Sermon and Worship Resources

1 Corinthians 1:1-9 · Thanksgiving

1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,

2 To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ--their Lord and ours:

3 Grace and peace to you from God our Father and the Lord Jesus Christ.

4 I always thank God for you because of his grace given you in Christ Jesus. 5 For in him you have been enriched in every way--in all your speaking and in all your knowledge-- 6 because our testimony about Christ was confirmed in you. 7 Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. 8 He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ. 9 God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful.

"Cathedra"

1 Corinthians 1:1-9

Sermon
by Ron Love

He sat quietly in the pew to the left of the altar at St. John’s Anglican Church in Richmond, Virginia. Having been elected to the House of Burgesses from Howard County just nine days earlier, he was hesitant to speak publicly. Especially when seated around him were such distinguished men as George Washington, Thomas Jefferson, and James Madison. The delegates were in debate and divided on how to respond to the Stamp Act that had been imposed upon the colonies by England. The Stamp Act was a British law that placed a tax on printed documents in the colonies. As proof of paying the tax, each document had to have an authorized stamp. The debate was centered on compliance or severing the colonies’ relationship with the England.

On Thursday, March 23, 1775, having sat quietly long enough, Patrick Henry stood where he was seated. Speaking without notes, and in a voice that increasing became louder and more empathic, he advocated raising a militia and declaring independence from the King of England.

The climax of the speech was the closing line that has become a hallmark of American patriotism when Henry declared, “Forbid it, almighty God! I know not what course others may take; but as for me, give me liberty, or give me death!”

Patrick Henry’s oration brought unity to the delegates attending the Virginia Provincial Convention. In the days following Patrick Henry’s speech, the delegates passed all seven resolutions declaring their independence from England.

It is easier to sit quietly than it is to stand and speak. This is especially the case when we realize that there are others who are more eloquent speakers and more knowledgeable speakers than you or I may be. But, there does come a time when we must rise up from our pew and speak.

Public speaking can take on many forms. It can be as dramatic as standing forthright in one’s pew, left of center of the pulpit, and in words that are unmistakably loud enough for everyone to hear as we present our position. Public speaking can come in a less dramatic format, as when we share our thoughts in a small group setting. This can be in a Sunday school class, a home Bible study group, or among a gathering of friends in a social setting. Public speaking can also be private speaking as we share out thoughts with just one other person.

But, speak we must. We are comfortable speaking on many topics ranging from our occupations to our hobbies to our families and to current events. But, there is one topic that we are uncomfortable with and that is sharing our Christian faith. But, this is one topic that we can never avoid discussing with others. We must be willing and prepared to tell others about Jesus Christ and what Jesus means in our own lives. We are called to be witnesses of the gospel message and this is a calling that we cannot forsake.

Our lectionary reading for this morning is Paul’s introduction to his letter to the church in Corinth. He begins with his standard greeting writing, “Grace to you and peace from God our Father and the Lord Jesus Christ.” And then, as it is Paul’s custom, he thanks those who are serving the church.

Then Paul in his opening paragraph does something a little different from some of his other letters. Paul gives a brief outline of what he is going to discuss in the following pages. The central problem that Paul is going to discuss is the disunity among the members of the Corinthian church. Paul is concerned that some of those who are speaking publicly are not preaching the gospel message that he has taught them. In the Corinthian church, there are several speakers with differing gospel messages that is causing confusion and havoc among the parishioners. Paul wants all of those who are speaking to share the message that Paul taught them without any deviation.

As Patrick Henry standing to the left side of the sanctuary brought unity and harmony to the Virginia Provincial Convention, it is time once again for those in this sanctuary to hear one message, to receive one direction, and to follow one course of action. We have a single message, because as Paul understood it, we are gathered for the sake of unity and having a common purpose and direction.

Paul, in our lesson this morning, highlighted that the church is a community and those in the community have varying spiritual gifts that can be used for the enrichment of everyone. But, of those spiritual gifts Paul makes special note of two — speech and knowledge. This again is because some of those who are speaking are not sharing what Paul taught them, so the congregation is not only hearing conflicting messages, but some of the messages are wrong.

This brings Paul to his other point, which is that those who are speaking must have knowledge. Those who are speaking must be knowledgeable of the Christian message. And for Paul that means sharing what Paul taught them when he was living among them.

One of the reasons, and maybe the main reason, why we are hesitant to speak is our fear of having a lack of an adequate understanding of the Bible and religion.

We can learn of the importance of Christian education from the early church. The postapostolic church took the mandate for Christian education very seriously. The postapostolic church spanned the first four centuries of the history of the church.

During the postapostolic period, each bishop held a teaching chair, called a “cathedra.” Therefore, the building in which the bishop resided was called a “cathedral.” Within the cathedral was an “episcopal school.” It was an episcopal school because the bishop was the primary instructor. The region over which the bishop presided came to be called an “episcopate.” It was to these episcopal schools that the elders of the church who came from the episcopate, that is, from the congregations for which the bishop was responsible, came for instruction. The elders would then return to their congregations located within the episcopate to instruct others.

The elders in the community churches would accept the responsibility of educating new converts. The sole purpose of this instruction was preparation for baptism. Once baptized the formal education ceased. The method of instruction was dialogue and memorization, as most students were illiterate and written materials were scarce. The participants studied the creeds and liturgies of the church, in addition to the bishop’s approved list of apostolic writings. Apostolic writings are the writings, or the teachings, of the recognized leaders of the church.

The period of instruction lasted two to three years, with three grades or classes of catechumens. When first admitted, they were called “hearers,” for they listened to instruction and sermons. The next grade was “kneelers,” for they remained for the prayers after the hearers withdrew. Also, further advance instruction was also provided to the kneelers. The final class was called “the chosen.” These catechumens were given intense doctrinal instruction because the elders had to be sure that the new converts would not recant when confronted with martyrdom. Thus, they were known as “the chosen” for the elders of the church found them worthy to be chosen to be baptized into the Christian faith.

Hearers, kneelers, chosen — perhaps this concept ought to be incorporated into our confirmation classes today. And for those of us beyond the age of attending confirmation class, perhaps this concept ought to be incorporated into our lives as well.

What the three-stage process of hearers, kneelers, and chosen really means is to have a serious and disciplined approach to learning the message of Jesus. It means to have an overwhelming desire to be knowledgeable of the scriptures. When we have confidence in having obtained this knowledge, we will be less hesitant to speak about Jesus both publicly and privately.

In this process of becoming knowledgeable of the scriptures our church is a form of a cathedral, or learning center. We may not be a massive stone structure with an overpowering stone bell tower at our entrance, and majestic stone columns in our sanctuary, with a cobble stone aisle flanked by hand carved oak pews; but nonetheless, we are the seat of Christian learning in our community today. For within these walls of made of stucco are multiple opportunities for learning.

We should not discard the sermon as only a message of inspiration, for it is also a message of spiritual enlightenment. There are Sunday school classes to attend that provide a formal presentation with a chance for dialogue. During the course of the year we offer some special seminars. Being engaged in the administration of the church and participating in the ministry projects of the church is also an educational experience. It goes without saying that it is important to have our children in Sunday school and our youth involved in our evening programs. If you afford yourselves of the opportunities present in this cathedral you can, over the years, make the transition in your own spiritual lives from hearers to kneelers to being the chosen.

Your home can become its own cathedral, or learning center. If you take time to read the Bible each day, pray, read devotional literature, and read thought provoking books by good Christian authors. If you engage yourself in these daily spiritual exercises you will become a more knowledgeable Christian.

It is with this knowledge that you will become a more confident speaker. That is why Paul in his letter wrote, “For in every way you have been enriched in him, in speech and knowledge of every kind.”

Norman Vincent Peale was the pastor of Marble Collegiate Church in New York City for 52 years. It is the church that our current president, Donald Trump, attended when he lived in New York. Peale is probably better known for his book The Power of Positive Thinking that was published in 1952. The book was part theology and part psychology as it emphasized the importance of being optimistic. It was an optimism that was based on having faith in Jesus and believing in the promises of Jesus.

Peale grew up in Lynchburg, Ohio. His father was a Methodist minister. As a child, he attended a Sunday school class taught by his mother. One day she began a lesson describing the stamina of the Cincinnati Reds, baseball players who were the heroes to all the boys in the class. Then she launched into a description of Jesus and how Jesus “set his face to go to Jerusalem” knowing well the fate that awaited him. Mother, as Peale recited, called it “guts.” At that young age, Peale came to realize this of Jesus: “What courage!” “What a man!”

Norman Vincent Peale by attending Sunday school learned about Jesus, a man of courage. And with that knowledge Peale became a courageous speaker. In fact, Peale became one of the most sought after speakers in the mid-twentieth century. Even more so, Peale became the educator and an inspiration of a future president.

You and I will never stand in the pulpit of Marble Collegiate Church. You and I will never have a future president as a Sunday school student. But each of us does have the calling of Paul that we are to speak, and when we speak we are to speak with knowledge.

Amen.

CSS Publishing Co., Inc., Hearers to Kneelers to Chosen - The Transformed Life: Cycle B Second Lesson Sermons for Advent, Christmas, and Epiphany, by Ron Love

Overview and Insights · Greeting and Thanksgiving (1:1–9)

Overview: Paul had received disturbing verbal reports from Chloe’s household (1:11) and a letter from the Corinthians expressing a number of concerns (7:1; perhaps carried by the men mentioned in 16:17). In response to the reports and the letter, Paul writes 1 Corinthians.

Paul the apostle and Sosthenes greet the church in Corinth, along with believers everywhere, with grace and peace from God our Father and the Lord Jesus (1:1–3). Often in the thanksgiving section Paul signals some of the main topics of the letter. Here he thanks God for sufficiently gifting the Corinthians. They have been enriched in their speaking and knowledge and “do not lack any spiritual gift” as they wait for Christ’s return (1:4–7). He reassures them God is faithful and will keep them strong to the end so they will…

The Baker Bible Handbook by , Baker Publishing Group, 2016

1 Corinthians 1:1-9 · Thanksgiving

1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,

2 To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ--their Lord and ours:

3 Grace and peace to you from God our Father and the Lord Jesus Christ.

Commentary · Epistolary Introduction

As was customary, Paul opens his letter with a greeting, or salutation (1:1–3). This conforms to the normal compositional pattern for personal letters written during the Greco-Roman era. (For an excellent introduction to the pattern of Greco-Roman letters, see Doty.) A greeting of this type routinely contained the name of the sender(s) of the letter, joined on occasion by a short self-description; the name of the intended recipient(s) of the letter, again joined on occasion by some short descriptive comment; and a word of greeting.

In 1 Corinthians the senders are Paul, who describes himself as an apostle sent out by Christ Jesus and by the will of God (see also Rom. 1:1; 2 Cor. 1:1; Gal. 1:1), and Sosthenes (see Acts 18:17). The letter is addressed to the church at Corinth (that Paul addresses the church as a whole is significant; see 1:10–12). There follows a threefold description emphasizing that the church has been set apart or sanctified to be in relationship to Christ, called within that relationship to the pursuit of holiness as saints, and united in these distinctives with all believers “in every place [who] call on the name of our Lord Jesus Christ” (1:2 RSV). The normal Greek word of greeting, charein, is, as in Paul’s other letters, transformed into the Christian greeting, charis(“grace”), and is joined with the Hebrew greeting shalom (Greek eirēnē, “peace”; 1:3).

Next, in 1:4–9, Paul includes a section in which he gives thanks to God for the whole of the church at Corinth (again as in letters of this era, which began by showing deference to the god/gods of the sender/recipient of the letter). Such thanksgiving is warranted, according to Paul, first and foremost because the grace of God, his unmerited love, has been given to them all in Christ Jesus. Furthermore, God’s initial gift of grace has led to an enrichment of the community in speaking and in knowledge, which has confirmed the apostolic testimony about Christ. Thus, at present, the church does “not lack any spiritual gift” as it eagerly waits with Paul “for our Lord Jesus Christ to be revealed” at his return (1:7).

The words that follow contain one of the strongest statements within Paul’s letters of his conviction that his converts would be enabled to persevere in their faith until the time of our Lord’s return. Paul does not base his confidence on the strength of his converts’ faith or on his own ability to pastorally maintain them in the faith, but rather on the sustaining and atoning power of Christ and the faithfulness of God, both of which are constantly available to those who have been called into fellowship with the Son (1:8–9).

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Big Idea: Paul introduces himself as a fellow Christ follower and reminds his Corinthian friends that calling Christ Lord should generate life patterns that reflect such a relationship to Christ.

Understanding the Text

If anything strikes someone who begins reading 1 Corinthians, it is how Paul packs content into every word from the outset. When we realize how well he knows the Corinthian congregation even on a personal level and recognize that this is at least his second letter to the church (5:9), it is quite remarkable that even his opening “hello” reads like a thoughtful theological reflection. Not only does he broadly follow the conventions for a traditional Greco-Roman letter opening;1he subtly introduces the major perspectives that will guide his discussion in the coming sections of the letter.

Interpretive Insights

1:1 Paul . . . an apostle. Paul begins by identifying himself as “an apostle.” Unlike in his letter to the Galatians, where the reference to his apostleship is an argument for authority (Gal. 1:1), Paul seems here more interested in announcing his allegiance to Christ.2 He cares for the Corinthians because God has called him to do so. He is not driven by his own desire to have influence in Corinth but is directed by the call and will of God to have influence for God’s kingdom. It follows that his only desire in writing the letter is for the Corinthian Christians to recognize what it means to call Christ Lord and to worship the one true God (10:14–15). Christian believers are not free to determine right and wrong from what benefits themselves; rather, they must be shaped by the Christ, who surrendered his own desire in order to accept God’s will on the cross (1:17–18).

by the will of God. The structure of the Greek text, where God’s will functions as both the agency and the mode of being for Jesus’s apostle (one sent by Christ), indicates that Paul understands Christian calling in trinitarian terms. The Father’s will is recognized only in the life of the Son. Paul’s Jewish background brings to bear an understanding of apostleship that is rooted in the Hebraic notion of shaliah—someone’s personal representative who performs a specific task in the sender’s name and in a manner that represents the sender.3

Paul’s opening functions as a reminder both to those who know him and to new members in the church who know of him only from the testimony of other members. Paul cares for the Corinthians not only as an itinerant philosopher sharing ideas but as a witness to the resurrection of Christ sharing life (1:30; 15:45). Although Paul is unworthy, his experience of the resurrected Lord has made him an apostle (15:3–11). This, and nothing else, is the basis for his missionary call to Corinth and all other places (Gal. 1:15–16; Rom. 11:13; Eph. 3:1–2).

and . . . Sosthenes. When Paul introduces the letter’s co-sender Sosthenes as a “brother” (adelphos), it is more than mere shorthand for “fellow believer.” It is an affectionate term that speaks to a kinship relationship that includes strong personal commitments—they come from the same spiritual womb (delphus), so to speak (e.g., Col. 4:7). Furthermore, it could be, as Thiselton suggests, that Sosthenes’s inclusion in the letter opening[4] is a Pauline way of showing that he does not consider himself an isolated or “elevated” leader without the need for collaboration with other Christian leaders.[5] Paul, in other words, is a team player.

Sosthenes was a quite common name, and he could be anyone known to the Corinthian church. The use of the definite article in Greek (the brother), however, indicates that Paul speaks of a specific person already recognized by the Corinthians as his co-worker. Given this, it is at least possible that he is the former chief of the Corinthian synagogue spoken of in Acts 18:17. Sosthenes became a Christian listening to Paul’s preaching in Corinth and as a result was beaten by the crowd when Gallio refused the charge brought against Paul by the Jews. A strong relational bond likely formed between the two following this event. If the former chief of the Corinthian synagogue indeed is the one cowriting with Paul here, he stands as a reminder to the Corinthian Christians of the gospel’s power to overcome whatever pressure they now may feel to compromise their faith. Paul’s inclusion of Sosthenes is not haphazard.

1:2 To the church of God. Still following the customary pattern of letter writing, Paul moves from an introduction of the sender to an identification of the recipient. Although the Corinthian church likely consisted of a number of smaller house groups, he addresses them with the singular noun “assembly” (ekkl?sia).

The modern equation of ekkl?sia with “church” (bringing buildings, liturgy, programs, and so on, to mind) was unknown to the early readers. Ekkl?sia was a general term used for a variety of assemblies, political and otherwise. Moreover, many such assemblies belonged to wealthy patrons who could expect loyalty from their assembly’s members, who in turn enjoyed the rights, prominence, and influence that came from being associated with that patron. The ekkl?sia in Corinth, however, belonged to God, not to the patrons in whose homes it met or to the itinerant preachers who passed through it (1:12).

in Corinth. Paul qualifies the ekkl?sia he addresses as “God’s assembly” (NIV: “the church of God”). It was not meeting to honor a wealthy individual or to gain special social or spiritual prominence from being a part of this group. Neither wealthy patrons, empowered spiritual leaders, nor Paul himself could claim ownership of this assembly. The group Paul addresses has been called together by God and belongs to God as his community. It follows that its location in Corinth is a matter of mere geography. Paul spends no time, not a word, praising the “great city of Corinth”—a common practice in the city that many considered one of the most privileged in the Roman Empire. The church is there to bring witness to Christ, not to revel in their status as Corinthians.

sanctified. The Corinthian ekkl?sia is further qualified as having been “sanctified in Christ Jesus.” Their spiritual growth comes from Christ, who is the cause, reason, and power behind their sanctification (or, more literally, their “holyfication”). Since they belong to God, their sanctification comes from Christ and no one else. He, not human leaders or spiritual guides, gives them a place in God’s community.

called to be his holy people. In typical Pauline fashion, once he has established what Christ has done, he expresses what believers therefore should do. Since they have been sanctified in Christ, they are called to be holy—to live lives that portray their holiness (“saints” [NRSV] is a less useful translation here; see the sidebar).

together with all . . . who call on the name of our Lord Jesus Christ. The call to be holy is not just for the Corinthians but for all Christians everywhere. Holiness is the life that results from the confession that Jesus is Lord. To call Jesus Lord is not a mere theological confession but a statement of life allegiance. It is not a lofty, transcendent term, or a mere synonym for eternal salvation, but a practical expression of who you entrust your life to for survival.

In the context of the Greco-Roman world, it was even a radical political statement. Caesar’s claim to be Lord, and the populace’s acceptance of him as such, flowed from a quite practical consideration. He was their ultimate patron, to whom they should give their ultimate allegiance. After all, he was the one who gave all citizens the necessary peace on their borders for them to grow their crops, build their homes, and raise their families with confidence and security. He was the one who secured a “fair” justice system for all citizens. He built roads and infrastructure so trade could flourish and wealth could be generated. He encouraged entertainment and sponsored the regional athletic games.

1:3 Grace and peace. Calling Jesus Lord was saying that ultimate life security, both now and eternally, depends not on Caesar but on Christ. From him come both grace (see “Grace and Patronage” in the introduction) and peace. He alone should be trusted—a trust that proves itself in the Christian’s decisions and patterns of life.

Theological Insights

To Paul the church is not a sociological gathering of the like-minded but a theological community whose aim is to portray the one true God, who revealed himself fully through his Son, Jesus Christ. Believers are relationally bound together by their common submission to the lordship of Jesus, who has called and sanctified them as his community.

Teaching the Text

Although this section on one level functions as a simple “hello, it’s me, Paul, again,” it is packed with theological content.

1. Christian ministry must be guided by God’s will. Throughout Paul’s letters we find a strong emphasis on divine calling. Paul serves not out of personal ambition but out of a necessity generated by God’s will (9:16). The first would have led to defeat and given him an excuse to give up when things did not go his way; the latter called him to stay the course even when it was both unappreciated and dangerous (2 Cor. 6:4–12). Such focus brings about both humility and firmness. Not one without the other! Rather than using his position as an apostle as a platform for authority, he saw it as a charge to be faithful.

2. The church belongs to God. As much as it has become commonplace to hear both pastors and church members talk about “my church,” it is useful to remember that for any assembly or fellowship to be Christian, it must be guided and instructed by God as he is known through Christ. Christian churches or groups must not be taken captive by wealthy or prominent members to serve their purposes or likes. Nor can they meet as a group to decide what they are to be about. God has already determined the agenda! The task of Christian churches is to determine how to apply that agenda most effectively in their location and context.

It follows that there can be no pride in one’s context or origin. Given the call from God to spread the gospel of Christ, the recipients’ citizenship as “Corinthians” was not worthy of mention except to indicate their place of service. The same is true today. It makes no difference for the gospel that a church or a ministry is American or African, rich or poor. Nor is it significant to be a pastor or a member of a particularly prominent or influential church. The focus must remain on the will of God, the gospel of Christ, and the Christlikeness of the believers.

3. Holiness is a life that flows from a relationship with Jesus. It is not a list of acts to do or avoid any more than a marriage can be reduced to a set of rules and regulations. To call Christ Lord is to recognize that no one else is lord—not even oneself. As in a marriage, where a loving relationship generates a desire to do generous acts and to constantly find new ways of affirming that love, holiness flows from a desire to show devotion toward God. The best way to test one’s relationship to God is to check one’s desire to do his will and find ways of expressing loving appreciation toward him. To be holy means to belong to God. Holiness flows dynamically from a life in his presence.

Illustrating the Text

Recognize the difference between a call to serve and a desire to gain prominence.
Quote: Prophetic Untimeliness, by Os Guinness.

For when society becomes godless and the church corrupt, the prospects of good people succeeding are significantly dimmed and the temptation to feel a failure is ever present. In today’s world, this dilemma confronts us in the form of an added double bind. On the one hand, we are told by a myriad of Christian speakers that we should be thinking about our legacy—the clear knowledge of our contribution after our time on earth. On the other hand, we are told by countless other Christians that ambition is always wrong; synonymous with egotism, it is selfish and quite un-Christian.

Both of these positions are wrong. In fact, they are the opposite way around. For as followers of Jesus we can and should be ambitious, but we should never be concerned with our legacies. And the reason lies in the character of calling.6

God-given positions are a charge to faithfulness, not a platform for self-promotion.
Literature: The Color of Blood, by Brian Moore. In this small but profound novel, Irish author Moore (1921–99) tells the story of a cataclysmic change that occurs in the life of a cardinal in an unnamed Soviet Bloc country. When the man begins his career, it has never occurred to him that his life will have to be laid on the line for the God he loves. He is devoted to God and the church, is not particularly proud, and certainly is not evil. But he is detached and in no sense connected to the people he serves. He is more concerned about his people’s stability than about their spiritual needs. He conducts his life on a higher level than they will ever attain. He asks to be called “Your Reverence”; he is given preferential treatment; his food is served to him, his vestments laid out. He has his own chauffeur, a private secretary, and a beautiful residence. The robes he wears set him apart, demanding obedience and respect.

Then, one day everything changes; he is kidnapped, escapes, and ultimately loses all the accoutrements of his position, becoming unknown among the destitute of society. Loneliness sinks deep into his soul until he understands his calling and knows he is not fit to be a leader. He knows that all he can do is pray, and he says to the Lord, “I have been blind to many things. My intellect is weak. I have not seen how many-sided is this world in which you have placed me in a position of trust. . . . I ask you to guide me now, to give me that strength and intelligence that I have failed to find in myself.”7 The novel is something of a thriller and has a marvelous ending and lesson.

Thanking God for His Work in the Church

Big Idea: Thanking God for his obvious presence in the church, Paul in effect says, “I am grateful that God’s extraordinary grace toward you is not wasted. Remember, God is faithful. Being a part of his community secures your access to his eternal kingdom.”

Understanding the Text

Contrary to traditional Greco-Roman letter conventions, and different from his own pattern in other letters (e.g., Phil. 1:3–11), Paul does not use the opening thanksgiving section in this letter to extol the Corinthians, either for who they are or for what they have done for him. Rather, he praises God for his faithfulness and grace toward the church.1Though modern readers may not pick up on this change, it would have stood out to the early audience. Clothed in the traditional language of an opening thanksgiving, this section functions to outline the major issues Paul aims to address in the letter.

Interpretive Insights

1:4 I always thank my God. Thanksgiving flows from a recognition that a gift is given and a debt of gratitude is owed. Such a clear sense of indebtedness to God made thanksgiving the daily pattern of Paul’s life. Paul may have been instrumental in planting the church, but it was God’s nurturing grace that gave it root and made it grow (3:6). Thanksgiving was not diminished by the problems flourishing among the Corinthians; the problems were caused not by God’s generous gifts but by the church’s misunderstanding and misuse of these gifts.

because of his grace given you in Christ Jesus. The Greek construction here underscores that God’s grace is not just the occasion for the thanksgiving; rather, grace is the undergirding foundation for every statement Paul makes and for every experience the church has. The grace Paul talks about is not from a human patron but from God, who grants his grace in Christ. Put differently, God’s grace flows to those who are a part of the “in Christ” community.

To be “in Christ” is to be part of the community that belongs to Christ and recognizes his lordship.2 The modern and Western individualized interpretation of Paul’s use of the phrase “in Christ,” which argues that personal faith can live without community participation, is foreign to Pauline texts. To Paul, the suggestion that one could be Christian without belonging to the Christ community would be as odd as to suggest that one could be a Jew without belonging to Israel. Furthermore, in the Greco-Roman context the notion of individual independence would seem odd. The very structure of social interaction was built on participation in communities that depended on goodwill from patrons (and loyalty from clients). This is why Paul consistently uses plural pronouns (speaking to the community, not the individual) when he speaks of being “in Christ.”3

1:5 enriched in every way. Paul employs terminology about wealth to remind the church members that the riches that matter flow from their relationship to Christ. Even abilities they consider evidence of spiritual prominence and special endowment, their eloquence and insight, come as gifts from Christ and should therefore not give rise to boasting (1:29–31; 4:7). The reason Paul elevates “all kinds of speech” and “all knowledge” as primary examples of Christ’s enrichment is that these two areas caused significant strife in the church. They are now introduced as reasons for thanksgiving, creating a positive base from which to explain their correct use later in the letter. God gave these as gifts to strengthen the church; the Corinthians have used them for self-promotion.

