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... @anthonyprichards https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards @aprichards S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 1 Thessalonians 2:13-20. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... @anthonyprichards https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards @aprichards S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 1 Thessalonians 2:1-12. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

#bible #thessalonians #biblestudy #howtostudythebible https://www.facebook.com/anthonyprich... @anthonyprichards https://www.youtube.com/anthonyprichards https://www.instagram.com/aprichards @aprichards S.O.A.P. is all about how to study the Bible. It's about reading Scripture, Observing what it says, working out how you Apply it to your life and then Praying about it. In this video, we look at 1 Thessalonians 1. Resources/References/Sources Matthew Henry Commentary, NKJV Thomas Nelson Study Bible, William Robert Hawkins, Evan Roberts, Charles Spurgeon, Oswald Chambers, Smith Wigglesworth, David Guzik, James Montgomery Boice, Alexander MacLaren, Thomas Horne, Thomas Leblanc, Frederick “F.B.” Meyer, Adam Clarke, Derek Kidner, Curtis Vaughan, FF Bruce, George Horne, G. Campbell Morgan, Leon Morris. D. Edmond Hiebert.

As we continue our series looking at ‘How To Win In Life', this week we see how we can Win By Discovering The Power Of The Blood Of Jesus. Revelation 12:11 says: “They triumphed over him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death.” To see great conquest in life, we need to become experts in the power of the blood of Jesus. This teaching is foundational to Christianity even though some people don't like to hear about it. The Apostle Paul said “we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Corinthians 1:23-24).Throughout history and around the world, many teachers, preachers and hymn writers have focused on the power of the blood. Charles Spurgeon, Dr Martin Lloyd Jones, Leon Morris, Benny Hinn and Mahesh Chavda all have all focussed on the power of the blood of Jesus in their teachings and ministries. As Spurgeon said, ‘Atonement by the blood of Jesus is not an arm of Christian truth, it is the heart of it.'Every time you see a powerful Christian revival somewhere, someone has discovered a new revelation of the power of the blood of Jesus. From the 18th Century revival of Wesley and Whitefield, to the 19th Century revival in South Africa of Andrew Murray, and the more recent teachings of Derek Prince, all have emphasised the power of the blood of Jesus. The moral and spiritual impact of these revivals and teachings continues to this day.ApplyHave you truly understood the power of the blood of Jesus? When we understand all the power that is in the seven sheddings of the blood of Jesus, we receive a new authority to conquer over the power of the enemy. You are not called to simply survive any attacks of the enemy; you are called to conquer with power and authority. The only way you can do this is through the power of the blood of Jesus. Jesus decided to endure all the suffering of the Cross so that we could become overcomers and see total victory over every scheme of the enemy. Only the blood of Jesus can break the chains of oppression and remove all darkness in your life. It is the blood of Jesus alone which enables us to conquer over everything the enemy wants to keep us in bondage to in life, and brings us into full freedom and victory. Through the power of the blood of Jesus, those who are sick can receive healing and those in lack can receive provision. The blood of Jesus can bring great restoration in all areas of your life. So this is a topic everybody needs to understand and come to a greater level of revelation.Jesus shed His blood seven times, and each one had specific purpose and power:1. Blood from Jesus' brow in the garden of Gethsemane (Luke 22:44)2. Blood from His wounded body (Isaiah 53:4-5)3. Blood from His head (Matthew 27:28-30)4. Blood from His face (Isaiah 50:6-7; Isaiah 52:14-15)5. Blood from His hands (Psalm 22:16b)6. Blood from His feet (Psalm 22:16b)7. Blood from His side (John 19:34-35)How is your relationship with God? Have you fully surrendered your life to Jesus? When Jesus died on the Cross, He took all our sin, shame, guilt and judgement on Himself. In exchange, He gave us a restored relationship with our Father God, eternal life and new freedom to conquer in life. If you haven't done so, today pray and invite Jesus into your life. When you surrender your life to Jesus, you can enjoy true repentance, receive total forgiveness and restoration, and experience a future full of the joy and blessings of God.[Further reading on the power of the blood of Jesus: ‘Just One Drop of the Blood of Jesus' by Pastor Cesar Castellanos, available on Amazon.]

Hear now the word of the Lord from 1 Corinthians 13:8-13, 8 Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when the perfect comes, the partial will pass away. 11 When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. 12 For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. 13 So now faith, hope, and love abide, these three; but the greatest of these is love. 1 Corinthians 13:8-13, ESV This is the word of the Lord that is given to us. As we start our study this morning, I want to read one more verse, it's a parable that Jesus spoke to us gave to us in Matthew 13:44, that I think gets a key principle in this passage. In Matthew 13:44 Jesus said, 44 “The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field. Matthew 13:44, ESV What our Lord tells us in that parable is to get it a contrast, a contrast between what is temporary and what is eternal. So, he gives us this example of a man who finds treasure that we're meant to understand is eternal, enduring, abiding treasure. So, what is this man willing to do? Well he's willing to leverage, to expend himself of everything that he possesses, to sell all of his possessions in order to lay hold of this enduring treasure that he finds in this field. Well the treasure that Jesus is talking about in Matthew 13:44 is himself. He's talking about giving up everything we have in this life in order to lay hold of Christ. When we're talking about gaining Christ, we're talking about admittance, entry, into his kingdom, his world. A world that is governed according to his principles. A world of love when we are with Jesus forever. When we are conformed to his image perfectly, we will love in the way that he has first loved us. What Paul is saying here in this passage as he's saying there is wisdom to trade on, to leverage, to expend what is temporary in this life. He's particularly talking about the spiritual gifts in order to gain what is permanent and perpetual and enduring. Jim Elliot, the missionary martyr to the Huaorani people, said it probably best he said, “He is no fool who gives up what he cannot keep to gain that which he cannot lose.” There's no foolishness if we give what we cannot keep to gain what we cannot lose. There's a contrast between what is temporary and what is eternal. So, our big idea today is this; Spiritual gifts will pass away, but spiritual graces are permanent. So, three points this morning. 1. Spiritual Gifts Will Pass Away 2. Spiritual Gifts are Partial Not Perfect 3. Spiritual Graces are Permanent Spiritual Gifts Will Pass Away So, let's start in verse 8. Our first point is that spiritual gifts will pass away. Paul gives in verse 8 what I have learned is a military acronym B.L.U.F., the bottom-line up front. It's very helpful that's what he's doing here in verse 8. 8 Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. 1 Corinthians 13:8, ESV He says love never ends. That's what's permanent, that's what's enduring. Then he talks and contrasts that against what is partial, what will pass away. So, right there we have the main idea that spiritual gifts will pass away, but spiritual graces are permanent. Now when Paul says that love never ends, the word for ends we most commonly translate this in the Bible as the idea of falling to fall. Leon Morris, a commentator on this passage, says we might capture the idea of what Paul is saying here by saying that love never collapses. You think of a bridge or a building collapsing, it's disastrous. Love will never be that way, love does not have a fleeting temporary purpose. Love is rather a grace with permanent, eternally, enduring purposes. It will never fail, it will never fall away, it will never collapse, it's permanent. In contrast Paul says that the gospel gifts must pass away. Now we talked a little bit last week that this word for pass away that Paul uses twice here, and then again at the end of verse 10. The word here for pass away is a word that's very important for Paul in the ways that he talks about the history of redemption, the way that God works in redemptive history to save his people. We saw this particularly last week when we looked at 2 Corinthians chapter three. In 2 Corinthians three Paul talked about the passing away or fading away glory of the Old Covenant ministry of Moses. He said it had a glory for a time, but then that glory had to pass away to give way to what is permanent. What word for permanent in 2 Corinthians 3:11 is the same word that Paul uses here in 1 Corinthians 13:13, abide, “So now faith, hope, and love abide, these three;” The same word that Paul used to talk about the permanency of the enduring New Covenant ministries, Paul here talks about the permanency of the gospel graces, the spiritual graces of faith, hope and love. We have to ask then, why is Paul using this word pass away for New Covenant spiritual gifts? Why is he saying that these New Covenant spiritual gifts of prophecies and tongues and knowledge will pass away and cease if this is part of the enduring ministry of the New Covenant? Why are these things going to pass away at all? Well it's important to understand when Paul uses this word for pass away, it's not a contrast between what is bad versus what is good or what is false versus what is true. He isn't saying, you know back in the day when we were doing all of this Moses stuff, we just had no idea what was going on. We had no clue we were totally in the wrong, but now thank goodness Jesus has come to sweep all of that away so that we can be in what is now finally good and true. He doesn't put it that way. He says, you have to understand this is a spectrum and it's a spectrum of progressive revelation. It's a spectrum where what began as not bad, but not fully good, has now become more fully good in Christ in a way that will never go backwards. There is still more space to go in terms of moving forward. In the same way it wasn't that was false, it wasn't untrue, that Old Covenant Mosaic ministry but now we have a greater fullness of the truth and we'll never go backwards. While we still acknowledge that there is more yet to come when the perfect comes. Spiritual Gifts are Partial Not Perfect So, this is where Paul can say that spiritual gifts must pass away and it leads us into the second point that Paul is going to make in verses 9 through 12, that spiritual gifts are partial. In this way not bad versus good, not false verses true, but they are partial and spiritual gifts are not perfect. So, they're partial but they are not perfect. Again, in verses 9 through 10 Paul tells us his main point for this passage, he says in verses 9 , 9 For we know in part and we prophesy in part, 10 but when the perfect comes, the partial will pass away. 1 Corinthians 13:9-10, ESV What Paul is saying here is that again, what we have is not bad, it's not false. On the contrary what we have is partial. It's good and it's true, but only in a limited sense in comparison to the perfect. So, when what we have now of the partial doesn't contain all the good there is to have, which we will have in the perfect. It doesn't contain all the truth that there is to know, which we will learn when the perfect comes. So, there's partial which we have now, which is good and true insofar as it goes, as we await the perfect. Now Paul illustrates this in two ways. He uses two illustrations in verses 11 and 12. 11 When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. 12 For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. 1 Corinthians 13:11-12, ESV The first way that Paul illustrates this principle is to contrast the ways of a child as compared to the ways of an adult. Now it's important to see here Paul isn't criticizing children, he isn't saying what's wrong with these children, why don't they just get over their childlikeness. He isn't saying that at all. If you really think through the imagery that Paul is using, he's saying to understand that childish ways of thinking, childlike ways of reasoning, childlike ways of speaking, these are all entirely appropriate during childhood. In fact, children cannot develop to become adults unless they go through this developmental process in childhood. So not only is it appropriate for children to behave as though they were children, but it's necessary for them to grow to become adults. So, here's how Paul is talking about partial, here he's saying there's a development process and we have to actually go through it to get to the final end when Jesus brings the perfect. That's the first illustration. The second illustration is what we talked about last week and this is about sight. It's about a face-to-face glimpse of God's glory. What Paul is saying here is that right now we don't have the perfect, an absolute perfect view of God face to face. What we have now is partial because we see God in a very real and true and good sense, but we see him in a mirror indirectly. That word for dimly I talked about a little bit last week, it probably doesn't mean blurry. Sometimes people talk about this mirror has a blurry image, but Paul wasn't comparing his mirrors to ours today. He had never seen one of our mirrors and Corinth was actually famous for its mirror manufacturing. These were the top-of-the-line mirrors in the world and yet it was still indirect. When you look at something in a mirror, you're not looking at someone directly face to face. You're seeing a reflection of who they are, you see them indirectly. We talked about this a little bit last week. The point of this illustration, as we consider all the places where the phrase face to face is used in the Bible, we see that everywhere God has been giving a progressively better vision of his face. It's always progressively better, we'll never go backwards. What we have, what God is always giving us is better than what he has given us before. Even so, every time that vision is always only partial and every time that vision points away from itself to the vision of God's word until the perfect truly does come. So those are the two illustrations we'll talk a little bit more about that later in the sermon. After these two illustrations Paul comes back around to summarize the main point of this section. He says at the end of verse 12, 12 For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. 1 Corinthians 13:12, ESV So again, the contrast is not between bad and good, false and true, it's between partial and perfect. So now that we've seen this, we really need to come back to this question about why would Paul talk about the passing away of these New Covenant spiritual gifts in the same way that he talked about the passing away of the Mosaic Covenant? The short answer is, as we've kind of started to see but let me just summarize it here, is that while New Covenant ministries through these spiritual gifts give us a progressively better vision of God, it's less partial than what we had in the past. It's more perfect, but it's nevertheless not completely perfect. It's still only giving us something that is in part. So, for Moses, when Paul talks about Moses' passing away glory in 2 Corinthians 3, he's thinking about everything that went along with that ministry. He's saying that ministry was true, and it was good, and it had a real glory to it. That's his point in 2 Corinthians 3. There was a glory, you think about the temple, the priesthood, the sacrifices, the festivals, especially the festival of Passover, of circumcision, the prophecies, and the promises. These were glorious ministries and God was using the glory of these Old Covenant ministries to give us a glimpse, an indirect picture, of Christ to come, to foreshadow the coming Messiah. Through the glory of the Old Covenant ministries God, by his Holy Spirit, was sufficiently using these and powerfully using these to instruct and build up God's people in faith in the promised Messiah. As they looked forward in faith to the coming Messiah, who was vaguely outlined by these glorious ministries, God was giving his Old Covenant people full remission of sins and eternal salvation. Now this is true for us as well, but we have a more perfect vision of Christ, the glory of God in the face of Christ. When the Old Testament shadows were done, the point of those pictures was to point to a person, and when that person Jesus Christ came, they could pass away. Now we have a similar situation with these spiritual gifts. These gifts reveal Christ to us as they prophetically teach us about who he is, as they give us knowledge and understanding of the person and work of what the second person of God in Jesus Christ has come to do for us. They give us knowledge by tongues as the gospel was originally preached to new groups of people. These were sufficient and powerful, by the work of the Holy Spirit, to instruct and build up God's people in faith. Through that faith in which these gifts are building God's church up, God was giving full remission of sins and eternal salvation. What Paul is saying though is that even these spiritual gifts must pass away, they gave us a better picture of Christ than the one God's people enjoyed in the past. This is progressively better, but they still give us this indirect picture only, it's partial, we don't have the perfect the face to face the full knowledge of Christ yet. So, the purpose of this picture is to point to the person and when that person comes the picture must pass away, just as the Old Covenant glories had to pass away. Just as Paul talked in Galatians 3:24 that the Old Covenant law was a tutor to the children of the underage people of God until they grew up to maturity. So, we must, like children, await our maturity when the spiritual gifts will pass away and we will embrace the perfect of Christ forever. So, all of that is helpful to locate us in salvation history, redemptive history. This is where we are but if this is true what practical implications does this carry? Paul has a point here, he's not just waxing eloquently about love, he really has a point that he's trying to drive home to us. His point is this that we need to cultivate not our gifts so much, those are partial, those have a purpose, but that purpose is temporary, it's fading away. We need to cultivate the graces which will endure and abide forever. So far as the gifts lead to the graces, that's excellent and we should use them for that. However, if you want to use a business idea, we need to capitalize our spiritual gifts. Investing these things, these temporary gifts that we have, in order to gain enduring permanent assets of spiritual graces. We need to sell everything we have in order to gain the love that we will enjoy forever in the kingdom of heaven, a world of love. Spiritual Graces are Permanent So, this brings us to our third and final point in verse 13, that spiritual graces are permanent. Paul says, 13 So now faith, hope, and love abide, these three; but the greatest of these is love. 1 Corinthians 13:13, ESV What Paul is saying here is that these spiritual graces abide and endure in a permanent way that is not matched by the spiritual gifts that will pass away. We've talked about that a lot, but some people understand that the final phrase in verse 13, “but the greatest of these is love” to mean that love is the only grace that abides, that endures. That's not at all what Paul says. He says that all three of these graces endure, “faith, hope, and love abide these three.” These three abide, it's very clear that each of these graces abide into eternity. Now certainly faith and hope play a different role today than they will in eternity to come. Right now, today we walk by faith and not by sight, is what Paul writes in 2 Corinthians 5:7. That only means that our faith and our hope will be perfected when we come to embrace the sight of the perfect vision of God face to face. Faith and hope will remain important throughout all eternity, but in a different way. It will not be less faith and less hope, but more faith and more hope, deeper faith and richer hope as we embrace Christ by sight. What Paul does say in this final phrase, the greatest of these is love, is to emphasize that faith and hope are not as great as love. They are not the main thing, they are not what we really need to be setting our heart on, to cultivate. So what's the relationship between faith and hope on the one side and love on the other? Well faith means to trust, and hope is something like long-term faith and what Paul teaches us elsewhere is that faith and hope both help to produce love. So, for example in Galatians 5:6 Paul writes, 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. Galatians 5:6, ESV Faith produces love. Same thing with hope, in Romans 5:3-5 not only that Paul writes, 3 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not put us to shame, because God's love has been poured into our hearts through the Holy Spirit who has been given to us Romans 5:3-5, ESV Faith and hope together look forward to the acquisition of eternal, enduring, permanent love. Forever faith and hope are the roots deep down in the soil that grow up to produce the fruit of love. Or faith and hope are the foundation on which the structure of love is being built up in the church to ever increasing heights. Or faith and hope are the propulsion system that launches the rocket of love forward as it reaches ever closer to the perfection of God himself. Well that's how these graces relate to each other. Let's go back to how the gifts relate to the graces, which is Paul's point in this passage. The reason that these gifts can fall away, and we will suffer no loss is because the gifts are given to us to cultivate the graces. The gifts are the tools, the graces are the product. The gifts are the trellis, the graces are the vine that grows up on that trellis. The gifts are the means, the partial and temporary means, by which we come to possess the ends the first installment of the perfect and eternal ends of love in Jesus Christ and him crucified. So, here's Paul's implication when he closes this way, again he's got an edge. 1 Corinthians 13 has an edge that we miss when we read it in sappy ways at weddings alone. The implication here is that we should leverage our gifts as much as we can, to sell everything for the sake of gaining the treasure that will never fade, the enduring asset of love. Application So, how should we apply this at Harvest? 1. Let me encourage you, seek to be useful in the church. That is the reason that Paul is talking about the gifts. He started talking about these backs in 1 Corinthians 12 and now he continues to reflect on the nature of gifts in chapter 13 and he's going to talk about the exercise of those gifts in chapter 14. Paul's point throughout these three chapters is to tell us that we are given gifts for a very specific purpose, to build up the body of Christ in love. In fact, in just a few verses from here, in five verses from now and the end of the next paragraph, Paul is going to tell us how to understand which gifts are the greatest and which are not. Namely the gifts are the greatest which do the most to build up the body of Christ, to build up the church. The problem for the Corinthian church was that they praised eloquence, they loved their talking and their talkers, and they prized those who could talk well above all other people. Paul is saying not so fast, the gifts that you should care about are the ones that, by love, most build up and edify the church. There are then two parts to this application as I apply what Paul writes here, to say seek to be useful to the church. The first part is this is what we've been talking about, we've got to understand that spiritual gifts will one day pass away. What this means is that no Christian derives his or her value from giftedness. You are not more or less valuable depending on how gifted you are, and you should not value other people for your appraisal of how valuable their gifts are. Understand spiritual gifts are temporary, they serve a purpose and then they will pass away. Instead recognize that God has called you to make your unique contribution. We only have individual parts of the members of the body. Right you have sometimes a couple of eyes, but for the most part you have one stomach, one liver, right? You have one of these things that we need to survive. Every person plays a unique role in their contribution to the body of Christ and you need to seek to usefully use yours. This may be in a prominent way or it may be in a humble way. Yet as Paul writes in 1 Corinthians 12:22, even the humblest roles in the church are indispensable. This may be in a visible role or this may be entirely invisible to the church, for example in the gifts of prayer and generous giving. Yet God has so composed the body by giving greater honor to the part that lacked it. So, let me just absolutely make this clear, you have an important role to play in building up this congregation. I'm just reflecting on what's happened over the last few months. COVID-19 has been, to put it mildly, a giant interruption in life at every level and especially in the church. In some places there's been incredible suffering and I don't want to downplay that in the least. Everywhere else it has at least been a giant interruption in life, especially in the church. There were people who were serving in certain capacities that were interrupted because of this, who have not yet resumed them for one reason or another. We have some people who are serving right now in former capacities that it's difficult because of specific health challenges that they face. We've also just had normal church turnover in life where people move on to do new things in new ways, which means that we are left with a constant need for more people to serve in new ways in the ministries of the church. So right now, we're at a critical shortage for children's ministries. One of our big issues and concerns beyond just health concerns is that we don't have enough people to staff children's ministries right now. Can you be useful in nursery or in Sunday school? We need teachers and nursery workers. What about in technology? We're still scattered. Can you serve in sound and slides and streaming video, especially now that we have two services where this becomes all the more important? What about in college ministries? Our college students are coming back, welcome back college students. We now have two people who are members of our church who are serving at Creighton and at the University of Nebraska Omaha. This is an exciting time in college ministry. Can you serve in reaching out and loving on college students? What about hospitality? I've heard incredible stories about people who've sought out the most shut-in in our congregation to try to do something, anything, out of doors. What about inviting someone who maybe doesn't have high risk or health concerns to a meal in your home? The practice of hospitality must continue. We need to seek to be useful in the church and whatever our gifts are. 2. See the glory of God in the face of Jesus Christ. See him by faith in the Bible through the Holy Spirit. Brothers and sisters, we do have a face-to-face view of God right now, God's people have always had a face-to-face view of God. However, it's always been partial, it's always been indirect, it's always pointed away from the sight to faith in the word of God. We have today a clearer vision of the glory of God in the face of Jesus Christ than God's people have had at any point in history. We have a better vision than Jacob did who saw God face to face when he wrestled with him in the shadows of the night in Genesis 32:30. We have a better vision of God face to face than did Israel who spoke with God face to face in Deuteronomy 5:4. When God gave the Ten Commandments on Mount Sinai. We have a progressively better vision even than Moses who spoke with God face to face as a man speaks with his friend, in Exodus 33:11, but who is not permitted to see God's face in its full glory, Exodus 33:18- 23. In fact, we're told that we have an even better clearer vision of the glory of God in the face of Jesus Christ then did Peter, James, and John on the Mountain of Transfiguration. If you don't believe me, believe the one who is an eyewitness to his majesty. The apostle Peter, who writes in 2 Peter 1:19, 19 And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, 2 Peter 1:19, ESV Which means that we see so clearly that we have an even better vision than did the earliest church. They were learning about Christ, they were seeing Christ by the occasional exercise of these spiritual gifts. They would have an apostle who would come into the church and would preach and would try to build up and plant a church and they would move on to plant another church. That was the nature of apostolic ministry. If you had a prophet in your congregation, that prophet may get the word of the Lord on a given Lord's day and stand up and prophesy that word from the Lord. We'll read about that in 1 Corinthians chapter 14, but you weren't guaranteed that on any given Sunday. What about, trying to tie it all together with your knowledge? Well they had people who were gifted in knowledge to try to make sense of all of these individual revelations from God's Spirit. It was harder then than it is now because we have the complete final revelation of God in the scriptures of the Old and New Testament, it's progressively better. Because God is still working in the same way he always had, we will never go back. We don't need to continue to exercise the gift of prophecy and tongues and knowledge in the way that they were exercised before. What was more perfect came to us, the scriptures of God. Even still as perfect as the scriptures are the only problem, and I hesitate to even use that word, is that they are partial. We see here indirectly and not clearly face to face. So now as people who are gifted the extraordinary mercy of God in having the completed word of God in the scriptures of the Old and New Testament, hear the gospel. This is what it's all about. This is what God's been revealing, “For God so loved the world that he gave his only Son that whoever believes in him should not perish but have eternal life.” This gospel of Jesus Christ, fully God and fully man, is that he came into this world to suffer the full weight of the curse of God's wrath against your sin. He took your sin and he promise to give you his righteousness. For those who receive him by faith you may see his glory now in the gospel, by the power of the Holy Spirit. To do that is to see God face to face, albeit still partially and still only by faith not by sight. This is what Paul says in 2 Corinthians 4:4-6, 4 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. 5 For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus' sake. 6 For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2 Corinthians 4:4-6, ESV See the glory of God in the face of Jesus Christ by believing in Christ for your salvation. 3. Let us see every temporary part of our lives, everything that is temporary in this life as an opportunity to cultivate the permanent graces. Every temporary part of our lives, we need to see as an opportunity, a battlefield, an exercise, a playground where we can train and develop as children to full mature adulthood by seeing these opportunities to cultivate the enduring permanent graces, especially of love. Right now, our society, and even the church of Jesus Christ, is ripped apart and deeply divided by temporary concerns. As a pastor I will tell you there is nothing right now that grieves me more than this. It's the division in the body of Christ where we have people who see two parts to this discussion and you're somewhere on this spectrum. There are some people who see the value of safety, of life and they're very concerned about this and fear is driving a lot of how they're looking at things around them. Then on the other side of the spectrum there are people who see their rights as the most important thing, not their life but their liberty and the desire to preserve and protect their liberty has become the most important thing in their life. As we all navigate together this COVID-19 crisis the problem with this and everyone falls somewhere on the spectrum, as long as my focus is on one of these temporary concerns because both my liberties and my life in this world are temporary. As long as my focus is on a temporary concern of either life or liberty, what that means is that I'm focused on me and cannot focus in love on you. If all I'm thinking about are these temporary concerns, I can't focus on you to cultivate love. Paul is pleading with us. In his context what was ripping the church apart were their exercise and showing off of their various giftedness in the spiritual gifts. For us it's an invisible microscopic virus. Paul is pleading with us in 1 Corinthians 13, and has an edge, Paul is getting at something. He's pleading with us to remember that all of these concerns are temporary, and they are passing away. He's pleading with us to trade on, to expend ourselves, of what is temporary to gain eternal graces, especially the eternal grace of love. Can we see this as an opportunity to work together toward love? So, to those of you who are deeply concerned with life, on this side of the spectrum, I'm talking to you who are still at home. We love you. Do you recognize that we are not whole until you are here? We miss you. We are the body of Christ that's ripped apart, where we've left a limb behind and we can't be whole until you are here. We recognize that there are extreme medical cases, but we would plead with you come worship with us. We will do everything in our power to keep you safe, we will bend over backwards. Our promise is that at the 8:30 service, where we are all masks all the time, every security precaution is taken. Please come so that we can worship together as we work through this step by step, until the body can be whole again. Then to those of you on the other side of the spectrum to those of you deeply concerned with liberty. Do you recognize that love calls us to give deference and honor to others rather than making demands of them? I mean think about Jesus. Although it was deeply inconvenient and uncomfortable for him, the Son who existed in the form of God from all eternity, took the form of a servant and humbled himself in obedience to the point of death, even death at the hands of unjust men to pursue us and our salvation. Although it was deeply inconvenient, Paul just a few chapters ago talked about how he has become all things to all people so that all means he might save some, that some might come to know Jesus. If we want the whole body back in worship, shouldn't the strong do everything necessary to welcome those who have been weakened by fear, whether you think that's legitimate fear or not? Shouldn't we do everything for the weak? What if we began to see COVID-19 not as an opportunity or a platform for us to quarrel over our opinions, but instead as an opportunity a platform to outdo one another in showing honor to each other as Paul commands us in Romans 12:10. I don't do this often, I can't remember I've ever done this, but I'm going to give you an assignment that I really want you to do. I'm going to give you assignment that's backed by every bit of a pastoral authority I have, because I'm going to command you to read the Bible. I want you to read Romans 14. In Romans 14 Paul is dealing with a division in that church in Rome. It was a difference between the strong who had knowledge, who recognized that they were no longer burdened by the ceremonial law, in keeping the festivals of the Jewish Old Covenant, in keeping the food dietary requirements. Then those who were burdened by the desire to keep those were afraid, they were fearful. They thought that they had to keep them, they were afraid of being punished by their Lord, by their master. Paul is saying to the strong and to the weak, these instructions that are incredible. We are not in the same situation, but we are in a classic struggle, a classic conflict two different visions, two different values between the strong and the weak. The strong who value liberty, that's exactly what the strong are pursuing in Romans chapter 14, verses the weak those who are fearful. Read the Bible, read Romans chapter 14 and as you read through it prayerfully, consider Lord what does this say about my actions? What does it say about my attitudes? What does this say about what I say in my conversations, what I post on social media? What does this say about my general demeanor and outlook to others who have a very different view of this than I do? How should this shape me and transform me, whether I'm strong or whether I'm weak, to interact with my brothers and sisters who are on the other side of the spectrum? If you want to talk more with me about that I would love to talk with you more about that. Brothers and sisters, I don't know of a time when we have more needed to hear 1 Corinthians chapter 13, and God providentially has given us this passage right now as there are so many things that would seek to divide us. Can we see this as an opportunity not to fight, not to quarrel about opinions, but to welcome one another, to outdo one another in showing honor. Let's pray. Now Father, I ask that you would give us love. God, we want love, but it's nothing that we can produce. So we look to your Holy Spirit to take your word and to conform us to Christ's image, who went so far out of his way for us who suffered and risked his life all the way to giving it up at the point of death as he was pushing away every privilege and right that he had as the Son of God. Father, Jesus Christ is the one who unites us, and we pray that it would be, so much so now. We pray that we would come through this stronger as a church united by love in Christ. It's in his name we pray. Amen.