It is likely that the influence of the Corinthian sophists, who considered their ability to speak with conviction and fervor a point of pride and prominence, lies behind Paul’s words. Paul probably does not have a specific kind of speech in mind at this point, like tongues or prophecy, but refers more generally to those who use mere eloquence to gain spiritual prominence (1:17; 2:1; 13:1). The same holds true for knowledge. Rather than referring to a specific spiritual gift, Paul here warns against using knowledge as a lever for self-elevation (8:1). Skilled speakers can sound wise yet be without the depth of knowledge that God’s Spirit grants to those who are mature in Christ. The test of spiritual quality for both speech and knowledge is love (13:1–3).

1:6 confirming our testimony about Christ among you. The church was enriched because the members responded to Paul’s proclamation of the gospel, not because certain members claimed superior speaking ability and knowledge. Paul’s rare use of the forensic word martyrion (“testimony”)[4] may be due to the rhetorical nature of this letter. By its use, he is setting the stage for judgment calls concerning the church’s behavior based on the truth value of the gospel (cf. 6:1–11). He is grateful for the gospel’s work in their midst, but this same gospel must now become the measuring stick for their life and conduct.

1:7 Therefore you do not lack any spiritual gift. Both the purpose and the result of God’s enrichment of the church are that it does not lack any of the gifts God’s grace provides (charismata; lit., “grace gifts”).5 The infinitival construction of the Greek text speaks to the purpose of God’s gifts—why they lack nothing. As the church waits for Christ’s return, God, as their patron, has provided everything. Paul’s word choice speaks to several levels. Temporally, “not to lack” (m? hystereisthai; NIV: “do not lack”) means the church will not be late or fail to be ready when Christ comes. Circumstantially, God’s people do not lack any of his benefits or have any need his grace does not satisfy. In terms of significance, they are not inferior or unable to attain God’s purpose.

Paul’s deliberate play on the connection between intended purpose (present) and anticipated result (future) underscores the tension inherent in the church’s life and mission. God equips his church in the present (1:5–6) to produce end-time results (1:7–8). Just as the revelation of the Lord will be visible and public (Rom. 8:19), God’s present gifting of the church enables it to give visible and public evidence of, and testimony to, his grace.

1:8 He will also keep you firm to the end . . . blameless. The Greek term translated “blameless” (anenkl?tos) means “free from any accusation”; God’s community will not be charged. This should change the rules for life and fellowship and take away the need for the divisive self-promotion so prevalent in the Corinthian society. Legal charges of all kinds may abound in Corinth, but those who live in God’s eschatological community are protected against any ultimate accusation.

1:9 God is faithful. The church’s protection does not come from its ability to prove its own worthiness. Rather, the God who lovingly and graciously has called them into Christ’s fellowship, without requiring them to earn their right to his patronage, will faithfully keep them there. Their faith (see “Grace and Patronage” in the introduction) is a response to his faithful grace. Faithfulness is one of YHWH’s identifying character traits (Deut. 7:9).6His people can rest assured that this covenantal love is steadfast (Rom. 8:38–39); his word and promises will not fail (Rom. 9:6).

Theological Insights

The church’s greatness depends not on its own power and prominence but on God’s endowment. Paul’s trinitarian understanding of the church is clear—he thanks God for the grace given through Jesus, which is evidenced through the gifts of the Spirit.

Teaching the Text

Compared to both traditional Greco-Roman thanksgiving sections and parallel sections in Paul’s other letters, Paul’s omissions in 1 Corinthians may speak as loudly as his words (see “Text in Context” above). His thanks is directed to God for his faithfulness, not to the Corinthians for their commitment to Christ.

1. Thanksgiving is the breath of a living faith. Thanksgiving refuses self-centeredness; self-centeredness eliminates thanksgiving. The focus of genuine Christian faith rests on God and his work. Although Paul is aware of many troublesome issues in the Corinthian church, his heart is overwhelmed by what God has done in their midst. God’s blessings are obvious to those who are not confused by their own accomplishments. To church leaders this is a lesson on remembering their dependence upon, and indebtedness to, God. Paul can give thanks because he remains aware that the church is a result not of his effort but of God’s grace. To church members this is a lesson on remembering that all things come from God and gratitude should be a natural reaction even when blessings seem to flow to others rather than to oneself. When thanksgiving ceases, it is because life no longer is understood as an experience of God’s grace.

2. The Christian life is community life. The church is an alternative to the culture of secular society. Rules are turned upside down. Prominence comes from servanthood. The weak deserve the most honor (12:22–24). The gifts that seem to allow individual recipients to portray themselves as “more spiritual than others” (e.g., certain kinds of speech) are the less significant.

God enriches the church—the community of believers. Individualism runs counter to God’s kingdom purposes. In God’s community, individuals find significance as members of a body (12:12–26). The whole is more than the sum of the individuals; in fact, individuals find meaning and significance in their relationship to the whole. Christians have been moved from an in-Adam existence, where sin has destroyed community, to the in-Christ community, where life is guided and determined by the members’ commitment to the lordship of Christ (Gal. 2:20). It is a foretaste of life in the eschatological kingdom.

3. God’s gifts of grace are for the church to manifest Christ’s presence while they wait for his return. God has already poured out his Spirit and allowed the in-Christ community to experience the presence and gifting that belong to the kingdom. The end has already begun, though it has not yet fully come. As Paul explains later (13:9–10), the church’s present experience may be partial compared to what will come when Christ returns to fill all in all (15:28), but its gifting is sufficient to demonstrate Christ’s presence among them. Following Christ in the present may be marred with difficulty, but such difficulties are not due to a lack of gifting from God. As believers long to see Christ and eagerly await the time when every knee shall bow and every tongue shall call him Lord (Phil. 2:10), they should continue to imitate the one who called them in love. God’s love builds up; human knowledge puffs up (1 Cor. 8:1).

4. God is faithful. Thanksgiving, like faith, begins and ends with an affirmation that God is faithful and trustworthy. He keeps his promises. The destiny of his church is already determined. Those who call Christ Lord will stand blameless on the day of judgment. Faith must dare to confidently trust God’s grace. Doubt will cause humans to follow their own ways and will lead to strife and division (1:10).

Illustrating the Text

Thanksgiving and gratitude are consistent with Christian living.
Human Experience: With the art of saying “thank you” disappearing, gratitude may be a lost virtue. The thank-you note is a last bastion in what Mary Killen has called an “epidemic of discourtesy.” Even with the ease of communication via email or text messages, fewer and fewer people seem to be taking the time to thank others. And this discourtesy seems only compounded by the move away from the personal touch of hand-written letters. The next generation seems content to live in a letter-free zone, confining themselves to various forms of electronic messaging, which can rarely be described as articulate, memorable, or thoughtful. According to one survey, a third of those under thirty-five have never sent a personal letter to a loved one in their lives, a statistic that is shocking for many who are older. The arrival of mail for the younger generation means bank statements, parking fines, junk mail, and offers for credit cards.7 Amid such trends, thoughtful thanks can shape our hearts and speak powerfully to others. Gratitude expressed encourages grace-filled living, which goes a long way in holding back self-centeredness. And it is an inseparable part of being Christian—“give thanks in all circumstances” (1 Thess. 5:18).

Individualistic self-centeredness must be exchanged for self-giving for the sake of community.
Quote: A. W. Tozer.

It is not hard to see why the Christian’s attitude toward self is such an excellent test of the validity of his religious experiences. Most of the great masters of the deeper life, such as Fenelon, Molinos, St. John of the Cross, Madame Guyon and a host of others, have warned against pseudo-religious experiences that provide much carnal enjoyment but fulfill the flesh and puff up the heart with self-love.

A good rule is this: Nothing that comes from God will minister to my pride or self-congratulation. If I am tempted to be complacent and to feel superior because of an advanced spiritual experience, I should go at once to my knees and repent of the whole thing. I have fallen a victim to the enemy!8

Biography: Vincent Van Gogh. The first son of a Dutch minister, the great painter Van Gogh (1853–90) is not often associated with, as writer Kristopher Kowal puts it, “Christian conviction—let alone one with missionary and evangelistic aspirations.” More often, biographers focus on the sensational sides of his personality. Nevertheless, at one period of his life, Van Gogh gained a reputation among very poor miners “for selflessly sharing their hardships and for his love of the unlovable. Anecdotes from this period illustrate the length to which he would go to practice the love of Christ.” In one example, after a severe explosion in a mine, “he tore up his own clothing and linen, soaking the rags in wax and olive oil for use as bandages.”9

Teaching the Text by Preben Vang, Baker Publishing Group, 2016

Dictionary

Direct Matches

Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1 5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unfortunately, there is not enough extrabiblical evidence to either confirm or disprove these events, so their veracity must be determined on the basis of one’s view regarding the general reliability of the Gospel tradition.

On the eighth day after his birth, Jesus was circumcised, in keeping with the Jewish law, at which time he officially was named “Jesus” (Luke 2:21). He spent his growing years in Nazareth, in the home of his parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel of Luke contains the only brief portrayal of Jesus’ growth in strength, wisdom, and favor with God and people (2:40, 52). Luke also contains the only account of Jesus as a young boy (2:41–49).

Baptism, temptation, and start of ministry. After Jesus was baptized by the prophet John the Baptist (Luke 3:21–22), God affirmed his pleasure with him by referring to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Jesus’ baptism did not launch him into fame and instant ministry success; instead, Jesus was led by the Spirit into the wilderness, where he was tempted for forty days (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). Mark stresses that the temptations immediately followed the baptism. Matthew and Luke identify three specific temptations by the devil, though their order for the last two is reversed. Both Matthew and Luke agree that Jesus was tempted to turn stones into bread, expect divine intervention after jumping off the temple portico, and receive all the world’s kingdoms for worshiping the devil. Jesus resisted all temptation, quoting Scripture in response.

Matthew and Mark record that Jesus began his ministry in Capernaum in Galilee, after the arrest of John the Baptist (Matt. 4:12–13; Mark 1:14). Luke says that Jesus started his ministry at about thirty years of age (3:23). This may be meant to indicate full maturity or perhaps correlate this age with the onset of the service of the Levites in the temple (cf. Num. 4:3). John narrates the beginning of Jesus’ ministry by focusing on the calling of the disciples and the sign performed at a wedding at Cana (1:35–2:11).

Galilean ministry. The early stages of Jesus’ ministry centered in and around Galilee. Jesus presented the good news and proclaimed that the kingdom of God was near. Matthew focuses on the fulfillment of prophecy (Matt. 4:13–17). Luke records Jesus’ first teaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30); the text that Jesus quoted, Isa. 61:1–2, set the stage for his calling to serve and revealed a trajectory of rejection and suffering.

All the Gospels record Jesus’ gathering of disciples early in his Galilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke 5:1–11; John 1:35–51). The formal call and commissioning of the Twelve who would become Jesus’ closest followers is recorded in different parts of the Gospels (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). A key event in the early ministry is the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke 6:20–49). John focuses on Jesus’ signs and miracles, in particular in the early parts of his ministry, whereas the Synoptics focus on healings and exorcisms.

During Jesus’ Galilean ministry, onlookers struggled with his identity. However, evil spirits knew him to be of supreme authority (Mark 3:11). Jesus was criticized by outsiders and by his own family (3:21). The scribes from Jerusalem identified him as a partner of Beelzebul (3:22). Amid these situations of social conflict, Jesus told parables that couched his ministry in the context of a growing kingdom of God. This kingdom would miraculously spring from humble beginnings (4:1–32).

The Synoptics present Jesus’ early Galilean ministry as successful. No challenge or ministry need superseded Jesus’ authority or ability: he calmed a storm (Mark 4:35–39), exorcized many demons (5:1–13), raised the dead (5:35–42), fed five thousand (6:30–44), and walked on water (6:48–49).

In the later part of his ministry in Galilee, Jesus often withdrew and traveled to the north and the east. The Gospel narratives are not written with a focus on chronology. However, only brief returns to Galilee appear to have taken place prior to Jesus’ journey to Jerusalem. As people followed Jesus, faith was praised and fear resolved. Jerusalem’s religious leaders traveled to Galilee, where they leveled accusations and charged Jesus’ disciples with lacking ritual purity (Mark 7:1–5). Jesus shamed the Pharisees by pointing out their dishonorable treatment of parents (7:11–13). The Pharisees challenged his legitimacy by demanding a sign (8:11). Jesus refused them signs but agreed with Peter, who confessed, “You are the Messiah” (8:29). Jesus did provide the disciples a sign: his transfiguration (9:2–8).

Jesus withdrew from Galilee to Tyre and Sidon, where a Syrophoenician woman requested healing for her daughter. Jesus replied, “I was sent only to the lost sheep of Israel” (Matt. 15:24). Galileans had long resented the Syrian provincial leadership partiality that allotted governmental funds in ways that made the Jews receive mere “crumbs.” Consequently, when the woman replied, “Even the dogs eat the crumbs that fall from their master’s table,” Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-mute man in the Decapolis provided another example of Jesus’ ministry in Gentile territory (Mark 7:31–37). Peter’s confession of Jesus as the Christ took place during Jesus’ travel to Caesarea Philippi, a well-known Gentile territory. The city was the ancient center of worship of the Hellenistic god Pan.

Judean ministry. Luke records a geographic turning point in Jesus’ ministry as he resolutely set out for Jerusalem, a direction that eventually led to his death (Luke 9:51). Luke divides the journey to Jerusalem into three phases (9:51–13:21; 13:22–17:10; 17:11–19:27). The opening verses of phase one emphasize a prophetic element of the journey. Jesus viewed his ministry in Jerusalem as his mission, and the demands on discipleship intensified as Jesus approached Jerusalem (Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45; Luke 14:25–35). Luke presents the second phase of the journey toward Jerusalem with a focus on conversations regarding salvation and judgment (Luke 13:22–30). In the third and final phase of the journey, the advent of the kingdom and the final judgment are the main themes (17:20–37; 19:11–27).

Social conflicts with religious leaders increased throughout Jesus’ ministry. These conflicts led to lively challenge-riposte interactions concerning the Pharisaic schools of Shammai and Hillel (Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomic feathers were ruffled as Jesus welcomed young children, who had little value in society (Matt. 19:13–15; Mark 10:13–16; Luke 18:15–17).

Passion week, death, and resurrection. Each of the Gospels records Jesus’ entry into Jerusalem with the crowds extending him a royal welcome (Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38; John 12:12–15). Luke describes Jesus’ ministry in Jerusalem as a time during which Jesus taught in the temple as Israel’s Messiah (19:45–21:38).

In Jerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17). Mark describes the religious leaders as fearing Jesus because the whole crowd was amazed at his teaching, and so they “began looking for a way to kill him” (11:18). Dismayed, each segment of Jerusalem’s temple leadership inquired about Jesus’ authority (11:27–33). Jesus replied with cunning questions (12:16, 35–36), stories (12:1–12), denunciation (12:38–44), and a prediction of Jerusalem’s own destruction (13:1–31). One of Jesus’ own disciples, Judas Iscariot, provided the temple leaders the opportunity for Jesus’ arrest (14:10–11).

At the Last Supper, Jesus instituted a new Passover, defining a new covenant grounded in his sufferings (Matt. 26:17–18, 26–29; Mark 14:16–25; Luke 22:14–20). He again warned the disciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark 14:27–31; Luke 22:21–23; John 13:21–30), and later he prayed for the disciples (John 17:1–26) and prayed in agony and submissiveness in the garden of Gethsemane (Matt. 26:36–42; Mark 14:32–42; Luke 22:39–42). His arrest, trial, crucifixion, death, and resurrection followed (Matt. 26:46–28:15; Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18). Jesus finally commissioned his disciples to continue his mission by making disciples of all the nations (Matt. 28:18–20; Acts 1:8) and ascended to heaven with the promise that he will one day return (Luke 24:50–53; Acts 1:9–11).

Church

The nature of the church is too broad to be exhausted in the meaning of one word. To capture its significance, the NT authors utilize a rich array of metaphorical descriptions. Nevertheless, there are those metaphors that seem to dominate the biblical pictures of the church, five of which call for comment: the people of God, the kingdom of God, the eschatological temple of God, the bride of Christ, and the body of Christ.

The people of God. Essentially, the concept of the people of God can be summed up in the covenantal phrase: “I will be their God, and they will be my people” (see Exod. 6:6 7; 19:5; Lev. 26:9–14; Jer. 7:23; 30:22; 32:37–40; Ezek. 11:19–20; 36:22–28; Acts 15:14; 2 Cor. 6:16; Heb. 8:10–12; Rev. 21:3). Thus, the people of God are those in both the OT and the NT eras who responded to God by faith and whose spiritual origin rests exclusively in God’s grace.

The kingdom of God. Many scholars have maintained that the life, death, and resurrection of Jesus inaugurated the kingdom of God, producing the overlapping of the two ages. The kingdom has already dawned but is not yet complete. The first aspect pertains to Jesus’ first coming, and the second aspect relates to his second coming. In other words, the age to come has broken into this age, and now the two exist simultaneously. This background is crucial in ascertaining the relationship between the church and the kingdom of God, because the church also exists in the tension that results from the overlapping of the two ages. Accordingly, one may define the church as the foreshadowing of the kingdom. Two ideas flow from this definition: first, the church is related to the kingdom of God; second, the church is not equal to the kingdom of God.

The church and the kingdom of God are related. Not until after the resurrection of Jesus does the NT speak with regularity about the church. However, there are early signs of the church in the teaching and ministry of Jesus, in both general and specific ways. In general, Jesus anticipated the later official formation of the church in that he gathered to himself the twelve disciples, who constituted the beginnings of eschatological Israel—in effect, the remnant. More specifically, Jesus explicitly referred to the church in two passages: Matt. 16:18–19; 18:17. In the first passage Jesus promised that he would build his church despite satanic opposition, thus assuring the ultimate success of his mission. The notion of the church overcoming the forces of evil coincides with the idea that the kingdom of God will prevail over its enemies and bespeaks the intimate association between the church and the kingdom. The second passage relates to the future organization of the church, not unlike the Jewish synagogue practices of Jesus’ day.

The church and the kingdom of God are not identical. As intimately related as the church and the kingdom of God are, the NT does not equate the two, as is evident in the fact that the early Christians preached the kingdom, not the church (Acts 8:12; 19:8; 20:25; 28:23, 31). The NT identifies the church as the people of the kingdom (e.g., Rev. 5:10), not the kingdom itself. Moreover, the church is the instrument of the kingdom. This is especially clear from Matt. 16:18–19, where the preaching of Peter and the church become the keys to opening up the kingdom of God to all who would enter.

The eschatological temple of God. Both the OT and Judaism anticipated the rebuilding of the temple in the future kingdom of God (e.g., Ezek. 40–48; Hag. 2:1–9). Jesus hinted that he was going to build such a structure (Matt. 16:18; Mark 14:58; John 2:19–22). Pentecost witnessed to the beginning of the fulfillment of that dream in that when the Spirit inhabited the church, the eschatological temple was formed (Acts 2:16–36). Other NT writers also perceived that the presence of the Spirit in the Christian community constituted the new temple of God (1 Cor. 3:16–17; 2 Cor. 6:14–7:1; Eph. 2:19–22; see also Gal. 4:21–31; 1 Pet. 2:4–10). However, that the eschatological temple is not yet complete is evident in the preceding passages, especially in their emphasis on the need for the church to grow toward maturity in Christ, which will be fully accomplished only at the parousia (second coming of Christ). In the meantime, Christians, as priests of God, are to perform their sacrificial service to the glory of God (Rom. 12:1–2; Heb. 13:15; 1 Pet. 2:4–10).

The bride of Christ. The image of marriage is applied to God and Israel in the OT (see Isa. 54:5–6; 62:5; Hos. 2:7). Similar imagery is applied to Christ and the church in the NT. Christ, the bridegroom, has sacrificially and lovingly chosen the church to be his bride (Eph. 5:25–27). Her responsibility during the betrothal period is to be faithful to him (2 Cor. 11:2; Eph. 5:24). At the parousia the official wedding ceremony will take place, and with it the eternal union of Christ and his wife will be actualized (Rev. 19:7–9; 21:1–2).

The body of Christ. The body of Christ as a metaphor for the church is unique to the Pauline literature and constitutes one of the most significant concepts therein (Rom. 12:4–5; 1 Cor. 12:12–27; Eph. 4:7–16; Col. 1:18). The primary purpose of the metaphor is to demonstrate the interrelatedness of diversity and unity within the church, especially with reference to spiritual gifts. The body of Christ is the last Adam (1 Cor. 15:45), the new humanity of the end time that has appeared in history. However, Paul’s usage of the image, like the metaphor of the new temple, indicates that the church, as the body of Christ, still has a long way to go spiritually. It is not yet complete.

Corinth

One of the largest, wealthiest, and most prestigious cities in ancient Greece. Corinth is located about fifty miles west of Athens on the narrow isthmus that connects mainland Greece with the Peloponnesus.

Corinth had two harbors and Paul sailed from one of them to Syria to end his second missionary journey (Acts 18:18). Corinth’s location made it an international crossroads of commerce and travel. Because of the narrowness of the isthmus, it controlled the land routes between the Peloponnesus and mainland Greece.

Corinth boasted the most impressive acropolis in Greece, its Acrocorinth towering eighteen hundred feet above the city. The Acrocorinth served as a fortress and hosted temples, the most famous of which was the temple of Aphrodite, which in the old city (destroyed by the Romans in 146 BC) had boasted a thousand temple slaves and prostitutes. Its presence contributed to Corinth’s reputation as an excessively immoral city. A Greek verb was coined, korinthiazomai (lit., “to Corinthianize”), which meant “to practice sexual immorality.”

By the time of Paul’s arrival, Corinth was one of the most important commercial centers in the entire Roman Empire and the largest city in Greece, with a free population of about 300,000 and an additional 460,000 slaves. Corinth had a significant Jewish population, especially after AD 49, when the Jews were expelled from Rome (Acts 18:2). During Paul’s year and a half of ministry, he regularly argued in the synagogue (18:4). An inscription from the synagogue’s lintel has been found. In AD 51 many of the Jews brought Paul before Gallio, the proconsul of Achaia, on charges of “persuading the people to worship God in ways contrary to the law” (18:13). As Paul stood at the bēma (judgment seat), Gallio dismissed the charges and expelled the Jews from the court (18:12 17). The bēma, a platform where speakers stood and citizens appeared before officials, has been located and identified by archaeologists. Archaeologists have also found near the theater an inscription that reads, “Erastus, in return for his aedileship, laid this pavement at his own expense.” This is likely the same Erastus who was Corinth’s city treasurer and who became a Christian (Rom. 16:23; 2 Tim. 4:20). Corinth played a significant role in Paul’s ministry, as he visited it on multiple occasions (1 Cor. 12:14; 13:1), wrote 1–2 Corinthians to its church, and likely wrote Romans and 1–2 Thessalonians from there. Other early church leaders also ministered in Corinth, such as Apollos (Acts 19:1).

Father

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:6 17). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60 percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

Fellowship

The common experience/sharing of something with someone else.

The close and intimate fellowship that the members of the Trinity experience with one another (John 10:30; 14:10; 16:14 15; 17:5) is something that Jesus prays for his people to experience themselves (17:20–26). He asks that believers “may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me” (17:21). Just as the Father is in Jesus and Jesus is in the Father, believers are described as being in both the Father and the Son. The stated purpose for such fellowship is twofold: that the world may know and believe that the Father has sent the Son, and that the Father loves believers even as he has loved the Son (17:21, 23). Central to this fellowship between God and believers is the sharing of the glory that the Father and the Son experience (17:22). Jesus expresses similar truths in John 15:1–11 when he speaks of himself as the true vine and his followers as the branches who must remain in him because “apart from me you can do nothing” (v. 5).

Paul frequently speaks of the believer’s fellowship with Christ, even though he rarely uses the word “fellowship” to speak of this reality. It is God who calls the believer into fellowship with Christ (1 Cor. 1:9), but such fellowship involves both the “power of his resurrection and participation in his sufferings, becoming like him in his death” (Phil. 3:10). When believers celebrate the Lord’s Supper, they are participating in the body and blood of Christ (1 Cor. 10:16–17). Far more frequently, Paul expresses the concept of fellowship with Christ by his use of the phrase “with Christ.” Believers have been crucified, buried, raised, clothed, and seated in the heavenly realms with Christ (Rom. 6:4–9; 2 Cor. 13:4; Gal. 2:20–21; Eph. 2:5–6; Col. 2:12–13; 3:1–4). They also share in the inheritance that Christ has received from the Father (Rom. 8:16–17) and one day will reign with him (2 Tim. 2:12).

The fellowship that believers have with one another is an extension of their fellowship with God. John wrote, “We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ” (1 John 1:3). Just as walking in darkness falsifies a believer’s claim to fellowship with God, so also walking in the light is necessary for fellowship with other believers (1:6–7). Paul strikes a similar note when he says, “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever?” (2 Cor. 6:14–15). The point is not to avoid all contact with unbelievers (cf. 1 Cor. 5:9–10), but rather that the believer is so fundamentally identified with Christ that to identify with unbelievers should be avoided.

From the earliest days of the church, believers found very tangible ways to demonstrate that their fellowship was rooted in their common faith in Jesus. Immediately after Pentecost, “they devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. . . . All the believers were together and had everything in common” (Acts 2:42–44). This common experience led believers to voluntarily sell their possessions and share with any who had a need (2:45; 4:32). This meeting of very practical needs was motivated by a common experience of God’s abundant generosity in freely giving his Son (Rom. 8:32). The self-sacrificial sharing of resources became a staple of the early church (Rom. 12:13; Gal. 6:6; 1 Tim. 6:18) and provided an opportunity for Paul to demonstrate the unity of the church when he collected money from Gentile churches to alleviate the suffering of Jewish Christians in Judea (Rom. 15:26–27; 2 Cor. 8–9).

Grace

Grace is the nucleus, the critical core element, of the redemptive and sanctifying work of the triune God detailed throughout the entire canon of Scripture. The variegated expressions of grace are rooted in the person and work of God, so that his graciousness and favor effectively demonstrated in every aspect of the created realm glorify him as they are shared and enjoyed with one another.

The biblical terminology informing an understanding of grace defines it as a gift or a favorable reaction or disposition toward someone. Grace is generosity, thanks, and good will between humans and from God to humans. Divine expressions of grace are loving, merciful, and effective. The biblical texts provide a context for a more robust understanding of divine gift. The overall redemptive-historical context of grace is the desire of the eternal God to bring glory to himself through a grace-based relationship with his creation. The Creator-Redeemer gives grace, and the recipients of grace give him glory.

Holy

Holiness is an attribute of God and of all that is fit for association with him. God alone is intrinsically holy (Rev. 15:4). God the Father is holy (John 17:11), as is the Son (Acts 3:14), while “Holy” is the characteristic designation of God’s Spirit (Ps. 51:11; Matt. 1:18). God’s name is holy (Luke 1:49), as are his arm (Ps. 98:1), ways (Ps. 77:13), and words (Ps. 105:42).

With reference to God himself, holiness may indicate something like his uniqueness, and it is associated with attributes such as his glory (Isa. 6:3), righteousness (Isa. 5:16), and jealousy—that is, his proper concern for his reputation (Josh. 24:19).

God’s dwelling place is in heaven (Ps. 20:6), and “holy” functions in some contexts as a virtual equivalent for heavenly (11:4). God’s throne is holy (47:8), and the angels who surround it are “holy ones” (89:5; cf. Mark 8:38).

A corollary of God’s holiness is that he must be treated as holy (Lev. 22:32)—that is, honored (Lev. 10:3), worshiped (Ps. 96:9), and feared (Isa. 8:13).

While “holy” is sometimes said to mean “set apart,” this does not appear to be its core meaning, though it is an associated notion (Lev. 20:26; Heb. 7:26). Holiness, as applied to people and things, is a relational concept. They are (explicitly or implicitly) holy “to the Lord” (Exod. 28:36), never “from” something.

The symbolic representation of God’s heavenly palace, the tabernacle (Exod. 40:9), and later the temple (1 Chron. 29:3), and everything associated with them, are holy and the means whereby God’s people in the OT may symbolically be brought near to God. For God to share his presence with anything or anyone else, these too must be holy (Lev. 11:44 45; Heb. 12:14).

The OT system of worship involved the distinction between unclean and clean, and between common and holy, and the means of effecting a transition to a state of cleanness or holiness (Lev. 10:10). People, places, and items may be made holy by a process of consecration or sanctification, whether simply by God’s purifying presence (Exod. 3:5) or by ritual acts (Exod. 19:10; 29:36).

God’s faithful people are described as holy (Exod. 19:6; 1 Pet. 2:9). In the OT, this is true of the whole people of God at one level, and of particular individuals at another. Thus, kings (Ps. 16:10), prophets (2 Kings 4:9), and in particular priests (Lev. 21:7) are declared to be holy. While the OT witnesses to some tension between the collective holiness of Israel and the particular holiness of its designated leaders (Num. 16:3), the latter were intended to act as models and facilitators of Israel’s holiness.

Paul

A Pharisee commissioned by Jesus Christ to preach the gospel to Gentiles. His Jewish name was “Saul” (Acts 9:4; 13:9), but he preferred using his Roman name, especially when he signed his letters.

By our best estimates, Paul spent about thirty years preaching the gospel of Jesus Christ (AD 34 67)—a ministry that can be divided roughly into three decades. The first decade of his ministry (AD 34–46) has been called the “silent years,” as we have few details from Acts or the Pauline Epistles about his activities. For example, we know that he preached in Damascus for a while and spent some time in Arabia (a total of three years [Gal. 1:17–18]). He made a quick trip to Jerusalem to meet Peter and James the brother of Jesus. Then he returned home to Tarsus, evidently preaching there for several years, until Barnabas brought him to Antioch in Syria to help with the ministry of this mixed congregation of Jews and Gentiles (Acts 9:26–30; 11:25–26). In the second decade of his ministry (AD 46–59), Paul spent most of his life on the road, an itinerant ministry of preaching the gospel and planting churches from Cyprus to Corinth. For most of the third decade (AD 59–67), Paul ministered the gospel from prison, spending over two years imprisoned in Caesarea, another two to three years in a Roman prison (Acts ends here), released for a brief time (two years?) before his final arrest and imprisonment in Rome, where, according to church tradition, he was executed.

During his itinerant ministry, Paul traveled Roman roads that led him to free cities (Ephesus, Thessalonica, Athens) and Roman colonies (Pisidian Antioch, Iconium, Lystra, Derbe, Troas, Philippi, Corinth). Founding churches in urban centers afforded Paul more opportunities for ministry and for his work of making and repairing tents. Traveling within the borders of the Roman Empire also provided a better chance of protection as a citizen. At first, Paul and Barnabas covered familiar territory: Cyprus (Barnabas’s home region) and Anatolia (Paul’s home region). Then, with successive journeys Paul and other missionary companions branched out to Asia Minor, Macedonia, and Achaia. Some of the towns that Paul visited were small and provincial (Derbe, Lystra); others were major cities of great economic and intellectual commerce (Ephesus, Corinth, Athens). In the midst of such cultural diversity, Paul found receptive ears among a variety of ethnic groups: Gauls, Phrygians and Lycaonians, Greeks, Romans, and Jews. Previously, Paul’s Gentile converts had worshiped many gods (local, ethnic, and imperial), offered sacrifices at many shrines and temples, and joined in all the religious festivals (often involving immoral and ungodly practices). After believing the gospel, Paul’s predominantly Gentile churches turned from their idolatrous ways to serve “the living and true God” (1 Thess. 1:9). Their exclusive devotion to one God quickly led to economic and political problems, for both Paul’s converts and the cities of their residence. No more offerings for patron gods, no more support for local synagogues or the imperial cult—Paul’s converts were often persecuted for their newly found faith by local religious guilds (idol makers!) and civic leaders courting Roman favor (Acts 17:6–9; 19:23–41; Phil. 1:27–30; 1 Thess. 2:14–16). Indeed, Paul often was run out of town as a troublemaker who preached a message that threatened both the Jewish and the Roman ways of life (Acts 16:19–24; Phil. 3:17–4:1). It is no wonder that Paul’s activities eventually landed him in a Roman prison. It was only a matter of time before his reputation as a “lawbreaker” caught up with him (Acts 21:21). But that did not stop Paul. Whether as a prisoner or a free man, Paul proclaimed the gospel of Jesus Christ until the day he died.

Paul was a tentmaker, a missionary, a writer, a preacher, a teacher, a theologian, an evangelist, a mentor, a prophet, a miracle worker, a prisoner, and a martyr. His life story reads like the tale of three different men: a devout Pharisee, a tireless traveler, an ambitious writer. He knew the Scriptures better than did most people. He saw more of the world than did most merchants. He wrote some of the longest letters known at that time. To his converts, he was a faithful friend. To his opponents, he was an irrepressible troublemaker. But, according to Paul, he was nothing more or less than the man whom God had called through Jesus Christ to take the gospel to the ends of the earth.

Revelation

The final book of the Bible is known by its opening line: “The revelation of Jesus Christ” (1:1 ESV, NRSV, KJV).

In powerful language and vivid imagery, Revelation presents the conclusion to God’s grand story of salvation, in which he defeats evil, reverses the curse of sin, restores creation, and lives forever among his people. Although the details are often difficult to understand, the main idea of Revelation is clear: God is in control and will successfully accomplish his purposes. In the end, God wins. As a transformative vision, Revelation empowers its readers/listeners to persevere faithfully in a fallen world until their Lord returns.

The overall purpose of Revelation is to comfort those who are facing persecution and to warn those who are compromising with the world system. During times of oppression, the righteous suffer and the wicked seem to prosper. This raises the question “Who is Lord?” Revelation says that Jesus is Lord in spite of how things appear, and he will return soon to establish his eternal kingdom. Those facing persecution find hope through a renewed perspective, and those who are compromising are warned to repent. Revelation’s goal is to transform the audience to follow Jesus faithfully.

Introduction (1:1 20). Chapter 1 includes both a prologue (1:1–8) and John’s commission to write what he sees (1:9–20). John’s vision focuses on the risen, glorified Christ and his continued presence among the seven churches.

Messages to the seven churches (2:1–3:22). Chapters 2–3 contain messages to seven churches of Asia Minor: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. The seven messages follow a similar literary pattern: a description of Jesus, a commendation, an accusation, an exhortation coupled with either warning or encouragement, an admonition to listen, and a promise to those who overcome. These messages reflect the twin dangers faced by the church: persecution and compromise.

Vision of the heavenly throne room (4:1–5:14). In chapters 4–5 the scene shifts to the heavenly throne room, where God reigns in majestic power. All of heaven worships the Creator and the Lion-Lamb (Jesus), who alone is qualified to open the scroll because of his sacrificial death.

Opening of the seven seals (6:1–8:1). The unveiling of God’s ultimate victory formally begins here. This section begins the first of a series of three judgment visions (seals, trumpets, and bowls), with seven elements each. When the sixth seal is opened, the question is asked, “Who can withstand it?” Chapter 7 provides the answer with its two visions of God’s people; only those belonging to God can withstand the outpouring of the Lamb’s wrath.

Sounding of the seven trumpets (8:2–11:19). The trumpet judgments, patterned after the plagues of Egypt, reveal God’s judgment upon a wicked world. Again, before the seventh element in the series, there is an interval with two visions (10:1–11; 11:1–14) that instruct and encourage God’s people.

The people of God versus the powers of evil (12:1–14:20). Chapter 12 offers the main reason why God’s people face hostility in this world. They are caught up in the larger conflict between God and Satan (the dragon). Although Satan was defeated by the death and resurrection of Christ, he continues to oppose the people of God. Chapter 13 introduces Satan’s two agents: the beast from the sea and the beast from the earth. The dragon and the two beasts constitute an unholy trinity bent on seducing and destroying God’s people. As another interval, chapter 14 offers a glimpse of the final future that God has in store for his people. One day the Lamb and his followers will stand on Mount Zion and sing a new song of redemption.

Pouring out of the seven bowls (15:1–16:21). The seven golden bowls follow the trumpets and seals as the final series of seven judgments. As the bowls of God’s wrath are poured out on an unrepentant world, the plagues are devastating indicators of God’s anger toward sin and evil. The only response from the “earth dwellers” (MSG; NIV: “inhabitants of the earth” [17:2, 8]; this is a common term in Revelation for unbelievers) is to curse God rather than repent (16:9, 11, 21).

Judgment and fall of Babylon (17:1–19:5). This section depicts the death of Babylon, a pagan power said to be “drunk with the blood of God’s holy people, the blood of those who bore testimony to Jesus” (17:6). The funeral laments for the deceased Babylon of chapter 18 give way to a celebration as God’s people rejoice over Babylon’s downfall (19:1–5).

God’s ultimate victory (19:6–22:5). This climactic section describes God’s ultimate victory over evil and the final reward for the people of God. This scene includes the return of Christ for his bride (19:6–16), Christ’s defeat of the two beasts and their allies (19:17–21), the binding of Satan and the millennial reign (20:1–6), the final defeat of Satan (20:7–10), and the final judgment and the death of death itself (20:11–15). Chapter 21 features a description of the new heaven and new earth, where God’s long-standing promise to live among his people is fully realized.

Conclusion (22:6–21). Revelation closes with final blessings for those who heed the message of the book and warnings for those who do not. Jesus’ promise to return soon is met with John’s prayer, “Come, Lord Jesus” (22:20).

Sosthenes

(1) A synagogue ruler (leader) in Corinth when “the Jews” instigated legal action against Paul (Acts 18:12 17). Gallio, proconsul of Corinth, dismissed it as an internal Jewish matter. “The crowd” (probably the Jews, but perhaps the Greeks) shamed Sosthenes by publicly beating him, apparently believing that he was responsible for their loss (18:17); perhaps he selected or presented the charges. Apparently, Gallio agreed that Sosthenes’ actions were shameful, since he did not intervene. (2) The cosender of 1 Corinthians (1:1). The fact that Paul names Sosthenes as cosender indicates that he had some role in the letter’s composition. It is possible, but not proven, that this is the same person as in Acts 18:12–17. If so, he had become a believer in Jesus Christ, and perhaps he went to Ephesus from Corinth to visit Paul with Stephanas, Fortunatus, and Achaicus (see 1 Cor. 16:17–18).

Will of God

The accomplishment of God’s purposes. This was most clearly expressed by Jesus’ prayer, “Not my will, but yours be done” (Luke 22:42). Jesus stipulated in the Gospel of John that he was pursuing not his own will but that of God (5:19, 30; 6:38). God’s will is revealed in creation (Rev. 4:11), Scripture (2 Pet. 1:20 21), his standards (Ezra 10:11; Rom. 12:1–2; 1 Thess. 4:3), his calling (1 Cor. 1:1), and his purpose (Isa. 46:10).

Direct Matches

Apostle

A title designating members of the group of twelve disciples (Matt. 10:2–4; Mark 3:16–19; Luke 6:13–16) who received Jesus’ teaching (Luke 17:5) and to whom he granted authority (Mark 6:7, 30; Luke 9:1, 10). Matthias later replaced Judas Iscariot (Acts 1:24). These apostles provided leadership to the early church in Jerusalem (Acts 15:6), performed miracles (Acts 2:43; 2 Cor. 12:12), and faced persecution (Acts 5:18) as they testified to Jesus’ resurrection (Acts 4:33; 5:32). Broader usage of the term includes witnesses to Jesus’ resurrection (1 Cor. 15:7), James the brother of Jesus (Gal. 1:19), Barnabas and Paul (Acts 14:14), and possibly Silas (1 Thess. 2:6) and Andronicus and Junias/Junia (Rom. 16:7). Paul regularly speaks of his calling in apostolic terms (Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; 2 Tim. 1:1; Titus 1:1), while Peter similarly self-identifies (1 Pet. 1:1; 2 Pet. 1:1). The word is once used of Jesus himself (Heb. 3:1).

Church

Terminology

The NT word for “church” is ekklēsia, which means “gathering, assembly, congregation.” In classical Greek the term was used almost exclusively for political gatherings. In particular, in Athens the word signified the assembling of the citizens for the purpose of conducting the affairs of the city. Moreover, ekklēsia referred only to the actual meeting, not to the citizens themselves. When the people were not assembled, they were not considered to be the ekklēsia. The NT records three instances of this secular usage of the term (Acts 19:32, 39, 41).

The most important background for the Christian use of the term is the LXX (Greek translation of the Hebrew Scriptures, dated c. 250 BC), which uses the word in a religious sense about one hundred times, almost always as a translation of the Hebrew word qahal. While qahal does not indicate a secular gathering (in contrast to ’edah, the typical Hebrew word for Israel’s religious gathering, translated by Greek synagōgē), it does denote Israel’s sacred meetings. This is especially the case in Deuteronomy, where qahal is linked with the covenant.

In the NT, ekklēsia is used to refer to the community of God’s people 109 times (out of 114 occurrences of the term). Although the word occurs in only two Gospel passages (Matt. 16:18; 18:17), it is of special importance in Acts (23 times) and the Pauline writings (46 times). It is found 20 times in Revelation and in isolated instances in James and Hebrews. Three general conclusions can be drawn from this usage. First, ekklēsia (in both the singular and the plural) applies predominantly to a local assembly of those who profess faith in and allegiance to Christ. Second, ekklēsia designates the universal church (Acts 8:3; 9:31; 1 Cor. 12:28; 15:9; especially in the later Pauline letters: Eph. 1:22–23; Col. 1:18). Third, the ekklēsia is God’s congregation (1 Cor. 1:2; 2 Cor. 1:1).

The Nature of the Church

The people of God. Essentially, the concept of the people of God can be summed up in the covenantal phrase: “I will be their God, and they will be my people” (see Exod. 6:6–7; 19:5; Lev. 26:9–14; Jer. 7:23; 30:22; 32:37–40; Ezek. 11:19–20; 36:22–28; Acts 15:14; 2 Cor. 6:16; Heb. 8:10–12; Rev. 21:3). Thus, the people of God are those in both the OT and the NT eras who responded to God by faith and whose spiritual origin rests exclusively in God’s grace.

To speak of the one people of God transcending the eras of the OT and the NT necessarily raises the question of the relationship between the church and Israel. Modern interpreters prefer not to polarize the matter into an either/or issue. Rather, they talk about the church and Israel in terms of there being both continuity and discontinuity between them.

Continuity between the church and Israel. Two ideas establish the fact that the church and Israel are portrayed in the Bible as being in a continuous relationship. First, in the OT the church was present in Israel in some sense. Acts 7:38 suggests this connection when, alluding to Deut. 9:10, it speaks of the church (ekklēsia) in the wilderness. The same idea is probably to be inferred from the intimate association noted earlier existing between the words ekklēsia and qahal, especially when the latter is qualified by the phrase “of God.” Furthermore, if the church is viewed in some NT passages as preexistent, then one finds therein the prototype of the creation of Israel (see Exod. 25:40; Acts 7:44; Gal. 4:26; Heb. 12:22; Rev. 21:11; cf. Eph. 1:3–14).

Second, Israel in some sense is present in the church in the NT. The many OT names for Israel applied to the church in the NT establish that fact. Some of those are “Israel” (Gal. 6:15–16; Eph. 2:12; Heb. 8:8–10; Rev. 2:14), “a chosen people” (1 Pet. 2:9), “the circumcision” (Rom. 2:28–29; Phil. 3:3; Col. 2:11), “Abraham’s seed” (Rom. 4:16; Gal. 3:29), “the remnant” (Rom. 9:27; 11:5–7), “the elect” (Rom. 11:28; Eph. 1:4), “the flock” (Acts 20:28; Heb. 13:20; 1 Pet. 5:2), and “priesthood” (1 Pet. 2:9; Rev. 1:6; 5:10).

Discontinuity between the church and Israel. The church, however, is not totally identical with Israel; discontinuity also characterizes the relationship. The church, according to the NT, is the eschatological (end-time) Israel incorporated in Jesus Christ and, as such, is a progression beyond historical Israel (1 Cor. 10:11; 2 Cor. 5:14–21). Indeed, significant discontinuity is introduced by the fact that the church includes Gentiles as members of Israel, without requiring them to convert to Judaism first. Gentiles enter as Gentiles. However, a caveat must be issued at this point. Although the church is a progression beyond Israel, it does not seem to be the permanent replacement of Israel (see Rom. 9–11, esp. 11:25–27).

The kingdom of God. Many scholars have maintained that the life, death, and resurrection of Jesus inaugurated the kingdom of God, producing the overlapping of the two ages. The kingdom has already dawned but is not yet complete. The first aspect pertains to Jesus’ first coming, and the second aspect relates to his second coming. In other words, the age to come has broken into this age, and now the two exist simultaneously. This background is crucial in ascertaining the relationship between the church and the kingdom of God, because the church also exists in the tension that results from the overlapping of the two ages. Accordingly, one may define the church as the foreshadowing of the kingdom. Two ideas flow from this definition: first, the church is related to the kingdom of God; second, the church is not equal to the kingdom of God.

The eschatological temple of God. Both the OT and Judaism anticipated the rebuilding of the temple in the future kingdom of God (e.g., Ezek. 40–48; Hag. 2:1–9; 1 En. 90:29; 91:3; Jub. 1:17, 29). Jesus hinted that he was going to build such a structure (Matt. 16:18; Mark 14:58; John 2:19–22). Pentecost witnessed to the beginning of the fulfillment of that dream in that when the Spirit inhabited the church, the eschatological temple was formed (Acts 2:16–36). Other NT writers also perceived that the presence of the Spirit in the Christian community constituted the new temple of God (1 Cor. 3:16–17; 2 Cor. 6:14–7:1; Eph. 2:19–22; see also Gal. 4:21–31; 1 Pet. 2:4–10). However, that the eschatological temple is not yet complete is evident in the preceding passages, especially in their emphasis on the need for the church to grow toward maturity in Christ, which will be fully accomplished only at the parousia (second coming of Christ). In the meantime, Christians, as priests of God, are to perform their sacrificial service to the glory of God (Rom. 12:1–2; Heb. 13:15; 1 Pet. 2:4–10).

The bride of Christ. The image of marriage is applied to God and Israel in the OT (see Isa. 54:5–6; 62:5; Hos. 2:7). Similar imagery is applied to Christ and the church in the NT. Christ, the bridegroom, has sacrificially and lovingly chosen the church to be his bride (Eph. 5:25–27). Her responsibility during the betrothal period is to be faithful to him (2 Cor. 11:2; Eph. 5:24). At the parousia the official wedding ceremony will take place, and with it the eternal union of Christ and his wife will be actualized (Rev. 19:7–9; 21:1–2).

The body of Christ. The body of Christ as a metaphor for the church is unique to the Pauline literature and constitutes one of the most significant concepts therein (Rom. 12:4–5; 1 Cor. 12:12–27; Eph. 4:7–16; Col. 1:18). The primary purpose of the metaphor is to demonstrate the interrelatedness of diversity and unity within the church, especially with reference to spiritual gifts. The body of Christ is the last Adam (1 Cor. 15:45), the new humanity of the end time that has appeared in history. However, Paul’s usage of the image, like the metaphor of the new temple, indicates that the church, as the body of Christ, still has a long way to go spiritually. It is not yet complete.

Sacraments

At the heart of the expression of the church’s faith are the sacraments of baptism and the Lord’s Supper. The former symbolizes entrance into the church, while the latter provides spiritual sustenance for the church.

Baptism. Baptism symbolizes the sinner’s entrance into the church. Three observations emerge from the biblical treatment of this sacrament. First, the OT intimated baptism, especially in its association of repentance of sin with ablutions (Num.19:18–22; Ps. 51:7; Ezek. 36:25; cf. John 3:5). Second, the baptism of John anticipated Christian baptism. John administered a baptism of repentance in expectation of the baptism of the Spirit and fire that the Messiah would exercise (Matt. 3:11 // Luke 3:16). Those who accept Jesus as Messiah experience the baptism of fire and judgment (which may be an allusion to undergoing the great tribulation/messianic woes that lead into the messianic kingdom). Third, the early church practiced baptism in imitation of the Lord Jesus (Matt. 3:13–17 // Mark 1:9–11 // Luke 3:21–22; see also John 1:32–34; cf. Matt. 28:19; Acts 2:38; 8:16; Rom. 6:3–6; 1 Cor. 1:13–15; Gal. 3:27; Titus 3:5; 1 Pet. 3:21). These passages demonstrate some further truths about baptism: baptism is intimately related to faith in God; baptism identifies the person with the death and resurrection of Jesus; baptism incorporates the person into the community of believers.

Lord’s Supper. The other biblical sacrament is the Lord’s Supper. This rite symbolizes Christ’s spiritual nourishment of his church as it celebrates the sacred meal. Two basic points emerge from the biblical data concerning the Lord’s Supper. First, it was instituted by Christ (Matt. 26:26–29; Mark 14:22–25; Luke 22:15–20; 1 Cor. 11:23–25), probably as an adaptation of the Passover meal. If that is the case, then, Jesus will have introduced two changes into the Passover seder: he replaced the unleavened bread with a reference to his body being given for us on the cross; he replaced the cup of redemption with a reference to his shed blood on the cross, the basis of the new covenant. Second, the early church practiced the Lord’s Supper probably weekly, in conjunction with the love feast (see 1 Cor. 11:18–22; cf. Jude 12). A twofold meaning is attached to the Lord’s Supper by the NT authors. First, it involves participation in Christ’s salvation (Luke 22:19; 1 Cor. 11:24–25), and in two ways: participating in the Lord’s Supper looks back to the death of Jesus, in which the believer now shares; participating in the Lord’s Supper looks forward to Christ’s return, the culmination point of the believer’s salvation. Second, the Lord’s Supper involves identification with the body of Christ, the community of faith (1 Cor. 10:16–17; 11:27–33).

Worship

The ultimate purpose of the church is to worship God through Christ and in the power of the Holy Spirit (see, e.g., Rev. 4–5). The early church first worshiped in the Jerusalem temple (Acts 2:46; 3:1; 5:42) as well as in the synagogue (Acts 22:19; cf. John 9:22; James 2:2). At the same time, and into the near future, believers met in homes for worship (Acts 1:13; 2:46; 5:42; cf. Rom. 16:15; Col. 4:15; Philem. 2; 2 John 10; 3 John 1, 6). Although many Jewish Christians no doubt continued to worship God on the Sabbath, the established time for the church’s worship came to be Sunday, the day of Jesus’ resurrection (Acts 20:7; Rev. 1:10). The early church most probably patterned its order of worship after the synagogue service: praise in prayer (Acts 2:42, 47; 3:1; 1 Thess. 1:2; 5:17) and in song (1 Cor. 14:26; Phil. 2:6–11; Col. 1:15–20), the expounding of Scripture (Acts 2:42; 6:4; Col. 4:16; 1 Thess. 2:13; 1 Tim. 4:13), and almsgiving to the needy (Acts 2:44–45; 1 Cor. 16:1–2; 2 Cor. 8–9; James 2:15–17).

Service and Organization

Five observations emerge from the NT regarding the service and organization of the early church. First, the ministry of the church centers on its usage of spiritual gifts, which are given to believers by God’s grace and for his glory as well as for the good of others (Rom. 12:3; Eph. 4:7–16). Second, every believer possesses a gift of the Spirit (1 Cor. 12:7; Eph. 4:7). Third, it is through the diversity of the gifts that the body of Christ matures and is unified (Rom. 12:4; 1 Cor. 12:12–31; Eph. 4:17–18). Fourth, although there was organized leadership in the NT church, including elders (1 Tim. 3:1–7 [also called “pastors” and “bishops”; see Acts 20:17, 28; 1 Pet. 5:1–4]) and deacons (1 Tim. 3:8–13), there does not seem to have been a gap between the “clergy” and the “laity” in the church of the first century; rather, those with the gift of leadership are called to equip all the saints for the work of the ministry (Eph. 4:7–16). Fifth, spiritual gifts are to be exercised in love (1 Cor. 13).

Day of Christ

The “day of the Lord” is a phrase used frequently by the OT prophets as well as by several NT writers. In general, it is used to refer to the coming time when God will intervene powerfully and decisively in human history to bring about his promised plan.