O evangelho de Mateus, segundo alguns teólogos, tem sabor de judaísmo. Isso se dá pelo proposito de seu evangelho. Ele foi escrito especialmente para o publico judeu. Nisso, o evangelista se mostra um pesquisador por excelência das do antigo testamento, principalmente nos textos do profeta Isaías. O evangelista constantemente demonstra Cristo como cumprimento das escrituras. O que era sombra na antiga aliança, em Cristo ganha a forma. O que foi prometido; em Cristo é cumprido. É Interessante a conclusão do teólogo Leon Morris, que lembra que as “cinco grandes divisões de discurso de Jesus convidam a comparações com os cinco livros de Moisés”. De fato, isso é muito interessante: Em Moisés temos o Pentateuco, os cinco primeiros livros da bíblia. Em Jesus, pelas lentes de Mateus, temos cinco grandes sermões. Em Moisés temos a lei, em Cristo a graça. O que era achado limitado na lei mosaica, era achado deliberado em Cristo.

Rabbi Leon Morris, president, Pardes Institute of Jewish Studies

Luke 19:11-27 Sermon Notes1) The Royal Timeline, Rightly Understood, 11-12 2) The (Hated) King Returns, 12-15 3) The King Rewards the Faithful, 15-19 4) The King Rewards the Fearful, 20-27 5) The Royal Rewards, Rightly Understood, 24-27 Reflection questions:1. “Faithfulness reveals faith in a good king. Fearfulness reveals hatred or apathy toward a misunderstood king.” How do you see that play out in this story? 2. The first two servants both say (vv16-18) that the mina (the amount of money) made or earned more money. Are they merely being humble, or do God’s gifts sometimes possess power beyond our own actions? Cf. Romans 1:16; Colossians 1:28-29. 3. Consider the following quote (from Leon Morris’ commentary on v.26): “In the Christian life we do not stand still. We use our g

Do not demean your gifts then second do not despise other gifts do not despise other gifts and then third do not divide the body do not divide the body Hear now the word of the Lord from 1 Corinthians 12:14-26. 14 For the body does not consist of one member but of many. 15 If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many parts, yet one body. 21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” 22 On the contrary, the parts of the body that seem to be weaker are indispensable, 23 and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together. 1 Corinthians 12:14-26, ESV This is the Word of the Lord that's given to us in love this morning. As we study this passage it's probably easy to see that this is a fairly straightforward passage to understand. The imagery is so vivid, we all understand the parts of our bodies that make up one whole body. So, as we read this it seems on the surface to be a very easy and simple passage to understand, but that actually could be a problem for us. This passage may in fact be too easy to understand and perhaps too familiar to us if we've studied this passage again and again. Now I say that not because I want the Bible to be difficult, because I don't. Rather when we read this story, this image, this picture of the members of the body of Christ as individual people in the church, sometimes we tend not to actually read the words that are there. We sometimes just read over it. We get a general sense of the passage, then we take that general sense and run with it. Then we go immediately into application mode, what does this mean for me, what does it mean for you, let's start applying this. In the process, if we haven't really understood this well, we actually overlook some of the details of what Paul says. Worse than that we can then perhaps fill in some of those gaps by reading our own ideas into this passage, ideas that might actually run contrary to what Paul has said. Let me give you a perfect illustration of how this passage has been misused in the past. Now this image here of many members making up one body is not new to Paul. This isn't something that he was the first person to sort of use to describe some larger body of people. In fact, if you read the history there were many times in history where different people or philosophers talked about individual groups, whether a family or a clan or a tribe or a whole nation, as individual members of a body. That was a very common thing. However, in the past when people would use that image, the same image that Paul is using here, they would use it to emphasize the importance of the body over the importance of any individual member. So, the message would be we live in a body, so your individual needs are not important, the only thing that's important is the good of the whole. Or even to take that one step further and say, you know what you're actually just a foot you need to just be quiet and serve the needs of the head. The image was often used this way in the ancient world for the sake of promoting unity and harmony. Ancient cultures, and some modern cultures but not ones in the West, were collectivists. They exalted the body at the expense of its members. That's a very real way of misreading this passage. Guess what? We do the exact opposite error. We're not collectivists, we are individualist, we just had a grand party yesterday to celebrate our individuality. Remember that we have these unalienable rights for life, liberty, and the pursuit of happiness. Well that leads us to read this passage in a very particular way that also falls into its own issues as we emphasize the importance of individual members above the body, even at the expense of the body. So, we teach that each foot should dance to the beat of its own drum and we tell every hand to just take for itself whatever it pleases. For every ear and for every eye we offer personally curated individualized endless streams of audio and video to suit your particular tastes. We are a culture of extreme rampant individualism. We don't abuse individuals so much for the sake of the whole. Rather, because we emphasize diversity and freedom, we have such a fractured society where we are torn apart and divided and factionalized one from another. Well whatever culture were coming from, whether it's from a collectivist background where we're looking primarily at the body and sort of ignore the individual members, or whether we're coming from an individualist background where we look at the individual members and forget there's a larger body, this passage confronts assumptions that we don't even know we're making. So, it's important that we read what Paul says because this word, which was given for all times to all peoples, cuts both ways and confronts both kinds of errors. Our big idea as we study this passage this morning is this, God has arranged and honored every member in the body of Christ. By speaking of an arrangement, that's a word to individualists that you can't pick your own arrangement and you can't go off on your own you're a part of a larger body. By speaking of every member being honored, that's a word to collectivists that you can't do something for the whole at the expense of a member. Each member is honored in the body of Christ. There are three parts to this passage. 1. The Way We Look at Our Gifts 2. The Way We Look at Other's Gifts 3. The Way We Look at the Whole Body of Christ The Way We Look at Our Gifts So first we see this instruction, “do not demean your gifts”. In the first paragraph in verses 14-20 Paul tells us don't demean your gifts, because we are tempted often to do this very thing. In verse 14 Paul says, 14 For the body does not consist of one member but of many. 1 Corinthians 12:14, ESV Paul is saying the body, by definition, cannot be composed of identical members, so you should not expect to have identical gifts to other people. If the body was one big pile of noses that wouldn't be a very effective body, you need all the parts working together in coordination to have a body. Then Paul illustrates this point in verses 15 through 16, he says, 15 If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 1 Corinthians 12:15-16, ESV Now because each member has this unique role to play, what Paul is saying here is that no member should look at another member and envy those gifts. Do not demean your gifts, the gifts that God has entrusted to you. This is one of the places where we're perhaps a little too familiar with this passage. I've never noticed this until I was studying it this week and I can't count the number of times I've read 1 Corinthians. Notice here this specific comparison that Paul makes, it's a different kind of comparison than Paul makes in the next paragraph, here the comparison is between members of the body that are similar, but one member compares itself to a slightly more impressive member of the body. So, notice that the foot doesn't compare itself to the ear, which is a very different kind of organ or limb, but rather the foot compares itself to a hand because a foot is something like a hand. If a foot looked at the hand and says, look at all the things that a hand can do that I can't, well if I can't do all the things that a hand can do, I guess I don't have a purpose here. In the same way the ear compares itself not to the hand but to the eye, I mean I guess it's cool to hear things and all but think of what I could do if I could see, I can't see so I don't know what I'm doing here. Leon Morris, a commentator on this passage, writes, “We are prone to envy those who surpass us a little rather than those who are patently in a different class.” Don't demean your gifts, don't look at someone who's similar but maybe outpaces you just a little bit by your estimation. Don't envy the gifts of others, don't demean your own gifts. Paul exposes then in verse 17 the absurdity of that kind of comparison game. In verse 17 he says, 17 If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? 1 Corinthians 12:17, ESV Each of us must be content with our role in the body because each role is not only unique, but it's essential. Look there are ways to be unique but unessential. When I was in Little League baseball I had very unique talents, which is to say that I had none. So, my coach then had to find a place to put me that wouldn't be too essential because that would expose our team to a lot of risk. So, I was plopped in right field because not many kids could hit it out to right field at that point in time. That was how my unique, but unessential gifts were used in that particular team. Well it's a very different kind of a thing in the church. The church is not at all like that. It isn't that some of us have these unique gifts that well I guess we got to just find a way to for this person to get a participation ribbon. No, what God is saying in his word is that every individual gift, every individual function, is absolutely necessary and in it essential and indispensable in the body of Christ. Then Paul reminds us that the reason for this is not an accident, the body did not work its way together by some strange evolutionary process. Rather the body came together by the explicit choice of God himself. Look at verses 18 through 20, 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many parts, yet one body. 1 Corinthians 12:18-20, ESV To demean your gifts is to criticize God's wisdom. To want what someone else has is to tell God that he has made a mistake. Not only is this a sinful attitude toward God, but the problem is that this robs us of the great joy that we have. The great joy that we would have if we were content with what God gave us. As the father of several young children I'm amazed at how often fights break out because one child sees a toy that the other child has. Now the first child may actually have a better toy at the moment, but the important thing is the other child has a toy that the first child does not and that is cause for war. I think why do they do this, wouldn't they be so much happier if they were just content with what they had? Then I think, oh I do the same thing, wouldn't I be so much happier if I could be content with what God has given me. Our Heavenly Father is so gracious, so good, so loving he gives only good gifts. What he has given to you is not a throwaway gift, it's not an accident, it's by God's specific purpose and choice. Don't demean your own gifts. The Way We Look at Other's Gifts Well what then about the gifts that God gives to other people? If that's how we should think about our gifts, what should we do when we look at the gifts of other people? How should we evaluate and assess those? Sometimes our problem is not that we look at someone else and say, boy I wish I had those gifts and start to envy that person. We'd rather look at a person and think, I don't know what purpose those gifts serve, and we begin to despise what God has given to them. So, the next paragraph in verses 21 through 24 Paul gives us the next instruction, “do not despise other gifts.” In verse 21 Paul was telling us that we should not despise or look down on someone else's gifts, he writes, 21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” 22 On the contrary, the parts of the body that seem to be weaker are indispensable, 23 and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, 1 Corinthians 12:21-24, ESV Notice the comparisons have changed here. It's no longer between similar but slightly more impressive comparisons, such as the foot to the hand or the ear to the eye. Now we're seeing comparisons of very different kinds, one set of gifts that seem to be stronger versus another set of gifts that seem to be weak. I used that word “seem” for a reason. We'll talk more about that word “seem” in a moment. Here the eye compares itself with a hand. That the point of comparison could potentially be the reach the hand has. It can reach for something that's an arm's length away, but the eye can reach a lot of things that are a very far distance away, certainly farther than the hand. It is a different or a similar kind of comparison. The head then compares itself not to the hand, but to the feet because the head is so much higher than the feet which are in the dirt. Now almost certainly when Paul uses the images of a head and of eyes, he's talking about the leadership roles in the church. Paul is saying that those with gifts and roles of leadership should not look down upon other members of the church, but that means this applies to every one of us. None of us should look down on another person, another member of the body of Christ, and despise what seemed to be weaker gifts. What Paul says is that what seems to be weaker to us is not necessarily weaker. In fact, those gifts which we evaluate, which we think, to be weaker are nevertheless indispensable in the body of Christ. Look at verse 22, “on the contrary, the parts of the body that seemed to be weaker are indispensable,”. We underestimate their strength, we look upon these things and they don't seem to be of much use, much function, much power and yet God looks on these things differently. God says this all over the place in his word, such as 1 Samuel 16:7, man looks on the outward appearance, but the Lord looks on the heart. The Lord gives specific gifts and he wants those to be used in the specific way in which they are to be used because every gift is indispensable to the body. Now not only does Paul warn us about despising seemingly weaker gifts, he goes a step further than this. In verse 23 he says, “and on those parts of the body that we think less honorable, we bestow greater honor.” Paul is saying there these gifts in the body of Christ which outwardly are not that impressive, and they don't accumulate a whole lot of praise from people looking on them. What Paul says is that we should be giving great honor to those who labor faithfully in in very humble circumstances. Last week I encouraged you to encourage someone else to use their spiritual gifts and this really should be an ongoing exercise for us, to be constantly thinking, how can I encourage other people in the body of Christ to use and exercise their gifts. This is all the more true for those whom you recognize whose gifts are not flashy, not outwardly visible and obvious to other people. Paul takes this idea then even one step further, not just the weak, not just those who seem to have less honor. Look at the end of verse 23 into verse 24, “and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it.” Well, Paul here is talking about these unpresentable parts. He's talking about our private parts and he's making a point here that the great care and attention that we give in the modesty to cover over those parts doesn't demean the value of those parts, rather our modesty gives those parts greater honor. The same is true with exercise of gifts in the church that most people will never see. What's Paul talking about here? Well think particularly of gifts like generosity and prayer. In Matthew chapter 6 Jesus says that when you give, this isn't a gift that's showing it's flashy that you should do before everybody, so everyone praises you and said wow you're a really generous person. If you do that Jesus says, “I tell you the truth you've received your reward in full.” The same thing is true of prayer. That is why you pray don't stand on the street corners and show everyone when an eloquent prayer you are; “I tell you the truth you've received your reward in full.” Instead Jesus says, “when you give in secret and your Father who sees in secret will reward you and when you pray go to your secret closet and pray there and your Father who sees in secret will reward you.” The lack of public recognition does not mean that God has abandoned those gifts as ultimately worthless. The fact is that God himself bestows great significance, great honor on those gifts that will never be outwardly seen. Some of you give endlessly of your resources, blessing others in ways that will never come to light until the Judgment Day when all secrets are exposed for good or for evil. Some of you labor for hours upon hours in secret prayer, exercising a spiritual gift that no one else will see. Remember what Jesus said, “your Father who sees in secret will reward you.” Remember what God says in his word here, “but God has so composed the body giving greater honor to the part that lacked it.” Do not demean your gifts and do not despise the gifts of others. The Way We Look at the Whole Body of Christ Well in this third and final section Paul tells us the purpose of this, why should we work so hard at unity when unity is so difficult. It would be so much easier to just give up the attempt and the efforts at this, but Paul says in verse 25 and 26 that we must not divide the body. 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together. 1 Corinthians 12:25-26, ESV Paul says here's the purpose that I'm writing this, here's what I'm wanting out of this, that there may be no division in the body. Don't divide the body, but rather that the members may have the same care for one another. The body cannot survive if its various members divide individualistically or into groups of factions that care only for their own concerns. Each member needs to care for the needs of all the members and all of the members needs to care for each of the needs of each of the members individually. So in verse 26 Paul says, “If one member suffers, all suffer together; if one member is honored, all rejoice together.” In suffering or in rejoicing we stand together, we're not divided, we are together in this. I think about what happens when you experience pain in any part of your body. It isn't that you sort of register it from afar and think well that's tough for my finger or my foot. Martin Luther has this great line that he's written about this passage he says, “See what the whole body does when the foot is trodden on or a finger is pinched; how the eye looks dour, the nose draws up, the mouth cries out, and all the members are ready to rescue and to help and none can leave the other, so that it means not that the foot or a finger is trodden on and is pinched, but the entire body.” What you suffer with one part of you, your whole body suffers together with that part. Our bodies know this intuitively. Our bodies have no part jumping into the efforts when one individual member is suffering. Yet this comes so hard for us doesn't it? To really suffer with someone who is suffering. The same thing is true though we are rejoicing. It's not just that we're all supposed to be miserable together, although that's part of it, we all must rejoice together. Anthony Thistleton, a commentator on this, observes that it would be absurd to go up to a someone who's just won a race and say, I congratulate your legs. Now that would be absurd because we know that in a race your whole body has to work in a coordinated effort so your lungs are working to bring in enough oxygen, your heart is pumping that out to the various members, your arms are trying to keep your legs in rhythm. That's the extent of my running knowledge and body knowledge, but all of that is a corporate, coordinated body effort. So, when the legs win the whole body rejoices together. We must suffer together and rejoice together. Each individual member's welfare is as vitally important to my welfare as my own welfare is. You have to look at it that way and if we truly believe this, we would have no problems fulfilling the second of the great Commandments, “you should love your neighbor as yourself.” We would have no problem considering others as more significant than ourselves. If you're like me you, that probably means a lot of work in this area because I know I need it. May God continue to knit us together as many members of one body in Christ Application What should we do with this? How should we apply this great passage on the individual members in the body of Christ? 1. The first application is this submit to God's purposes for your life. We demean our own gifts when we look at envy on the gifts of others. When we do this, we are despising and pridefully holding our self-up against God's arrangement of the various members of the body of Christ. God has not given you something that is beneath you. God has not given you an unofficial role that he's just trying to find a way for you to earn your participation ribbon. Everything God calls us to is essential in the body of Christ, there are no spare limbs, there are no spare organs. This isn't like when you get a kit to build something and at the end there are screws left over and you wonder, did I build this right or are those on purpose left over. God leaves nothing left over, every part has a purpose. So, submit to and embrace God's purposes for your life. Now here's what this looks like as you think about the ways in which the Holy Spirit of God has equipped you. This isn't about sitting back and dreaming about what might be one day or someday. It's actually a lot more careful reflection on what's in front of you right now; where you are right now, what responsibilities has God given you and your family in your neighborhood and your work, in your church. What abilities has God given you to accomplish those responsibilities? What relationships has God entrusted to you? When we think about our gifts these are questions of stewardship. Again, the whole point of stewardship is that we've been entrusted with something and will be asked at the end by the master to give an account for how we have invested in what he has entrusted to us. If you are a foot, are you serving the body to take it where it needs to go? If you're a hand are you serving the body with your ability to provide for other's needs? If you're an ear are you serving the body by listening and learning? If you're an eye are you serving the body by seeing where the body needs to go? The point of all of these metaphors and images is not that you need to come to know precisely which part of the body you correspond to, it's not like that. This isn't sort of like an online quiz you can take to get a personality profile. You need rather to know what part you play in the body of Christ. Again, of your responsibilities and abilities and relationships, you need to know where you should be serving now. If you don't know this and you want to know this, understand this is one of the best things that the elders can work with you toward. If you want to know how to serve please come talk to the me or to one of the other elders, we would be happy to help you to find ways to exercise your gifts. Of course, when we talk about all of this submitting our lives to God's purposes, we've got to also understand first of all that this is impossible until we have surrendered our lives to Christ by faith. The Bible teaches that apart from Christ we can do nothing. The Bible teaches us that God loves us and that he has a magnificent plan for our lives, that is a true statement. Then because God loved you, he sent his Son into this world to die for you at the cross so that all those who confess their sins and look to Jesus Christ in faith for salvation, trusting in Jesus and what he has done for us so that we might be saved, you will be saved. You wait for him more than watchmen for the morning. With the Lord there is redemption. So, if you have never submitted to the lordship of Christ by looking to him, entrusting saving faith, why not today look to Jesus and be saved? So, the first application point then is to submit to God's purposes for your life. 2. The second application point is this, encourage others to use their gifts. Encouraging the others is the opposite of, its the remedy against despising the gifts of others who seem to have weaker or less honorable or less presentable gifts than yours. Here's why, because when we proactively encourage other people we are required to sit down and think about why God has put this member in the body of Christ. We have to think about why God has included this person's gifts and what would we lose collectively if we did not have this person individually. When you start to sit that down and think about that, you come away with a greater appreciation for what God is doing in the church. You begin to recognize that every person, every gift, every function is indispensable, it's essential. Of course, seeking to encourage others is not just for your benefit. You sort of get to sit back and think about the importance of other people, but then when you go and encourage people to tell them what you see about the way the Lord is working in their life, that helps that person. In fact, it may help the other person if they are right now demeaning their own gifts. Well, all of this is good if I had a gift like that person or that person or that person, but I have what I have and it's really not that much; if only I were like the hand, if only if I were like the eye. When you encourage that person you teach them what the Bible says, that their roles and their place in the body of Christ is important and indispensable. Now I last week gave you a challenge to go encourage another person to use their gifts. I had only one person take me up on that challenge. So, I'm going to reissue it. You don't have to tell me about it, but I hope that you're doing it. Let me tell you about it again. Find someone else this week whose gifts, especially whose gifts may be overlooked and underappreciated in the body of Christ. Go to that person and encourage that person about the importance, the essentialness, the indispensability of their gifts. Encourage that person to use their gifts. Then pray that the Holy Spirit would fan into flames that person's spiritual gifts. If you want, I'd love to hear about it. You may be doing this, you don't have to tell me about it, but I would love to know because you may be seeing gifts in other persons that I personally have not, and it will help me to grow in appreciation for the body of Christ. That's a good form of gossip. 3. The third application then is this bind up the body of Christ. The body suffers together and rejoices together. What do you see as a barrier between you and fellow members of the body of Christ? We cannot exist in silos and we cannot be separated into factions. We live together and die together, we've got to remain together. Again, in our individualistic society we have any number of possible reasons to divide from one another, possible justifications to go to war against each other, whether it's over politics or education or generational outlooks or family or life situation or our opinions about COVID-19 or whatever it is. We can't let these issues divide us in the body of Christ. We've all got to be finding ways to connect with one another, especially people who are not like us. Find ways to share their sorrows and find ways to rejoice in their honor. Brothers and sisters what a privilege we have. We have not been saved merely as individuals, but as a part of a body, as a group where we stand together, where we benefit from one another's gifts, where there are people there to suffer with us, and there are people there to rejoice with us. We get to do the same for them. So, brothers and sisters, let us pray that God continues to knit us closer together as many members of the one body of Christ. Let's pray. Our Father in Heaven, we pray that you would remind us of these gifts that you have given us and remind us especially of the gifts that you have given to others. We pray that we would not demean our gifts, that we would not despise other's gifts, but that you would rather keep us from dividing the body by uniting us closer and closer into relationship in the body of Christ. We pray for the unity and the glory and the goodness of Christ, that you would love us and build us up in this way so that Christ would look good and so your church would be blessed. It's in Jesus name we pray. Amen.