The OT prophets also use other similar phrases such as “the day,” “the day when,” and “that day” to mean the same thing as the “day of the Lord” (Heb. yom yhwh). In regard to the future, the prophets speak regularly of imminent judgment and future restoration, both for Israel/Judah and for the nations. Some of their prophecies find fulfillment after only a few months or years (the Assyrian and Babylonian invasion), and some of their prophecies are fulfilled generations later by the return of the exiles under Ezra and Nehemiah. Some are fulfilled by the first coming of Christ, and some still await fulfillment. In poetic fashion, the OT prophets often telescope all the multifaceted significant prophetic events of the future into one spectacular dramatic time called “the day of the Lord.”

Included in this “day” are several significant prophetic actions by God. First, the imminent judgments on Israel and Judah by the hand of the Assyrians and the Babylonians are included in the “day of the Lord” (Isa. 3:18–4:1; Amos 5:18–20). Likewise, merged into the “day of the Lord” is God’s judgment on the foreign nations that conspired against Israel and Judah (Isa. 13:1–22; Obad. 15). Finally, the prophets will use the phrase “day of the Lord” to refer to that time of glorious future restoration and blessing that God will establish for both Israel/Judah and for the nations (Isa. 11:10–12; Joel 3:14–18). In this final context the “day of the Lord” is often tightly interconnected with the messianic promise.

In the NT, the phrase “day of the Lord” (Gk. hēmera tou kyriou) is used in much the same manner as in the OT. Some aspects of the day of the Lord were clearly fulfilled by the first coming of Christ. For example, the OT prophet Joel prophesies that on the day of the Lord, God will pour out his Spirit on all kinds of people (Joel 2:28–31), a prophecy that found fulfillment on the day of Pentecost (Acts 2:17–21). So the OT messianic prophecies connected to the day of the Lord sometimes find fulfillment in events surrounding Christ’s first coming (as seen in the NT), while some await his future, second coming.

The NT writers often employ this important phrase from the OT, but they use it primarily to refer specifically to the future, second coming of Christ (1 Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:10, 12). Just as the OT uses synonyms for the “day of the Lord,” the NT uses terms such as “that day,” “those days,” “the great day,” or “the day of our Lord Jesus Christ” as synonyms for the “day of the Lord,” the time of Christ’s glorious return (e.g., Mark 13:24; 1 Cor. 1:8; Rev. 6:17; 16:14).

Day of the Lord

Fellowship

The common experience/sharing of something with someone else. In the NT, the most common Greek word group to express this idea has the root koin- (“common”), with the cognate verb koinōneō, noun koinōnia, and adjective koinos. But the concept of fellowship extends well beyond this single word family and finds expression in a variety of different contexts.

Fellowship between the Members of the Trinity

The Gospel of John makes several claims about the fellowship that the members of the Trinity have experienced with each other from all eternity. Jesus claims, “I and the Father are one” (10:30) and “It is the Father, living in me, who is doing his work” (14:10). Regarding the Holy Spirit, Jesus says, “He will glorify me because it is from me that he will receive what he will make known to you. All that belongs to the Father is mine” (16:14–15). The Son has even shared in the Father’s glory from before the creation of the world (17:5). Within the unity of the Godhead, the individual members experience perfect fellowship as they share in the fullness of deity.

Fellowship between Jesus and Outcasts

During his earthly ministry, Jesus modeled God’s love for the marginalized by associating with them. Such fellowship often took the form of sharing meals with outcasts such as tax collectors and sinners (Mark 2:15–17; Luke 5:29–32; 7:36–50; 19:1–10), a practice that provoked sharp criticism from the Pharisees (Luke 15:1–2). In Luke 15:3–32, Jesus tells three parables in response to such criticism. These parables indicate that his fellowship with sinners demonstrates God’s love for the lost and the joy that comes from restored fellowship with God. Such table fellowship served as a foretaste of the eschatological messianic banquet, when all of God’s people (Jew and Gentile alike) will eat together in the kingdom of God as the fellowship of the forgiven (Matt. 8:11; Luke 13:29–30; Rev. 19:6–9).

Fellowship between Believers and God

The close and intimate fellowship that the members of the Trinity experience with one another is something that Jesus prays for his people to experience themselves (John 17:20–26). He asks that believers “may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me” (17:21). Just as the Father is in Jesus and Jesus is in the Father, believers are described as being in both the Father and the Son. The stated purpose for such fellowship is twofold: that the world may know and believe that the Father has sent the Son, and that the Father loves believers even as he has loved the Son (17:21, 23). Central to this fellowship between God and believers is the sharing of the glory that the Father and the Son experience (17:22). Jesus expresses similar truths in John 15:1–11 when he speaks of himself as the true vine and his followers as the branches who must remain in him because “apart from me you can do nothing” (v. 5).

Although fellowship with God is something that Christ has purchased for his people through his death and resurrection, it can be broken by sin in the believer’s life: “If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth” (1 John 1:6). When sin does break a believer’s fellowship with God, we are reassured, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1:9). This restoration of fellowship is based on the work of Jesus to plead our case before the Father (2:1).

Fellowship between Believers and Others

Because they are joined to Christ by faith, believers share a wide variety of experiences and blessings with each other. In the broadest sense, they share in the gospel and its blessings (1 Cor. 9:23; Phil. 1:5–7; Philem. 6; 2 Pet. 1:4), especially the Spirit (2 Cor. 13:13–14; Phil. 2:1). But the most common shared experience is suffering. When believers suffer because of their identification with Christ, they are said to share in Christ’s suffering (Phil. 3:10; 1 Pet. 4:13). In addition to this vertical element, there is a horizontal aspect. Because believers are united in one body (1 Cor. 12:12–13; Eph. 4:4–6), when one believer suffers, the entire body shares in that suffering (2 Cor. 1:7; Heb. 10:33; Rev. 1:9).

Conclusion

Biblical fellowship is not merely close association with other believers. The NT emphasizes what believers share in Christ rather than whom they share it with. True biblical fellowship between believers is an outworking of their fellowship with God through the gospel.

Gift(s)

The giving of gifts in the Bible has several nuances. It can refer to a goodwill gift or a peace offering given to a friend or relative (Prov. 18:16; 21:14). Thus, when Jacob seeks to make peace with his brother Esau, he sends gifts to him before they meet (Gen. 32:13; 33:10). Similarly, when Abigail intercedes with David on behalf of Nabal, she gives David a gift (1 Sam. 25:27).

Ezekiel 46:17 illustrates that some gifts are regulated if they came from an inheritance. There are several references in the NT to the gifts of one local church to another (Acts 11:30; 1 Cor. 16:3; 2 Cor. 8:12, 20; 9:5; Phil. 4:17). The giving of these gifts has a positive effect for both those in need and those who give the gift.

Gifts are a traditional part of bridal arrangements in the Bible. Thus, Shechem requests to know the bride-price and gift when he asks for Dinah as his wife (Gen. 34:11–12). Likewise, Pharaoh gives a captured city as a dowry for his daughter’s marriage to Solomon (1 Kings 9:16).

Gifts are integral in honoring another in hospitality and in approaching someone about a service. Israel instructs his sons to take gifts to Pharaoh when they go to purchase food (Gen. 43:11). It is customary to bring a gift to a man of God or prophet when asking for advice or prophetic insight (1 Sam. 9:7; 1 Kings 13:7; 2 Kings 5:15; 8:8–9). People bring Solomon gifts when they seek an audience with him (1 Kings 10:25). Additionally, gifts are part of the process of establishing a treaty (1 Kings 15:19; 2 Kings 16:8; 20:12).

Of course, gifts can be used for ignoble purposes as well. David sends a gift to Uriah in an effort to cover up his own sin (2 Sam. 11:8).

Sacrifices of every type are conceived of as a gift to the deity with the intent of seeking favor or making restitution for sin (Lev. 22:18; Num. 31:52). Even mandatory offerings and dedicated land are considered gifts under the notion that God, as the Creator, owns all (Ezek. 45:16; 48:12, 20). This idea of giving a gift to God demonstrates the cost involved in approaching the deity. Interestingly, the priests and Levites who are associated with the sacrifices are described as a gift from God to the rest of the people (Num. 18:6–7).

The intentions behind the gift are important to God. Jesus states that one cannot be giving gifts to God and simultaneously holding on to contention with another in the community of faith (Matt. 5:23–24). Jesus commands that thankfulness to God be followed with the prescribed sacrifice (Matt. 8:4). Yet, an unwillingness to help others should not be hidden behind an ostentatious dedication to giving to God (Matt. 15:5; Mark 7:11). Likewise, Jesus warns against being overly legalistic about gifts and their benefit (Matt. 23:18–19).

On a fundamental level, gift giving has its origin in the gracious nature of God. God is the giver of all good gifts (James 1:17). He gives children to mothers (Gen. 30:20). A good life and reward for work are also gifts from God (Eccles. 3:13; 5:19). Jesus describes himself as a gift of God (John 4:10). Likewise, the Holy Spirit is God’s gift (Acts 1:4; 2:38; 11:17) and cannot be purchased with money (Acts 8:20). This gift of the Holy Spirit is given to Jew and Gentile alike (Acts 10:45).

Both grace and salvation are gifts from God (Rom. 5:15–17; 6:23; Eph. 2:8; 3:7; Heb. 6:4; 1 Pet. 3:7). Finally, spiritual gifts are part of God’s good gifts (Rom. 1:11). These gifts are meant to help the church so that nothing needed for ministry is lacking in the body of Christ (Rom. 12:6; 1 Cor. 1:7; 7:7; 1 Tim. 4:14; 2 Tim. 1:6; 1 Pet. 4:10). Spiritual gifts are all governed by the greatest gift, that of love (1 Cor. 13:2; 14:1).

Giving

Of course, gifts can be used for ignoble purposes as well. David sends a gift to Uriah in an effort to cover up his own sin (2 Sam. 11:8).

Grace

The biblical terminology informing an understanding of grace defines it as a gift or a favorable reaction or disposition toward someone. Grace is generosity, thanks, and goodwill between humans and from God to humans. Divine expressions of grace are loving, merciful, and effective. The biblical texts provide a context for a more robust understanding of divine gift. The overall redemptive-historical context of grace is the desire of the eternal God to bring glory to himself through a grace-based relationship with his creation. The Creator-Redeemer gives grace, and the recipients of grace give him glory.

Old Testament

Genesis. The grace of the creation narratives is summarized with the repeated use of the term “good” (Gen. 1:4, 10, 12, 18, 21, 25, 31). God is good, and he made a good creation with abundant gifts for Adam and Eve to enjoy. When Adam and Eve rebelled against God, he righteously judged and graciously provided for an ongoing relationship. God clothed the naked Adam and Eve (3:21) and announced that the seed of the woman would yield a redeemer (3:15).

Grace in the postcreation narratives (Gen. 4–6) is focused on individuals. God looked with favor on Abel and his offering (4:4), and Noah found grace in God’s eyes (6:8). God looked at and had regard for the offering of Abel (Gen. 4). Jacob confessed to Esau that God graced him with descendants and with possessions (33:5).

Grace and graciousness also characterize interaction between individuals. The Jacob and Esau exchange uses grace vocabulary for the gift and the disposition of grace. Jacob invited Esau to accept his gift if he had a favorable disposition toward him (Gen. 33:11). The covenant son Joseph received favorable treatment from the prison warden because of his disposition toward him (39:21).

Exodus. The exodus narrative recounts how the seed of Abraham multiplies, is redeemed, and then is given the law, which defines the relationship of God to Israel. All these events are tied to the gracious promises that God made to Abraham and his descendants (Gen. 12; 15; 17; see also Gen. 21; 27).

The grace associated with the redemption of Israel from Egypt is celebrated in the song of Exod. 15. God’s victory over the Egyptian army and his covenant fidelity to the patriarchs are the song’s themes. Moses and the Israelites sing because God heard Israel’s groaning; he remembered his covenant with Abraham and looked on Israel with concern (2:24). God made Egypt favorably disposed toward Israel (3:21) and parted the sea for Israel to escape (11:3; 12:36). The confession “He is my God . . . my father’s God” ties together major sections of redemptive history and affirms the constancy of God’s grace throughout the periods (15:2). God’s tenacious covenant loyalty (khesed) to the nation and his covenant grace (15:13) to Israel cannot be merited.

The giving of the law in Exod. 20 is prefaced by a gracious and powerful presentation of God to the nation in Exod. 19. In the organization and development of Exod. 19–20, grace themes emerge. The grace associated with redemption and covenant life is marked in Exod. 19. God took Israel from Egyptian bondage, redeemed it, and brought the nation to himself (19:4). Through this action, the nation will become a special treasure, a holy nation, a kingdom of priests (19:5–6). In sum, Israel exists because God created, loved, and redeemed it.

Second, the Decalogue of Exod. 20 follows upon the redemption effected by God, defining how Israel will relate to its God. In this sense, law is viewed as a gift that expresses the divine will. When compared and contrasted with ancient Near Eastern laws, Torah reflects the grace of God’s character and his genuine concern for the poor, slaves, aliens, and widows. In addition, there is a grace ethic that motivates obedience to the law. The motivational statements in the Decalogue in Exod. 20 relate to the grace of redemption (v. 2), the righteousness of God (vv. 4–7), the creation work of God (vv. 8–11), and long life (v. 12).

Exodus 32–34 is a key passage that links the covenant with grace terminology. This section begins with the story of the golden calf (chap. 32) and ends with the account of Moses’ radiant face (34:29–35). The grace terminology is observed in 33:19; 34:6–7. The context of 33:19 involves Moses meeting with God face-to-face. According to 33:12–17, Moses wanted to know who would be left after the purge of 33:5. He acknowledged God’s favor in his life and wondered who else might enjoy it. Moses reminded God that the nation was his people (33:13). The grace of this account is God’s assurance of his presence with Israel and the unmerited purposeful expression of his grace.

Exodus 34:6–7 employs a series of adjectives in a grace confessional statement. This statement arises out of God’s instructions to Moses to cut two new tablets of stone like the first ones (34:1; see also 24:12), which were broken after the incident of the golden calf (32:19). God descended in a cloud, stood with Moses, and proclaimed his name to him (34:5). The rhetoric of the passage emphasizes the speech of God, who defines himself in connection with covenant making. God is merciful and gracious, long-suffering, and distinguished by steadfast love.

Grace and covenant loyalty. These key passages are foundational for understanding the grace and steadfast loyalty of God expressed in the subsequent events of covenant history. Grace and khesed are expressed in connection with covenant curse implementation (Num. 14:18; Hos. 4:1; 6:4, 6), in the overall structure of Deuteronomy (5:10; 7:9, 12), in the Davidic covenant (2 Sam. 7:15; 1 Chron. 17:13), in the future hope of Israel (Isa. 54:8), in restoration (Jer. 32:18), in the new covenant (Jer. 31:31), and in exile (Dan. 9:4).

To round out the OT discussion, we may note that covenant siblings were to be gracious and loyal in their ongoing relationships with one another. The book of Ruth illustrates covenant grace in action (2:2, 10, 13). In addition, grace is to be expressed toward the poor (Prov. 28:8), the young and the old (Deut. 28:50), and those who suffer (Job 19:21).

New Testament

The NT focus of grace is developed in keeping with the foundation laid in the OT. The triune God is the center and source of grace: it is the grace of God (Rom. 1:7), the Spirit of grace (Heb. 10:29), and the grace of Christ (John 1:17). The grace of God revealed in the OT is unveiled uniquely in the person and work of Christ.

The Gospel of John. The canonical development of the grace theme between the Testaments is explained in the opening chapter of John’s Gospel. Jesus Christ is the Word, who was with God, who is God, and who created the world (John 1:1–3). Christ then became flesh and dwelled among us (1:14). In doing so, he made known the glory of God to us. At this point in the development of chapter 1, John connects Christ (the Word) with the adjectives describing God in Exod. 34:6 to affirm that Christ has the very same virtues that God has. The assertion in John 1:17 that Jesus is full of grace and truth parallels the statement in Exod. 34:6 of God’s steadfast love and faithfulness. In Christ we are able to see the glory that Moses hoped to see in God (John 1:18). Christ is both the message and the messenger of grace and truth.

The Epistles and Acts. The NT Epistles develop the “full of grace and truth” statement about Christ (John 1:14) in several ways. The grace and truth found in Christ are given to his servants (1 Cor. 1:4) and are a reason for praise (2 Cor. 8:9; Gal. 1:6, 15; Eph. 4:7; 1 Tim. 1:2; 2 Tim. 2:1). This grace from Christ is effective in bringing about redemption and sustaining a life of godliness. Ephesians 2:8–9 is the classic statement affirming that God’s favor is the source of salvation. Paul makes this point by repeating “it is by grace” in 2:5, 8 and clarifying the grace of salvation with the “it is the gift of God” statement in 2:8. This design of salvation celebrates the incomparable riches of Christ’s grace and the expression of his kindness to us (cf. Eph. 1:7). Salvation is devoid of human merit, gifts, or favor (2:8). Keeping the law as a means of entrance into a relationship with God and as a means of gaining favor with God is antithetical to the nature of grace. God’s favor expressed to people in salvation is an expression of his sovereign will.

Romans 5 declares many of the same themes found in Eph. 2. In Rom. 5 Paul contrasts the action and result of Adam’s transgression with the obedience of Christ. Salvation is God’s grace and gift brought by the grace of one man, Jesus Christ (v. 15). The gift and grace of Christ brought about justification.

The effective operation of God’s grace in salvation is illustrated in the historical narratives of Acts. The men involved in the heated debate of the Jerusalem council (Acts 15:2) affirmed the salvation of the Gentiles by grace after hearing the report of Barnabas and Paul (15:12). Those in Achaia (18:27) are another illustration of an effective operation of grace.

The grace of God that saves is also the grace that sanctifies. Titus 2:11 declares that redemptive grace instructs the redeemed to say no to a life of ungodliness. The instructional nature of grace is highlighted in the development of the Titus 2 context. The teacher in 2:1–10, 15 is Titus, who is to nurture godly people. There is a change of instructors in 2:11, with grace now teaching. Redemptive grace works in harmony with sanctifying grace to provide for godly living.

According to Titus 3:8, those who trust in the generosity of God’s grace should devote themselves to doing what is good. By God’s grace, justified sinners will find their delight and satisfaction in the promises of God for a life of persevering godliness.

Grace also functions as an enablement for life and ministry. Paul often rehearses this feature of grace in his letters. In Rom. 1:5 Paul testifies about the grace associated with a commission to be an apostle. When reflecting on his role in the church, he affirms that by God’s grace he has been able to lay a foundation (1 Cor. 3:10). Paul’s testimony in 1 Cor. 15:10 demonstrates the essential role of grace in making him who he is and effectively enabling what he does. Giving is also viewed as an exercise of grace (2 Cor. 8:7) reflecting the grace received by individual believers. This gift of grace for life and ministry is somehow recognizable. Peter, James, and John recognized it in Paul (Gal. 2:9). It was upon the apostles (Acts 4:33), and it was seen in the church of Antioch (11:23).

Given the source and the effective nature of grace, one can understand the appropriateness of appealing to grace in greetings and salutations (Rom. 1:7; 16:20; Gal. 1:3; 6:18).

Common grace. Finally, grace does operate beyond the context of the elect and the work of salvation and sanctification. Theologians define this as “common grace.” God’s sending rain and giving creatures intellectual and artistic abilities are expressions of common grace.

Will of God

The accomplishment of God’s purposes. This was most clearly expressed by Jesus’ prayer, “Not my will, but yours be done” (Luke 22:42). Jesus stipulated in the Gospel of John that he was pursuing not his own will but that of God (5:19, 30; 6:38). God’s will is revealed in creation (Rev. 4:11), Scripture (2 Pet. 1:20–21), his standards (Ezra 10:11; Rom. 12:1–2; 1 Thess. 4:3), his calling (1 Cor. 1:1), and his purpose (Isa. 46:10).

Secondary Matches

The following suggestions occured because 1 Corinthians 1:1-9 is mentioned in the definition.

Book of Zephaniah

The book of Zephaniah is the ninth of the twelve Minor Prophets. This short book moves dramatically from divine anger to divine compassion. Zephaniah is one of the more overlooked prophets, ministering during the same period of crisis as the well-known prophet Jeremiah.

Historical Background

Zephaniah is not mentioned outside this book, but some interesting information is provided in the superscription (1:1). First, he is introduced with a long genealogy: “son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah.” Most attention has been directed to the last named, Hezekiah. Since the genealogy makes an effort to reach Hezekiah, it is likely that he is the king by that name (727–698 BC), even though he is not specified as such. According to the biblical records, Hezekiah was a godly king for the most part (2 Kings 18–20; 2 Chron. 29–32; Isa. 36–39). Some discussion attends the name “Cushi” as well, since it may point to Ethiopia, leading some to suggest that Zephaniah’s father was from Africa.

As a descendant of Hezekiah, Zephaniah also was related to King Josiah (640–609 BC), who, as the superscription notes, was the king contemporary with this prophecy. The precise date during this period of Zephaniah’s prophecy is uncertain. Josiah was a religious reformer, but he was very young, only eight years old, when he became king. He began to seek the “God of his father David” in his eighth year as king (2 Chron. 34:3). He soon began to purify the land of idolatry. In his eighteenth year he began to purify the temple (2 Chron. 34:8). Zephaniah’s judgment oracles are directed toward the type of apostasy that Josiah was working to rid the land of, which leads some scholars to date his words early in Josiah’s reign. On the other hand, no one believes that Josiah was totally successful in his attempt to purify religion. Zephaniah could have prophesied at any point in Josiah’s reign.

Zephaniah also predicts that God’s judgment will come in the form of a foreign invasion (1:4, 10–13; 2:1). In the clear light of historical retrospection, it is best to identify this unnamed tool of God’s punishment as Babylon, whom God did use to punish the sin of Judah (586 BC).

Literary Considerations and Outline

Zephaniah is a collection of prophetic oracles delivered by the prophet over a period of time. Regardless of their distinctive original oral settings, however, the book presently has a unified structure reflected in the following outline:

I. Superscription (1:1)

II. Judgment Oracles against Judah (1:2–2:3)

III. Oracles against the Nations (2:4–3:8)

IV. Salvation Oracles (3:9–20)

Theological Message

As with Amos (5:18–20; 8:3–13), Joel, Isaiah (2:6–22), and other prophets, Zephaniah speaks of a coming day of the Lord (1:14). This will be a day of judgment, when those who have rejected and disobeyed God will receive the punishment due them. Zephaniah points out that God will bring his retributive judgment against the nations (2:14–15) as well as his own people (1:14–2:3). The book thus emphasizes the sinfulness of the people (1:7–13; 3:3–5) as well as God’s sovereignty to carry out his punishment.

However, Zephaniah also speaks of God’s mercy. God will restore a remnant. The remnant is those people who survive the judgment. They are purified and will be the basis of a new people of God (2:3; 3:13, 19–20).

New Testament Connections

Modern readers should reflect on God’s expressed concern over the disobedience of his people. He is particularly angry with those who follow false gods and also with those who exploit others for their own advantage.

The NT also sees that the day of the Lord anticipates not only a historical judgment like that of the Babylonians on sinful Judah, but also a final judgment on sin. Paul often writes of the day of the Lord, the day of Christ (Rom. 2:16; 1 Cor. 1:8; Phil. 1:6, 10; 2:16; 2 Tim. 4:8) and looks for that final theophany and final vindication of God in history. John describes the warrior God coming with his armies to execute judgment (Rev. 19:11–16).

Communion

(1) The word “communion” (Gk. koinōnia and cognates) is used to describe the fellowship of God’s people in experience and action. Paul uses the terminology with reference to the believer’s fellowship with Christ (1 Cor. 1:9), which may result in sharing Christ’s sufferings (Phil. 3:10). John uses koinōnia to speak of Christian fellowship shared among believers, rooted in God’s fellowship with Christ (1 John 1:3, 6–7). Early believers shared within the faith community (Acts 2:42; Rom. 15:26; 2 Cor. 8:4). (2) Communion, or the Eucharist, celebrates fellowship between Christ and his people (1 Cor. 10:16) by participating in the Lord’s Supper (1 Cor. 11:17–34). See also Lord’s Supper.

Epistle

A missive or epistle (2 Chron. 35:4; Ezra 4:7). Usually, ancient Near Eastern letters were written on perishable materials, as opposed to, for example, inscriptions in stone. Since there are few places where such material could survive (deserts or anaerobic bogs), one would expect few surviving letters; yet they number in the tens of thousands. The ancients were letter writers. Significantly, reading old letters has remained a significant aspect of the Christian faith. Today, many Christians regularly read someone else’s mail—the letters of the NT—and face the expected interpretation challenges.

Form

Old Testament letters. Although more than a dozen letters are embedded in the OT (e.g., 2 Sam. 11:15; 1 Kings 21:9–10; 2 Chron. 21:12–15), no OT book is in letter form. Embedded OT letters are truncated or summaries and tell us little of the typical ancient format. From the Lachish letters we infer that Hebrew letters generally opened with “To Addressee, greetings (or blessing),” a technical word of transition (“and now”), and no formal closing. By the Second Temple period, Aramaic letters were evolving into the structure seen in Greco-Roman style.

New Testament letters. Unlike the OT, the NT has twenty-one books in letter form: the thirteen traditional letters of Paul, the anonymous letter of Hebrews, James, 1–2 Peter, 1–3 John, and Jude. Two letters are embedded in Acts (15:23–29; 23:26–30). It is unlikely that the “letters” in Rev. 2–3 were ever dispatched letters. The NT also mentions other letters (Acts 18:27; 1 Cor. 5:9; 7:1; 16:3; 2 Cor. 2:3–4; Col. 4:16; 2 Thess. 2:2; 3:17).

Extant NT letters share the basic format of Greco-Roman letters, beginning with “Sender to Recipient, greetings [chairein].” A prayer (much less commonly a thanksgiving) transitioned into the letter body. The body of the letter opened with various phrases in a set format (stereotyped formula), such as disclosure: “I want you to know, brother(s), that . . .” (P.Oxy. 1493; Gal. 1:11); astonishment: “I am astonished how . . .” (P.Mich. 8.479; Gal. 1:6); petition, joy, and so forth.

The letter closed with final admonitions, greetings, good wishes, and sometimes a date. In addition to a set structure, the content was often far more stereotypical than letters today. Even letters to a family member had generic greetings, set phraseology, and standardized wishes for good health.

Yet, looking beyond the basic letter outline and the use of everyday language and formulas, it becomes clear that NT letters were not part and parcel with typical papyrus letters. Rather than the typical honor markers of rank or city, NT letter writers identified themselves by association with Jesus, sometimes describing themselves as slaves in his household (Rom. 1:1; James 1:1). The typical letter greeting (chairein) was Christianized into “grace” (charis), with the addition of “peace” (eirēnē)—the equivalent of Jewish shalom. A closing benediction was used instead of the typical final health wish/farewell. More significantly, most NT letters were far longer and more complex. The typical private letter of the poor averaged 87 words in length. Literary letters were much longer. Cicero averaged 295 words. Seneca led, with an average 995 per letter. Paul’s letter to Rome has 7,114 words. Paul averaged (including all 13 letters) 2,495 words. Not surprisingly, Paul’s opponents ridiculed his letters as “weighty” (2 Cor. 10:10).

Letters of the NT also assume that the audience is familiar with Jewish Christian tradition (e.g., Jude), inserting hymnic fragments, traditions, OT quotations/allusions, and so on, often without explanation or indication. The letters were to be read in front of the congregation (1 Thess. 5:27). Paul included longer and more complex thanksgivings than any known ancient writer, often using the opening thanksgiving to preview the letter’s main topics (e.g., 1 Cor. 1:4–7). Paul’s letters also contain large amounts of paraenesis (moral exhortation).

Although the typical papyrus letter was brief, thus keeping its cost reasonable, it was still not a trivial expense. For example, a soldier wrote a typical letter home to indicate that he had reached his assignment safely (P.Mich. 8.490), with a likely cost of about a half denarius, or in modern United States currency, about fifty dollars. Yet the length of many NT letters made them far more expensive. Writing to the Romans today would have cost Paul over two thousand U.S. dollars. A letter for public reading (Col. 4:16) needed quality papyrus in good handwriting, not some draft in hurried scrawl (Cicero, Att. 13.14–25). Appearances mattered. (For speakers, appearance was an important part of the rhetoric.)

The official Roman postal service was not for private use. The common person entrusted letters to someone already going to or near the desired destination. This method was popular, free, and surprisingly reliable, though haphazard (P.Mich. 8.499). Otherwise, sending a letter required dispatching a private carrier, often a slave, or a hired carrier (tabellarius). These carriers had advantages. They could guarantee the letter’s authenticity, since forgeries existed (2 Thess. 2:2). If able, they carried other items, often mentioned in the letter (P.Mich. 8.465–467) or the reply (Phil. 4:18). Carriers often provided additional (or confidential) details (so Col. 4:7; Cicero, Fam. 11.20.4; 11.26.5). The writer often commended the carrier as “trustworthy” to guarantee the carrier’s veracity. In Eph. 6:20–22, Paul wants it clear that he intended Tychicus to talk about Paul’s imprisonment (as proof that Paul was not ashamed of his chains), and not that Tychicus was merely revealing secrets, as sometimes was done (1 Cor. 1:11). Finally, Paul may have selected a specific carrier to facilitate that letter’s reception (Romans, Colossians). (See also Paul.)

Function

On the simplest level, letters had two primary functions. Expressions such as “I pray for your health and success” (P.Mich. 8.477) and “Write me how you are and what you want” (P.Mich. 8.498) were to start or keep a relationship with the recipient. Letters were also to inform (Cic-ero, Fam. 2.4.1), as when a son wrote his father, “While I was lying ill on the ship, they were stolen from me” (P.Mich. 8.468). Yet around the NT period, aristocratic writers (beginning with Cicero, then Seneca to Pliny) were modifying the simple private letter, lengthening it and elevating its style. They were using private letters to propagate religious, political, and philosophical ideas.

Scholarly study affected the study of NT letters for nearly one hundred years by arguing for a sharp distinction between “letters” (the letters of the lower classes, seen largely in the recently discovered papyri) and “epistles” (the literary letters of the aristocratic elite). Thus, Adolf Deissmann argued that the forms of NT letters (koine vocabulary, the diatribe, etc.) were indicators of the letter’s intended function: as private letters, they were artless, unschooled, and dashed off in the midst of a flurry of other activities. On the other hand, Cicero intended his “epistles” to Atticus to be read by the broader aristocratic community and thus wrote with that in mind, creating artfully composed treatises in letter form. Although they had the appearance of private letters, Cicero carefully crafted his “epistles,” knowing that others were reading over Atticus’s shoulder. NT letters were not “epistles”; they were spontaneous and should not be read as careful compositions. Yet biblical letters were not merely private documents. Even those addressed to individuals (1–2 Timothy, Titus) seem to speak to the church behind the recipient (3 John attempts to work around Diotrephes and address the church behind Gaius). Our categories of “public” versus “private” fit the ancient world poorly. Since the general function of letters was changing, NT letters should be seen as part of this shifting landscape.

Moreover, as Greco-Roman letters continued to be studied, NT letters seemed more than mere artless notes, scribbled in a spare moment. Indeed, seeing signs of careful rhetorical composition, scholars have noted similarities with categories outlined in Greco-Roman rhetorical handbooks for speeches: forensic ( judicial), epideictic (demonstrative), and deliberative. Arguing that letters were, in a sense, written speeches, various scholars have attempted to identify elements in NT letters that match the required outline for a specific rhetorical argument, meaning that a letter’s rhetorical form could indicate its function. Thus, identifying the rhetorical form would reveal the author’s motive for writing, whether the writer was intending to make a legal defense of personal status or to shape the behavior of the readers. While these studies generate lively debate and some interesting results, the usefulness of applying them to letters is still unclear. Rhetorical analyses of passages in the letters have proved to be more helpful than those categorizing an entire letter. Obviously, biblical letter writers were not writing in a vacuum, but biblical letters seem to mix purposes and not fit neatly into rhetorical categories.

Biblical letters were not dashed off with anything remotely resembling the rapid-fire pace at which email and text messages are sent today. Even phrases that seem to imply casual correspondence (1 Cor. 1:16) are more likely signs of careful rhetorical arguments. It is unlikely that biblical letters represent the work of just a long day or a few evenings. These letters show signs of careful composition (noticed more as scholars better understand ancient rhetoric and epistolary practices). The use of coworkers, secretaries, rough drafts, and revisions suggests that a NT letter was likely worked and reworked before being dispatched.

Letter

Form

Function

Occupation

An occupation or profession is the usual work or business in which a person engages for the sake of earning a living. In biblical times, family or social standing most often determined occupation. This was particularly true for occupations tied to land, such as planting crops and raising animals, since land in ancient Israel was passed down within the tribe, normally from fathers to sons (Josh. 14:9; Ezek. 46:18). Sometimes daughters also received a share in the family inheritance (Josh. 17:6). Most people gained their livelihood from their family’s land, and those who did not have land hired themselves out to work for wages (Deut. 24:14). A son normally learned his trade from his father (Gen. 47:3; 2 Kings 4:18; Matt. 4:21) and continued in that occupation unless called into God’s service (1 Kings 19:19–21; Jer. 1:5; Matt. 4:22).

Cicero, writing around the time of the NT, considered occupations such as tax collector, laborer, and fisherman to be vulgar. Conversely, professions such as teacher, doctor, and wholesale trader were more honorable, with landowner being the most respectable and profitable profession (Off. 1.42).

Agriculture and Farming

Farming is the earliest recorded occupation in the Bible, as the first man was called to work and keep the garden (Gen. 2:15). Even after the exile from Eden because of sin, Adam worked the ground for food, as did Cain, his firstborn son (Gen. 3:17–18; 4:2). The opening chapters of the Bible establish a fundamental link between “man” (’adam) and the “ground” (’adamah). After the flood, Noah established himself as a “man of the soil” (’ish ha’adamah) by planting a vineyard (Gen. 9:20). King Uzziah “loved the soil” (’oheb ’adamah) and so employed people to work in his fields and vineyards (2 Chron. 26:10).

God demonstrated his covenant commitment to Isaac by blessing him with an incredible harvest (Gen. 26:12), and he promised to prosper Israel’s farms if the people obeyed him (Deut. 28:4) and to curse the fruit of their ground if they disobeyed (Deut. 28:18). The OT ideal was for everyone to live “under their own vine and under their own fig tree” (1 Kings 4:25; Mic. 4:4). According to Prov. 28:19, the diligent farmer would have abundant food.

Jesus’ parables frequently employed agricultural imagery that would have been readily understandable in first-century Palestine, where many people were farmers (cf. Mark 4:1–9; 12:1–11) and some owned land (Acts 4:34). The people living around Jerusalem at this time engaged in agriculture, soil cultivation, and cattle raising (Let. Aris. 107–112).

Herding and Hunting

Herding animals is the second-oldest occupation recorded in Scripture (after farming), and raising flocks and herds continued to be one of the most common and important professions throughout biblical times. Abel is the first “keeper of sheep” in the Bible (Gen. 4:2 NRSV). Several generations later, Jabal pioneered the nomadic herding lifestyle (Gen. 4:20). The patriarchs were shepherds (Gen. 47:3), as were Moses (Exod. 3:1), David (1 Sam. 17:34), and many others in the OT. Josephus acknowledged that “feeding of sheep was the employment of our forefathers in the most ancient ages” (Ag. Ap. 1.91). While men typically worked as shepherds and herdsmen, the occupation was also open to women, such as Rachel, whose fathers owned sheep (Gen. 29:9). Shepherds were present at Jesus’ birth (Luke 2:8–20), and Jesus’ teaching suggests that shepherding was a common occupation in Palestine (cf. Matt. 18:12; John 10:1–30).

Many people in biblical times hunted, either for food, sport, or protection. The first recorded hunter is Nimrod, “a mighty hunter before the Lord” (Gen. 10:9). Ishmael was “an expert with the bow” (Gen. 21:20 NRSV), while Esau was “a skillful hunter, a man of the open country” who brought back wild game for food (25:27–28). The name of Pokereth-Hazzebaim, included in the genealogy of Solomon’s servants in Ezra 2:57, reflects his occupation as a “gazelle catcher” (cf. 1 Kings 4:23).

Builders and Craftsmen

Cain was the first person in the Bible to build a city (Gen. 4:17), and his descendant Tubal-Cain was the first metalworker (4:22). Nimrod built a number of cities (10:11–12), and the beginning of Nimrod’s kingdom was Babel (10:10), where the people gathered together to build a city with brick (11:3). Builders in Mesopotamia used baked brick and asphalt, while Israelite builders usually preferred the more readily available stone and mortar. After Joseph’s death, Israel was conscripted into forced labor in Egypt, which involved building cities of brick and mortar (Exod. 1:11).

The role of craftsmen in the construction of the tabernacle was particularly significant. Bezalel and Oholiab were “skilled workers and designers” empowered by God for work on the tabernacle (Exod. 35:35). They engaged in “all kinds of crafts,” including artistic metalworking, masonry, carpentry, and weaving (Exod. 31:4–5; 38:23).

Kings in Israel often commissioned important building projects (1 Kings 12:25; 15:22; 16:24; 2 Chron. 26:9; Josephus, J.W. 1.401–2). Carpenters and stonemasons worked on David’s palace (2 Sam. 5:11). Solomon conscripted laborers to build the temple and also employed carriers, stonecutters, craftsmen, and foremen to supervise the work (1 Kings 5:13–18). After the Babylonian exile, many Israelites were involved in rebuilding the temple and the wall of Jerusalem, which had been destroyed (Ezra 3:8; Neh. 4:16–18). These projects, directed by Zerubbabel and Nehemiah, utilized masons, carpenters, and other workers (Ezra 3:7).

Jesus is referred to as a tektōn (Mark 6:3) and as the son of a tektōn (Matt. 13:55), with tektōn usually translated “carpenter” by English versions. However, recent scholarship has demonstrated that Jesus was likely a builder, not a carpenter in the modern sense of the term. In the LXX, the word tektōn typically translates a Hebrew word, kharash, used broadly to refer to craftsmen working with stone, wood, or metal.

Musicians

The first musician recorded in Scripture is Jubal, “the father of all who play the stringed instruments and pipes” (Gen. 4:21). Musicians performed a variety of roles in ancient society, as they do today. Singers and instrumentalists were employed to celebrate festive occasions, often to provide accompaniment for dancing (Gen. 31:27; Luke 15:25), to soothe the sick or distressed (1 Sam. 16:16), and to express lamentation (Job 30:31).

Musicians played an important role in leading God’s people in worship. The “director of music” is mentioned in the headings of fifty-five psalms and Hab. 3:19. The most famous musician in Scripture is David, “the singer of Israel’s psalms” (2 Sam. 23:1 GW), who played the harp (1 Sam. 16:18) and wrote or inspired at least seventy-three canonical psalms. Solomon was also a notable songwriter and lover of music (1 Kings 4:32). David appointed many Levites as singers and musicians to lead Israel in worship (1 Chron. 15:16; 23:5). The musicians played lyres, harps, cymbals, and trumpets (2 Chron. 5:12).

Government, Politics, and Military

Before the monarchy, there were no formal government offices. Under Moses, a group of seventy elders in Israel served as leaders and officials, and these men were to carry out Moses’ decrees and judge the people on most matters (Exod. 18:20–22; Num. 11:16). After Joshua’s death, God raised up judges to rescue Israel from foreign enemies and lead the people (Judg. 2:16) until the time of Samuel, when Saul was made king (1 Sam. 11:15).

Kings in Israel employed various officials. In 2 Sam. 8:16–18, Joab is listed first among David’s officials, which suggests that the military commander was second in authority after the king. Under Solomon, the leader of the army is called “commander in chief” (1 Kings 4:4). The royal cabinet included a number of key advisers, including the recorder, the secretary, and the “confidant” of the king (cf. 2 Sam. 16:16). The OT does not specify the precise roles of these officials. The recorder was among the highest governmental positions and served as a royal counselor. In Hebrew, mazkir (“recorder”) is a cognate noun to the verb zkr (“to remember”), which suggests that this official may have managed and preserved public records (2 Kings 18:18; Isa. 36:22). The main task of the king’s secretary or scribe (sop̱er) was to write down (sapar) official state documents (2 Sam. 8:17), and he advised the king and also provided financial oversight (2 Kings 12:10). Recorders and secretaries apparently were well educated and multilingual, as was the palace administrator (2 Kings 18:18, 26). Solomon’s officials included supervisors of the palace and the forced labor, as well as governors who supplied provisions for the king’s household (1 Kings 4:6–7). The OT mentions cupbearers in Israel’s government and in other administrations (Gen. 40:1; 1 Kings 10:5; Neh. 1:11). The cupbearer served as the royal wine taster; he protected the king from being poisoned and had direct access to the monarch.

In the Roman Empire, the emperor was absolute ruler (1 Pet. 2:17), with the senate next in authority. Proconsuls held judicial and military authority over larger provinces (Acts 18:12), prefects (governors) administered smaller provinces (Matt. 27:2), with tetrarchs over one-fourth of a province (Luke 3:1).

Christians in NT times engaged in civil service. Erastus was a financial officer in Corinth (Rom. 16:23), and he may be the same Erastus commemorated in an inscription from this period who held the office of aedile. The proconsul Sergius Paulus (Acts 13:7); Manaen, a close friend of Herod Antipas (Acts 13:1); and members of Caesar’s household (Phil. 4:22) were also Christian public leaders.

Trade and Economics

From earliest times, people have exchanged goods and property. When Abraham purchased Ephron’s field, his silver was measured “according to the weight current among the merchants” (Gen. 23:16), which suggests that a recognized system of public trading was in place during the time of the patriarchs. Traders of commodities such as spices traveled along caravan routes between southern Arabia and Egypt, and these traders often acquired slaves along the way (Gen. 37:28). Solomon employed royal merchants to buy and sell goods (1 Kings 10:28).

In the first century, Jews were engaged broadly in economic life as landowners, artisans, merchants, traders, bankers, and slaves. Several of Jesus’ disciples were fishermen (Matt. 4:18). Luke was a physician, a well-educated and respectable professional (Col. 4:14). Lydia was a dealer in purple cloth (Acts 16:14). Paul, Aquila, and Priscilla worked as tentmakers (Acts 18:3). In the Roman Empire, commerce and pagan religion often intermingled. Merchants often formed trade guilds, where membership sometimes required religious and moral compromise. In Ephesus, silversmiths and craftsmen in related trades turned significant profit through their connections with the local Artemis cult (Acts 19:24–27).

Jesus frequently spent time with tax collectors, such as Levi (also called “Matthew”) (Matt. 9:9; Mark 2:14). Tax collectors were a despised group because often they became wealthy by taking advantage of the Roman taxation system, which allowed them to charge commission on taxes collected (Luke 19:2, 8). Jesus’ parable of the talents references bankers who offered interest on deposits collected (Matt. 25:27), and Rev. 3:17–18 alludes to the fact that Laodicea was a financial center with a significant banking system.

Servants and Slaves

In the OT, ’ebed most often designates a slave or servant, whose occupation involves work (’abad ) as a subordinate. Some servants held very important positions in their master’s household (Gen. 24:2), while many others toiled in hard labor (Job 7:2). Israelites were not to enslave their kinfolk, but they could take slaves from other nations. Fellow Israelites who became poor could serve as hired workers, but they were to be released along with their children at the Jubilee because God had brought Israel out from Egyptian slavery and they belonged to God as his servants (Lev. 25:39–46).

Slaves in the Roman world were property like goods or cattle, possessed by another (Dio Chrysostom, 2 Serv. lib. 24). Unlike modern slavery practices, race played no factor in the Roman institution of slavery. Slaves were kidnapped and sold in NT times (1 Tim. 1:10; Rev. 18:13), but the majority of slaves were so by birth. The most prominent slave in the NT is Onesimus, for whom Paul intercedes with his master, Philemon (Philem. 10, 16). Believing slaves were to obey their earthly masters “as slaves of Christ” (Eph. 6:5–6), but the NT stressed the equality of slave and free in Christ (Gal. 3:28). Paul called himself a “servant [doulos] of Christ Jesus” (Rom. 1:1).

Religious Service

Most Israelites engaged in professional religious service were Levites (Num. 3:12), including Moses, Aaron, and the priests in Aaron’s line (Exod. 6:19–20; 35:19). The priests offered sacrifices to God on behalf of the people (Heb. 5:1). Under the priests’ direction, the Levites were charged with caring for the tabernacle and its furnishings (Num. 1:49; 1 Chron. 23:32) and carrying the ark of the covenant (1 Chron. 15:2). They were set apart to serve in God’s presence (Deut. 18:7) and to lead the people in worship (2 Chron. 5:12). Further, priests often played an important advisory role to Israel’s kings (2 Sam. 8:17; 1 Kings 4:5; 2 Kings 12:2).

In Israel, people went to seers and prophets to inquire of God (1 Sam. 9:9), for they received and communicated God’s word (2 Sam. 24:11; Jer. 37:6). Sometimes individuals are mentioned as prophets, and other times the prophets are discussed as an organized group (1 Sam. 19:20; 1 Kings 22:6).

The NT references a number of ministerial offices (1 Cor. 12:28; Eph. 4:11; 1 Tim. 3:1–12). Not all ministers were paid, though teachers and preachers had a right to “receive their living from the gospel” (1 Cor. 9:14–15; cf. 1 Tim. 5:17). Apostles were those sent out by Jesus as his representatives. The term apostolos refers particularly to the twelve apostles who were with Jesus during his earthly ministry and who were witnesses of his resurrection (Acts 1:21–22). Paul referred to himself as an apostle (Gal. 1:1; 1 Cor. 1:1), and he calls Epaph-ro-di-tus and others “messengers” (apostoloi) in the churches (2 Cor. 8:23; Phil. 2:25). Prophets have the spiritual gift of prophecy and speak to strengthen, encourage, and comfort the church (Acts 15:32; 1 Cor. 14:3). Overseers (also called “elders” or “pastors”) are qualified leaders who teach, shepherd, and exercise authority in the church (1 Tim. 3:1; 1 Pet. 5:2). Evangelists and missionaries proclaim the gospel and aim to win converts to Christ (Acts 21:8; 2 Tim. 4:5). Those ministers who are faithful to the gospel deserve support (3 John 8).

Occupations and Professions

Agriculture and Farming

Herding and Hunting

Builders and Craftsmen

Musicians

Government, Politics, and Military

Trade and Economics

Servants and Slaves

Religious Service

Perseverance

The state of remaining faithful to God in light of the revelation given to persons at their particular stage of redemptive history. Perseverance has always required a continued trust in God, obedience to his commands, and reliance upon his merciful provision.

Old Testament. In the OT, perseverance is related to the covenantal relationship that God had with his people. Abraham was the quintessential model of perseverance, as he was faithful in waiting for God to provide him with the heir that had been promised him. Israel had to persevere by remaining faithful to its covenant with God, which meant being obedient to his commandments and decrees. In the subsequent history of Israel, however, the nation lacked perseverance and fidelity and often turned away from God to worship the gods of other nations. Indeed, the sweep of Israel’s history, according to the prophets, was that Israel had failed miserably at persevering in the covenantal promises and thus had incurred God’s judgment (e.g., Neh. 9:6–37; Ezek. 20:1–39; Dan. 9:4–19).

New Testament. In the Gospels, Jesus is the ultimate example of the faithful Israelite and also provides many exhortations about perseverance in light of the dawning kingdom of God. Jesus perseveres when tested by Satan in the wilderness (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). The parables of growth warn about those who do not persevere in their reception of the word (e.g., Luke 8:15). Endurance under the duress of eschatological trials is also the means by which one gains one’s life (Matt. 10:22; 24:13; Mark 13:13; Luke 21:19). In his farewell speech in the Gospel of John, Jesus exhorts his disciples to abide in him as branches stay rooted in a vine or else risk being cut off (John 15:1–11).

In the course of his letters, Paul has much to say about persevering in faith in Christ. Paul considers “endurance” (hypomonē) to be among the cardinal qualities of a believer (Rom. 5:3–4; 1 Thess. 1:3; 2 Thess. 1:4; 8:25; 1 Tim. 6:11; Titus 2:2). There is a sense in which God himself gives endurance to the believer (Rom. 15:5; Col. 1:11; 2 Thess. 3:5). Paul offers some stern warnings about apostasy and falling away (Rom. 11:21–22; 1 Cor. 10:1–12; Gal. 5:4), but he also adds that Christians experience a sense of assurance because God is “faithful” and will keep believers “blameless” on the day of Christ Jesus (1 Cor. 1:8–9; Phil. 1:10; 1 Thess. 3:13; 5:23). Paul also writes that nothing in creation can separate a believer from the love of God in Jesus Christ (Rom. 8:31–39).

The General Epistles provide further teaching about perseverance. James commends the virtue of perseverance that leads to maturity (1:3–4) and urges his audience to endure just as Job endured sufferings (5:11). Jude writes that believers should endeavor to “keep yourselves in God’s love” while also acknowledging that God himself will “keep you from falling” (vv. 21, 24). The book of Hebrews is built around the theme of perseverance and endurance, with key statements about not “drift[ing] away” (2:1) and the exhortation to “run with perseverance the race marked out for us” (12:1).

The book of Revelation focuses strongly on persevering in light of persecution and hardship. In the letters to the seven churches there is the repeated promise of the blessings that await those who “overcome,” which means enduring in the faith (2:7, 11, 17, 26; 3:5, 12, 21; cf. 21:7). The churches of Asia Minor corporately are admonished to remain faithful to the point of death (2:10) and in light of the coming judgment (14:12). Three times calls for patient endurance are made (1:9; 13:10; 14:12). In Revelation, perseverance means holding to the testimony of Jesus (12:17; 17:6; 19:10; 20:4).

Summary. The biblical teaching on perseverance attempts to balance divine sovereignty and human responsibility. The warnings of apostasy and the promises of assurance are interwoven in such a way so as not to compromise the grace and justice of God.

Persevere

Preservation of the Saints

Profession

Agriculture and Farming

Herding and Hunting

Builders and Craftsmen

Musicians

Government, Politics, and Military

Trade and Economics

Servants and Slaves

Religious Service

Salutation

Many of the letters, or epistles, in the Bible include salutations consisting of expressions of goodwill from the sender to the recipient. Salutations can be found at the beginning and end of the NT Epistles. While the salutation itself was not the invention of the authors of the NT Epistles, the form has been adapted in this literature to express explicitly Christian theological content.

The simplest form of salutation found in the NT is simply “Greetings,” which appears in James 1:1, as well as in the letter sent from Jerusalem to Antioch (Acts 15:23) and the letter of Claudius Lysias to Felix (Acts 23:26). See also the examples of secular correspondence in Ezra 4:17; 7:12; Dan. 4:1.

Most of the letters bearing the name of Paul begin with the greeting “Grace and peace to you from God our Father and from the Lord Jesus Christ” (Rom. 1:7) or a slight variation thereof (1 Cor. 1:3; 2 Cor. 1:2; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; Titus 1:4; Philem. 3). The salutation in Gal. 1:3–5 is a theological expansion of Paul’s standard salutation. The salutations in 1 Tim. 1:2 and 2 Tim. 1:2 include “Grace, mercy, and peace.”

The salutation of the Petrine letters is “Grace and peace be yours in abundance” (1 Pet. 1:2; 2 Pet. 1:2). Salutations are also found in 2 John 3; Jude 2; Rev. 1:4–5. Hebrews, 1 John, and 3 John do not begin with salutations.

In a number of cases, salutatory remarks function to close the letter near its end, often in connection with individual greetings. See Rom. 16:20; 1 Cor. 16:21–24; 2 Cor. 13:14; Gal. 6:18; Eph. 6:23–24; Phil. 4:23; Col. 4:18; 1 Thess. 5:28; 2 Thess. 3:16–18; 1 Tim. 6:21; 2 Tim. 4:22; Titus 3:15; Philem. 25; 1 Pet. 5:14.

Salvation

The term “salvation” is the broadest one used to refer to God’s actions to solve the plight brought about by humankind’s sinful rebellion and its consequences. It is one of the central themes of the entire Bible, running from Genesis through Revelation.