In this episode of the podcast. Bill Giovannetti continues sharing new book, CHAOS:As Goes the Church, So Goes the World. Below you have a short snippet of each chapter... Chapter 11 - How the Church Murdered Grace I come from a theological perspective some have labeled the Free Grace Movement. I am happy with that label, because what’s not to like? It’s free. It’s grace. No, I don’t endorse everything the Free Grace Movement stands for, but I’m sure the feeling is mutual. That’s where charity comes in.  I also feel certain affinities toward what is called Sovereign Grace, a euphemism for Calvinism, though my theological disagreements there are more pronounced. As a guy who’s known for a grace-oriented theology, I am routinely greeted with enthusiastic statements such as, “My pastor preaches grace too!” Or, “We have a new song about grace.” Or, “I’m glad God is gracious, because I’m such a wreck.” The people I meet in my travels are generally eager to show  that their church/ministry/book/etc. proclaims grace too.  Nevertheless, the simple fact of the matter is that the evangelical church has unceremoniously murdered grace.  We have committed this crime by misuse, dilution, and the death of a thousand cuts.  The great Bible teacher and founder of Dallas Theological Seminary, Lewis Sperry Chafer, began his book on grace by saying, “The precise and discriminate meaning of the word grace ought to be crystal clear to every child of God.”  Now, there’s an “ought” I can get behind.  The problem is that we are not “crystal clear,” not even close. We barely reach the “murky” threshold. The church is to blame. The church at large has murdered grace, thereby relegating the people of God to the terminally stunted Phariseeism which Jesus verbally crucified.  Once again, the motive for this crime is less obvious than it might at first appear. Let’s dispatch a few obvious motives, and then get down to brass knuckles.  The Obvious Stuff We can rattle off quite a few obvious reasons for the death of grace in the church today. We have already fretted over a general theological illiteracy in the land, which easily applies to the rigorous doctrine we call grace. We have also lamented the thug ironically called ultra-tolerance, and the way it has bullied itself into churches and seminaries today. Unless we’re virtue-signaling our acceptance — actually advocacy —of every moral deviancy that has a name, we’re accused of being anti-grace.  Perhaps a deeper etching on Grace’s tombstone says something as simple as They Never Understood the Cross. And it’s true. By neglecting theology, we have starved God’s children of the meat of Calvary: propitiation, expiation, regeneration, redemption, vicarious substitution, and all the doctrines stained crimson by Jesus’ blood. The heart of Scripture is Christ. The heart of Christ is grace. The heart of Grace is the Cross.  Without Christ’s Cross, there is no grace, not in reality, and not conceptually either. There is no such thing as a Christless grace, yet this is certainly abroad in the land. But even worse, there is no such thing as a Crossless grace, and this is pandemic.  Every time we say that God accepts you just as you are, we think we are talking about grace, when in reality we are jabbing a knife in grace’s back unless we connect that acceptance to the Old Rugged Cross.  Every time we tell an immoral person not to worry because  God forgives them, we only set them up for an even deeper guilt later on, unless we explain exactly how and where that forgiveness was procured. We need a forgiveness that means something — one that the devil can’t undermine — and such a forgiveness requires ideational linkages to the Cross.  The late, great Australian New Testament scholar, Leon Morris, did the English-speaking church a massive favor when he wrote two books specifically on the cross. In 1955, he penned The Apostolic Preaching of the Cross.

This time of lawlessness is surely an unusual time in all human history. Leon Morris says that it is “a way of life that refuses to recognize any divine law, which is identical for Matthew with a way of life in which one’s neighbor no longer has any legal claim.” 2 Our Lord has been expounding upon the qualitative nature of the spiritual condition of unbelievers that will characterize the tribulation period, specially the first half. This description of lawlessness strikes a parallel to Paul’s description of the “man of lawless” in 2 Thessalonians 2:3. The age in general, climaxing with the second coming of Christ, has the promise that those that endure to the end (Matthew 24:13), that is, survive the tribulation and are still alive, will be saved, or delivered, by Christ at His second coming. This is not a reference to salvation from sin, but rather the deliverance of survivors at the end of the age as stated, for instance, in Romans 11:26, where the Deliverer will save the nation Israel from its persecutors. 12