Old Testament

In many places in the OT, salvation refers to being rescued from physical rather than spiritual trouble. Fearing the possibility of retribution from his brother Esau, Jacob prays, “Save me, I pray, from the hand of my brother Esau” (Gen. 32:11). The actions of Joseph in Egypt saved many from famine (45:5–7; 47:25; 50:20). Frequently in the psalms, individuals pray for salvation from enemies that threaten one’s safety or life (Pss. 17:14; 18:3; 70:1–3; 71:1–4; 91:1–3).

Related to this usage are places where the nation of Israel and/or its king were saved from enemies. The defining example of this is the exodus, whereby God delivered his people from their enslavement to the Egyptians, culminating in the destruction of Pharaoh and his army (Exod. 14:1–23). From that point forward in the history of Israel, God repeatedly saved Israel from its enemies, whether through a judge (e.g., Judg. 2:16; 3:9), a king (2 Kings 14:27), or even a shepherd boy (1 Sam. 17:1–58).

But these examples of national deliverance had a profound spiritual component as well. God did not save his people from physical danger as an end in itself; it was the necessary means for his plan to save them from their sins. The OT recognizes the need for salvation from sin (Pss. 39:8; 51:14; 120:2) but, as the NT makes evident, does not provide a final solution (Heb. 9:1–10:18). One of the clearest places that physical and spiritual salvation come together is Isa. 40–55, where Judah’s exile from the land and prophesied return are seen as the physical manifestation of the much more fundamental spiritual exile that resulted from sin. To address that far greater reality, God announces the day when the Suffering Servant would once and for all take away the sins of his people (Isa. 52:13–53:12).

New Testament

As in the OT, the NT has places where salvation refers to being rescued from physical difficulty. Paul, for example, speaks of being saved from various physical dangers, including execution (2 Cor. 1:8–10; Phil. 1:19; 2 Tim. 4:17). In the midst of a fierce storm, Jesus’ disciples cry out, “Lord, save us! We’re going to drown!” (Matt. 8:25). But far more prominent are the places in the Gospels and Acts where physical healings are described with the verb sōzō, used to speak of salvation from sin. The healing of the woman with the hemorrhage (Mark 5:25–34), the blind man along the road (Luke 18:35–43), and even the man possessed by a demon (Luke 8:26–39), just to name a few, are described with the verb sōzō. The same verb, however, is also used to refer to Jesus forgiving someone’s sins (Luke 7:36–50) and to his mission to save the lost from their sins (Luke 19:10). Such overlap is a foretaste of the holistic salvation (physical and spiritual) that will be completed in the new heaven and earth (Rev. 21–22). The NT Epistles give extensive descriptions of how the work of Jesus Christ saves his people from their sins (see below).

Components

In several passages (e.g., Rom. 5:1–11; Eph. 2:1–10; Titus 3:4–7) “salvation” is clearly a summary term for the totality of what God has done for his people in and through Christ. Salvation is such a rich and multifaceted work of God that it takes a variety of terms to bring out its fullness. “Regeneration” refers to the new life that God imparts, bringing a person from spiritual death to spiritual life (John 3:3–8; Eph. 2:4–7; Titus 3:4–7). “Justification” speaks of God declaring a person not guilty in his court of law on the basis of Christ’s sacrificial death and life of perfect obedience (Rom. 3:21–5:12; Gal. 2:14–21). “Atonement” describes Christ’s payment for sin and resulting forgiveness (Rom. 3:21–26; Heb. 2:17). “Redemption” captures the reality of God paying the price to bring his people out of their slavery to sin and into the freedom of the Spirit (Gal. 4:1–7; 5:1). “Reconciliation” refers to God turning hardened rebels and enemies into his friends (Rom. 5:10–11; 2 Cor. 5:18–21; Col. 1:20–22). “Adoption” extends that reality into the astonishing truth that God makes those whom he reconciles not just his friends but his sons and daughters (Rom. 8:14–25; Gal. 4:1–7). In “sanctification” God sets his people apart for his special purposes and progressively changes them into the image of Christ (1 Cor. 1:30 ESV, NRSV, NASB; cf. Rom. 8:29). The final component is “glorification,” when God brings to completion the work of salvation by granting his people resurrection bodies, removing every last stain of sin, death, and the curse and placing them in a new heaven and earth (Rom. 8:30; 1 Cor. 15:35–57; Rev. 21–22).

Prepositions of Salvation

Another way that the Bible fills out the nature of salvation is through the various prepositions connected to it. The prepositions in the following list are among the more significant.

From. Since the basic idea of salvation is rescue from danger, it is not surprising that Scripture describes that from which believers are saved. David cries out to God, “Save me from all my transgressions” (Ps. 39:8). Salvation from sin is possible only through Jesus, for it is he who “will save his people from their sins” (Matt. 1:21). Reflecting on the work of Jesus on the cross, Paul claims that because of the sacrificial death of Christ believers are saved from God’s wrath (Rom. 5:9–10). At the same time, the crucifixion and resurrection of Jesus saved people from their slavery to sin (Rom. 6:1–11). As a result of these and other things from which Christ has saved people, on the day of Pentecost Peter exhorts his audience to be saved “from this corrupt generation” (Acts 2:40). Thus, the unanimous testimony of Scripture is that believers have been saved from their sin and its consequences.

To/into. Believers are saved not merely from something; they are saved to/into certain states or conditions. Whereas they were once slaves, believers have now been saved “into the freedom and glory of the children of God” (Rom. 8:21 [cf. Gal. 5:1]). Through the cross God “has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves” (Col. 1:13). Another way of stating this reality is to speak of the peace into which believers now have been brought as a result of Christ’s work on their behalf (John 14:27).

By. Scripture frequently uses the preposition “by” to express the instrument of salvation. Stated negatively, “It is not by sword or spear that the Lord saves” (1 Sam. 17:47). In the broadest sense, believers are saved from their sins by the gospel (1 Cor. 15:1–2). More specifically, salvation is by the grace of God (Eph. 2:5, 8). The preposition “by” can also express the agent of salvation. A distinguishing feature of Israel was that it was saved from its enemies by God (Deut. 33:29; Isa. 45:17). The same thing is meant when Scripture speaks of God saving his people by his right hand (Ps. 17:7) or his name (Ps. 54:1).

Through. The consistent testimony of the Bible is that salvation comes through faith (e.g., Eph. 2:8–9). Through faith, believers have been justified (Rom. 3:22; 5:1–2) and made children of God (Gal. 3:26). It is not righteousness based on the law that matters, “but that which is through faith in Christ” (Phil. 3:9). The remarkable actions of God’s people throughout history have been accomplished through faith (Heb. 11:1–40).

In. Especially in Paul’s writings the various components of salvation (see above) are modified with the phrase “in Christ” or “in him.” Believers are chosen (Eph. 1:4), redeemed (Eph. 1:7), justified (Gal. 2:17), and sanctified (1 Cor. 1:2) in Christ. Indeed, God has blessed believers “in the heavenly realms with every spiritual blessing in Christ” (Eph. 1:3).

With. Many of the components of salvation that believers experience are said to happen “with Christ.” Believers are united with Christ in his death, burial, and resurrection (Rom. 6:4–11; Gal. 2:20). With Christ, believers have been made alive, raised up, and seated in the heavenly realms (Eph. 2:4–6; Col. 2:13). Because of their union with Christ, believers share in his inheritance (Rom. 8:16–17; Gal. 3:29; 1 Pet. 1:4). Even the very life of the believer is said to be currently “hidden with Christ in God” (Col. 3:3).

Tenses of Salvation

The Bible speaks of salvation in the past, present, and future tenses. Pointing to a definitive experience in the past, Paul tells believers that “in this hope we were saved” (Rom. 8:24). Yet he can also speak of himself and other believers as those “who are being saved” (1 Cor. 1:18; 2 Cor. 2:15), pointing to a process that is ongoing. Just a few sentences after assuring believers that they have been justified already (Rom. 5:1–2), he can still say that believers will “be saved from God’s wrath” through Christ (Rom. 5:9–10).

The use of these three tenses reflects the “already and not yet” dynamic of salvation. Through the obedience, death, resurrection, and ascension of Jesus, God has rescued his people from their sins. But the final and complete realization of all the benefits of salvation must still await the return of Christ and the establishment of a new heaven and earth (Rev. 19–22).

Conclusion

Without a proper understanding of humankind’s plight as a result of its rebellion, the Bible’s repeated emphasis on salvation makes little sense. Because sin is humanity’s greatest problem, salvation is humanity’s greatest need. Given the breadth, width, and depth of what God has done to save his people from their sins through Jesus Christ, it is no wonder that the author of Hebrews asks, “How shall we escape if we ignore so great a salvation?” (2:3).

Sanctification

Sanctification and Holiness

In the biblical sense, the word “sanctification” relates directly to the Hebrew and Greek words for “holy” (qadosh and hagios respectively). One may even argue that “holy-fication” would be preferable to “sanctification” to underscore the intertwined nature of these terms. In Scripture, English terms such as “holy”/“holiness,” “consecrate”/“consecration,” and “sanctify”/“sanc-ti-fi-cation”/“saints” express cognates of qadosh/hagios.

Despite continued emphasis by many writers that “holy” speaks to separation and that “to be holy” means “to be set apart,” the biblical terms are relational and speak primarily of belonging. “To be holy” (sanctified) means “to belong to God”; separation follows only as the exclusivity of this relationship demands it.

Qadosh is God’s adjective. God’s character defines the meaning of “holy,” not the other way around. Holy, then, cannot be reduced to religious notions of purity (and/or exclusivity) but rather must be understood in light of the full expression of God’s character and will. While other adjectives such as “great,” “majestic,” and “powerful” can also describe humans, God exclusively determines the meaning of the adjective qadosh (hagios). “Holy” has no meaning apart from God. Humans (and things) become holy only as they belong to God. For example, an ordinary table dedicated to God becomes a holy table. The people belonging to God are a holy people. Different from other spirits, the Holy Spirit belongs to God and expresses his presence exclusively (cf. Isa. 6:3; 52:1).

It follows that holiness and divine presence are tightly interwoven. God opens the door into his presence, enabling sanctification (John 17:18; 1 Cor. 1:2; Heb. 10:10), and he calls for his people not to violate his relational presence (2 Cor. 7:1; 2 Tim. 2:21; Heb. 12:14). Sanctification, then, is not as much an intrinsic “either/or” quality (granted or not granted) as it is a relational “more or less” quality based on God’s dynamic presence. Put differently, the biblical perspective on holiness resists reduction to a mere “holy versus profane” dichotomy and cannot be reduced to a simple declaration (granted!) or to a specific list of godly requirements (dos and don’ts).

Old Testament

The gradation of the OT priesthood into levels of holiness that enabled entrance and service in weaker or stronger intensities of God’s presence underscores further this dynamic quality of holiness. Although all the people of Israel were holy (belonging to God), the priests enjoyed a higher degree of holiness than the ordinary Israelite. Within the ranks of the priests, the high priest went through stricter rituals of consecration (Exod. 29:1–8, 20–21; Lev. 8:7–24; 21:13–15), since he alone could minister in the most intensive presence of God (Lev. 16:1–17). Less holy were those of the Aaronic lineage born with physical defects. Although sufficiently holy to eat from the most holy offerings, they could not serve at the altar (Lev. 21:16–23).

Average Israelites possessed a lower level of holiness than Levites and priests but could, as individuals, acquire greater levels of holiness through obedience (Lev. 11:44–45; Num. 15:40–41). Moreover, special vows, like that of the Nazirite, enhanced the average Israelite’s quality as holy. The Nazirite vow (Num. 6:1–21) did not transfer priestly status to any person, but it did elevate one’s holiness to a comparable level during the period of dedication.

This dynamic connection between divine presence and sanctification becomes even more evident in the prophets. They were “holy men” because they were endowed with the divine spirit, and as the level of this endowment varied from prophet to prophet, so did their effectiveness as God’s messengers. False prophets still carried the name, but their lack of devotion to Israel’s God caused inaccuracy in their message (e.g., Jer. 6:13–14).

New Testament

This dynamic relationship between divine presence and holiness translates directly to the NT use of hagiasmos (and cognates). Although the Gospels rarely use “sanctification” vocabulary, Jesus’ ongoing polemic against the Pharisees, who had turned their piety (holiness) into a question of mere conspicuous behavior, makes the same point. John’s correlation of Jesus’ sanctification as God’s Son with the disciples’ experience of the Spirit’s empowerment (John 10:34–38; 17:17–19) indicates the same. Sanctification could not be separated from purpose and sending (20:21–23) and could not be reduced to a process of learning specified “Christian” behaviors. This, again, follows the pattern outlined in Acts; it was the outpouring of the Spirit that enabled the disciples to live the Christian life, which required the dynamic, creative power of God’s presence (Acts 1:8; 2:1–21).

Paul’s conversion exemplifies this tight connection between divine presence and sanctification (holiness). Not attaining the experience of God that he expected from keeping the law, Paul found the law-promised access to God in Christ. This turned him into a theologian of the Spirit who focused on the relational quality of God’s presence. In Paul’s vernacular “divine presence,” as expressed through the language of holiness or sanctification, stems from the relational work of the Holy Spirit. Accordingly, sanctification centers on deepening the relationship between God and the Spirit-filled Christian. Sanctification as a process of “learning” ethics surfaces only as a derivative; ethics is a by-product of divine presence, not vice versa. The antidote to the vices of the flesh (Gal. 5:18–21) is not a contrasting list of virtues of the Spirit but rather a fruit, the product or result, of living in God’s presence (Gal. 5:22–23).

For Paul, Spirit possession was synonymous with being a Christian (Rom. 8:9). His concern involved the intensity of the Spirit’s presence. The Spirit could be grieved and his presence quenched—a devastating situation to the Christian’s power and sanctity (Eph. 4:30; 1 Thess. 5:19).

Second Coming

Jesus’ personal return to earth at the end of history. Three main Greek terms are used in the NT to describe this event: parousia, apokalypsis, and epiphaneia. The word parousia means “presence” or “arrival” and was used in ancient times to describe the arrival of a ruler or king (e.g., Matt. 24:3, 27, 37, 39; 1 Cor. 15:23; 1 Thess. 3:13; 4:15; 5:23; 2 Thess. 2:1, 8; James 5:7–8; 2 Pet. 3:4, 12; 1 John 2:28). The term apokalypsis refers to an “unveiling” or “revealing” of Jesus Christ at the end of the age (Rom. 2:5; 1 Cor. 1:7; 2 Thess. 1:7; 1 Pet. 1:7, 13; 4:13; cf. Rev. 1:1). The word epiphaneia speaks of an “appearing” or “manifestation” and refers to the visible, earthly appearance of Jesus (2 Thess. 2:8; 1 Tim. 6:14; 2 Tim. 4:1, 8; Titus 2:13).

Jesus clearly predicted his second coming in his Olivet Discourse: “Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory” (Matt. 24:30). Jesus uses the word “come” in this discourse to speak about his return (Matt. 24:39, 42–44, 46; 25:19, 27, 31). Jesus’ return is also predicted by angels (e.g., Acts 1:11) and apostles (Phil. 3:20; Acts 3:20–21; 1 Cor. 11:26; Heb. 9:28).

The NT describes certain events that will precede Jesus’ coming. There will be wars, famines, earthquakes, and other cosmic disturbances (Matt. 24:6–8, 29). Believers will be persecuted and hated (Matt. 24:9–13, 21–22). Many erstwhile believers will turn away from the faith (Matt. 24:10–13; 1 Tim. 4:1; 2 Tim. 3:1–5; 2 Pet. 3:3–4). There will be false messiahs and false prophets who will deceive many through signs and wonders (Matt. 24:11, 23–26). The “man of lawlessness” (sometimes referred to as the antichrist) will be revealed (2 Thess. 2:1–12). In addition, the gospel will be preached to all nations (Matt. 24:14).

Although Jesus’ coming is certain, its exact time is uncertain in the sense that it cannot be predicted. Jesus himself said, “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Matt. 24:36 [cf. Acts 1:7; 3:21; 2 Pet. 3:4, 8–9]).

When Jesus comes again, his return will be visible to all, like “lightning that comes from the east is visible even in the west” (Matt. 24:27). The last trumpet will announce his coming in awesome power and great glory with his holy angels (Matt. 16:27; 24:30–31; 25:31; 1 Cor. 15:52; 1 Thess. 3:13; 4:16; 2 Thess. 1:7; 2:8; Jude 14). His coming will also be sudden and unexpected, “like a thief in the night” (1 Thess. 5:1–2; see also Matt. 24:37–39, 43–44; 2 Pet. 3:10; Rev. 16:15).

Jesus will come again for several reasons. He will raise the dead (John 5:28–29; 1 Cor. 15:22–23, 52; 1 Thess. 4:16) and separate the wicked from the righteous (Matt. 24:40–41; 25:31–32). He will transform the bodies of believers into glorious resurrection bodies (1 Cor. 15:51–53; Phil. 3:20–21), gather his followers to himself (1 Thess. 4:17; 2 Thess. 2:1), and reward them for their faithfulness (Matt. 16:27; 24:46–47; 1 Thess. 2:19; 2 Tim. 4:8; 1 Pet. 5:4; Rev. 22:12). The believer’s suffering will be replaced with the Lord’s praise (2 Thess. 1:7; 1 Pet. 1:7; 4:13) and the full experience of salvation (Heb. 9:28). By contrast, Jesus’ second advent means wrath for the wicked (Matt. 24:51; Rom. 2:5; 2 Thess. 1:8–9; Jude 15; Rev. 20:11–15) and destruction for God’s enemies (1 Cor. 15:25–26; 2 Thess. 2:8; Rev. 19:11–21; 20:7–10).

Since his coming is imminent but its timing uncertain, believers should eagerly expect his return (1 Cor. 1:7; 11:26; 16:22; Phil. 3:20; James 5:7–8; Rev. 22:20). Remaining watchful and ready consists of being faithfully engaged in doing what Jesus instructed (Matt. 24:46; 25:14–30; 1 John 2:28), even if this means suffering (Matt. 24:13; 1 Pet. 1:6–7). Believers are called to live holy and blameless lives in anticipation of meeting Jesus face-to-face (1 Thess. 3:13; 5:23; 1 Tim. 6:14; 1 Pet. 1:13; 2 Pet. 3:11–14; 1 John 2:28–29; 3:2–3). The promise of Jesus’ return is a motivation for mission (2 Tim. 4:1–2; 2 Pet. 3:12) and obedience (Rev. 22:7, 12, 17). It is, in short, the “blessed hope” of the believer (Titus 2:13).

The Twelve

Trinity

The biblical writers proclaim that only one God exists, yet they also refer to three persons as “God.” The Father, the Son, and the Holy Spirit are all God. Furthermore, these three persons relate to one another as self-conscious individuals. Jesus prays to the Father (John 17). The Father speaks from heaven concerning the Son (Matt. 3:17; Luke 3:22). Jesus vows to send the Spirit as “Advocate” after his ascension, and he will do what Jesus himself did while he was among us (John 16:7–8). The challenge of Christian theology, therefore, is to formulate a doctrine of God that captures all these elements, each of which surfaces in both Testaments.

Old Testament

In the OT, evidence for the Trinity appears mostly at the implicit level. Yahweh is called “Father” in Isaiah (63:16; 64:8), Jeremiah (3:4, 19; 31:9), and Malachi (2:10). Isaiah declares, “But you are our Father, though Abraham does not know us or Israel acknowledge us; you, Lord, are our Father, our Redeemer from of old is your name” (Isa. 63:16). Yahweh identifies himself as “Father” implicitly when he claims Israel as his “son” (Hos. 11:1), and the same principle applies to Ps. 2:7, where God declares to his anointed, “You are my son; today I have become your father.” These cases do not compare in numbers with the NT evidence, but a person thought of as “God the Father” certainly appears in the OT.

Messianic texts of the OT introduce us to God the Son. In Isa. 9:6 a “child is born” who will be called “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” The day of “Immanuel,” or “God with us,” is foreshadowed in Isa. 7:14 (cf. Matt. 1:22), while Isa. 40:3–5 anticipates the appearance of the Lord “in the wilderness” (cf. Matt. 3:3). Daniel sees “one like a son of man, coming with the clouds of heaven” being given “authority, glory and sovereign power” (Dan. 7:13–14). In Ps. 110:1 Yahweh says to David’s “Lord,” “Sit at my right hand until I make your enemies a footstool for your feet.”

Similarly, the OT seems to distinguish the Spirit of God from Yahweh while implying the Spirit’s own personality. Genesis 1:2 makes that case, as does Exod. 31:3, where Yahweh fills Bezalel with the “Spirit of God” (cf. Exod. 35:31; Num. 11:29). In 1 Sam. 16:14 a contrast is made between the “Spirit of the Lord” that leaves Saul and an “evil spirit from the Lord” that torments him; also we find a repentant David pleading that God would not take away his “Holy Spirit” (Ps. 51:11). The Spirit can be put on persons by God, with the result that they prophesy (Isa. 61:1; Joel 2:28–29) and do what pleases him (Ezek. 36:26–27). In the OT, therefore, we see two persons (the Son and the Holy Spirit) who are both God and also distinguishable from one to whom they answer and by whom they are sent.

New Testament

The NT contains abundant evidence for “God the Father,” often because of Jesus’ teaching. The “Father” appears several times in the Sermon on the Mount (e.g., Matt. 5:16; 6:6–9, 14, 18, 26, 32; 7:11). Matthew 7:21 stands out because of Jesus’ reference to “my Father who is in heaven,” by which he identifies himself as the Son (see also Matt. 15:13; 16:17; 18:10; and Luke 24:49). Paul’s greetings normally come from God the Father and the Lord Jesus Christ, as seen in Rom. 1:7: “Grace and peace to you from God our Father and from the Lord Jesus Christ” (also 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:1–3; 1 Tim. 1:2; 2 Tim. 1:2). Paul introduces the Father and the Son in 1 Cor. 8:6: “For us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live” (see also 1 Cor. 15:24; 2 Cor. 11:31; Eph. 1:3; Phil. 2:22). Other significant texts include Heb. 1:5; 1 Pet. 1:2–3; in the latter, the scattered believers are those “who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ and sprinkled with his blood. . . . Praise be to the God and Father of our Lord Jesus Christ!” The NT evidence for “God the Father” is clear.

Biblical texts that point to the deity of Christ supply evidence for the second claim: the Son is God. Some of the texts listed above say as much, but one can take this case further. In context, John’s prologue refers to Jesus as the “Word” and proclaims that he was “with God” and “was God” (John 1:1). Jesus also relates to the Father in ways that imply his own deity, as he declares in John 10:30, “I and the Father are one.” After significant doubting, Thomas confesses the deity of Christ in John 20:28: “My Lord and my God!” NT passages that identify Jesus as the “Son of God” point to his deity, as Peter does in Matt. 16:16: “You are the Messiah, the Son of the living God.” Even demons identify Jesus as the Son. They call out, “What do you want with us, Son of God? . . . Have you come here to torture us before the appointed time?” (Matt. 8:29; cf. Mark 5:7). The so-called Christ Hymn of Phil. 2:6–11 puts Jesus on the level with God, saying that he did not consider “equality with God something to be used to his own advantage.” The author of Hebrews declares that Jesus is “the radiance of God’s glory and the exact representation of his being” (1:3). Colossians 1:15–16 says that Jesus is the “image of the invisible God, the firstborn over all creation” and the one by whom “all things were created,” and Col. 1:19 states that “God was pleased to have all his fullness dwell in him.” According to Titus 2:13, Jesus is “our great God and Savior.” The entire sequence of Rev. 4–5 highlights the deity of Christ, culminating in the praise “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” as both the Enthroned One and the Lamb are worshiped as God (5:13–14).

The NT writers underscore both the deity and the distinctive personality of the Holy Spirit. Jesus is conceived in Mary’s womb by the Spirit’s power (Matt. 1:18–20), and when Jesus is baptized, the Spirit descends upon him as a dove (Matt. 3:16; Mark 1:10). Jesus drives out demons by the Spirit, and one dare not speak against the Spirit when he does so (Matt. 12:28–32). Luke’s Gospel puts added emphasis on the ministry of the Spirit, as we also see in Acts. He empowers various people to praise and prophesy (Luke 1:41, 67) and to be witnesses for Christ (Acts 1:8; 2:4, 17–18, 38). Sinners can lie to the Holy Spirit (Acts 5:3, 9), and the Holy Spirit bears witness along with the apostles to the risen Christ (5:32). In John’s Gospel, the Spirit becomes the counselor and teacher of the disciples, reminding them of their Lord’s instructions (John 14:26; 16:13). The Spirit brings assurance of sonship (Rom. 8:16) and helps disciples when they pray (8:26). This person even knows the very thoughts of God (1 Cor. 2:11). Accordingly, the Great Commission requires baptism in the name of the Father, the Son, and the Holy Spirit (Matt. 28:19). All three members of the Trinity have a part in the advancement of the kingdom, the Spirit no less than the Father and the Son.

Relationships between Father, Son, and Spirit

The evidence considered thus far demonstrates that three persons are called “God” in Scripture: the Father, the Son, and the Holy Spirit. But the Scriptures also point to a chain of command in their relationship to one another. The Son obeys the Father, and the Spirit proceeds from the Father and the Son to apply the work of the cross to the church. This “functional subordination” of the Son to the Father, some might argue, would follow simply from the analogy chosen by God to reveal himself to us. The “Son” would obey his “Father,” not vice versa, though they share a common dignity as God, just as a human father and son share a common humanity. But the NT writers expressly tell us that they relate to each other in this way. In Matt. 11:27 (cf. Luke 10:22) Jesus announces, “All things have been committed to me by my Father” (cf. John 3:35; 5:22). The latter transfers authority to the former as his subordinate. The Father even (for a season) knows more than the Son regarding the last days: “About that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Matt. 24:36), though he also dignifies the Son: “For the Father loves the Son and shows him all he does” (John 5:20). The Son’s commitment to please his heavenly Father is a prominent theme of the NT, as Jesus declares in John 5:19: “The Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.” No text brings out this dependence of the Son upon the Father more clearly than Heb. 5:7–8, where the Son is said to have “offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Son though he was, he learned obedience from what he suffered.” It is debated by theologians whether this functional subordination relates only to the period of the Son’s earthly ministry, or whether it is an eternal subordination.

The Spirit, though equal in personality and dignity with the Father and the Son, proceeds from them to apply the work of the cross and empower the church for ministry. In John 14:26 Jesus says, “The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” In John 15:26 Jesus announces that he also sends the Spirit out: “When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me.” The Spirit only conveys what he has received: “He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come” (John 16:13). The same “chain of command” appears in John 16:15, where Jesus says, “All that belongs to the Father is mine. That is why I said the Spirit will receive from me what he will make known to you.”

Trinitarian Heresies

The Father, the Son, and the Holy Spirit are God, while being distinguishable persons. The Son obeys the Father; and these two persons of the Trinity send out the Holy Spirit to implement our deliverance from sin. A defensible explanation of the Trinity will respect all these dynamics, taking special care not to illustrate them with misleading images or simply lapse into various forms of polytheism. One of the earliest heresies of the church came from Marcion, a second-century theologian who distinguished the Father of Jesus from the supposedly vindictive God of the OT, which leaves us with more than one God. Later came the heresies of modalism and subordinationism (or Arianism). Modalists claimed that the persons of the Trinity are no more than guises worn by the one person of God. One minute God is the Father, the next he is the Son or the Holy Spirit. Subordinationists such as Arius (died AD 336) went beyond the functionality of the NT’s chain of command, arguing that the Son and the Holy Spirit are not themselves God but are essentially subordinate to him. Jehovah’s Witnesses have fallen into this latter error, suggesting that Jesus is “a god” but not the Creator God.

These early heresies pressed the church to refine its understanding of the Trinity. In his response to Marcion’s error, Tertullian coined precise language to describe the persons of the Godhead, so that God’s “threeness” and “oneness” are preserved. He used the Latin term trinitas to describe the Christian God and argued that the Father, the Son, and the Holy Spirit share the same “substance.” The Son (also, then, the Holy Spirit) is not simply of “like substance” (Gk. homoiousios) with God the Father, but rather is “consubstantial” (Gk. homoousios) with him: the Son is God, and so is the Holy Spirit. The Nicene Creed of AD 325 incorporated this explanation and, in so doing, also set aside the idea that either the Son or the Holy Spirit was created by God, as the Arian heresy requires. Nicaea also rejected adoptionism, which regards Jesus as a man whom God promoted by endowing him with supernatural powers.

Each of these heresies—plus, say, the strict monotheism of Islam—attempts to relieve the tension seen among the claims that constitute the Trinity; however, orthodox Christians will remember that tensions and paradoxes are not automatic contradictions. No philosopher or theologian has ever expressly demonstrated that the Trinity entails logical nonsense, and Christianity’s detractors carry the burden of proof in this case. It is one thing to allege that an idea is contradictory, and quite another thing to show with an argument that it is so. On the positive side, the Trinity must remain a central doctrine of the church because it affects all the others, especially the entire work of redemption. If God is not triune, then Jesus is not God; and if he is not God, then he cannot save us, nor can we worship him as our Lord. The sacrifice that he offers for our sin would not, in that case, be supremely valuable. Consider also the application to us of what Christ has done. If the Holy Spirit is not God, then he cannot speak for God as one who knows perfectly his thoughts and gives us the word of God, our Bible. Scripture indicates that God is triune, and sinners need him to be so.

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1. There Are Other Worlds to Sing In

Illustration

James W. Moore

His name was Paul. He lived in a small town in the Pacific Northwest some years ago. He was just a little boy when his family became the proud owners of one of the first telephones in the neighborhood. It was one of those wooden boxes attached to the wall with the shiny receiver hanging on the side of the box… and the mouthpiece attached to the front. Young Paul listened with fascination as his mom and dad used the phone… and he discovered that somewhere inside the wonderful device called a telephone lived an amazing person.

Her name was “Information Please"… and there was nothing she did not know. Information Please could supply anybody's number… and the correct time! Paul's first personal experience with “Information Please" came one day when he was home alone and he whacked his finger with a hammer. The pain was terrible and he didn't know what to do… and then he thought of the telephone. Quickly, he pulled a footstool up to the phone, climbed up, unhooked the receiver, held it to his ear and said: “Information Please" into the mouthpiece. There was a click or two and then a small clear voice spoke: “Information." “I hurt my finger," Paul wailed into the phone. “Isn't your mother home?" “Nobody's home but me," Paul cried. “Are you bleeding?" “No," Paul said. “I hit my finger with the hammer and it hurts." “Can you open your ice-box?" “Yes." “Then go get some ice and hold it to your finger." Paul did and it helped a lot.

After that Paul called “Information Please for everything. She helped him with his geography and his math. She taught him how to spell the word “fix." She told him what to feed his pet chipmunk. And then when Paul's pet canary died, she listened to his grief tenderly and then said: “Paul, always remember that there are other worlds to sing in." Somehow that helped and Paul felt better.

When Paul was nine years old, he moved with his family to Boston… and as the years passed he missed “Information Please" very much. Some years later as Paul was on his way out west to go to college, his plane landed in Seattle. He dialed his hometown operator and said, “Information Please."

Miraculously, he heard that same small clear voice that he knew so well. “Information." Paul hadn't planned this, but suddenly he blurted out: “Could you please tell me how to spell the word “fix?" There was a long pause. Then came the soft answer: “I guess your finger must be all healed by now." Paul laughed. “So it's really still you. Do you have any idea how much you meant to me during that time when I was a little boy?" “I wonder," she said, “if you know how much your calls meant to me! I never had any children and I used to look forward to your calls so much."

Paul told her how much he had missed her over the years and asked her if he could call her again when he was back in the area. “Please do," she said, “just ask for Sally." Three months later, Paul was back in Seattle. This time a different voice answered. He asked for Sally. “Are you a friend?" the operator asked. “Yes, a very old friend." Paul answered. “Well, I'm sorry to have to tell you this," she said. “Sally had been working part time the last few years because she was sick. She died 5 weeks ago." Before he could hang up, the operator said: “Wait a minute. Did you say your name was Paul?"

“Yes." “Well, Sally left a message for you. She wrote it down in case you called. Let me read it to you. It says: ‘When Paul calls, tell him that I still say: there are other worlds to sing in.' He will know what I mean." Paul thanked her and hung up and he did know what Sally meant.

“There are other worlds to sing in." Isn't that a beautiful and powerful thought? And that is precisely what John 3 is all about. “There are other worlds to sing in"… in this life and, yes, even beyond this life. When Jesus said to Nicodemus that night: “You must be born again." “You must be born from above." That's what he meant… you don't have to stay the way you are.

You can make a new start. You can have a new life. You can become a new person. There are other worlds to sing in.

2. Thank God

Illustration

Joyce Kilmer

The roar of the world in my ears,
Thank God for the roar of the world!
Thank God for the mighty tide of fears
Against me always hurled!
Thank God for the bitter and ceaseless strife,
Thank God for the stress and the pain of life,
And oh, thank God for God!

3. Is It Well with Your Family? - Sermon Starter

Illustration

Brett Blair

I must candidly confess that when I was in seminary the 16th chapter of Paul's letter to the Romans didn't do much for me. It struck me as being boring nothing more than a long presentation of people's names, most of whom I could not pronounce; I usually skimmed over that part so I could get to what I considered to be the real Gospel. Over the years I have greatly changed my attitude about this particular chapter and I have discovered that there is much more to it than I had first imagined. For example, it is interesting to note that of the twenty-six people who Paul singles out for his personal greeting, six were women. Now that strikes me as being rather interesting, since Paul has frequently gotten a bum rap for being a male chauvinist. I think it also shows us the tremendous influence that women had in the early church. In the male oriented first century Palestine, it is telling that Paul could not describe the church without mentioning the significant role of women.

Verse 13 of chapter 16 is particularly interesting and it is one that scholars have struggled with over the centuries. Paul writes: "Give my greetings to Rufus, chosen in the Lord, and his mother and mine." Now this statement could be taken two ways. It could mean that Paul had two distinct women in mind--the mother of Rufus and his own personal mother. Or, he could be saying: "I salute Rufus and his mother, who is like a mother to me." If that is what he meant, and most Biblical scholars agree that that is indeed what he meant, then it raises some interesting speculation. When and where did Paul meet Rufus' mother? Did she nurse him through some serious illness?

Did she receive him into her home for an extended stay during his missionary journeys? How did this woman and Paul form such a close bond that he refers to her fondly as being like his mother? Mark tells us that Simon of Cyrene, the man who carried Jesus cross, had two sons: Alexander and Rufus. Was this the same Rufus to whom Paul was speaking? If that is true, his mother would be Simon of Syrene's wife. No one knows for sure who this remarkable woman was who served as a mother figure for the great Paul. But it really makes no difference, because what he writes makes an excellent springboard for a Mother's Day sermon.

Some people ridicule Mother's Day as a lot of sentimental drivel. They say that it is nothing more than the creation of the greeting card companies and the florists. And, to be perfectly candid, there are many ministers who shun this day because, they say, it is not a religious holiday. Furthermore, they preach from the lectionary, which has an assigned scriptural reading each week, and therefore mother's day is left out.

Well, of course, we must admit that there is sentiment to this day, but what is wrong with that? Seems to me that a little bit of sentiment is healthy. True enough, there are some women in the Bible, such as Jezebel and the vindictive Herodias, who had John the Baptist beheaded, who tarnish the institution of motherhood. There are women today who abandon, abuse, and corrupt their children and who create a poor model, but I like to think that these are the exceptions. Most mothers do the right thing and deserve recognition. So this morning I would like to join Paul and salute all of the mothers who are with us.

1. First, mothers should be saluted for their tenacious love.
2. Secondly, mothers should be saluted for the tremendous impact they have.
3. Third, mothers should be saluted because where they are, that is where home is.

4. Grace That Cost

Illustration

Robert Beringer

The novelist, A. J. Cronin, tells a story from his own experience as a doctor that catches the wonder of the gift of grace. The Adams family at the close of the Second World War decided to open their home to a little refugee boy with the outlandish name of Paul Piotrostanalzi. The Adams had two daughters and a son named Sammy. Sammy and Paul became inseparable friends, but little Paul was a difficult child, and often disobeyed Mr. and Mrs. Adams. One day, little Paul went swimming in some contaminated water. He became very ill with a high fever, and the doctor suggested he sleep in an attic bedroom. But little Sammy missed his friend Paul so much that one night he crept up the attic stairs and into bed with Paul. Paul's hot breath fell on Sammy's neck all night. In the morning, Sammy, never a strong child, became deathly ill. Paul recovered his health, but Sammy died within three days. It was a terrible tragedy for the Adams family.

A year later Dr. Cronin decided to pay a call on the Adams family. But as he pulled into their driveway, he was amazed and then angry as he saw Paul, the refugee boy, working in the garden with Mr. Adams. He got out of his car and angrily approached Mr. Adams. "What's this Paul Pio........ whatever his name is, doing here after what he did to your family?" Mr. Adams looked at the doctor and then said quietly, "Dr. Cronin, you won't have any more trouble with Paul's name. You see, he's Paul Adams now. We've adopted him." That is a wonderful story of costly grace, and that is exactly the wonderful gift that Jesus once gave to a heart-hungry tax collector named Zacchaeus.

5. Give and Take

Illustration

James Packer

What is meant by fellowship in this verse? Gossip? Cups of tea? Tours? No. What is being referred to is something of a quite different order and on a quite different level. "They met constantly to hear the apostles teach, and to share the common life, and break bread and to pray. A sense of awe was everywhere. All whose faith had drawn them together held everything in common. With one mind they kept up their daily attendance at the temple, and, breaking bread in private houses, shared their meals with unaffected joy as they praised God" (Acts 2:42-47, New English Bible). That is fellowship as the new Testament understands it, and there is clearly a world of difference between that and mere social activities.

The Greek word for fellowship comes from a root meaning common or shared. So fellowship means common participation in something either by giving what you have to the other person or receiving what he or she has. Give and take is the essence of fellowship, and give and take must be the way of fellowship in the common life of the body of Christ.

Christian fellowship is two-dimensional, and it has to be vertical before it can be horizontal. We must know the reality of fellowship with the Father and with his Son Jesus Christ before we can know the reality of fellowship with each other in our common relationship to God (1 John 1:3). The person who is not in fellowship with the Father and the Son is no Christian at all, and so cannot share with Christians the realities of their fellowship.

6. A Brother Like That

Illustration

C. Roy Angell

Pastor Roy Angell tells this story: A college friend of mine named Paul received a new automobile from his brother as a pre-Christmas present. On Christmas Eve, when Paul came out of his office, a street urchin (poor kid who hangs out in the streets) was walking around the shiny new car, admiring it. "Is this your car, mister?" he asked.

Paul nodded. "My brother gave it to me for Christmas."

The boy looked astounded."You mean your brother gave it to you, and it didn’t cost you nothing? Boy, I wish…"

He hesitated, and Paul knew what he was going to wish. He was going to wish he had a brother like that. But what the lad said jarred Paul all the way down to his heels, "I wish," the boy went on, "that I could be a brother like that."

Paul looked at the boy in astonishment, then impulsively asked, "Would you like to ride in my automobile?"

"Oh, yes! I'd love that!"

After a short ride the urchin turned, and with his eyes aglow said, "Mister, would you mind driving in front of my house?"

Paul smiled a little. He thought he knew what the lad wanted. He wanted to show his neighbors that he could ride in a big automobile.

But Paul was wrong again.

"Will you stop right where those two steps are?" the boy asked.

He ran up the steps. Then, in a little while, Paul heard him coming back, but he was not coming fast.

He was carrying his little polio-crippled brother. He sat him down on the bottom step, then sort of squeezed up against him and pointed to the car.

"There she is, Buddy, just like I told you upstairs. His brother gave it to him for Christmas, and it didn't cost him a cent. And someday I'm gonna give you one just like it. Then you can see for yourself all the pretty things in the Christmas windows that I've been trying to tell you about."

Paul got out and lifted the little lad to the front seat of his car. The shining-eyed older brother climbed in beside him and the three of them began a memorable holiday ride.

That Christmas Eve Paul learned what Jesus meant when He said: "There is more happiness in giving."

7. Hymns at Midnight

Illustration

Larry Powell

Paul and Silas had been thrown into prison at Philippi because Paul had cast a demon from a slave girl. However, there were extenuating circumstances. It seems the slave girl allegedly had powers of divination which enabled her to engage in "fortune telling." Her owners had managed to turn her condition into a rather lucrative business. And, of course, when Paul removed the demon, he also eliminated the owner’s profit. Let’s think about that for a moment. Isn’t it fortunate that some people cannot receive the joy of a blessing because of a bitter spirit? A young girl, who is described by commentators as being mentally deranged, is healed! And yet all her owners could think about was the money her healing was going to cost them. I am reminded of the woman who went into the hospital for a physical examination without the knowledge of the minister or anyone else in the church. When her tests confirmed that she was in excellent health, she was dismissed to go home. A few days later, when the minister learned she had been in the hospital, he stopped by to see her. She proceeded to scold him because neither he nor anyone at the church had been to see her in the hospital (one and one-half days). She was sadly unable to enjoy the good news about her health because she had a bitterness in her spirit. It was the same kind of attitude that put Paul and Silas in prison.

Paul and Silas were singing hymns in the cell and, about midnight, there was a great earthquake. The foundations of the jail quivered and shook. The doors were flung open and the fetters of all the prisoners were unfastened. When the jailer saw that the doors were opened he supposed the prisoners had escaped. Knowing that he would be held accountable, he drew his sword and was about to take his own life when Paul said, "Do not harm yourself, for we are all here" (v. 28). The jailer immediately fell to his knees before Paul and said, "What must I do to be saved?" Paul answered, "Believe in the Lord Jesus Christ, and you will be saved." The jailer and his entire family were baptized and received into the fellowship of Christ. His life had been saved twice; once during the earthquake, and once from his own hand. Now he was saved for all eternity.

In all probability, the hymns which Paul and Silas were singing at midnight had little if anything to do with the Philippian jailer’s conversion. I would suspect that the eartquake stood him mentally erect, causing him to get in touch with the condition of his spirit. An earthquake can do that. So can foxholes, tornadoes, or a doctor saying to us, "I’m afraid I have some bad news." These and similar situations which you could name confront us with reality in a hurry. The earthquake made its impact on the jailer.

However, the fact that Paul and Silas did not attempt to escape from their cell also impacted the jailer. The coincidences were too numerous to ignore; the hymn singing, the earthquake, the cell being opened, the fetters on all the prisoners unfastened, and ... not the slightest attempt to escape. Something was going on here! The accumulation of events brought the jailer to his moment of conversion.

Let the record show that conversion may occur suddenly, in the twinkling of an eye, or it may come upon us slowly, cumulatively, as the result of assorted experiences and reflections. And in the simple story of the Philippian jailer, we find the format for conversion in its simplest form (16:29-31), regardless of time, place, or manner.

8. Who Lives In You?

Illustration

Lee Griess

In his autobiography, Dr. A.J. Cronin tells of a neighboring family called the Adamses. Mr. Adams was an accountant in New York City, but he loved to spend all the hours he could working in his garden at their Connecticut home with his only son, Sammy. When WWII broke out, Mrs. Adams suggested they take a refugee child into their home. Mr. Adams wasn't much in favor of the idea, but he went along with it to please her. The child they received came from an orphanage in Central Europe with the impossible name of Paul Piotrostansilis. Unfortunately, as Paul learned the language of his new family in Connecticut, he also learned to manipulate the truth. He found it easy to steal and do mischief and broke the Adams' hearts many times. He did, however, develop a close friendship with the Adams' little son, Sammy.

One day, Paul, against their specific warning, went swimming in a polluted stream near their home and came back with an infection that brought with it a raging fever. Because of the possibility it might be contagious, Paul was put in a separate room and Sammy was told to stay away from him. Paul eventually pulled through the crisis, but, while he was still sick, one morning the family found Sammy asleep in bed with Paul, the two of them breathing into each other's faces. And sure enough, Sammy caught the disease. The fever raged through him, and only four days later, Sammy died.

Dr. Cronin remembered hearing about the tragedy while away on an extended study leave. He wrote his neighbors, expressing his sympathy for them, telling them that he, for one, would understand should they feel the need to send Paul back, after all the heartache he had caused them. A few months later, upon returning from his leave, Dr. Cronin went next door to visit the Adamses and was surprised to see the same familiar sight of a man and a boy working side by side in the garden. Only this time the boy was Paul.

"You still have him then?" Cronin inquired. "Yes," Henry Adams replied, "and he is doing much better now." "All I can say to you, Paul," Cronin muttered, "is that you're a pretty lucky boy." "Dr. Cronin," Henry interrupted, "you don't need to bother trying to pronounce his name anymore, either. He is now Paul Adams. We have adopted him. He is now the son we lost."

That's the kind of love God has for us. A love that Jesus expresses in the face of threatened death, a love that goes about its business, in spite of the consequences. Love that adopts us as children. Love that makes us citizens of heaven. Love that puts us in our places and gives us our inheritances.

9. An Exercise in Awareness

Illustration

As I greet you this morning, I think of something the Apostle Paul wrote to the church at Rome: "I thank God for all of you." As I look about me here today, a swelling tide of gratitude rises within me, and I thank God for all of you.

You know the kind of world we live in; you know about the problems, the troubles, the conflicts and struggles; you know about the bad news we constantly read and hear, about the human tragedies that plague us in our society. We look upon all of this and we tremble almost.

Well, have you ever looked about you on Sunday morning? Really looked? With seeing eyes? Have you looked upon the faces of those who are with you in faith and fellowship? Who surround you in a community of caring? Who are with you, who will stand with you on your mountaintops and walk with you through your valleys?

It is an enormously enriching aspect of worship to reach out in grateful embrace of those who worship with you. Do it. Look around you. And from your heart say: I thank God for all of you.

10. Who Was Paul?

Illustration

Michael P. Green

Some years ago, a clergyman of the Church of England attended an early-morning prayer meeting in behalf of Israel in an East London Jewish mission. Coming out on the street, he met another clergyman, who had attended a special service at St. Paul’s Cathedral on the anniversary of the conversion of the apostle Paul. After greeting each other, the second minister asked the other where he had been. He told him he had attended a Jewish mission meeting, upon which the second minister showed some surprise that his friend should believe in the possibility of Jews coming to faith. The minister who had attended the mission service asked the other where he had been and was told that he had attended a special service in honor of St. Paul at the cathedral bearing his name.

The clergyman who had attended the Jewish service asked, “Who exactly was Paul?”

The hesitating reply was, “I suppose you would consider him a believing Jew.”

“What music did they have at the service?”

“Why, Mendelssohn’s St. Paul, of course.”

“Who was Mendelssohn?”

“Why, a German.”

“No, he was not, he was a believing Jew,” was the reply.

The clergyman who did not seem to believe in the possibility of Jews coming to faith had been in a church dedicated to the memory of a Jewish believer, attending a service in honor of this Jew’s acceptance of the Messiah, had been listening to music composed by a Jewish believer, and was talking to a fellow clergyman—who was the Rev. Aaron Bernstein, a believing Jew.

11. Sharing the Suffering

Illustration

J.D. Morris

Nowhere in the N.T. do any of the Greek words translated "fellowship" imply fun times. Rather, they talk of:

The fellowship of the ministering to the saints (II Corinthians 8:4).
Sacrificial service and financial aid (See for example, I Timothy 6:18).
The fellowship in the gospel (Philippians 1:5),
The defense and confirmation of the gospel, we all are partakers (same word as fellowship) of grace (Philippians 1:7).
Bringing persecution: We are to emulate Christ's humility and self-sacrificial love (Philippians 2:5-8).
A fellowship of the Spirit (Phil 2:1).
Knowing the fellowship of His sufferings, being made conformable unto His death (Philippians 3:10).
Communion (i.e. fellowship) of the blood...and body of Christ (I Corinthians 10:16).

12. Believers Together

Illustration

Life seems to be so constituted that it's our nature to need one another, to walk together with one another. This is seen in the way we band together as families and as friends, in the way we turn to one another in times of sorrow or joy, in the way we celebrate life's high moments and share the experiences which are meaningful to us.

And, if we are Christian, the fellowship of being together has dimensions of meaning never found anywhere else. Long ago, Jesus said, "Come to me." And, believing in him, people came. But this isn't all they did: as we are told in Acts 2:44, "They who believed were together ..." Not only did they come to him, they also got together with one another. They were mutually encouraged by the faith of one another and drew strength from the fellowship they shared.

Paul wrote to one of the churches: "I thank God whenever I think of you, and when I pray for you, my prayers are always joyful, because of your good fellowship in the gospel of Christ from the first day until now."

My dear friends, if we are at all sincere about this business of Christian living, there is no way to describe the values there are for us in being together - in fellowship, in shared experience, and in the adoration and worship of God.

13. The Gospel on Trial

Illustration

Larry Powell

Let us begin by abruptly relating three contemporary examples:

1. In late March of 1981, a mother drove her son John to an airport in Denver, put him out, and told him not to come home again. He didn’t. A few days after being dropped off at the airport, John Hinckley shot and wounded President Ronald Reagan, presidential press secretary James Brady, Secret Service agent Timothy McCarthy, and D.C. police officer Thomas Delahanty. A grim reminder that we inhabit a violent society.

2. Israel, the same family of earth from which emerged Jesus of Nazareth 2,000 years ago, today is the largest supplier of weapons to at least three countries in Central America. We live in a world of contradictions.

3. A recent ad in the New York Times invited persons to purchase a high-rise on Manhattan’s swank east side, and drive away in a free 1983 Rolls-Royce Silver Spirit. Apartments range from $583,000 to $1.2 million, but the automobile is free. Meanwhile, unemployment cripples thousands of our fellow citizens, and people stand in line to receive surplus cheese. Our society extends from the irresponsibly affluent to the painfully poor.

Change the examples above, but retain the italicized phrases, and see how similar our world is to that of Paul’s. The gospel was on trial then; it is on trial today. Has there been a time when it has not been on trial?

Both the Gospel and Paul were on trial in Jerusalem. But then again, as we have seen in Paul’s letters, the apostle had actually been on trial in Macedonia, Thessalonica, Beroea, Athens, Corinth, and Ephesus. Oh, he was not dragged into court in those places, but he was on trial all right. And now he had come to Jerusalem, bearing an offering collected from the Gentile churches. He had been warned not to enter the city (21:10-14), but he still came. Soon, he stood before Ananias, the Sadducees, and Pharisees ... on trial again. Whether intentional or incidental, Paul managed to accomplish a ruse which worked to his advantage. He reminded the assembly that he was a Pharisee and that he had been brought before them with respect to the resurrection. The Sadducees did not believe in a resurrection, angels, or spirits; the Pharisees did. Shortly, they were so busy arguing among themselves that they forgot the real issue and Paul was dismissed.

Can you think of instances where Christians have been so busily engaged with arguing among ourselves that we have forgotten the real issue or reason for our existence?

14. The Pauline Salutation

Illustration

At least a dozen of the twenty-seven New Testament books of our Bible were written by one man, the Apostle Paul. These books are in the form of letters written to his fellow-Christians, giving them instruction and encouragement. There is one sentence which appears in everything Paul wrote, in each of his epistles. It is this: "Grace be to you and peace from God our Father and from the Lord Jesus Christ."

Paul always used this salutation in greeting the people he loved and cared about. And it is altogether appropriate for us as we meet and greet one another. I suppose each of us has some wish for the well-being of all the others, and of all the wishes we may wish for one another, perhaps none is more fitting than this one - the wish for the grace and peace of God.

So today I would borrow that warm and personal word of the Apostle, and by means of it greet you and welcome you to the experience we share in this hour: "Grace be to you and peace from God our Father and from the Lord Jesus Christ." Nothing can better express what we hope will result from our worship here - that in each heart there will be peace and, for the needs of each of our lives, the grace of God.

15. Stay Focused!

Illustration

Eric Ritz

We sometimes miss the great opportunities of life because we get sidetracked. I once heard the tale of a talented and gifted bloodhound in England that started a hunt by chasing a full-grown male deer. During the chase a fox crossed his path, so he began now to chase the fox. A rabbit crossed his hunting path, so he began to chase the rabbit. After chasing the rabbit for a while, a tiny field mouse crossed his path, and he chased the mouse to the corner of a farmer's barn. The bloodhound had begun the hunt chasing a prized male deer for his master and wound up barking at a tiny mouse. It is a rare human being who can do three or four different things at a time moving in different directions.