Support the show

Hear now the word of the Lord from 1 Corinthians 12:1-3. Now concerning spiritual gifts, brothers, I do not want you to be uninformed. 2 You know that when you were pagans you were led astray to mute idols, however you were led. 3 Therefore I want you to understand that no one speaking in the Spirit of God ever says, “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit. 1 Corinthians 12:1-3, ESV This is the word of the Lord which is given to us in love. This morning as we start a new section of 1st Corinthians, if you've been following along with the sermons from home, however you've been following, you know that we've been in a section where that Paul began in the last chapter that deals with corporate worship; how should Christians gather together and assemble together for corporate worship. The irony of course is that we were going through these passages when we were not able to worship together corporately. Now we're together and so we can resume this study as Paul begins his discussion on a new topic, within this larger section about corporate worship, and the section that Paul is beginning on here is dealing with spiritual gifts. However, before Paul gets to talk much about spiritual gifts, he's going to lay a foundation; the bedrock of all Christian worship, our shared confession that Jesus is Lord. Now Harvest Community Church is a confessional church. So, we have a detailed confession of faith where we have tried to pull together what the Bible teaches in various places on the main aspects of faith and of practice in life. We aren't of confessional church simply because we gravitate toward theology or something like that. We're a confessional church because of our belief that Christianity is fundamentally confessional. One of the clearest places we see this is here, that Christianity is summarized in this confession that Jesus is Lord. Now our Lord Jesus teaches us something about this in John 4:23 he says that the father is seeking worshipers to worship Him in spirit and in truth. Because we're commanded to worship in spirit, we know that Christian worship cannot just be head based, it also has to do with our heart, so we worship in spirit. Because it's worshiping in truth our worship cannot just be heart based it has to do with our heads. As we think about it and get our minds around the truth that God bears witness to in the scriptures. Paul is teaching us here about how these are two elements, spirit and truth, come together in our confession that Jesus is Lord. He explains here that confessing this, our confession of faith means more than just the repetition of words. We aren't just saying these as though this was a magical formula that we could say and then everything would be okay. This is more than the merely correct theology, it's certainly not less than correct theology, but it's more than correct theology. This is a confession of our wholehearted, whole spirit, faith and trust and dependence on the truth of Christ. What Paul also teaches us in this passage is that if Jesus Christ is Lord, is the object of our worship, if he's the one that we're looking to, that we're depending upon, that we're believing upon in faith as we confess this Christ is the object of our confessional worship. The Holy Spirit here is explicitly identified as the empowering agent of our confessional worship. We can't really do this on our own unless the Holy Spirit is at work in our hearts to give us the ability to worship in spirit and in truth. Our big idea is this The Holy Spirit leads us to confess that Jesus is Lord. We have three verses and we'll consider them in three parts. 1. The Invisible Truth 2. The Idolatrous Lie 3. The Inspired Confession The Invisible Truth So, let's go back to verse one, to start from the very beginning. Paul writes, Now concerning spiritual gifts, brothers, I do not want you to be uninformed. 1 Corinthians 12:1, ESV This phrase, “now concerning” is a phrase that Paul uses throughout this letter. We've already seen in a couple of times back in 7:1, 7:25, and then 8: 1, and we'll see it again in 16:1 and then again in 16:12. This phrase, if we look at all the places where Paul uses it, it's pretty clear that Paul uses this to introduce new subjects where he is addressing questions and enquiries and maybe statements that they themselves have made to him or asks of him. So, these are the Corinthian's agenda items as opposed to what Paul wants to address at the church in Corinth. Now we don't know precisely what the Corinthians asked, we don't have a copy of that letter. In fact, the words that Paul uses here, “now concerning” then there's one word that's translated here as spiritual gifts. This is actually a rather difficult word to translate because really if we could just define this as spirituals. We don't really know what that mean. One of a couple of things it could refer to is people, spiritual people. Paul uses this word four times in this letter to refer to spiritual people. Or this could refer to spiritual things, as six times this word is used to refer to spiritual things. Then in 1st Corinthians 15, this has to do with the difference between the natural body that we had in our original creation and the spiritual body that we will have at the resurrection from the dead. That's probably not what Paul has in mind here. He probably is talking about other spiritual people or spiritual things. The word could go either way. What's important is that this word is not the same word that appears a little bit later in verse four and following. In verse four we see that Paul writes, 4 Now there are varieties of gifts, but the same Spirit; 1 Corinthians 12:4, ESV The word for “spiritual gifts” in verse four is a different word than in verse one, but this is where Paul is going. Back in verse one it probably has something to do with other gifts or people, but Paul doesn't use it here. The word that Paul uses here is a word that refers to the Holy Spirit's work. The emphasis here is not on the manifestations of the gifts, or necessarily on the people in whom the Holy Spirit is working, but it's on the work of the Holy Spirit himself. We might actually translate this something like this, “Now concerning the work of the Holy Spirit within spiritual people.” Or “concerning the work of the Holy Spirit to give spiritual gifts.” Whichever direction we need to go. The point the Paul is making here is that true Christian worship, confessional worship, requires the work of the Holy Spirit. If we're just gathering on our own, in our own strength, according to our own wisdom and thoughts, then we cannot enter into what Paul talks about here. We need the Holy Spirit to worship in spirit, but we also need truth. We need truth and so Paul says, “Now concerning spiritual gifts”, the work of the Holy Spirit toward people and giving gifts, “brothers I do not want you to be uninformed.” He is saying I want you to know the truth. In other words, there is a truth, but it's not easily ascertained. It can't be discovered by human wisdom and can't be discovered in just by our own thinking about it. We have to receive this by the work of God's Holy Spirit. So, we need the Spirit to lead us to in spiritual worship. We need the Spirit to lead us into truth. If we want to worship in spirit and truth, it will be from beginning to end a work of the Holy Spirit. That's what Paul starts here saying. Let's talk about worship but understand from the very beginning that this is going to be focused on Jesus as Lord. We'll get to that, and this is going to require the work of the Holy Spirit as well. In the next two verses Paul explains this spiritual invisible truth as a contrast. He talks about the lie, what is not true, the lie of idolatry. That has to do with the speechlessness of idols, as we'll see. Then he goes on to talk about what we should be saying, what we should be confessing, the inspired confession of the speech of Christians believers who are now led by the Holy Spirit in worship. The Idolatrous Lie So first we saw the invisible truth, now we come to the idolatrous lie. In verse 2 what Paul says is, 2 You know that when you were pagans you were led astray to mute idols, however you were led. 1 Corinthians 12:2, ESV Paul is saying when you were pagans, now importantly this word here is not a word that refers to the religious worship of these people, this is simply the word for nations. He is saying when you were of the nations. Very often this word for “pagans” is translated in the Bible as Gentiles. The reason why it's translated as pagans, is because Paul goes on to talk about the way that they worshipped idols in pagan worship, however the word here is Gentiles. The contrast isn't between the religious systems of pagans versus the religious systems of Christians. The contrast is between Gentiles and Jews. We read this in one of the elements of our liturgy today when we read from the Old Testament and confess, “Oh Jacob and Israel.” Now it's convenient if your name happens to be Jacob, you don't need to do much work to see how that relates to you in the text. He's talking about the nation of Israel. What Paul says here offhandedly, he says this is so basic I don't need to unpack this you. You used to be among the Gentiles, now you have been grafted into Israel. There's a complicated discussion about how the church relates to Israel. What Paul is revealing here in this comment is that those aren't two very different groups of people, but rather the church is the expansion of the people of God, of Israel, into all of the tribes and languages and peoples and nations of the world. Well Paul says when you were among the nations you were pagans. You used to be led astray to worshipping mute idols. Now if I were going to critique idolatry, if you were going to critique idolatry, I doubt either of us would think to critique the muteness, the speechlessness, of the idols. Now we might say they were powerless, they were dead, they were worthless, and that would all be true. Yet Paul here wants to focus in on the muteness, the speechlessness, of the idols. He has a purpose for it. First of all, he's reflecting what the rest of the Bible teaches about idols. For example, in Psalm 115:5 and Psalm 135:16, the psalmist says that their idols have mouths, but do not speak. There are these mouths carved, however finely or crudely, into these statues that the nation's worship. They have mouths, but they do not speak, they're mute, they're speechless. What Paul is doing here is contrasting the speechlessness of idolatry, with the speech oriented spiritual gifts given to the spiritual people who are Christians, led by the Spirit. If you peek ahead a little bit, this is where Paul is going in verse 8. Paul talks about through the gifts of the Spirit, the gifts of wisdom, the gifts of knowledge, and then in verse 10, the gift of prophecy and the gift of tongues and interpretation of tongues. Christianity is a talking religion; it is a speaking religion. The lie of idolatry is not actually a lie that is spoken and articulated. The lie of idolatry is that those idols can say nothing to us. They're mute, they're dumb, they're speechless, they can't speak for themselves. There's a theologian named G.K. Beale and he's written probably one of the best books on the Biblical theology of idolatry. It's called, “We Become What We Worship.” His thesis for that book is this that what people revere, worship, they resemble either for ruin or restoration. When he talks about the speechlessness of idols, because that's a theme that comes up throughout the Bible, he says if we worship those gods, those idolatrous gods, we begin to resemble them. They have no speech and therefore we have no speech, we have no revelation, we have no truth from outside of ourselves from God. We, resembling these mute idols, become deaf and blind and mute, without any ability to help ourselves or to help others. What people revere, they resemble either for ruin or restoration. Paul saying formerly, you had no speech because you worshiped speechless idols. Now you worship a talking God. What's happening now is that you have gifts that give you speech in worship. Our worship is speaking, it's talking, it's singing, it's reading, it's listening, it's hearing. Christian worship is a speaking, word oriented, worship as we relate to God. Yet Paul has a specific element of speech in mind and it's where he goes in the third verse, to talk about the inspired confession we have, what the Holy Spirit is leading us to say in our worship. The Inspired Confession So, here's our third point the inspired confession. In verse 3 Paul says, 3 Therefore I want you to understand that no one speaking in the Spirit of God ever says, “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit. 1 Corinthians 12:3, ESV Earlier he said, “I don't want you to be uninformed.” Then verse two we talked about them being led astray in the past. Now Paul tells them the truth. Now we know that this is very important Paul says I want you to understand this, but it's actually very difficult to know what Paul is saying when he when he writes this phrase “Jesus is accursed”. Literally this is the word anathema. You may have heard people talk about placing an anathema on someone, let that person be anathema. So, this could refer to someone rejecting Jesus as cursed. Anathema Jesus in the sense of rejecting him as cursed, as blasphemous. Specifically, this could be a reference to the Anathemas that the Jews pronounce against Jesus in their prayers. This also could refer to maybe someone misunderstanding Paul's teaching that we see in Galatians 3:13, where Paul reminds us that Christ became a curse for us. Now he was vindicated at the resurrection, he wasn't cursed forever, he was raised from the dead. Someone may have misunderstood this and got carried away and started to pronounce something outside of the Spirit of God by saying Jesus is accursed. Or this could also have the idea of a pagan notion. You see this sometimes in the pagans, when they would invoke their gods to curse their enemies. So, they may be saying, may Jesus curse, insert the blank, my enemy. Well whatever he is saying here, Paul is very clearly saying that this is not the way that we relate to Jesus. This is not what we say about Jesus, this is not the way that we invoke the name of Jesus in our worship. He is not there to be used by us for our curses. He is certainly not to be cursed by us. Instead the main point that he wants to say is that what we should be saying is that Jesus is Lord. This is our confession to proclaim, not that Jesus is accursed, but that he is Lord. Paul has something very important to tell us about us these words. They are more than words; this isn't just something that I could give you a prompt and you could read it and you would be magically protected from any kind of condemnation from God's holiness and wrath and justice. What Paul is saying is that this confession is something that we can only truly make when it's not just the truth, but it's also the Spirit who is working inside of us so that this is our full faith, full spirit, full-hearted confession of faith. That work of transforming our hearts so that we confess that Jesus is Lord, is the work that only the Holy Spirit can do. Leon Morris puts it this way, “The lordship of Christ is not a human discovery. We don't discover it on our own. It is a discovery that is made and can be made only when the Spirit is at work in the heart.” So again, this doesn't refer merely to speaking words. Anyone could read these words off of the page. It's not a magical formula, it's a confession of faith, it's a Spirit guided, Spirit lead, Spirit inspired, Spirit directed, Spirit empowered truth. This is what it means to worship in spirit and truth, because what the Bible teaches us about our confession is that it has to be something that we speak in worship with our mouths that reflects truly what's going on in our hearts. Probably the clearest place to see this is in Romans 10:9. How can someone be saved? What Paul says is, 9 because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved Romans 10:9, ESV You've got to speak with your mouth what you believe in your heart, and that's not possible apart from the work of the Holy Spirit. It is faith that saves us, and our confession then is a part of the worship, the work of Christianity, where we confess what the Holy Spirit has led us to believe by faith in our hearts. What we see here is the role of the Holy Spirit in the great work of redemption, where all three persons of the Trinity together are working in one completely inseparable act to bring sinners to salvation through faith in Christ. In this work the Father sent the Son into this world to accomplish our salvation. In this work the Son was willingly sent, he went sent by the Father into this world, he took upon himself a true body and a reasonable soul. He was made like us in every respect under the law, except without sin. He obeyed and he suffered, and he bled, and he died, and he was buried under the power of death for three days. Then he was raised up from the grave, victory over sin death and the devil forever to accomplish that salvation for us. That great message of what God has done for us in the person and work of Jesus Christ will wash over us, it will be meaningless to us. We may even understand the doctrine, but not trust it in our hearts. The Holy Spirit then takes what Jesus has accomplished for us, being sent by the Father to do on our behalf, when the Holy Spirit takes that work and gives it to us. In John 16:15 Jesus is talking about the Holy Spirit and he says, 15 All that the Father has is mine; therefore, I said that he will take what is mine and declare it to you. John 16:15, ESV The Holy Spirit is the great treasure of the Trinity, taking the riches of God in the person of Jesus Christ and distributing them. It's better than stimulus checks, he's giving us all the riches of God in glory, to transform us from the heart, to be confessional worshipers who look to Jesus Christ as Lord in faith. This is what we mean when we say that we are a confessional Church; that Christianity is fundamentally a confessional religion. Again, we have this thorough, extensive confession of faith that seeks to draw the full biblical message of all that God is teaching us concerning himself and what he requires of us. This is a confession of faith that we joyfully teach, preach, and practice because we believe from our hearts that it reflects what the Bible teaches. However, this isn't just academic learning. This isn't just trivia to be memorized and recited on command. We are confessional because we're looking to what's reflected in this passage, for the Holy Spirit to take the Word of God that bears witness to Jesus's lordship. We love it, we understand it, we believe it, we treasure it, we rejoice in it as the Holy Spirit directs us to confess that Jesus is Lord so that we may worship Him in spirit and in truth. Application Well from this passage, three applications. 1. We must hear the word of the Lord. We serve a talking God, as C.S. Lewis described him. That's something that is so overlooked, something that we take for granted, that God speaks to us. Yet God, as we study the word that he's given us, tells us that he infinitely values his own speech. In Psalm 138:2 we read, I bow down toward your holy temple and give thanks to your name for your steadfast love and your faithfulness, for you have exalted above all things your name and your word. Psalm 138:2, ESV God loves his word. He created us and all things that exist by his word. He gave us his law, his teaching, his instruction, his precepts by his word. Now in his word, the Bible, he gives us the gospel, the confession that Jesus is Lord and that he has conquered all things that stand between us and God; our sin, the world, the devil himself, by his own life, death, and resurrection. So that Jesus is reigning at the right hand of the Father, alive forever, never again to die. He is going to bring all of us into heaven with him forever when we're resurrected and put back on this resurrected, restored Earth in the new heavens and the new earth. Our God from first to last is not a dumb, mute, idol. Our God speaks, he teaches us what we are to believe concerning God. He teaches us what duty he requires us. However, before we can talk about what we must say, we must hear the word the Lord. We must acknowledge that God speaks to us. We must talk about then what God gives us to hear. Hear the word of the Lord. 2. Not only hear the Lord but believe the word of the Lord. God's word is his ultimate means of self-expression. If God wants us to know something, he doesn't paint a picture about it, he doesn't ask us to philosophically imagine it, he doesn't give us a movie to watch, he speaks to us in his word. What he speaks to us, he wants us to believe. It's in this sense of the word as the self-revelation of God's fullness that we come to understand why God's own Son is called the Word of God. In John 1:1 we read, In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1, ESV God reveals himself by his word, his written word that bears witness to his word who has made flesh for us, the Lord Jesus Christ. So, to believe in what the written word speaks, and the reason that we are using the written word so much in our worship, reading, listening, speaking, preaching, singing the word, is because this is where God leads us to worship and love Jesus by believing upon him. The Scriptures bear witness to Christ as the Holy Spirit leads us to understand that Jesus is Lord. As we come to understand that it's the same Holy Spirit who originally inspired this text of the Bible to bear witness to Jesus the Son of God, the Word of God, to tell us the story of what he did for us. Therefore, believe the word of the Lord, that is believe in Christ. 3. Receive the Holy Spirit. Believing the word of the Lord requires us first to receive the Holy Spirit. That's not something that we can necessarily control. The spirit blows where he wishes. The Holy Spirit alone though, when he comes, he opens our eyes, he opens our ears, he softens our hearts. So that where we were formerly blind, and deaf, and hard hearted with hearts of stone in rebellion and sin, the Holy Spirit is the one who brings us, leads us, transforms us, accomplishes his mission in us to lead us to faith in Jesus. One of the most powerful things that we can do is to recognize that we are powerless to bring this about myself. Therefore, we need to look to the Holy Spirit in prayer. To pray, to ask that the Holy Spirit will illuminate, will give us eyes to see, and ears to hear, and hearts to understand what he's given us in the word that he himself inspired. Pray that the Holy Spirit would apply, to give us all the treasures and riches that the Father has given us in the person of Jesus Christ. Pray that the Holy Spirit lead us to confess that Jesus is Lord. So, for unbelievers, if you're exploring Christianity, you're here you're trying to understand this this. It doesn't make sense what are we talking about when we talk about confessing in a different way than just reading the words on the page that Jesus is Lord. What would it mean to believe that, to depend upon that? Well one of the most biblical things you can do as long as you don't understand is to ask for God's help to understand. Ask that God himself, by his Spirit, could give you the ability to understand this, to make sense of this, and to believe in your heart, and to confess with your mouth that Jesus is Lord and that God raised him up from the dead so that you may be eternally saved. This isn't just something that happens on the front end of Christianity. All of us who believe in the Lord Jesus Christ should be ongoingly praying, asking that God's Holy Spirit would be poured out upon us. We began our worship service that way, we began our sermon this way, praying that God would pour out his Holy Spirit on us to give us Christ through whom we are reconciled to the Father. This also has to do with evangelism as we are trying to reach our friends, our family, our co-workers, those with whom we are studying in schools. We're trying to reach them with the gospel. The first thing we must do is to pray, because no one can say Jesus is Lord except in the Holy Spirit. So, pray that God will send the Holy Spirit to open their eyes, and ears, and to soften their hearts. This is the word of the Lord that we believe, not just because it is true, but because the Holy Spirit shines a great spotlight on this so that not only do we see this truth, but so that by this truth we see all things in this world and in God's word. This is the work of the Holy Spirit, to give us what the work of the Son accomplished as the Son was sent by the Father. Hear the word of the Lord, believe the word of the Lord, and received the Holy Spirit. Let us pray. Gracious Father, we ask that you would pour out your Spirit. Father we are weak and we are dependent upon you to show us the way that it could be true that a crucified man is not only your only begotten Son, but that he also was raised from the dead and has been exalted to your right hand and he is reigning as Lord over heaven and earth and over his church forever. We pray that if there any here who do not yet know and believe this, that you would lead us and lead them to see this truth and believe it and love it. We pray this in Christ's name. Amen.

Hear now the word of the Lord from 1 Corinthians 11:17-22, 17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, 19 for there must be factions among you in order that those who are genuine among you may be recognized. 20 When you come together, it is not the Lord's supper that you eat. 21 For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not. 1 Corinthians 11:17-22, ESV Well without question this has been the strangest April of my lifetime. The longer that social distance has gone, even to an introvert, how much would all of us give to come together as a church again? How much are we realizing that we took that simple privilege so much for granted? Well in the midst of everything that's going on in our world, in our city, in our church, this passage is a really important timely reminder. As much as we want to come together again, Paul reminds us that in fact there are worse things than not coming together. There are worse things than even social distancing. Our big idea today from this passage is this, Division is worse than distance. Though the church at Corinth is coming together, they are coming together wrongly and from their wrong coming together there are three major problems that are emerging. 1. Paul says that they are divided from one another. 2. Paul says that they are deprived of the Lord's Supper. 3. They are despising the church of God. Divided from One Another Well in verse 17 Paul says, 17 But in the following instructions I do not commend you, 1 Corinthians 11:17, ESV Now it's worth remembering that as we started at chapter 11, which opened up a new section within the larger letter of 1 Corinthians a section that runs from chapter 11 through chapter 14. Here Paul is focusing on aspects of corporate worship at the church in Corinth. Paul began by talking about this idea of commendation. He said in 11:2 he says, 2 Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you. 1 Corinthians 11:2, ESV But he goes on to say, “I want you to understand”, and then he goes on with the section that we've been studying our past a couple of times in this book, where Paul talked about the roles and appearances of men and women in in corporate worship at Corinth. So, Paul says there's much to commend there are many good things that are going on when you're coming together. However, there are a few things that I need to address in this issue of how men and women are appearing and the roles that they are taking in corporate worship in the church. Now as Paul deals with another aspect of their corporate worship together their celebration of an observance of the Lord's Supper. In particular in verse 17 he says, 17 But in the following instructions I do not commend you, 1 Corinthians 11:17, ESV In fact he'll repeat the same thing at the end of this paragraph. At the end of verse 22 he said, 22 Shall I commend you in this? No, I will not.1 Corinthians 11:22, ESV Paul wants to say that while there are many good things perhaps that are going on, in this particular area there is nothing to commend. Well what's the issue? Let's keep reading a little bit in verse 17, 17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 1 Corinthians 11:17, ESV This word for come together is two words in English, but it's one word in the original Greek. This word “together” is used five times in this section on the Lord's Supper and then again, it's used twice in chapter 14 where Paul is addressing other issues and problems that are going on in the corporate worship at the church in Corinth. This idea of coming together it has the idea of gathering together of the church for corporate worship. Now what's important that we should have in mind is that this, what we're doing right now, is not corporate worship. We don't have corporate worship right now; we have household worship. The corporate worship would require all of us to come out of our houses to come to the same place at the same time to worship together. We don't have corporate worship right now, for reasons that we're all familiar with, instead we have household worship, and this is in fact why we are not celebrating the Lord's Supper right now. When Paul talks about the right administration, the right way to serve the Lord's Supper, he says five times that this will require for us to come together. Not just to come together but to come together in the right way. Now certainly what we are doing right now is necessary, certainly it's better than nothing and has a certain amount of value. It is good for us to worship in our households individually if we cannot come together and even once we begin to gather together again there may be some of you who cannot come to the corporate worship services because you need to protect your life or the life of others. In Mark 3:4-5, we talked about this earlier in the service, Jesus was talking about the man with the withered hand whom he healed on the Sabbath. He says that it is good and right and proper to do good and to save life on the Sabbath. 4 And he said to them, “Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent. 5 And he looked around at them with anger, grieved at their hardness of heart, and said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. Mark 3:4-5, ESV The very clear implication that Jesus is giving us in this scene is that it is good and right and lawful to stay away from corporate worship on the Lord's Day in order to save life. But in the midst of this we should never forget that staying home, that watching a video that's live streamed on the Lord's Day, is not at all the same. That's what we are called to do to gather together for corporate worship on the Lord's Day, unless lives are at stake or unless we are otherwise at providentially hindered. God commands us to come together and when he does, he promises that he will bless us when we come together that our coming together will be for the better. It's not so in Corinth. “When you come together it is not for the better but”, in fact Paul goes one further step and says that it is for the worse. In other words, it would be better for them not to come together. It would be better for them to maintain social distance than to come together and do what they are currently doing. Well how can this be? What's the problem? Paul says for in the first place when you come together as a church, I hear that there are divisions among you, he says in verse 18. The problem was that when they came together there were divisions. Now think about that for a moment, they're together but they're not together, they're in the same place but when they are in the same place, they are in fact divided from one another. They're coming together physically should be a manifestation of their spiritual unity, but in fact the opposite is true. When they are coming together physically they are in fact deepening the spiritual divisions between them and so it would be better not to come together than to come together for the purpose of deepening those divisions. Again our big idea is division is worse than distance. Well what kind of divisions are happening here? You may remember that Paul addressed personality divisions at the beginning of 1 Corinthians in chapter 1. Then again in chapter 3 where Paul said that some are saying that they're following Apollos, and some are saying that they are following Cephas, and some are saying that that they are in fact they're following Christ, you know the more holier-than-thou people might have been saying that. Those were personality divisions, philosophical divisions maybe, but here these are petty divisions. These are divisions, not over convictions, but they are over cliques. These have to do with wealth and class divisions in the church and Paul says at the end of verse 18 and verse 19, that while this is tragic and while this is sinful, at the same time it doesn't surprise him. Paul is saying as long as sin remains in the world there will never be a perfectly pure perfectly united church. Look what he says the end of verse 18 he says, 18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, 19 for there must be factions among you in order that those who are genuine among you may be recognized1 Corinthians 11:18-19, ESV Life in the body of Christ will always deal with corruption, it'll always have some decay, there will always be divisions. We should learn from this principle that Paul is reminding us of here, not to be discouraged when people in the church let us down. Sadly we should expect it and in fact we need to be watchful for it and quick to confess when we are the ones sowing division and discord and the source of discouragement in the church. It's going to help; we need to not pretend that it won't happen and not to be shocked and scandalized and wash our hands of the church when we see it happening. We need to recognize that it will happen and be prepared. Now that doesn't excuse or justify divisions and schisms and factions within the church, but it means that we need to be realistic and ready for it and that we need to have theological categories of understanding what's happening. When we see that specifically Paul says, “there must be factions among us”, again that's not an encouragement toward factions, but what Paul is doing is acknowledging that even in the midst of these sinful divisions God is sovereign. God is working out his plan. God is actually at work using even the sinfulness of these factions and divisions and splits and schisms in the church to work out his sovereign purposes of purifying his people. He says, “there the factions among you in order that those who are genuine among you may be recognized.” In the sin of schism, as in any sin, God is not the author of sin nor is he the approver of sin. He's not the one tempting us toward sin, but nevertheless God is exercising sovereign providential control over sin. You know one year ago the issue was not coronavirus. If you remember one year ago in Nebraska, the issue was floods. There was massive flooding everywhere. There were people in our congregation who could not physically drive to the church because an island had formed around them as floodwaters cut off roads and things like that. Well sin is not a flood. Sin is not something where we are powerless to control where the chaos goes. Sin in God's control is something that is controlled; it's not out of control like a flood but God is establishing wise and powerful boundaries that cannot be broken. He's keeping sin from extending further than he allows it to, and he is ordering and governing sin so that wherever it's going to go it's always going to in the end accomplish his purposes for it. Sin isn't this raging chaotic flood with no boundaries, but God is personally, providentially, cutting a channel for sin through human history with boundaries that he forbids sin from crossing. Now this is true of what's happening with the COVID-19 crisis. God has established wise and powerful boundaries so that this crisis cannot go further than he wishes it to. He's ordering it and governing it toward accomplishing his holy purposes. God also does this with divisions in the church. “I believe it in part for there must be factions among you in order that those who are genuine may be recognized.” Even when we come across divisions in the church, we don't have to be frightened, scared, or just wash our hands of the church. We recognize that God is testing and approving those who are genuine, those who are enduring this and are attempting to make peace in truth and purity and unity. So there will be factions, even as we must take responsibility and confess the sinfulness of those divisions when we're the ones responsible for it. Now as we look at this passage again, I think in our current crisis, Paul's words are all the more remarkable right now. All we can think about is when it will be that we're just allowed to freely gather again to come together again. Paul is saying, and we need to hear this we need to hear this right now, that there is something worse than our distance in terms of divisions in the church. It is possible to come together now, only to be even more divided from one another. There's a great irony here they're together, but they are divided from one another. Deprived of the Lord's Supper Well in the next two verses, in verses 20 through 21, Paul offers and points out another irony that though they are feasting, there these big feasts that are going on here, they are not eating the Lord's Supper. They don't have it. In fact, they are deprived of the Lord's Supper. That's our second point. There's plentiful food for some at least, but in all of this they are deprived of the Lord's Supper. Paul goes on in verse 20 and says this, 20 When you come together, it is not the Lord's supper that you eat. 1 Corinthians 11:20, ESV Paul is drawing an implication from this situation. The divided situation in Corinth, where he is saying that if they are divided then they cannot eat the Lord's Supper, there may be bread and wine and this may be administered by a lawfully ordained minister, he may be administering the Lord's Supper according to the words of institution from Jesus himself, but if the church is divided among along petty lines of wealth and class it's not the Lord's Supper that they are eating. Well why do these divisions invalidate the reality of the Lord's Supper? Paul explained the nature of the Lord's Supper in in the last chapter. In chapter 10:16-17 he says, 16 The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? 17 Because there is one bread, we who are many are one body, for we all partake of the one bread. 1 Corinthians 10:16-17, ESV Therefore, the Lord's Supper is, in part, that communion participation with fellowship with Christ. That's part of it, but here's the important part of the nature of the Lord's Supper that Paul is saying is not happening here; the Lord's Supper is also to unite and give participation, communion, and fellowship between the various members of the body of Christ. So chapter 10:17 said, “because there is one bread we who are many are one body, for we all partake of the one bread.” Well if the church is divided then they are not having communion with each other. If some are hungry, as Paul says in verse 21, while others get drunk for in eating each one goes ahead with his own meal. One goes hungry and another gets drunk, if that's true then they are not one body. They're not all eating of the same bread; therefore they're not united in that moment in the in the Lord's Supper. Additionally, it's not just they're not united with one another, they're also not uniting with the Lord. They're not participating in and celebrating fellowship and communion with the Lord. One commentator I read, Leon Morris, cited an ancient church father a man named John Chrysostom who lived from 349 to 470 AD. John Chrysostom wrote this, “what is the masters, the Lord's Supper, what is the masters is common to all the servants. To make a difference among the servants means that it is no longer the masters.” When we take what the Lord has given to us and we divide along these petty lines of wealth and class, then we have actually removed this supper from the Lord's possession and from the Lord's purposes, we perverted it to turn it into something of our own. Notice the irony here that while there is plenty of food and drink, again for some at least, there is no Lord's Supper. In verse 20 Paul says, “it is not the Lord's Supper that you eat.” Now it's difficult to know what exactly is happening here. We read in verse 21 that each one is going on ahead with his own meal, so that some go hungry and others get drunk, but we don't know exactly what that means. Some have suggested if you if you look at ancient homes that would have been around in Corinth, some of these wealthy homes especially had just one dining room. It was called the triclinium and it could only seat around nine people or something like that. So maybe what was happening is that the upper tier, wealthy, elite in the church, were eating there, perhaps with access to more and better food, while the rest of the church had to fend for themselves. Others think that the rich were eating early, they were rich they had more leisure time in their lives. While the poor, who had to work and had less control over their schedules, would have to come later and by the time they arrived, perhaps, there was no food left. Still others say well maybe this was more like a picnic and less like a potluck, not everyone bringing food that they shared with one another, but each person brought his or her own meal. So as the church came together, well the rich had a whole lot of food but the poor had nothing to eat. Well as with the previous passages we looked at and talked about the fact in terms of head coverings, the details were obscure. We don't know exactly what that passage is referring to anymore that we know about this passage, but nevertheless in both passages the doctrine is clear. What Paul is very clearly saying is that when we make divisions like this in the body of Christ, we don't have the Lord's Supper. We might have the right elements in the right forms, but we are betraying our master Christ by dividing along petty class and wealth lines from the very people that he shed his blood to save. Now I want to also point out in conjunction with this what Paul says at the very beginning in verse 22, because it helps us to think about why this doesn't count as the Lord's Supper. Paul says in verse 22, 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not. 1 Corinthians 11:22, ESV Now this first sentence is more important than we realize probably at first. What Paul is getting at is the right administration of the Lord's Supper and this verse helps to explain the development of the administration, or how the Lord's Supper is served as we see in the progress of the New Testament. Now remember the context of the very first Lord's Supper, this is important to remember, when Jesus gave his Lord's Supper to his disciples it happened in the context of the Passover meal. Now that's important for a variety of reasons, but for our purposes it's important to remember that the Passover meal was a feast and had multiple courses where different foods were served at different times. Throughout that feast, just so you know, it's centered around a meal, a feast. There were various scripture verses that were read, various prayers that were offered at different times. The worship service was in itself a meal but remember then that the way that the Passover was administered was by households. The Passover was a meal that was observed from house to house. We see that all the way from the very first Passover that happened in Egypt in Exodus 12:3, the Lord is instructing Moses to tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb, according to their fathers houses, a lamb for a household. So again in the Passover meal, it was a feast, it was a worship service, that was that was built around food, but it also happened household by household. What that means is that the Passover was not a congregational coming together, a worship service like what we celebrate in Christian worship, but rather it's something like what we're doing right now, it's household worship. More than that, again it was a feasting household, feasting worship, again many courses of food with Scripture and prayer interspersed together. Now the reason this is important is as we think about how Christianity first began to spread and in the book of Acts you see the progression from Jerusalem to all Judea to Samaria and to the ends of the earth. Well at the very beginning of the spread of the gospel into just Jerusalem, on the day of Pentecost in Acts chapter 2 where Jews are gathered together in the city of Jerusalem for the Passover, they would organize in different households where they would celebrate it, but they were all gathered in the city of Jerusalem. Think about what was happening there in Acts chapter 2, we read that they were celebrating the Lord's Supper. The early church called the Lord's Supper the breaking of bread because part of what Jesus commanded us to do is to break bread and says take eat this is my body. Well originally when they were celebrating the Lord's Supper by the breaking of bread, they did it in their homes. We read in Acts 2:46, 46 And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, Acts 2:46, ESV So they had some kind of corporate worship where they would gather at the temple to worship, but then they were breaking bread in their homes and they received their food with glad and generous hearts. Now over time the Christians could no longer use the temple for corporate worship services and so they came together in the home of one person. So they wouldn't stay in their individual homes, they would gather together and they would stay in the home of one person. The next time we see the church breaking bread together, it's not house by house as it was for the Jews who were used to celebrating the Passover meal in their individual households. As it was spreading the next time we see the Lord's Supper, it's in the context of a gathering together worship service which is primarily marked by extended teaching. We see this in Acts 20:7 and then again in verse 11 so here's verse 7 and 11, 7 On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight. 11 And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed. Acts 20:7, 11, ESV The word “together” is not the same word that we see in 1 Corinthians 11, but it's a very close synonym, our word is like come together and the word here in Acts chapter 20 is gathered together. So again in the early church we see them gathering together to break bread for the purpose of breaking bread for the Lord's Supper. But this wasn't a feast, this wasn't multiple courses of food with Scripture and prayers interspersed, this was centered around teaching, prayer and preaching. Well you might say, does that mean that we can do either, that either is acceptable? Well that's where Paul's statement at the beginning of verse 22 is so important in this passage. Paul saying that it is no longer fitting. In the progress of how the administration of the Lord's Supper is developing in the early church, it is no longer acceptable now that Christianity has spread beyond Jerusalem, it's no longer acceptable to do this from house to house. Look at what he says, “do you not have houses to eat and drink in?” He's saying your houses, individual houses are the places where you can enjoy feasting, where you can have these lavish meals and spend time together for that purpose. The Lord's Supper is for when you are gathered together on the first day of the week, for breaking bread. The Lord's Supper is for when our congregation comes together. This is why we are not celebrating the Lord's Supper right now. Celebrating the Lord's Supper requires us not to do this individually, from house to house. Do not do it together in our homes or houses or places for eating and drinking in, they are not the place for the right administration, for the right serving of the Lord's Supper. Now we know from wider church history that the feasts originally, they were called love feasts or the agape. They continued for some time and it's not hard to understand why. Jewish worship was built on feast, you can read about the festivals in the Old Testament. Also, a lot of these Corinthians had come out of pagan worship and their worship was also centered around feasts, they worship their gods at divinely sanctioned parties. Christian worship on the other hand is not a feast. I mean you can maybe call it metaphorically a feast, we're getting a feast. But our feast, what we are feasting on is not food, you don't come for a full banquet prepared here where we go from course to course. You come for the Word of God; that's what we feast upon. You know Jesus reminded us from Deuteronomy that man does not live on bread alone, but by every word that proceeds from the mouth of God. Christian worship is word based, it's not a feast, it's a dialogue, it's a conversation, it's a fellowship that we have with Christ. Not a feast but a fellowship, a fellowship that we have with Christ that is centered around the word and prayer. The sacrament of the Lord's Supper is a provision that foreshadows the feast that we are awaiting. We don't have a feast now ,we are awaiting a feast and the Lord's Supper is the foretaste of that great feast of the marriage supper of the Lamb in glory. Our worship is not centered around a feast but around the Word of God. The Lord's Supper then is so important, not as the main thing, but as a seal and confirmation of God's Word. Now again in church history these love feasts actually continued for some time until the church forbade that love feasts at the Council of Laodicea in 364 AD and then they reiterated that ban on love feasts at the third council of Carthage in 393 AD. That's important to understand, that the church was not making up new law by saying that, they were applying what Paul says here. This isn't where you celebrate the Lord's Supper in your houses by feasting and eating. You have your houses to feast and eat in but when we come together for the Lord's Supper that's a different thing entirely. Christian worship is a come together conversation, with the Lord's Supper as a seal confirmation of what God speaks to us in his word. In that dialogue it's not a household feast. Despising the Church of God Well the Corinthian church here has feasting feasting everywhere, but not the Lord's Supper to eat. Now Paul closes this section with one final tragedy that though God's people have been highly esteemed and honored to be called out of the world as the church of God, these same people are despising the church by humiliating them. So our third and final point is despising the church of God. We see this sort of in the second half of verse 22 he says, 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not. 1 Corinthians 11:22, ESV That phrase “the church of God” is a word that brings out the preciousness of the congregation of God's people. Paul used it at the beginning of 1 Corinthians, and he'll use it at the end of it. In 1st Corinthians 1:2 he addressed this letter to 2 To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours: 1 Corinthians 1:2, ESV Then again in chapter 15:9, at the end of this letter, Paul talks about his own sin against the church of God he says, 9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:9, ESV Perhaps the place where we see the great preciousness of this title, we have to go to Acts 20:28, and it's again Paul speaking. He's speaking to the Ephesian elders who are gathered together and he's giving them final instructions, knowing that he will never see them again. He says, 28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. Acts 20:28, ESV This is the church of God, it was obtained by Jesus's own blood. To be a member then of the church is a precious thing and yet they are despising the church of God by humiliating those who have nothing, by drawing a false barriers and dividing lines between fellow members of the church. So Paul closes this passage by saying, “shall I commend you in this? No, I will not.” Application Well in the midst of our time of social distancing, what are we to do with this? Three applications for you. 1. Redeem this time of distance by addressing any divisions in the body. We should all be taking stock right now, thinking through our own lives and and thinking about our various relationships to ask are there any grudges, any bitterness, any hurt feelings between you and anyone else in the body. Perhaps did you feel a sense of uncomfortable distance between you and another member of the church before we entered this forced time of social distance? Understand gathering together again, coming together again for corporate worship, won't make those problems go away. Why not take this time to work through those divisions that you feel from others in the church. FaceTime, or video chat with someone in some way, or sit outside six plus feet away from someone. Learn to have the safest possible way of doing this and having a conversation with that person. Don't let there be factions in the church, go out of your way to be close to people even when we must be physically distant from them. Redeem this time of distance by addressing any divisions in the body. 2. Prepare properly for the Lord's Supper. We are all mourning the loss of the Lord's Supper, but we need to remember that simply being in the building and simply having the elements again will not give us the Lord's Supper necessarily. So, Paul says here, “When you come together it's not for the batter, it's for the worse. It is not the Lord's Supper that you eat now. We're in mourning for this because we recognize just how precious and important the Lord's Supper is. Probably the best illustration or the best way of putting this was by Robert Bruce, a Scottish pastor who lived hundreds of years ago, he says, “In the Lord's Supper we do not gain a better Christ, but in the Lord's Supper we gain the same Christ better.” Right now, we have Christ by faith through his word. The word is the main thing, we don't gain a better Christ in the Lord's Supper even as acknowledge that we do gain the same Christ better. Now normally we celebrate weekly and it's a good thing, but this is a time where we have an extended period to prepare. Normally we're ongoingly preparing or we're supposed to be but this is a time where we have time to really think about this so part of this means that we need to prepare for our commune and a participation with the Lord. Two sides to this, we need to address our sin and we need to grow in love for Christ. So we need to be asking that the Lord will open our eyes to see hidden sins in our life, so that we can repent from them and seek forgiveness. We also need to be asking the Lord to deepen our love and desire for him. Additionally, we need to not just prepare for our communion with the Lord, we also need to prepare for our communion with each other. Again, two parts to this, we need to pray for the Lord to open our eyes to see or to deal with any divisions or issues that stand between us and a fellow believer. Also, we need to ask the Lord how to engage positively with people; to be reaching out to them during this time, encouraging one another, praying for one another. Some people are texting Bible verses to one another. Again, if you're on Marco Polo I'd love to get video messages from you or to set up a set of an extended video conversation that we can have with one another, or even just a phone call. We need to be engaging positively in the lives of one another, to uphold one another in prayer, and in this we prepare properly for the Lord's Supper. 3. Do not despise the church of God. Now part of what this means is that this is a time to reflect on why we place such an importance on church membership at Harvest. I want to encourage you, if you've been thinking about membership at Harvest but haven't taken that step, this is a wonderful opportunity to do so. There are actually people right now who are who are stepping forward, even in this time when we're divided, to pursue church membership. That is a good and godly and encouraging thing. As Paul says here in verse 18, they're celebrating the Lord's Supper when they come together as a church. There is a specific congregation of people with specific roles, a specific number of these people and they're celebrating the Lord's Supper in the midst of this specific accountability and the specific relationship of shepherding that's happening in the church. If we think membership is not in the view of Paul, understand that it's just a few verses later in Chapter 12:12 and following that Paul is going to begin his extended reflection on church membership. As many members of the body of Christ, membership is so important. At Harvest and in our denomination, the Presbyterian Church in America, membership requires only the most basic Christian responsibilities. We're a very diverse group of people in a lot of ways, but we all hold to the same things. So we all confess our biblical faith together just as were commanded. We confess that we are sinners who cannot save ourselves. We confess together that Jesus Christ is the son of God and Savior of sinners. Then membership requires us to make vows, the vowing that by the grace of the Holy Spirit we will endeavor to live as becomes the followers of Christ. Vowing that we will support the church in tit's worship and work to the best of our abilities. Vowing that we will submit to the government and discipline of the church, as we promise to study and to pursue its purity and peace. These are basic biblical commands which is why we limit the Lord's Supper to those who are members of gospel preaching churches in good standing. Not necessarily even our church, we know that there are visitors who are members of other sister congregations in good standing or there are some who have just transferred here, just moved here, and they're just starting to attend. We recognize that all of those who are members of Christ's body, that they've made these professions, they've taken these vows and so we celebrate with them. But we celebrate the Lord's Supper when we come together as a church, which is why the opposite of despising the church means that we have to have a high view of membership in the body of Christ. It also means that we cannot humiliate one another, especially over class and wealth and distinctions. In fact, not only should we not humiliate, but we need to go out of our way to honor one another. We need to keep in mind always the reality that at Harvest we have the great privilege of being a church of many stories, but in the midst of that and in our many stories there are many opportunities for division. There are potentially divisions between young and old. We could have the possibility of divisions between those who are married and those who are single, divisions between the families that have no children, versus young children, versus grown children, versus grandchildren. We could have divisions on the basis of homeschooling versus, private schooling versus, public school. We could have divisions based on political opinions, especially on how to handle the COVID-19 crisis. The question in all of this is will we separate into schisms, divisions, and cliques, or can we show grace to one another? Can we bear with one another in love? Brothers and sisters let us not despise the church of God. Let us not humiliate those who have nothing, let us instead hold them in the highest esteem and treasure one another as members of the church of God, purchased by the blood of Christ. Brothers and sisters this is a time where we are separated but the Lord is at work. He is restraining everything that is happening and giving boundaries to it and guiding and ordering it to purify his people. Hold on in faith to that as we prepare for the day when we will gather again as soon as the Lord wills us to. Pray now with me. Lord we pray that in the midst of this we would not be divided. We pray that in the midst of all that is happening, that in fact we would grow together in unity, that you would be at work purifying your people. Father we pray that you would bring about good in this and we pray that in Harvest that you would eliminate division, schisms, and clique so that we could be many members united as one body in Christ. We pray this for Christ's glory and for our good. Amen,

Main Point of the Sermon: As the Lord of the Sabbath, Jesus redeems the practice from burden to blessing. Intro For much of my life, people called me driven. Driven is a funny word. Because we think its a positive word. And it can be. But you have to ask yourself, what or who is driving you? For many years, I was driven by a sense of approval. I needed to be good enough. Talented enough. Funny enough. I needed to prove myself. So this inward sense drove me to work hard. Even after I became a Christian I was still driven to perform. Driven to be better than other Christians. Seeking approval from God and especially others. I was given an impression early on that there are “Good Christians.” And those who aren’t. I wanted to be good. For the last 10 years, God has been liberating me from my need to be good enough because Jesus was good enough for me. I am being liberated from my need to accomplish. I am slowly learning how to rest in Jesus’ life, death, and love for me. Do you struggle with feeling like you’re never doing enough? Measuring enough? Working enough? Holy enough? Maybe you’re sick and tired of not being good enough. Constantly under a burden and feel like God is unhappy with you. I have good news for you! Passages like the one we are looking at today are helpful. This is a hard text. But with some work, it really can be a liberator for many of us. › Before we jump in, we’re going to be looking at the context. ALWAYS! Then we will look at two different scenes occurring on the Sabbath. Context Luke 4:18–19 ESV 18 “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, 19 to proclaim the year of the Lord’s favor.” “Liberty to the oppressed” We have seen Jesus liberate people from demonic oppression, physical affliction, and cultural rejection over and over since his announcement in chapter 4. Now, we will see Jesus liberate those who were oppressed by what the Jewish leaders turned the law into. Jesus is giving an example of this new paradigm, the new covenant that Jesus introduced in our last passage regarding the wineskins and garments. The war is against legalism. But the battle in our Text today is about the Sabbath. The First Sabbath: Luke 6:1 Lk 6:1 “On a Sabbath”Let’s stop here and do a quick study on what the Sabbath is. The Sabbath is very foreign for those who are not familiar with the Bible and even for those who grew up in the Church can be deeply confused about it. What’s the Sabbath? Deut 5:12-14 12 “ ‘Observe the Sabbath day, to keep it holy, as the Lord your God commanded you. 13 Six days you shall labor and do all your work, 14 but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work… And then he lists every person and animal in a community. This was a radical law, unheard of in that time for God to call a whole nation to rest one day a week! This was not normal to give people a day of rest especially everyone: man, woman, child, servant, and animal. It was supposed to a blessing to the whole community! If we continue reading, Deuteronomy 5:15 ESV 15 You shall remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there with a mighty hand and an outstretched arm. Therefore the Lord your God commanded you to keep the Sabbath day. The Sabbath is a weekly reminder of their liberation, they are no longer slaves and God, He had redeemed them! The Sabbath was a weekly, life-giving blessing that was simple to observe: Don’t work, instead, rest and remember. What the Sabbath Became If you want to jot down Ezekiel 20:12-13 we see that Israel ended up ignoring the Sabbath and perverting the original design. This was one of the significant reasons why they were exiled from their land. The Sabbath was such an important domino habit. I’ve talked about it before. Domino habits are those habits that when you do them well, they domino into many other habits and other blessings in your life. A weekly ceasing of work, to remember who they were, who God was, and what he had done was a game changer. If they lost that, then they would find themselves slipping in many other areas. The Jews, once returned to their land, knowing how important Sabbath was made a commitment to make sure they never mess up on it again. The Pharisees were one of the most influential groups in Israel and they believed that Israel was impure. Many believed if they followed God’s commands well enough, the Messiah would come and bring the kingdom! But instead of focusing on the heart, which is much harder, they focused on creating more rules around the law so that they wouldn’t even come near to breaking the law. They did something some call hedging. For example, let’s say you struggle avoiding porn, which is breaking a straight up commandment of not lusting. You could create an additional law to never use electronics. This would almost guarantee you would never look at porn. However, it wouldn’t address the heart. Then, in your zeal. you could condemn anyone who uses a computer because your man-made law was being violated. Hedging is not a problem, but imposing your hedge on others is. Thus, by the time Jesus steps into the scene, the Sabbath was no longer a blessing and was hardly recognizable. Here are some rules they created: • Fires could not be lit. • Fires could not be put out. • You could only walk a certain distance from your house. • You couldn’t take a bath because the water could flow off of you and wash the floor. • Women couldn’t look in a mirror or put on any jewelry. • If you were to find a white hair, you would have to wait till the Sabbath is over to pluck it out. • They had about 39 rules on the kind of work that was forbidden on the Sabbath. Sounds like a restful day, huh? Instead of being THE highlight of the week, they learned to dread it. It became like Monday's are to many workers. It was a duty not a delight. It wasn’t a weekly sign of their liberation but their slavery to traditions and cultural expectations. Eventually, these traditions became as important if not more important than the actual God-given law for many Jews. And based on how well you fulfilled the law gained a sense of social acceptance and for many, acceptance towards God. They made the rules more important than people and more important than God. They focused on outward appearances rather than the heart. › So now that we understand their context, back to our passage, Luke 6:1–2 ESV 1 On a Sabbath, while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands. 2 But some of the Pharisees said, “Why are you doing what is not lawful to do on the Sabbath?” God commanded farmers to leave the edges of their fields unplowed so travelers and the poor could pluck some with their hands and eat (Deut 23:25). However, the stalker Pharisees have a problem with this because they’re doing this on the Sabbath. A sub-theme I will trace throughout this sermon is different characteristics of Pharisees. It’s important to take note since its something we all can struggle with in different ways. You might be a pharisee when you are stalking people to catch them doing something wrong! The Pharisees already dislike Jesus since he’s calling filthy tax collectors and traitors like Levi to follow him. There’s no way he can be the messiah! Notice what the Pharisee accuse them of doing? What is not LAWFUL! They didn’t say, “You know, some people say… or one teacher thinks.” They called it law! It was absolutely fine to walk through and eat grain. So why did the Pharisees think what they were doing was against the law? Scholar, Leon Morris helps us understand their issue: When the disciples picked some heads of grain, the Pharisees thought they were reaping. When they rubbed them in their hands to separate the wheat from the chaff, they considered this threshing and winnowing. And when they started to eat the grain, they were guilty of preparing food on the Sabbath. So with every mouthful, the disciples were violating the law four different ways. So the disciples were absolutely not breaking the sabbath but merely the pharisee’s traditions. You might be a pharisee when you elevate man-made traditions to the same level as the commands of God. › Jesus responds Jesus’ Response: Luke 6:3–5 Luke 6:3–4 ESV 3 And Jesus answered them, “Have you not read what David did when he was hungry, he and those who were with him: 4 how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat, and also gave it to those with him?” “Have you not read” is Jesus’ implicit rebuke that they have read it but they’re totally missed the point. The story is recorded in 1 Samuel 21:1–6, which you don’t have to turn to. So David is fleeing from King Saul as he’s a jealous mess and wants to kill David. David and his company are hungry so the priest gives him and his men the bread of the presence. However, this bread was only supposed to be eaten by the priests at the end of the week. These 12 loaves represented the 12 tribes of Israel and would be place on the altar in the house of God. At the end of the week, the bread would be replaced with fresh loaves. It seems like David’s arrival was on the Sabbath since the old loaves were available. On this one occasion, the high priest gave this special bread to David and his men to eat as they were fleeing from Saul. Although the priests were the only ones allowed to eat this bread, God never punishes David or his men for this act. Why was it ok since he wasn’t a priest? David and the priest understood the heart of God which was later expressed in Hosea 6:6. Hosea 6:6 ESV 6 For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings. It seems like David’s understanding and Jesus’ point is that, at least in this case, the ceremonial law which stated only priests could eat the bread, bowed to the law of love in human survival. David understood the heart of the Sabbath was for the good of man. It was supposed to be a life-giving blessing. And his men were starving and in danger so they ate the bread. Jesus’ question has the Pharisees in a dilemma. • David was the hero king of all Israelites. • They wouldn’t dare charge David of sin. • And yet, David breaks a god-given law on the sabbath. Jesus is calling out their hypocrisy and their inconsistency. The logic of Jesus’ point is this: If David could be allowed by a priest to violate a God-given law on the Sabbath, then the disciples could certainly be allowed by the Son of Man to violate a man-made law on the Sabbath! (Inspired by John MacArthur) You might be a pharisee when you’re more concerned with following traditions than the good of other people. Jesus has been using the Old Testament to expose their legalism. But he does not merely use the OT as an outside authority to expose legalism, he points to his own authority! Luke 6:5 ESV 5 And he said to them, “The Son of Man is lord of the Sabbath.” Whoah! For those who knew the Scriptures, Jesus was making a huge claim here. He’s identifying himself as the Son of Man which he just did in the last chapter, Luke 5:24 ESV 24 But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the man who was paralyzed—“I say to you, rise, pick up your bed and go home.” So the Son of Man has authority to forgive sins! Pastor Ross unpacked Daniel 7 as the most significant Old Testament reference for the Son of Man but basically, the emphasis is that he’s a king and has all authority and all peoples will serve him forever. He’s explaining to all that who would have ears to hear, “I am God, the author of the Sabbath. Let me help you understand what the Sabbath is all about.” The Jews were longing for the Messiah to come, and yet, Jesus’ reference to 1 Samuel is dripping with connections that he is the son of David longed for: • Jesus is from the line of David. • David goes into the house of God. Jesus is ultimately the house of God. • Jesus is the high priest. • They eat the bread of the presence. Jesus is Immanuel, God with us and is the bread of life. • David takes the bread and passes it with those with him. • Jesus will do the same at the Last supper, foreshadowing his death. • David was betrayed by his father-in-law, Saul. • Jesus is betrayed by one of his friends. I’m the one you are searching for and yet they can’t see it or perhaps, don’t want to see it! You might be a pharisee when you love the rules more than the ruler! › Jesus is going to further reverse the Sabbath back to blessing from burden. Another Sabbath: Luke 6:6-7 Luke 6:6–7 ESV 6 On another Sabbath, he entered the synagogue and was teaching, and a man was there whose right hand was withered. 7 And the scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, so that they might find a reason to accuse him. So this is a small enough town where everyone knew everyone. This man was known by all. And he had an issue with his right hand, which is a big deal. The Jewish tradition was that you could heal others on the Sabbath, only if it would save their life. This guy had this issue for a long time probably. And could go another day. The Pharisees are learning that Jesus cares about people and is able to heal. So they are looking for to catch Jesus in the wrong to accuse him. You might be a pharisee if you only care if someone is helped your way. Jesus has a big issue with their mindset. So he’s going to right at them. He doesn’t avoid the controversy and wait for the next day, lest they misunderstand him. He believes that the Pharisees’ legalism is hurting people so he’s going to go at them! Let me show you the heart of legalism. Turn to Luke 18. Jesus describes a Pharisee and a tax collector both going to the temple and their different attitudes. Luke 18:9 ESV 9 He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: Legalism is one of the greatest enemies so Jesus is using their understanding of the Sabbath to expose and destroy it. Luke 6:8–10 ESV 8 But he knew their thoughts, and he said to the man with the withered hand, “Come and stand here.” And he rose and stood there. 9 And Jesus said to them, “I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?” 10 And after looking around at them all he said to him, “Stretch out your hand.” And he did so, and his hand was restored. So Jesus sets them up and exposes them. He asks them a question they can’t answer without contradicting themselves. They can’t say, “Do harm or destroy life.” So they stay quiet. He shows them the heart of the law. The Sabbath was supposed to be a blessing, not a burden. It wasn’t as much of what you CAN’T do but what you CAN do. It was supposed to be for the good of people. Which is one of the biggest misconceptions of our culture. Christianity is all about rules. God is the ultimate kill-joy. However, the Law is supposed to give life! There is good reason behind EVERYTHING God commands us to do. Our problem is that we naturally love the things that harm us and ultimately spiritually kill us! Jesus looks them down and calls the man to do what he cannot do, stretch out his hand. Marvel at the authority! No dance, no chanting, no hoping. Just commanded and the man is miraculously healed. Jesus’ healing is confirmation that his interpretation of the Sabbath and the new way of his kingdom is legit. The Pharisees’ response: 6:11 Luke 6:11 ESV 11 But they were filled with fury and discussed with one another what they might do to Jesus. What is wrong with these guys? Instead of bowing in worship after seeing someone they knew delivered from a debilitating disability, they are filled with fury. Their power is threatened and their whole system and life is challenged. You might be a pharisee when you will do whatever you can to maintain your power and your beliefs. They don’t want the messiah. They want their power and their way! Sometimes we think, if only God would do a miracle, I would believe. This right here is evidence that’s not always true. In fact, many times throughout scripture, undeniable miracles are performed and people keep on in their disbelief and hard hearts. The text says literally, “They were filled with madness.” They begin their process of plotting his murder according to Matthew’s account. So apparently, you can’t heal and pick up grain on the Sabbath but you can begin to plot murder??? You might be a pharisee when you are filled with rage when people expose your hypocrisy. You also might be a pharisee when you are utterly inconsistent in your keeping of the law. How now shall we Live? Should we keep the Sabbath (Sidebar) A natural question you may be wondering is if Christians have to observe the Sabbath? Last April, I preached a whole sermon on Sabbath for the Christian titled: 24/6: A Way to a Vibrant Life I’m not going to give you the answer here because I won’t have the proper amount of time to unpack how we understand our relationship with the Old Testament law. If you didn’t hear it or need a refresher, please check it out this week. Good News for the Weary › The actual weekly practice of a Sabbath was not the main heart of this passage though. Jesus is waging war against legalism. Against perverting God’s good and holy law. Making God’s ways a burden, rather than a blessing. A way to earn, rather than a way to live. The specific battle in our Text today was the Sabbath. So let’s go back to the heart of what Jesus is trying to accomplish. Are you tired of not being holy enough, not loving people enough, not killing sin enough, no reading enough? Or perhaps: not working enough, not earning enough, not accomplishing enough, not advancing enough, not traveling enough, not experiencing enough? And even if you do enough, work enough, and accomplish enough, it’s never enough. There’s always tomorrow. You’re never satisfied, there’s always more work to do then there’s time in the day. Jesus has good news for us! Jesus wants to set free those who are bondage to sin. And also those who are in bondage of always trying to be good enough. We have all failed at to keep the God’s law. The most basic law of loving him with all of our being. The law requires that we die for that failure. But Jesus has come to perfectly fulfill the law. But Jesus died for our sins and took our punishment he cried out, IT IS FINISHED!!! So the Law says, “DO” but Christ says, “Done!” So Jesus finished the work we could never accomplish so now we can rest in him. It’s like if you go to work on Monday after totally screwing up the previous week, and you expect the boss to tear you to shreds. Instead, she says, “You can go home. Someone else did all your work for you this week. In fact that they did it much better than you could ever do it. And they want you to have the paycheck plus a bonus. Enjoy the week off!” Except in our case, it’s a life-time. And it’s spiritual. Jesus lived the life we should have lived and so now we are counted as if we lived the life he did! For unbelievers Maybe you say, “I will come to Jesus but I need to clean my act up a little first.” You will never be clean enough unless you simply come in your mess and let Jesus wash you. Jesus was clean so that we who are unclean might be clean. We don’t need to work our way to God, for Jesus already worked on our behalf! And when we trust him, he puts his spirit in us and performs powerful works through us! Our works don’t earn his love or acceptance, they flow from his love and acceptance. So turn from your control, your attempts of being good enough, and put your trust and allegiance in Jesus’ life, death, and resurrection. For Christians You may need to repent for pushing your man-made laws onto others. Condemning them. Judging them. Putting your preferences and personal convictions as equal to or greater than God’s law. Maybe you need to lay down your works again and freshly put your trust in Christ’s work for you. Perhaps you’re a follower of Jesus but you have subtly fallen into the trap of trying to earn your approval again. Pray enough. Read enough. Do good enough. You feel a persistent anxiety and sense God is not pleased with you. Lay it down and receive the Father’s love through the perfect work of his Son. Amen! Benediction and Commission? Matthew 11:28–30 NLT 28 Then Jesus said, “Come to me, all of you who are weary and carry heavy burdens, and I will give you rest. 29 Take my yoke upon you. Let me teach you, because I am humble and gentle at heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and the burden I give you is light.”

Luke 15:1-3, 11-32 Sermon Notes 1) The Prodigal Son, 1-3, 11-19 2) The Prodigal Father, 11-12, 17-24 3) The Other Lost Son, 1-3, 11, 25-32 Reflection questions: 1. How did the prodigal son (the younger brother) want his father’s things more than he wanted his father? How can God’s people be guilty of the same thing? See Psalm 73; Phil 4:10-13. 2. Read. vv. 13-14. Why was the younger son in need? Was it his fault? Was it all (including the famine) his fault? Are our bad circumstances always our fault alone? Prov. 5:3-4; John 9:1-3. 3. Why is the older brother so angry? How does he see the younger brother, and how does he see himself? (Cf. Luke 15:1-3) a.Consider this quote: “The proud and the self-righteous always feel that they are not treated as well as they deserve.” (Leon Morris, Tyndale NT Commentary: Luke, 261.)4. Which brother was worse? Which was least deserving, more deserving? Before you answer, consider this quote: “I am both of those kinds of sinners, and maybe you are too. I am the selfish son who wants to go off and sin; I am also the stingy brother who prides himself on doing my duty. But there is grace for me in the Father’s love.” (Phil Ryken, Luke: Reformed Expository Commentary, 2:165)

Happy Shelter in Place Day, Friends! I find myself living in the part of Central California right now that has been essentially shut down for the next 22 days, and our Shelter in Place order just went into effect about an hour ago. These are strange, strange times! So – sometimes people ask me how it’s going doing a daily podcast. I can tell you that each episode takes just a little under 3 hours from start to finish, which includes writing the episode, recording it, editing it in Audacity, and entering all of the pertinent information into a WordPress and Libsyn post. Longer episodes take longer, shorter episodes can be around 2 hours of time. Last night was one of the later nights for the show. One of my daughters wanted to watch a show with me, and I’ll take just about any excuse I can to spend time with them, so we watched a show together, which began after midnight. Then I wrote a fairly long pastoral email to the congregation of the church I pastor about the coronavirus pandemic. When I say fairly long, I mean over 1800 words, so about 6 pages worth. We’re in California, and on a virtual lock-down, so hopefully they had a little extra time to read. One of the problems being in a church that is pastored by somebody who fancies himself as a writer is that you can get very long emails from time to time. If you are a leader at the church I pastor, you got a 2100 word email from me AND an 1800 word email from me within the space of 4 days. I should repent in sackcloth and ashes for that, I suppose, but these are trying times we live in right now, filled with dangers like novel viruses, lack of toilet paper, and novel-length emails from pastors. ANYWAY, the point of what I was trying to say earlier before I rambled was that I didn’t start WRITING the podcast until around 3AM. Fortunately, I had some great material from pastor David Platt to use, so I didn’t have to write a ton of original material myself. It was, however, one of the few times since I began this daily podcast in January that I kind of just wanted to go to bed, and not spend 2 hours or so on a podcast. HOWEVER – when I got to the point of recording it, and I got to the part where I was just reading the Scriptures into the microphone, that’s when I noticed something that happens practically every time I do the podcast: THE WORD OF GOD ENCOURAGED ME. It gave me HOPE. It built me up. It elevated my mood. Almost every time I record this show, I come away encouraged. Not because I like recording and editing a podcast – that can get a little tedious…but because the WORD of God is powerful, and supernatural, and it just builds me up in faith, because faith comes by HEARING THE WORD OF GOD. I just wanted to share that with you as a benefit. You can get that same benefit – without the 2-3 hours of writing, recording and editing by simply READING (or listening!) to the WORD OF GOD! If you haven’t done so yet, allow me to encourage you to listen to the other half of today’s episode – episode #78 – I split today’s show into two parts so it wouldn’t be too long. In today’s reading, we encounter the story of the woman caught in adultery, known to scholars as the Pericope Adulterae. Many scholars, including many evangelical ones, consider this passage to be a later edition to the New Testament, and in most modern Bibles, this part of John is set apart to show doubt about the passage. So – what’s going on here, and was this story original to John’s Gospel, or was it a later edition?             The Pericope Adulterae, found in John 7:53-8:11, is surrounded by more controversy and conjecture than any other New Testament Passage with the possible exception of the ending of Mark. The authorship and placement of this pericope has been hotly debated at least since the fifth century, and there are still scholars lined up on opposite sides of the issues surrounding this passage.             Attempting to extract meaning and application from this passage is almost meaningless without first wrestling with the genuineness of the text and the mass of evidence for and against it. The issue is simple to grasp – if this pericope is a genuine and accurate happening in the life of Jesus, then it carries just as much weight as the rest of the New Testament. Conversely, if the passage is a later edition with no basis in fact (i.e. it never happened) then the passage is notable only for its historical value and the question of how it became inserted into many manuscripts of the New Testament.        Though it will be argued that there is no way to be certain of the historicity of this passage, the preponderance of the evidence points to it being a genuine happening in the life of Jesus, and as such it does have application in the modern church and it can inform how we live and interact with each other. Summary of the Passage             7:53-8:2 The Pericope Adulterae begins with a somewhat awkward[1] transition from the previous narrative. The stage is set here; Jesus has spent the night at the Mount of Olives and dawn finds Him mingling with the crowd near the temple courts. His very presence attracts a crowd and notably (for the fourth Gospel)[2] Jesus sits down to teach them.             8:3-8:6a As Jesus is teaching the people, The scribes and Pharisees bring in a woman and stand her in front of the crowd. They explain to Jesus that the woman was caught in the act of committing adultery, and (on the surface) they present her to Jesus for judgment. The question is, should the woman be stoned in accordance with the law of Moses? The text informs us that this question is a trap for Jesus, a classic catch 22, there is no clear way that Jesus can give a verdict here without opening Himself up to some basis for accusation, either in the eyes of the Roman authorities, or the people.             8:6b-8:9 Perplexingly, Jesus doesn’t answer their questions immediately, indeed, He never gives them the verdict. Instead, He leans over and writes on the ground. The accusers persist in their questioning, and Jesus finally responds with His classic retort, challenging any one of the accusers without sin to be the one that casts the first stone. Though we don’t know how much time passed after Jesus’ challenge, one can almost be assured of an awkward silence, punctuated by occasional stones hitting the soft earth as they fall from the hands of the accusers. Beginning with the eldest among them, the scribes and Pharisees melt away into the crowd.             8:10-8:11 Jesus and the accused woman are left as the center of attention. He initiates dialogue her, asking the obvious questions – where is everybody? Is no one left to condemn? Upon her acknowledgment that they have all left, Jesus also refuses to condemn the woman, but warns her to leave behind her life of sin. Controversy and Canonicity: Contra Johannine             This Pericope is a wonderful piece of literature; very moving and dramatic. Jesus cleverly meets the challenge of the scribes and Pharisees without compromising and without falling into a trap, and the woman caught in sin is given a second chance to repent. It’s a powerful story, but is it genuine? Did it really happen? If it did really happen, why is there so much evidence against it being an original part of the gospel of John? A survey of the evidence for and against genuineness is presented below.             The majority of New Testament scholars are fairly adamant that the Pericope Adulterae is non-Johannine in origin. The ancient manuscript evidence is indeed stacked against this Pericope. Bruce Metzger  points out that all major early Greek manuscripts omit the Pericope, including our oldest and most respected early manuscripts, Codex Sinaiticus, Codex Vaticanus,        p66 and p75.[3] Though some Old Latin manuscripts include the Pericope, many omit it as well, and the early Syriac, and Coptic manuscripts do not contain the passage[4]. Codex Bezae is the only major Greek manuscript prior to the 8th century that this pericope appears in, and Bezae is known for its many interpolations. In fact, Metzger states,                         “No other manuscript has so many and such remarkable variations from     what is usually taken to be the New Testament Text. Codex Bezae’s special            characteristic is the free addition (and occasional omission) of words, sentences      and even incidences.”[5]                         Further manuscript evidence against the Johannine nature of the Pericope is the variety of places it is attached in some of the manuscripts that do contain it. In some manuscripts, it appears after John 7:36, in some after John 7:44, some as an addition at the end of John’s gospel, some after Luke 21:28, and some even after Luke 24:53.[6] Though the number of manuscripts that displace this pericope is not overwhelming, the mere fact of its varied appearance in even a few manuscripts tends to cast doubt on the concreteness of its location after John 7:52.             The final bit of manuscript evidence is the unusually high number of textual variants found in the manuscripts that do contain the pericope. Gary Burge points out that line per line, these twelve verses contain more textual variants across the manuscript tradition than almost any other passage of scripture. [7]             There is also much patristic evidence, especially in the east, stacked against the passage. This pericope is not mentioned by any Greek Father until Euthymius Zigabenus in the 12th century and isn’t found in the writings of the early Fathers in the west either. Thus, it is omitted by Origen, Clement, Cyprian, Irenaeus, Tertullian, Cyril and Chrysostom,[8] even in writings where it would seem to be an appropriate resource for them to use. While Zane Hodges tries to make the case that the absence of the Pericope in these church fathers constitutes an argument from silence, and thus proves nothing[9], the fact of the matter is that this is more empirical evidence stacked against the pericope, and it adds weight to the non-Johannine argument.             While the manuscript evidence would seem to be the greatest evidence against the Pericope, there are also suspicious grammatical and contextual features of the text. Statistical analysis of the text has claimed to show several features which “prove” its non Johannine nature. Vern Poythress has examined the grammatical use of the conjunctions “de”, “oun”, “kai”, and “asyndeton” in the Gospel of John, and developed some general rules that John appears to follow. Upon examination of the adulteress pericope, it would appear that there are enough variations in its use of conjunctions (compared with the rest of John) to allow Poythress to conclude that this Pericope is not written by John.[10]             Further grammatical evidence focuses on the words that are used in the passage. Bryant and Krause point out that approximately nine percent, or 15 of the words used in this pericope do not occur elsewhere in the gospel, the highest percentage for a passage of this size in John[11]. The Mount of Olives, The scribes, and the phrase “early morning” are not found anywhere else in the gospel of John, but all are somewhat common in the synoptic gospels. In addition, only here in John is Jesus addressed as teacher.             While some of these unique words can be explained by the nature of the story, as well as the semi-technical judicial language employed, there are still a high frequency of unique words and constructs here compared with the rest of John.             Finally, there is contextual evidence that seems to indicate this pericope is out of place. Borchert[12] and many others believe that the text disrupts the flow of the Feast of Tabernacles narrative. Many point out its similarity in time and setting to Luke 21:37-38, and (as mentioned above) some manuscripts place the passage right after verse 38 because it seems to be a better fit. It is also true that the flow of the text from 7:52 to 8:12 is smooth and uninterrupted when this passage is removed, but of course, that could be said of many passages! Controversy and Canonicity: Pro Johannine             Most scholars believe the evidence against the Pericope Adulterae is overwhelming, but there is much positive evidence for the ancientness of this event, and even some evidence that would seem to indicate the text is Johannine and not at all out of place.             The strongest evidence for the veracity and Johannine nature of the Pericope comes from the manuscripts and church fathers of the west. Several Old Latin manuscripts do in fact contain the Pericope. Hodges argues valiantly that the absence of the passage in our earliest and most reliable manuscripts (Sinaiticus, Vaticanus, p66 and p75) is due to those manuscripts being of a proto-Alexandrian origin, and thus likely coming from the same (ancient) exemplar, one which had the passage intentionally excised.[13] He posits that the Pericope was removed from some texts very early (before 200), but that the passage was quite possibly in the original autograph.             The Patristic evidence for the Pericope is surprisingly strong in the west. Several church fathers in the fourth and fifth century mention the text, beginning with Pacian of Barcelona, and including Ambrose, Ambrosiaster, Jerome and Augustine. Jerome and Augustine in particular add much to the pro Johannine side of the argument, providing significant ancient evidence and speculation on the passage.             Jerome includes the Pericope Adulterae in his Latin Vulgate translation of the scriptures, thus cementing its future acceptance among the Catholic church. In his Dialogue against the Pelagians, Jerome makes a very intriguing reference to this passage,                         “In the Gospel according to John in many manuscripts, both Greek and Latin, is found the story of the adulterous woman who was accused before the Lord.”[14]             This comment is very significant in considering the Pericope Adulterae, and would seem to stand as the strongest pro-Johannine evidence available. As Hodges points out[15], Jerome was well traveled, and would have had a wide exposure to both Greek and Latin texts, many of which were older than any that has survived to this day. Jerome’s statement should carry much more weight with modern New Testament textual scholars than it appears it does.             Augustine goes even further than Jerome does in his commentary on the passage, acknowledging the already existing controversy over the passage and offering a reason for it’s removal from some manuscripts,                         “Certain persons of little faith, or rather enemies of true faith, fearing, I suppose, lest their wives should be given impunity  in sinning, removed from their manuscripts the Lord’s act of forgiveness toward the adulteress, as if He who said  ‘sin no more’ had granted permission to sin.” [16]             While Augustine’s hermeneutical approach to the passage contains a common mistake (Jesus did not specifically forgive the adulterous woman), his observation is very relevant and offers an intriguing possible explanation for the manuscript problems (and textual variances) associated with this passage. Hodges further quotes Ambrose who makes a similar suggestion to Augustine’s – that the passage is a stumbling block.             The contextual argument against this pericope is perhaps the easiest to answer. While many commentators have pointed out the “disruption” of the Feast of Tabernacles narrative that this pericope seems to effect, Allison Trites convincingly argues the opposite; the entire passage fits into the overall theme of controversy in John 1-12.[17] Other contextual clues could be seen to indicate the proper placement of this passage. For one, it would seem that the story is a great illustration of John 3:17, “For God did not send his Son into the world to condemn the world, but to save the world through him.” (John 3:17, NIV)             The Pericope can also be seen in a literary sense as a response to the question posed in John 7:26, “Here he is, speaking publicly, and they are not saying a word to him. Have the authorities really concluded that he is the Christ?” (John 7:26, NIV)             While much has been made of the grammatical analysis of this pericope, specifically focusing on what is considered non Johannine grammar, there has been some grammatical work on the passage that offers different conclusions. Alan Johnson has used some of the existent grammatical statistical methods on other, non disputed passages of John, and concluded that some of those would be considered non Johannine based on the very same methodology used on the Pericope Adulterae. In addition, he also points out several grammatical features in this passage that are consistent with the rest of John, including the use of “de”, “touto” and “legein” [18]             My own grammatical analysis of the passage has produced some interesting results, further casting doubt on the ability of statistical grammatical analysis to effectively determine canonicity and authorship questions. The phrase “meketi amartane” (no longer sin, or stop sinning) only occurs here in the pericope and in John 5:14, where Jesus likewise instructs the paralytic to stop sinning. “ina ecosin” (that they might) is a phrase found only in verse six, and John 17:13. “Kai palin” (and again) in verse 8 is found six other times in John but only once in Luke. Finally, the phrase “eis ten gen” (in the earth) from verse 6 is found 23 times in the New Testament, 5 are in John, and 12 are in Revelation – so of the 23 times that phrase is used, 17 times it is Johannine. That analysis might be used to impress upon some a level of certainty that John did write this passage, but in fact, in the final analysis it doesn’t add much to the argument one way or the other – except to possibly refute those who use statistical grammatical analysis to “prove” that this Pericope is non-Johannine.             A thorough survey of the evidence reveals one thing quite clearly: the authorship and position of the Pericope Adulterae is not an easy issue to decide. It is perplexing and frustrating to see the certainty that is exhibited by many scholars on both sides of this issue. Bruce Metzger, Phillip Comfort, Kurt Aland, Raymond Brown, George Beasley-Murray, Leon Morris and many others all make absolute statements on the Pericope and point to overwhelming evidence that it is either non-canonical or non Johannine. Beasley-Murray goes so far as to write, “It is universally agreed by textual critics of the Greek NT that this passage was not part of the Fourth Gospel in its original form.”[19] What an outrageous and misleading statement! On the other hand, there are a few scholars (Elmer Towns, some scholars in the King James only camp, and several Dallas Theological Seminary professors) who are equally adamant that this passage is certainly genuine, and right where it belongs in the New Testament. The fact is that the best and most irrefutable evidence against the Johannine nature of the Pericope Adulterae is its lack of attestation in many of our earliest and best surviving manuscripts. When this manuscript evidence is considered in light of Jerome’s quote above on all of the Greek and Old Latin manuscripts he saw that contained the Pericope (and likely were older than most that we have now) we have a clear conundrum, one that cannot be fairly answered without new evidence coming to light.             Thankfully, one thing is agreed upon by most N.T. scholars – this pericope is very old[20] and very likely to be an accurate event in the life of Jesus. Thus Metzger writes that John 7:53-8:11, “has all the earmarks of historical veracity”[21], and Raymond Brown writes, “There is nothing in the story itself, or its language that would forbid us to think of it as an early story concerning Jesus.”[22]             If this Pericope is in fact a genuine event in the ministry of Jesus – how is it that it is absent in so many early Biblical texts? To put the issue another way, Phillip W. Comfort offers a list of suspect passages in the Textus Receptus, including the Pericope Adulterae. He challenges those who would argue for the inclusion of these questionable passages to, “come up with good arguments as to why scribes (in the early centuries) would have purposely excised these passages.”[23] Gary Burge proposes an interesting, though improvable suggestion that answers both questions: the Pericope Adulterae text was excised from some early manuscripts for theological reasons. Burge points to the unbiblical Doctrine of Penance, as articulated by early church fathers like Tertullian, Clement and Cyprian. Sexual sins in the eyes of many of the early church fathers were very grave, and in some cases unforgivable.[24]  In light of that, it is conceivable that this passage was removed, under the impression that it was or too light on a sin, or in fear (As Augustine suggests above) that it would give others license to sin without fear of reprisal. It is also a possibility that the text is a real happening in the life of Jesus that never was put into the gospels because of the fear listed above (or for another reason – as John says, if everything Jesus did was written down, the world couldn’t contain the books!) A Deeper Look at the Text We now turn our attention back to the text itself, and from the perspective that it is a genuine happening, and is placed in the appropriate place in the text. Examining this passage in its literary context, we see that Jesus’ ministry, previously marked by amazing miracles and healings at the time of the adulterous pericope had become quite controversial. Jesus’ teachings were very challenging, and He even lost some disciples because of them.             In the events leading up to the encounter, Jesus brothers urge Him to go the Feast of Tabernacles, and he temporarily declined, only to come later and begin to interact with the people. As He teaches, many people believe in Him, and many don’t – causing arguments and strife. The temple guards are sent to arrest Jesus, but they themselves become arrested by His words and fail to complete their job. The Pharisees and other religious leaders meet in anger, considering what to do and finding no solution. It is directly after this that the incident with the adulterous woman happens.             The Old Testament, in Deuteronomy 22 states, “If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die.” (Deuteronomy 22:24, NIV) Leviticus 20 states similarly, “If a man commits adultery with another man’s wife—with the wife of his neighbor—both the adulterer and the adulteress must be put to death.” (Leviticus 20:10, NIV) These were the laws of Moses referred to in vs. 5 of this passage. Curiously, there is no mention of the man that was with the woman – this has led many to conclude that the situation was a set up from the beginning, (i.e. the woman was also “trapped”) The scribes and Pharisees, therefore, were wanting Jesus to rule on a case that was flawed from the beginning – they were asking Him to incompletely apply the law of Moses to this situation.             This was merely another attempt by the religious leaders to put Jesus in a position where there is no good way out. A similar incident occurs in Matthew 22 (and the other Synoptics): Jesus is asked whether it is right to pay taxes to Caesar, if He answers yes, then the crowds would get angry with Him, if He answers no, then He risks making enemies of the Roman leaders. Also, Jesus uses the same technique against the religious leaders in Matthew 21 when asked who gave Him his authority, His return question, was John’s Baptism from heaven or not, could not be answered in such a way as to not cause the leaders problems.  In this particular instance, if Jesus were to “rule” that the woman should be stoned, He would run afoul of Roman laws against mob violence[25] and if He let the woman off the hook, then He would be countermanding the Law of Moses.             The response of Jesus to this dilemma, certainly knowing the religious leader’s hearts and motives, is very interesting: He merely stoops down and writes on the ground. Much ink has been wasted trying to determine what exactly it was that Jesus wrote in the ground. Beasley-Murray offers a good list of past suggestions: Was He writing out His decision in the case before verbally announcing it? Was he writing out a passage from Exodus that warns against supporting a wicked man as a malicious witness? Was He writing in the dust to remind the scribes of Jeremiah’s words, “Those who turn away from you will be written in the dust, because they have forsaken the Lord, the spring of living water.” (Jeremiah 17:13, NIV).[26] I prefer Raymond Brown’s proposal; that Jesus was merely doodling[27], possibly to consider how to handle the situation wisely, possibly in prayer. The fact is that what Jesus wrote has not been recorded, so it clearly was only an important issue for the exact time the incident took place, if even then.             By suggesting that the one who is without sin cast the first stone, Jesus brilliantly defuses the situation. It’s very possible He could be referring to Deuteronomy 17, which prescribes that nobody should be put to death on the testimony of just one witness, and that the witnesses should be the first one to cast the stone. Is Jesus pointing to the possibility of the corruption of the witnesses here – understanding that the woman, though guilty, was caught in an elaborate set up, and thus invalidating the “prosecution’s” case against her, or is He articulating a more basic principle – if you are sinless you can participate in her stoning? This is a difficult question to answer; Stephen James argues somewhat convincingly that what Jesus means by “without sin” in this context is that their case must be presented without evil motives, and in accordance with the law of Moses (how many witnesses to the act were there, more than one? What of the man?) The religious leaders knew their motives weren’t correct, and therefore left the scene.[28]             It is also important to point out here that in defusing the scene the way He did, Jesus did not abrogate the Law of Moses, nor did He completely uphold it – He chose a third, an option that leaves open the question of whether those laws were still applicable in His mind.             The incident ends with Jesus challenging the woman to go and leave her life of sin. Modern and ancient preachers and commentators alike have written or preached that Jesus actually forgave the woman – this is not the case – Jesus did not explicitly forgive her as recorded in the text, He simply chose not to condemn her, and exhorted her to also stop sinning. Application             If we accept the hypothesis that this Pericope is an accurate and genuine happening, then how does it apply today? Did it abolish the death penalty, as many have argued? Did it usher in an age of more leniency on sin? What sort of standard is Jesus setting for those who would be in a position to judge or pronounce punishment over another? While it is very important to not draw doctrine out of a narrative that doesn’t explicitly indicate doctrinal things, this text can still go beyond being a beautiful story of the mercy and wisdom of Jesus and find application in our modern setting.             The first application to consider is what this story says about the death penalty, if anything. As Stephen James points out, many (including John Howard Yoder, Dwight Erricson, Lewis Smedes, G.H. Clark, Charles H. Milligan etc) have used this passage to argue for the abolishment of the death penalty.[29] A careful reading of the text will clearly show that Jesus does not abolish the death penalty, indeed, He doesn’t even address the issue. Thus, both opponents and proponents of capital punishment will need to look in other places to justify their beliefs.             I believe the real modern application of this passage is found in Jesus’ challenge to the religious leaders, “If any one of you is without sin, let him be the first to throw a stone at her.” (John 8:7 NIV) There seems to be a profound connection to this principle and the plank-eye principle that Jesus articulates in Luke 6 – in order to help remove the speck from your brother’s eye, you must first remove the plank from your own. The principle is this, that we should judge and purify ourselves, worrying less about the bad things we see in other people – until our own issues are dealt with – then we will see clearly to help others out. The principle is not advocating merely minding your own business – it is advocating personal holiness that can lead to corporate holiness when we help and challenge each other in right heart and attitude. The Pharisees and scribes were not at all interested in the principle behind the Mosaic laws they were urging Jesus to rule on (i.e. purge the evil from among you), they were just interested in accomplishing their own agendas. The church today cries out for those who would walk in holiness and near the heart of God to the point where we can see clearly enough to help our brothers out with the specks in their eyes, and we can pass judgments rightly. Conclusion                         An objective look at the Pericope Adulterae, its context, its grammar and its manuscript history leads one to the conclusion that this passage has been rightly seen as controversial through the ages. There is not the kind of overwhelming evidence that is needed for dogmatic statements regarding the authorship and canonicity of John 7:53-8:11 either for or against. There is substantial evidence, however, to demonstrate that this text represents a genuine and accurate event in the life of Jesus, and as such it can inform the modern believer about the nature of Jesus and the importance of holiness in the realm of judgment.                 [1] Somewhat awkward, but not completely out of place – see below.             [2] Some scholars point out that Jesus sitting and teaching is a common feature of the Synoptic Gospels, and cite it as further proof of the Non-Johannine authorship of the Pericope – see John 6:3, however for another instance of Jesus sitting down among the people. Borchert, Gerald The New American Commentary Volume 25A: John 1-11. (electronic edition) Logos LibrarySystem (Nashville: Broadman Press, 1996)                 [3] For a full list of the major Greek manuscripts that omit this pericope, see: Metzger, Bruce M. A Textual Commentary on the Greek New Testament, Second Ed. (New York: Oxford, 1992.), 219-220                 [4] Brown, Raymond E.  John 1-11. Anchor Bible 29.  Garden City:   Doubleday, 1982, 335                 [5] Metzger, Bruce M. The Text of the New Testament – Its Transmission, Corruption           and Restoration, Third Ed. (New York: Oxford, 1992.), 50                 [6] The Text of the New Testament – Its Transmission, Corruption and Restoration p. xxix                 [7] Burge, Gary M. “A Specific Problem In The New Testament Text And Canon: The Woman Caught In Adultery (John 7:53-8:11)” (Journal of the Evangelical Theological Society 27 no.2), 144                 [8] “A Specific Problem In The New Testament Text And Canon: The Woman Caught In Adultery (John 7:53-8:11)” 142             [9] Hodges, Zane C. “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11)” (Bibliotheca Sacra 136 no. 544 (October, 1979), 329                 [10] Poythress, Vern S. “Testing for Johannine Authorship by Examining the Use of Conjunctions” (Westminster Theological Journal 46, no. 2 Fall 1984), 362             [11] Bryant, Beauford H. and Krause, Mark S. John. The College Press NIV Commentary. (Joplin: College Press, 1998)             [12] Borchert, Gerald – John 1-11 The New American Commentary. (Nashville: Broadman Press, 1996)                 [13] “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11)” 323                 [14] As quoted in “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11)” 330                 [15] “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11)” 330                 [16] As quoted in  “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11)” 331                 [17] Trites, Allison A. “The Woman Taken in Adultery” (Bibliotheca Sacra 131 no. 522 April, 1974) 138-144             [18] Johnson, Alan F. “A Stylistic Trait of the Fourth Gospel in the Pericope Adulterae” Bulletin of the Evangelical Theological Society (IX Spring, 1966) 91-96                 [19] Beasley-Murray, George R. The Gospel according to John The Word Biblical                 Commentary.  (Dallas: Word Incorporated, 1999.)                 [20] Raymond Brown quotes Eusebius, who in turn quotes Papias writing near the time of the Apostles about a woman who was brought before Jesus accused of many sins. Brown also mentions the 3rd century Syrian Didascalia Apostolorum, which gives clear reference to the events of the Pericope Adulterae which indicates that 2nd century Syria knew of the narrative. John 1-11, p. 335                 [21] Textual Commentary on the Greek New Testament, p. 220                 [22] John 1-11, p. 335                 [23] Comfort, Phillip W. Encountering the Manuscripts  (Nashville: Broadman and Holman, 2005) p.99                 [24] “A Specific Problem In The New Testament Text And Canon: The Woman Caught In Adultery (John 7:53-8:11)” pages 146-148                 [25] John 1-11 The New American Commentary                 [26] The Gospel according to John The Word Biblical Commentary                  [27] John 1-11. Anchor Bible 29 p. 334             [28] James, Stephen A. “The Adulteress And The Death Penalty.” (Journal of the Evangelical Theological Society 22 no. 1 March, 1979) pages 49-50. [29] “The Adulteress And The Death Penalty.” Pages 45-46

Happy Shelter in Place Day, Friends! I find myself living in the part of Central California right now that has been essentially shut down for the next 22 days, and our Shelter in Place order just went into effect about an hour ago. These are strange, strange times! So – sometimes people ask me how it’s going doing a daily podcast. I can tell you that each episode takes just a little under 3 hours from start to finish, which includes writing the episode, recording it, editing it in Audacity, and entering all of the pertinent information into a WordPress and Libsyn post. Longer episodes take longer, shorter episodes can be around 2 hours of time. Last night was one of the later nights for the show. One of my daughters wanted to watch a show with me, and I’ll take just about any excuse I can to spend time with them, so we watched a show together, which began after midnight. Then I wrote a fairly long pastoral email to the congregation of the church I pastor about the coronavirus pandemic. When I say fairly long, I mean over 1800 words, so about 6 pages worth. We’re in California, and on a virtual lock-down, so hopefully they had a little extra time to read. One of the problems being in a church that is pastored by somebody who fancies himself as a writer is that you can get very long emails from time to time. If you are a leader at the church I pastor, you got a 2100 word email from me AND an 1800 word email from me within the space of 4 days. I should repent in sackcloth and ashes for that, I suppose, but these are trying times we live in right now, filled with dangers like novel viruses, lack of toilet paper, and novel-length emails from pastors. ANYWAY, the point of what I was trying to say earlier before I rambled was that I didn’t start WRITING the podcast until around 3AM. Fortunately, I had some great material from pastor David Platt to use, so I didn’t have to write a ton of original material myself. It was, however, one of the few times since I began this daily podcast in January that I kind of just wanted to go to bed, and not spend 2 hours or so on a podcast. HOWEVER – when I got to the point of recording it, and I got to the part where I was just reading the Scriptures into the microphone, that’s when I noticed something that happens practically every time I do the podcast: THE WORD OF GOD ENCOURAGED ME. It gave me HOPE. It built me up. It elevated my mood. Almost every time I record this show, I come away encouraged. Not because I like recording and editing a podcast – that can get a little tedious…but because the WORD of God is powerful, and supernatural, and it just builds me up in faith, because faith comes by HEARING THE WORD OF GOD. I just wanted to share that with you as a benefit. You can get that same benefit – without the 2-3 hours of writing, recording and editing by simply READING (or listening!) to the WORD OF GOD! If you haven’t done so yet, allow me to encourage you to listen to the other half of today’s episode – episode #78 – I split today’s show into two parts so it wouldn’t be too long. In today’s reading, we encounter the story of the woman caught in adultery, known to scholars as the Pericope Adulterae. Many scholars, including many evangelical ones, consider this passage to be a later edition to the New Testament, and in most modern Bibles, this part of John is set apart to show doubt about the passage. So – what’s going on here, and was this story original to John’s Gospel, or was it a later edition?             The Pericope Adulterae, found in John 7:53-8:11, is surrounded by more controversy and conjecture than any other New Testament Passage with the possible exception of the ending of Mark. The authorship and placement of this pericope has been hotly debated at least since the fifth century, and there are still scholars lined up on opposite sides of the issues surrounding this passage.             Attempting to extract meaning and application from this passage is almost meaningless without first wrestling with the genuineness of the text and the mass of evidence for and against it. The issue is simple to grasp – if this pericope is a genuine and accurate happening in the life of Jesus, then it carries just as much weight as the rest of the New Testament. Conversely, if the passage is a later edition with no basis in fact (i.e. it never happened) then the passage is notable only for its historical value and the question of how it became inserted into many manuscripts of the New Testament.        Though it will be argued that there is no way to be certain of the historicity of this passage, the preponderance of the evidence points to it being a genuine happening in the life of Jesus, and as such it does have application in the modern church and it can inform how we live and interact with each other. Summary of the Passage             7:53-8:2 The Pericope Adulterae begins with a somewhat awkward[1] transition from the previous narrative. The stage is set here; Jesus has spent the night at the Mount of Olives and dawn finds Him mingling with the crowd near the temple courts. His very presence attracts a crowd and notably (for the fourth Gospel)[2] Jesus sits down to teach them.             8:3-8:6a As Jesus is teaching the people, The scribes and Pharisees bring in a woman and stand her in front of the crowd. They explain to Jesus that the woman was caught in the act of committing adultery, and (on the surface) they present her to Jesus for judgment. The question is, should the woman be stoned in accordance with the law of Moses? The text informs us that this question is a trap for Jesus, a classic catch 22, there is no clear way that Jesus can give a verdict here without opening Himself up to some basis for accusation, either in the eyes of the Roman authorities, or the people.             8:6b-8:9 Perplexingly, Jesus doesn’t answer their questions immediately, indeed, He never gives them the verdict. Instead, He leans over and writes on the ground. The accusers persist in their questioning, and Jesus finally responds with His classic retort, challenging any one of the accusers without sin to be the one that casts the first stone. Though we don’t know how much time passed after Jesus’ challenge, one can almost be assured of an awkward silence, punctuated by occasional stones hitting the soft earth as they fall from the hands of the accusers. Beginning with the eldest among them, the scribes and Pharisees melt away into the crowd.             8:10-8:11 Jesus and the accused woman are left as the center of attention. He initiates dialogue her, asking the obvious questions – where is everybody? Is no one left to condemn? Upon her acknowledgment that they have all left, Jesus also refuses to condemn the woman, but warns her to leave behind her life of sin. Controversy and Canonicity: Contra Johannine             This Pericope is a wonderful piece of literature; very moving and dramatic. Jesus cleverly meets the challenge of the scribes and Pharisees without compromising and without falling into a trap, and the woman caught in sin is given a second chance to repent. It’s a powerful story, but is it genuine? Did it really happen? If it did really happen, why is there so much evidence against it being an original part of the gospel of John? A survey of the evidence for and against genuineness is presented below.             The majority of New Testament scholars are fairly adamant that the Pericope Adulterae is non-Johannine in origin. The ancient manuscript evidence is indeed stacked against this Pericope. Bruce Metzger  points out that all major early Greek manuscripts omit the Pericope, including our oldest and most respected early manuscripts, Codex Sinaiticus, Codex Vaticanus,        p66 and p75.[3] Though some Old Latin manuscripts include the Pericope, many omit it as well, and the early Syriac, and Coptic manuscripts do not contain the passage[4]. Codex Bezae is the only major Greek manuscript prior to the 8th century that this pericope appears in, and Bezae is known for its many interpolations. In fact, Metzger states,                         “No other manuscript has so many and such remarkable variations from     what is usually taken to be the New Testament Text. Codex Bezae’s special            characteristic is the free addition (and occasional omission) of words, sentences      and even incidences.”[5]                         Further manuscript evidence against the Johannine nature of the Pericope is the variety of places it is attached in some of the manuscripts that do contain it. In some manuscripts, it appears after John 7:36, in some after John 7:44, some as an addition at the end of John’s gospel, some after Luke 21:28, and some even after Luke 24:53.[6] Though the number of manuscripts that displace this pericope is not overwhelming, the mere fact of its varied appearance in even a few manuscripts tends to cast doubt on the concreteness of its location after John 7:52.             The final bit of manuscript evidence is the unusually high number of textual variants found in the manuscripts that do contain the pericope. Gary Burge points out that line per line, these twelve verses contain more textual variants across the manuscript tradition than almost any other passage of scripture. [7]             There is also much patristic evidence, especially in the east, stacked against the passage. This pericope is not mentioned by any Greek Father until Euthymius Zigabenus in the 12th century and isn’t found in the writings of the early Fathers in the west either. Thus, it is omitted by Origen, Clement, Cyprian, Irenaeus, Tertullian, Cyril and Chrysostom,[8] even in writings where it would seem to be an appropriate resource for them to use. While Zane Hodges tries to make the case that the absence of the Pericope in these church fathers constitutes an argument from silence, and thus proves nothing[9], the fact of the matter is that this is more empirical evidence stacked against the pericope, and it adds weight to the non-Johannine argument.             While the manuscript evidence would seem to be the greatest evidence against the Pericope, there are also suspicious grammatical and contextual features of the text. Statistical analysis of the text has claimed to show several features which “prove” its non Johannine nature. Vern Poythress has examined the grammatical use of the conjunctions “de”, “oun”, “kai”, and “asyndeton” in the Gospel of John, and developed some general rules that John appears to follow. Upon examination of the adulteress pericope, it would appear that there are enough variations in its use of conjunctions (compared with the rest of John) to allow Poythress to conclude that this Pericope is not written by John.[10]             Further grammatical evidence focuses on the words that are used in the passage. Bryant and Krause point out that approximately nine percent, or 15 of the words used in this pericope do not occur elsewhere in the gospel, the highest percentage for a passage of this size in John[11]. The Mount of Olives, The scribes, and the phrase “early morning” are not found anywhere else in the gospel of John, but all are somewhat common in the synoptic gospels. In addition, only here in John is Jesus addressed as teacher.             While some of these unique words can be explained by the nature of the story, as well as the semi-technical judicial language employed, there are still a high frequency of unique words and constructs here compared with the rest of John.             Finally, there is contextual evidence that seems to indicate this pericope is out of place. Borchert[12] and many others believe that the text disrupts the flow of the Feast of Tabernacles narrative. Many point out its similarity in time and setting to Luke 21:37-38, and (as mentioned above) some manuscripts place the passage right after verse 38 because it seems to be a better fit. It is also true that the flow of the text from 7:52 to 8:12 is smooth and uninterrupted when this passage is removed, but of course, that could be said of many passages! Controversy and Canonicity: Pro Johannine             Most scholars believe the evidence against the Pericope Adulterae is overwhelming, but there is much positive evidence for the ancientness of this event, and even some evidence that would seem to indicate the text is Johannine and not at all out of place.             The strongest evidence for the veracity and Johannine nature of the Pericope comes from the manuscripts and church fathers of the west. Several Old Latin manuscripts do in fact contain the Pericope. Hodges argues valiantly that the absence of the passage in our earliest and most reliable manuscripts (Sinaiticus, Vaticanus, p66 and p75) is due to those manuscripts being of a proto-Alexandrian origin, and thus likely coming from the same (ancient) exemplar, one which had the passage intentionally excised.[13] He posits that the Pericope was removed from some texts very early (before 200), but that the passage was quite possibly in the original autograph.             The Patristic evidence for the Pericope is surprisingly strong in the west. Several church fathers in the fourth and fifth century mention the text, beginning with Pacian of Barcelona, and including Ambrose, Ambrosiaster, Jerome and Augustine. Jerome and Augustine in particular add much to the pro Johannine side of the argument, providing significant ancient evidence and speculation on the passage.             Jerome includes the Pericope Adulterae in his Latin Vulgate translation of the scriptures, thus cementing its future acceptance among the Catholic church. In his Dialogue against the Pelagians, Jerome makes a very intriguing reference to this passage,                         “In the Gospel according to John in many manuscripts, both Greek and Latin, is found the story of the adulterous woman who was accused before the Lord.”[14]             This comment is very significant in considering the Pericope Adulterae, and would seem to stand as the strongest pro-Johannine evidence available. As Hodges points out[15], Jerome was well traveled, and would have had a wide exposure to both Greek and Latin texts, many of which were older than any that has survived to this day. Jerome’s statement should carry much more weight with modern New Testament textual scholars than it appears it does.             Augustine goes even further than Jerome does in his commentary on the passage, acknowledging the already existing controversy over the passage and offering a reason for it’s removal from some manuscripts,                         “Certain persons of little faith, or rather enemies of true faith, fearing, I suppose, lest their wives should be given impunity  in sinning, removed from their manuscripts the Lord’s act of forgiveness toward the adulteress, as if He who said  ‘sin no more’ had granted permission to sin.” [16]             While Augustine’s hermeneutical approach to the passage contains a common mistake (Jesus did not specifically forgive the adulterous woman), his observation is very relevant and offers an intriguing possible explanation for the manuscript problems (and textual variances) associated with this passage. Hodges further quotes Ambrose who makes a similar suggestion to Augustine’s – that the passage is a stumbling block.             The contextual argument against this pericope is perhaps the easiest to answer. While many commentators have pointed out the “disruption” of the Feast of Tabernacles narrative that this pericope seems to effect, Allison Trites convincingly argues the opposite; the entire passage fits into the overall theme of controversy in John 1-12.[17] Other contextual clues could be seen to indicate the proper placement of this passage. For one, it would seem that the story is a great illustration of John 3:17, “For God did not send his Son into the world to condemn the world, but to save the world through him.” (John 3:17, NIV)             The Pericope can also be seen in a literary sense as a response to the question posed in John 7:26, “Here he is, speaking publicly, and they are not saying a word to him. Have the authorities really concluded that he is the Christ?” (John 7:26, NIV)             While much has been made of the grammatical analysis of this pericope, specifically focusing on what is considered non Johannine grammar, there has been some grammatical work on the passage that offers different conclusions. Alan Johnson has used some of the existent grammatical statistical methods on other, non disputed passages of John, and concluded that some of those would be considered non Johannine based on the very same methodology used on the Pericope Adulterae. In addition, he also points out several grammatical features in this passage that are consistent with the rest of John, including the use of “de”, “touto” and “legein” [18]             My own grammatical analysis of the passage has produced some interesting results, further casting doubt on the ability of statistical grammatical analysis to effectively determine canonicity and authorship questions. The phrase “meketi amartane” (no longer sin, or stop sinning) only occurs here in the pericope and in John 5:14, where Jesus likewise instructs the paralytic to stop sinning. “ina ecosin” (that they might) is a phrase found only in verse six, and John 17:13. “Kai palin” (and again) in verse 8 is found six other times in John but only once in Luke. Finally, the phrase “eis ten gen” (in the earth) from verse 6 is found 23 times in the New Testament, 5 are in John, and 12 are in Revelation – so of the 23 times that phrase is used, 17 times it is Johannine. That analysis might be used to impress upon some a level of certainty that John did write this passage, but in fact, in the final analysis it doesn’t add much to the argument one way or the other – except to possibly refute those who use statistical grammatical analysis to “prove” that this Pericope is non-Johannine.             A thorough survey of the evidence reveals one thing quite clearly: the authorship and position of the Pericope Adulterae is not an easy issue to decide. It is perplexing and frustrating to see the certainty that is exhibited by many scholars on both sides of this issue. Bruce Metzger, Phillip Comfort, Kurt Aland, Raymond Brown, George Beasley-Murray, Leon Morris and many others all make absolute statements on the Pericope and point to overwhelming evidence that it is either non-canonical or non Johannine. Beasley-Murray goes so far as to write, “It is universally agreed by textual critics of the Greek NT that this passage was not part of the Fourth Gospel in its original form.”[19] What an outrageous and misleading statement! On the other hand, there are a few scholars (Elmer Towns, some scholars in the King James only camp, and several Dallas Theological Seminary professors) who are equally adamant that this passage is certainly genuine, and right where it belongs in the New Testament. The fact is that the best and most irrefutable evidence against the Johannine nature of the Pericope Adulterae is its lack of attestation in many of our earliest and best surviving manuscripts. When this manuscript evidence is considered in light of Jerome’s quote above on all of the Greek and Old Latin manuscripts he saw that contained the Pericope (and likely were older than most that we have now) we have a clear conundrum, one that cannot be fairly answered without new evidence coming to light.             Thankfully, one thing is agreed upon by most N.T. scholars – this pericope is very old[20] and very likely to be an accurate event in the life of Jesus. Thus Metzger writes that John 7:53-8:11, “has all the earmarks of historical veracity”[21], and Raymond Brown writes, “There is nothing in the story itself, or its language that would forbid us to think of it as an early story concerning Jesus.”[22]             If this Pericope is in fact a genuine event in the ministry of Jesus – how is it that it is absent in so many early Biblical texts? To put the issue another way, Phillip W. Comfort offers a list of suspect passages in the Textus Receptus, including the Pericope Adulterae. He challenges those who would argue for the inclusion of these questionable passages to, “come up with good arguments as to why scribes (in the early centuries) would have purposely excised these passages.”[23] Gary Burge proposes an interesting, though improvable suggestion that answers both questions: the Pericope Adulterae text was excised from some early manuscripts for theological reasons. Burge points to the unbiblical Doctrine of Penance, as articulated by early church fathers like Tertullian, Clement and Cyprian. Sexual sins in the eyes of many of the early church fathers were very grave, and in some cases unforgivable.[24]  In light of that, it is conceivable that this passage was removed, under the impression that it was or too light on a sin, or in fear (As Augustine suggests above) that it would give others license to sin without fear of reprisal. It is also a possibility that the text is a real happening in the life of Jesus that never was put into the gospels because of the fear listed above (or for another reason – as John says, if everything Jesus did was written down, the world couldn’t contain the books!) A Deeper Look at the Text We now turn our attention back to the text itself, and from the perspective that it is a genuine happening, and is placed in the appropriate place in the text. Examining this passage in its literary context, we see that Jesus’ ministry, previously marked by amazing miracles and healings at the time of the adulterous pericope had become quite controversial. Jesus’ teachings were very challenging, and He even lost some disciples because of them.             In the events leading up to the encounter, Jesus brothers urge Him to go the Feast of Tabernacles, and he temporarily declined, only to come later and begin to interact with the people. As He teaches, many people believe in Him, and many don’t – causing arguments and strife. The temple guards are sent to arrest Jesus, but they themselves become arrested by His words and fail to complete their job. The Pharisees and other religious leaders meet in anger, considering what to do and finding no solution. It is directly after this that the incident with the adulterous woman happens.             The Old Testament, in Deuteronomy 22 states, “If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die.” (Deuteronomy 22:24, NIV) Leviticus 20 states similarly, “If a man commits adultery with another man’s wife—with the wife of his neighbor—both the adulterer and the adulteress must be put to death.” (Leviticus 20:10, NIV) These were the laws of Moses referred to in vs. 5 of this passage. Curiously, there is no mention of the man that was with the woman – this has led many to conclude that the situation was a set up from the beginning, (i.e. the woman was also “trapped”) The scribes and Pharisees, therefore, were wanting Jesus to rule on a case that was flawed from the beginning – they were asking Him to incompletely apply the law of Moses to this situation.             This was merely another attempt by the religious leaders to put Jesus in a position where there is no good way out. A similar incident occurs in Matthew 22 (and the other Synoptics): Jesus is asked whether it is right to pay taxes to Caesar, if He answers yes, then the crowds would get angry with Him, if He answers no, then He risks making enemies of the Roman leaders. Also, Jesus uses the same technique against the religious leaders in Matthew 21 when asked who gave Him his authority, His return question, was John’s Baptism from heaven or not, could not be answered in such a way as to not cause the leaders problems.  In this particular instance, if Jesus were to “rule” that the woman should be stoned, He would run afoul of Roman laws against mob violence[25] and if He let the woman off the hook, then He would be countermanding the Law of Moses.             The response of Jesus to this dilemma, certainly knowing the religious leader’s hearts and motives, is very interesting: He merely stoops down and writes on the ground. Much ink has been wasted trying to determine what exactly it was that Jesus wrote in the ground. Beasley-Murray offers a good list of past suggestions: Was He writing out His decision in the case before verbally announcing it? Was he writing out a passage from Exodus that warns against supporting a wicked man as a malicious witness? Was He writing in the dust to remind the scribes of Jeremiah’s words, “Those who turn away from you will be written in the dust, because they have forsaken the Lord, the spring of living water.” (Jeremiah 17:13, NIV).[26] I prefer Raymond Brown’s proposal; that Jesus was merely doodling[27], possibly to consider how to handle the situation wisely, possibly in prayer. The fact is that what Jesus wrote has not been recorded, so it clearly was only an important issue for the exact time the incident took place, if even then.             By suggesting that the one who is without sin cast the first stone, Jesus brilliantly defuses the situation. It’s very possible He could be referring to Deuteronomy 17, which prescribes that nobody should be put to death on the testimony of just one witness, and that the witnesses should be the first one to cast the stone. Is Jesus pointing to the possibility of the corruption of the witnesses here – understanding that the woman, though guilty, was caught in an elaborate set up, and thus invalidating the “prosecution’s” case against her, or is He articulating a more basic principle – if you are sinless you can participate in her stoning? This is a difficult question to answer; Stephen James argues somewhat convincingly that what Jesus means by “without sin” in this context is that their case must be presented without evil motives, and in accordance with the law of Moses (how many witnesses to the act were there, more than one? What of the man?) The religious leaders knew their motives weren’t correct, and therefore left the scene.[28]             It is also important to point out here that in defusing the scene the way He did, Jesus did not abrogate the Law of Moses, nor did He completely uphold it – He chose a third, an option that leaves open the question of whether those laws were still applicable in His mind.             The incident ends with Jesus challenging the woman to go and leave her life of sin. Modern and ancient preachers and commentators alike have written or preached that Jesus actually forgave the woman – this is not the case – Jesus did not explicitly forgive her as recorded in the text, He simply chose not to condemn her, and exhorted her to also stop sinning. Application             If we accept the hypothesis that this Pericope is an accurate and genuine happening, then how does it apply today? Did it abolish the death penalty, as many have argued? Did it usher in an age of more leniency on sin? What sort of standard is Jesus setting for those who would be in a position to judge or pronounce punishment over another? While it is very important to not draw doctrine out of a narrative that doesn’t explicitly indicate doctrinal things, this text can still go beyond being a beautiful story of the mercy and wisdom of Jesus and find application in our modern setting.             The first application to consider is what this story says about the death penalty, if anything. As Stephen James points out, many (including John Howard Yoder, Dwight Erricson, Lewis Smedes, G.H. Clark, Charles H. Milligan etc) have used this passage to argue for the abolishment of the death penalty.[29] A careful reading of the text will clearly show that Jesus does not abolish the death penalty, indeed, He doesn’t even address the issue. Thus, both opponents and proponents of capital punishment will need to look in other places to justify their beliefs.             I believe the real modern application of this passage is found in Jesus’ challenge to the religious leaders, “If any one of you is without sin, let him be the first to throw a stone at her.” (John 8:7 NIV) There seems to be a profound connection to this principle and the plank-eye principle that Jesus articulates in Luke 6 – in order to help remove the speck from your brother’s eye, you must first remove the plank from your own. The principle is this, that we should judge and purify ourselves, worrying less about the bad things we see in other people – until our own issues are dealt with – then we will see clearly to help others out. The principle is not advocating merely minding your own business – it is advocating personal holiness that can lead to corporate holiness when we help and challenge each other in right heart and attitude. The Pharisees and scribes were not at all interested in the principle behind the Mosaic laws they were urging Jesus to rule on (i.e. purge the evil from among you), they were just interested in accomplishing their own agendas. The church today cries out for those who would walk in holiness and near the heart of God to the point where we can see clearly enough to help our brothers out with the specks in their eyes, and we can pass judgments rightly. Conclusion                         An objective look at the Pericope Adulterae, its context, its grammar and its manuscript history leads one to the conclusion that this passage has been rightly seen as controversial through the ages. There is not the kind of overwhelming evidence that is needed for dogmatic statements regarding the authorship and canonicity of John 7:53-8:11 either for or against. There is substantial evidence, however, to demonstrate that this text represents a genuine and accurate event in the life of Jesus, and as such it can inform the modern believer about the nature of Jesus and the importance of holiness in the realm of judgment.                 [1] Somewhat awkward, but not completely out of place – see below.             [2] Some scholars point out that Jesus sitting and teaching is a common feature of the Synoptic Gospels, and cite it as further proof of the Non-Johannine authorship of the Pericope – see John 6:3, however for another instance of Jesus sitting down among the people. Borchert, Gerald The New American Commentary Volume 25A: John 1-11. (electronic edition) Logos LibrarySystem (Nashville: Broadman Press, 1996)                 [3] For a full list of the major Greek manuscripts that omit this pericope, see: Metzger, Bruce M. A Textual Commentary on the Greek New Testament, Second Ed. (New York: Oxford, 1992.), 219-220                 [4] Brown, Raymond E.  John 1-11. Anchor Bible 29.  Garden City:   Doubleday, 1982, 335                 [5] Metzger, Bruce M. The Text of the New Testament – Its Transmission, Corruption           and Restoration, Third Ed. (New York: Oxford, 1992.), 50                 [6] The Text of the New Testament – Its Transmission, Corruption and Restoration p. xxix                 [7] Burge, Gary M. “A Specific Problem In The New Testament Text And Canon: The Woman Caught In Adultery (John 7:53-8:11)” (Journal of the Evangelical Theological Society 27 no.2), 144                 [8] “A Specific Problem In The New Testament Text And Canon: The Woman Caught In Adultery (John 7:53-8:11)” 142             [9] Hodges, Zane C. “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11)” (Bibliotheca Sacra 136 no. 544 (October, 1979), 329                 [10] Poythress, Vern S. “Testing for Johannine Authorship by Examining the Use of Conjunctions” (Westminster Theological Journal 46, no. 2 Fall 1984), 362             [11] Bryant, Beauford H. and Krause, Mark S. John. The College Press NIV Commentary. (Joplin: College Press, 1998)             [12] Borchert, Gerald – John 1-11 The New American Commentary. (Nashville: Broadman Press, 1996)                 [13] “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11)” 323                 [14] As quoted in “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11)” 330                 [15] “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11)” 330                 [16] As quoted in  “Problem Passages in the Gospel of John Part 8: The Woman Taken in Adultery (John 7:53-8:11)” 331                 [17] Trites, Allison A. “The Woman Taken in Adultery” (Bibliotheca Sacra 131 no. 522 April, 1974) 138-144             [18] Johnson, Alan F. “A Stylistic Trait of the Fourth Gospel in the Pericope Adulterae” Bulletin of the Evangelical Theological Society (IX Spring, 1966) 91-96                 [19] Beasley-Murray, George R. The Gospel according to John The Word Biblical                 Commentary.  (Dallas: Word Incorporated, 1999.)                 [20] Raymond Brown quotes Eusebius, who in turn quotes Papias writing near the time of the Apostles about a woman who was brought before Jesus accused of many sins. Brown also mentions the 3rd century Syrian Didascalia Apostolorum, which gives clear reference to the events of the Pericope Adulterae which indicates that 2nd century Syria knew of the narrative. John 1-11, p. 335                 [21] Textual Commentary on the Greek New Testament, p. 220                 [22] John 1-11, p. 335                 [23] Comfort, Phillip W. Encountering the Manuscripts  (Nashville: Broadman and Holman, 2005) p.99                 [24] “A Specific Problem In The New Testament Text And Canon: The Woman Caught In Adultery (John 7:53-8:11)” pages 146-148                 [25] John 1-11 The New American Commentary                 [26] The Gospel according to John The Word Biblical Commentary                  [27] John 1-11. Anchor Bible 29 p. 334             [28] James, Stephen A. “The Adulteress And The Death Penalty.” (Journal of the Evangelical Theological Society 22 no. 1 March, 1979) pages 49-50. [29] “The Adulteress And The Death Penalty.” Pages 45-46