The Apostle Paul knew his number one priority in life was to live his life to the honor and glory of God by preaching the Gospel. However, we know that Paul is not in a plush hotel room but in prison. He receives a report that all is not well at the Church in Philippi. His very life could be ended at any moment. And the list goes on. However, the Apostle Paul would not allow anything to cross his path that would deter him from his priority. Paul knew that his new life was a gift from God, not from the promises of humanity. His life was to be lived for his master. Nothing would sidetrack him of that priority!

16. In the Know

Illustration

Michael Horton

One of the earliest and most potent threats to early Christianity came from the heretical group known as the Gnostics. Blending elements of Christianity, Greek philosophy, and oriental mysticism, the Gnostics denied the orthodox view of God, man, and the world, and Christ. The apostle John included them in the camp of the Antichrist.

The Gnostics were so called because of their view of revelation. The word gnosis is the Greek word for "knowledge." In many cases the Gnostic heretics did not make a frontal assault against the apostles or against the apostolic teaching of Scripture. In fact, many of them insisted that they were genuine, Bible-believing Christians. It wasn't that they rejected the Bible; they just claimed an additional source of knowledge or insight that was superior to or at least beyond the knowledge of Scripture. The "Gnostikoi" were "those in the know." Their knowledge was not derived from intellectual comprehension of the Scripture or by empirical research, but was mystical, direct, and immediate. God "revealed" private, intuitive insights to them that carried nothing less than divine authority.

Here is a typical Gnostic statement: "We cannot communicate with God mentally, for He is a Spirit. But we can reach Him with our Spirit, and it is through our Spirit that we come to know God….This is one reason God put teachers (those who are really called to teach) in the church to renew our minds. Many times those who teach do so with only a natural knowledge that they have gained from the Bible and other sources. But I am referring here to one of the ministry gifts. Those who are called and anointed by the Spirit to teach. God has given us His Word, and we can feed upon that Word. This will renew our minds. But He also puts teachers in the church to renew our minds and to bring us the revelation of the knowledge of God's Word." (Kenneth E. Hagin, Man on Three Dimensions (Tulsa, Okla.: Faith Library, 1985), 1:8,13.)

Notice that this quotation does not include a direct assault on the Bible. The Bible is recognized as God's word. But in order to understand the Bible we need something beyond our natural mental ability. We need the Spirit-anointed teachers to "bring us the revelation of the knowledge of God's Word." This is a typically Gnostic statement, but the quote is not from Valentinus or any of the other early Gnostics. It is from the pen of a modern missionary of Gnosticism, Kenneth E. Hagin. It is from Hagin's Man on Three Dimensions. Hagin's theology echoes the tripartite epistemology of early Gnosticism (man as having three separate entities: body, soul, and spirit).

Robert Tilton also claims a direct pipeline to divine revelation: "God showed me a vision that almost took my breath away. I was sucked into the Spirit . . ., caught away . . . and I found myself standing in the very presence of Almighty God. It just echoed into my being. And he said these words to me. . . exactly these words . . ."Many of my ministers pray for my people, but I want you to pray the Prayer of Agreement with them" . . . I have never seen the presence of God so powerful. This same anointing flooded my Spirit-man . . . It's inside of me now, and I have supernatural faith to agree with you. From that day forth, as I have been faithful to that heavenly vision, I've seen every kind of miracle imaginable happen when I pray the Prayer of Agreement with God's people." (Robert Tilton, newsletter from Robert Tilton Ministries, Word of Faith World Outreach Center, Box 819000, Dallas, TX75381.

It seems that in Robert Tilton the church is blessed with a twentieth-century apostle whose visions of revelation exceed that of the apostle John and whose miracle powers surpass that of the apostle Paul. If we are to believe Tilton's astonishing claims, there is no reason we should not include his writings in the next edition of the New Testament.

Paul Crouch of the Trinity Broadcasting Network (TBN), has revelatory dreams and has warmly embraced the neo-Gnostic dogma. His network has become a prime distribution center for the growing movement. Kenneth Copeland also receives phrases from God in "his spirit."

17. The Last Meal

Illustration

Larry Powell

Perhaps you have visited the Upper Room Chapel in Nashville, Tennessee, and had the opportunity to meditate before the marvelous wood carving and its appointments which so dramatically depict the Last Supper. One of the mysterious features of this particular carving is that no matter where you kneel before the figure of Christ, his eyes gaze strangely into yours. So it must have seemed to the disciples gathered around the table in Jerusalem on that fateful evening. How much more intense it must have been for Judas, and we can but wonder where his eyes were fixed when Jesus uttered those terrible words. "He who has dipped his hand in the dish with me, will betray me" (Matthew 26:23).

So far as the disciples were concerned, they had gathered, as they had done since childhood, to partake of the traditional Passover meal. The streets of Jerusalem were crowded with pious Jews who had come into the city for this express purpose. The ritual was always the same: while at the table, the story of the escape from Egypt would be recounted ... there would be special foods on the table and unleavened bread would be eaten as a reminder of the haste in which the Exodus people had been forced to flee Egypt ... it was always the same.

To the disciples’ surprise however, Jesus suddenly departed from the familiar references; "And he took bread, and gave thanks, and broke it, and gave unto them saying, ‘This is my body which is given for you: this do in remembrance of me.’ Likewise also the cup after supper saying, ‘This cup is the new testament in my blood, which is shed for you.’ " Jesus had dramatically transformed the Passover supper into the Lord’s Supper on the evening of his "last supper" with them (see also Mark 14:22-24 and Matthew 26:26-29).

The Lord’s Supper:

1. Is a sacrament, meaning that it was instituted by Christ and commanded to be continued "till he come." In Paul’s familiar passage, used in the sacrament ritual, he adds, "For as often as ye eat this bread and drink this cup, ye proclaim the Lord’s death till he comes" (1 Corinthians 11:26).

2. Symbolizes the new covenant. The Old Testament covenant of the Law was sealed with the blood of animal sacrifice. However, this covenant had failed. The prophets themselves had said, "Behold, the days will come, saith Jehovah, that I will make a new convenant with the house of Israel, and with the house of Judah." The covenant of Law was being superseded by the new convenant of love, sealed by the blood of Christ.

3. Uses of common elements. In addition to using the traditional elements of the Passover, bread and wine, Jesus realized that each day when his followers partook of their meals, two things were certain to be on the table ... bread and wine. Consequently, even an ordinary meal would include reminders of the new covenant.

4. Was observed anxiously. Devout early Christians met daily to observe the sacrament in the prayerful hope that Jesus would return while they were sharing the sacred meal. In time, the early Church observed the sacrament each Sunday, a practice continued until the Reformation. Oddly enough, in Scotland, during the sixteenth century, it was observed in the country twice and in town four times a year.

5. Is called the eucharist, meaning the "thanksgiving," based on the passage, "He took a cup, and when he had given thanks...."

Perhaps John Calvin spoke for each of us when he admitted that "the matter is too sublime for me to be able to express, or even to comprehend ... I rather experience it, than understand it."

18. Love of Christ

Illustration

G. Curtis Jones

Legend has it that a wealthy merchant traveling through the Mediterranean world looking for the distinguished Pharisee, Paul, encountered Timothy, who arranged a visit. Paul was, at the time, a prisoner in Rome. Stepping inside the cell, the merchant was surprised to find a rather old man, physically frail, but whose serenity and magnetism challenged the visitor. They talked for hours. Finally the merchant left with Paul's blessing. Outside the prison, the concerned man inquired, "What is the secret of this man's power? I have never seen anything like it before."

Did you not guess?" replied Timothy. "Paul is in love."

The merchant looked bewildered. "In Love?"

"Yes," the missionary answered, "Paul is in love with Jesus Christ."

The merchant looked even more bewildered. "Is that all?"

Smiling, Timothy replied, "Sir, that is everything."

19. THE DISCIPLINE OF SUFFERING

Illustration

John H. Krahn

In our quest of freedom and spontaneity, many of us have grown up in a generation that has underrated the place of discipline. Much of our educational system has abhorred inhibitions, stated that impulses must have free rein, and has deified doing your own thing. It forgot some very elemental facts of life. Let me mention just a few. No simple deed is performed such as preparing a meal, reading a book, or going to church without the discipline of ignoring a thousand allurements. Attention shuts out literally hundreds of distracting sights and sounds, forbids hundreds of inward promptings that would divert us from the task at hand. No significant act is done without discipline. Sporadic church attendance shows lack of discipline in many cases. To see the totally uninhibited life, where people obey their impulses without hindrance, look at some of the patients in a mental institution. This is the uninhibited life, par excellence.

God who is even smarter than John Dewey, the father of progressive education, has always known we needed discipline. Because of this, he even uses suffering to a good purpose in our lives. Saint Paul says, "The Lord disciplines him whom he loves." Saint Paul knew personally what this meant. In Paul’s second letter to the Corinthians he spoke of a particularly troubling malady that he had asked God on several occasions to remove from him. Each time God answered that he could use Paul better with his weakness than with it removed. Finally, Paul accepted his malady, seeing that it drew him closer to the Lord.

"The Lord disciplines him whom he loves," is a most difficult scriptural lesson to accept. We are tempted to cry out, "Lord, please stop loving me so much." I’m sure my children often feel that way in the middle of a spanking ... Dad, don’t love me so much. God loves us so much that he can even use the painful experiences of our lives to draw us closer to him. The next time suffering visits our lives, we should not only pray God for release from it, but also to help us grow through it.

20. Human Government

Illustration

Charles Colson

Though it is hard to pen scripture down on exactly what role government has in the Christian's life, the following is offered as a starting point: The general function of human government, as instituted by God, may be said to be threefold: to protect, punish, and promote.

The Function of Protection: The moment Adam sinned it was obvious that civilizations would need some form of restraint and rule to protect citizens from themselves. An example of this function is seen in Acts 21:27-37 where Roman soldiers step in and save Paul from being murdered by his own enraged countrymen in Jerusalem.
The Function of Punishment: Both Paul and Peter bring this out. Paul writes that duly appointed human officials are to be regarded as God's servants to "bear the sword," that is, to impose punishment upon criminals (vv. 3,4). Peter tells us that governors are "sent by him for the punishment of evildoers" (1 Pet 2:13, 14).
The Function of Promotion: Human government is to promote the general welfare of the community where its laws are in effect. Paul commands us to pray for human leaders "that we may lead a quiet and peaceable life in all godliness and honesty" (1 Tim 2:1,2). New King James Version Notes, Thomas Nelson, p. 1152

Converesly, we have a responsibility to human government. It is impossible for a believer to be a good Christian and a bad citizen at the same time. As children of God our responsibility to human government is threefold:

We are to recognize and accept that the powers that be are ordained by God. "Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God." (Rom 13:1) This truth applies even to atheistic human governments unless, of course, the law is anti- scriptural. In that situation the believer must obey God rather than man (Acts 4:18-20). In fact, when Paul wrote those words in Romans 13:1, the evil emperor Nero was on the throne. See also Titus 3:1.
We are to pay our taxes to human government (Matt 17:24-7; 22:21, Rom 13:7).
We are to pray for the leaders in human government. "Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good and acceptable in the sight of God our Savior" (1 Tim 2:1-3). New King James Version Notes, Thomas Nelson, p. 1270

We are to take responsibility for the right ordering of civil society without falling prey to the idea that it is within our power to build the Kingdom of God on earth.

21. Paul & Nero

Illustration

Michael P. Green

Scarcely a greater contrast can be drawn than that between Paul and Nero. Nero was the Roman emperor, seated on a throne. His name was known throughout the empire. Paul was an obscure Jew, totally unimpressive in his physical appearance—he says so himself in his letters. In a distant corner of the Roman Empire, Paul was a leader in a small, heretical sect that was known only as a group of troublemakers. Virtually no one had heard of Paul, while everybody had heard of Nero.

The interesting thing is that now, two thousand years later, we name our sons Paul, and our dogs Nero.

22. The Pursuit of Happiness

Illustration

Leonard Sweet

“The pursuit of happiness."

It's a phrase with which every school child is familiar. But what a phrase . . . a phrase that is foundational to our national identity and part of the introductory insistence of our Founding Fathers' Declaration of Independence.

“Happiness" is an extraordinary “demand" for political revolutionaries. Equality. Democracy. Liberty. Freedom. Those are what we expect from our fiery ancestors. But life, liberty . . . and “the pursuit of happiness?" No matter how intellectually gifted, how democratically on fire, or how socially revolutionary, at some crucial point, at some heart of our humanity, all we want to do, all we want to feel, all we want is to be happy. No wonder Jesus started one of his most famous sermons with a litany of “Happy are those who . . ." (Matthew 5:1-12).

Perhaps the greatest sadness of Martin Luther, the simple monk who brought the hurricane winds of reformation to the entire continent of Europe, was that towards the end of his long and momentous life, he confessed that he could count on the fingers of one hand the days of complete happiness he could remember.

Luther measured “happiness" by the length of days. But happiness does not come neatly packaged in 24 hour increments. Happiness comes in unexpected spurts and momentary bursts. Happiness is woven into the tapestry of our life as an infusion of grace. Happiness is not something we “find." Happiness is something we cultivate on a daily basis, not for itself, but as part of a larger mission, a mission which, joyfully, sometimes gifts us with an unexpected bumper crop of happiness.

In the eighteenth century, when that “pursuit of happiness" phrase was coined, the buzzword “happiness" was loaded with meaning and merit. While Enlightenment figures applauded the pursuit of life, liberty, and the “pursuit of happiness," another Enlightenment figure, the founder of Methodism John Wesley, equated “happiness" with the way to “holiness." His phrase was “holiness is happiness," and over 70 of his sermons referenced and recommended “happiness" as the goal of the Christian life.

But for Wesley “happiness" means more than “feeling good." “Happiness" means “pleasing God." In today's epistle text Paul makes an important distinction. It's a distinction many people never make their whole life long. It's a distinction between living one's life trying to “please people" and living one's life to “please God."

Paul has no interest in living to please people. Paul seeks the stamp of “approval" from none but God. Neither offering flattery to others nor gaining praise for himself is part of Paul's mission. Paul's mission lays out what matters most: Pleasing God…

23. Speaking for the Lord

Illustration

James Packer

Paul considered himself Christ's ambassador. What is an ambassador? He is an authorized representative of a sovereign. He speaks not in his own name but on behalf of the ruler whose deputy he is, and his whole duty and responsibility is to interpret that ruler's mind faithfully to those to whom he is sent.

Paul used this "ambassador" image twice both in connection with his evangelistic work. Pray for me, he wrote from prison, "that utterance may be given me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains; that I may declare it boldly, as I ought to speak" (Eph. 6:18-20). He wrote also that God "gave us the ministry of reconciliation...So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God" (2 Corinthians 5:18-20).

Paul called himself an ambassador because he knew that when he proclaimed the gospel facts and promises and urged sinners to receive the reconciliation effected at Calvary, he was declaring Christ's message to the world. The figure of ambassadorship highlights the authority Paul had, as representing his Lord, as long as he remained faithful to the terms of his commission and said neither less nor more than he had been given to say.

24. A Telegram From Heaven

Illustration

Staff

Evangelist Paul Rader had many a talk with a banker in New York. The banker would reply that he was too busy for religion. Time passed and the banker, seriously overworked, was sent to a sanatorium for complete rest. One day God spoke to Paul Rader; the message was clear: "Go and speak to ..." Rader obeyed, catching a train and going with all speed to the sumptuous sanatorium.

Arriving at the facility, Rader saw the banker standing in the doorway. "Oh, Rader," said the banker, "I am so glad to see you."

"I received your telegram," said Rader.

"That's impossible," said the banker. "I wrote a telegram begging you to come, but I tore it up. I didn't sent it."

"That may be," said Rader, "but your message came by way of Heaven."

Paul Rader found his friend under deep conviction of sin and he pointed him to Christ as a perfect Savior. That man accepted Christ and his heart was filled with joy. "Rader," he said, "did you ever see the sky so blue or the grass so green?"

Rader replied, "Sometimes we sing"

'Heaven above is softer blue,
Earth around is sweeter green;
Something lives in every hue
Christ-less eyes have never seen.'"

Suddenly the banker leaned against Paul Rader and fell into his arms, dead.

25. Casting the Net on the Other Side of the Boat

Illustration

John R. Steward

Since many of the followers of Jesus were fishermen, it made sense for Jesus to use fishing as an example of the Christian life. In Matthew 4:19, as Jesus is walking by the Sea of Galilee, he sees Simon Peter and Andrew in the process of fishing. He says to them, "Follow me, and I will make you fishers of men."

In this text, Jesus gives them another picture of the work they would be doing. On their own, they are not able to catch many fish, but when Jesus commands them to cast the net on the other side of the boat, they catch more fish than they can handle. How are we doing at catching fish? Perhaps the problem is that we keep doing it the same way and the Lord would like us to try a new method.

The apostle Paul in 1 Corinthians 9:22 says, "I have become all things to all men, that I might by all means save some." Maybe that's the same as casting your nets on the other side of the boat.

Several years ago when I was visiting Norway, the land of my great-grandparents, I learned something about evangelism. Since my wife was born in Norway, her family was giving us a tour of the country that on occasion was off the beaten track. On our way from Trondheim to the little island of Stord, we came across one of the famous Stave churches. These churches are around 1,000 years old. They are made of wood and are built with large posts or staves that go into the ground. At one time, there were around 1,000 Stave churches; now there are only thirty. One of the reasons is that the wood rots over time. However, the one that we saw had its posts in a rock foundation, and this explains why it is still in existence.

What was really fascinating to me were the symbols on the walls. I recognized most of them but there were some that I did not understand. I asked one of the guides what they meant. She told me that the symbols that I did not recognize were pagan symbols. It seems that when King Olaf became a Christian, he would go into the villages and demand that the people all become Christians. Since the Christian faith was forced on the people, they would display pagan symbols so as to meet the people where they were.

I am not suggesting that we use pagan symbols to reach our current society. However, we can do some things with music and in other areas that would better relate to our culture. If the Norwegians and the apostle Paul can learn that, certainly we can try to relate to our culture without destroying the gospel. Perhaps this is what Jesus meant by casting the net on the other side of the boat.

26. The Trinity - Sermon Starter

Illustration

Brett Blair

A preacher proudly boasted that he does not preach doctrinal sermons. They are boring he asserts and people do not understand or relate to them. Further, he claimed, I am a preacher and not a theologian. I get down do the practical issues and simply preach Christ crucified.

His thinking is faulty at several points. First, he is wrong when he says that he is not a theologian. The fact is that everyone to a certain extent is a theologian. Theology is nothing more than what you think about God. Well, shouts one person, I don't believe In God. That then is your theology. I would also take issue with him when he claims that he does not preach theology but gets down to practical issues. In my thinking there is no difference in good theology and good practice. Good, solid theology gets down to the very core of our existence.

Finally, I would disagree with him when he says that we should only preach Christ crucified. I know that is what the Apostle Paul said but this preacher doesn't mean what Paul meant. He is saying that he only preaches about the cross and saving the sinner. I submit to you that the cross is not central in Paul's theology; rather, it is Christ. It has always puzzled me why some ministers preach the message of salvation to people who have been sitting in the pews all their life when they need so much more of Christ's teaching on life's other issues. There are many strings on a guitar. To make beautiful music all of them must be played and not just one. That is why in the United Methodist Church we honor the lectionary and the seasons of the church year. That insures a witness to the whole Gospel of Jesus Christ. How can one go through the season of Advent and not touch upon the doctrine of the incarnation. How can one go through Lent without touching upon the doctrine of the resurrection? Likewise, how can we embark upon the season of Pentecost, as we did last week, without mentioning the doctrine of the Trinity?

Today is Trinity Sunday. This is a day that has been celebrated in the Christian church since the 10th century. It is on this occasion that ministers around the world address themselves to the subject of the triune God.

Let me begin by saying that the doctrine of the Trinity does not attempt to explain God. It only explains to us in a very elemental way what God has revealed to us about himself so far. To describe the tip of the iceberg above the water is not to describe the entire iceberg. So we Christians affirm the Trinity, not as an explanation of God, but simply as a way of describing what we know about Him.

The idea of the Trinity is not emphatically stated as a doctrine in the scriptures. Yet, by implication, it is stated many times. The early Christians soon discovered that they simply could not speak of God without speaking of the three ways in which he had revealed himself to them. This does not mean that there are three separate Gods. It means that there is one God who has shown himself in three persons: Father, Son, and Holy Spirit. Let's look at these this morning:

1. First, we affirm God the Father.
2. Secondly, we affirm belief in the Son, Jesus Christ.
3. Finally, we affirm belief in the Holy Spirit.

27. Servants of the Most High

Illustration

Brett Blair

In Letters to Scattered Pilgrims, by Elizabeth O'Conner, envisions that Christians can transform the world. Listen to her vision: "If we are each obedient to our visions the cities would have green spaces, birds in their trees, and architecture to quicken the awareness of the divine life throbbing in the whole of the world. And the towns? the towns would have galleries to hold the works of their artists; theaters for the performing arts would spring up in their squares; scientists and poets would confer with each other; students would gather for debate and reflection, children would want to continue in life, and church congregations everywhere would be struggling 'to make serious use of the wings the creator had given.' Everyone would know what it meant to be the servant of the Most High."

Okay. Now, when I hear words like this, I want to respond with, "I am the Walrus, goo goo g'joob." Beatles fans will understand.

This kind of Utopian Christianity is only possible in a perfect world. It is even said that John Lennon later disavowed his secular version of this starry eyed optimism, his song Imagine. Even as the best of Christians, we struggle with sin: revenge, hatred, lying, sexual desires. Paul understood the struggle. What he wanted to do, he did not do. What he did not want to do, he did. The great Apostle lived with the same tensions as you and me.

Now I'm going to say something controversial. Here it is: When we become Christians we do not lose our sinful nature. That's what I hear Paul saying in Romans 7. So, where do we find the freedom our hearts so desperately need? Paul pivots in chapter 8 and answers his own dilemma: There is now no condemnation for those who are in Christ Jesus, because through Christ Jesus I have been freed from the law of sin and death.

You hear that? Forgiveness. That's the victory. And, that's our freedom.

28. Blest Is the Tie

Illustration

Staff

"Blest be the tie that binds," so we sometimes sing. Well, there is such a tie. And it is blest.

In the primitive church that tie was very strong. The first Christians were an island community in a vast, hostile sea. Fellowship was precious, and there was strength in it.

A follower of Christ, meeting a stranger on the road, and not knowing if that stranger was a Christian or of some hostile camp, would often with his staff make the shape of a fish or a cross in the dust at his feet, watching for any reaction from the other. If the stranger registered no recognition of these secret signals, then the conversation moved in casual channels, and soon each person went on his way. But if that sign was identified, there was an embrace and a great rejoicing there on the road: a Christian had met a Christian!

O, how those people needed one another! How very much that fellowship meant to them! Should our fellowship with one another mean any less to us? In worship together we share the fellowship which is ours in Christ, and we give thanks to God for our fellows of this Faith whom he has given to us - with whom we can travel awhile, and of whose strength we can partake as they walk beside us in the way.

29. Disney and the Owl

Illustration

John R. Steward

Walter Elias was born in the city; now his parents had just moved to the country. Walter loved being on the farm because it meant that he spent more time in the land of make-believe.

On this particular day in the middle of summer, Walter Elias decided to go exploring. Living on a farm meant that his parents were very busy and did not seem to mind that he was off playing, using that wonderful imagination of his. He went quite a way from the farmhouse to an apple orchard. When he got close to the orchard, to his absolute amazement, he saw sitting on a branch of one of the apple trees an owl. He just stood there and stared at the owl. He thought about what his father had told him about owls. His father had said that owls always rested during the day because they hunted throughout the night. This owl was definitely asleep. He also thought that this owl might make a great pet. So, he made up his mind that he would try to capture the bird and take it to the farmhouse and turn it into a pet.

Walter Elias began his careful creep toward the owl. He was careful not to make too much noise by stepping on branches or leaves. The owl must have been in a deep sleep because he never heard Walter Elias walking toward it. Finally, Walter was standing right under the owl. He reached up and grabbed the owl by the legs. Immediately, the owl was awakened and came to life. Any thought that Walter might have had of capturing the bird was quickly forgotten. The owl began to fight for its freedom as Walter held on so very tightly, probably because of fear.

The events that followed are difficult to explain. The owl fought violently and was screaming for its life. In his panic, Walter Elias, still holding on to the owl, threw it to the ground and stomped it to death. After things calmed down, Walter looked at the now dead and bloody bird and began to cry. He ran back to the farm and obtained a shovel and went back to the orchard to bury the owl.

Now at night he would dream of that owl. Even as an adult he would never really get over what had happened on that lazy summer day so long ago. Deep down it affected him for the rest of his life. Walter never, ever killed anything again. That seven-year-old boy was transformed by that event and, coupled with his imagination, was later able to turn a personal tragedy into a triumph. Some say that he eventually set all the animals free. For that young boy grew up to become someone you have probably heard of: Walter Elias... Disney.

Radical transformation is what happened to the apostle Paul. He understood better than anyone how a leopard could change its spots. A transforming event happened to him as well on that road to Damascus, an event that would alter his life forever. As a result the world has never been the same either. Because of this one man, whose life was so dramatically changed by the Holy Spirit, the world was able to hear the good news of the gospel.

Adapted by Paul Harvey, More of Paul Harvey's the Rest of the Story (New York City: William Morrow & Company), p. 13.

30. What Can You Bear?

Illustration

Charles Ryrie

What is fruit? Actually the question ought to be phrased in the plural: What are fruits which a Christian can bear? The N.T. gives several answers to the question.

ONE, a developing Christian character is fruit. If the goal of the Christian life may be stated as Christlikeness, then surely every trait developed in us that reflects His character must be fruit that is very pleasing to Him. Paul describes the fruit of the Spirit in nine terms in Galatians 5:22-23, and Peter urges the development of seven accompaniments to faith in order that we might be fruitful (2 Peter 1:5-8). Two of these terms are common to both lists: love and self-control. The others are joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, virtue, knowledge, endurance, piety, and brotherly love. To show these character traits is to bear fruit in one's life.

TWO, right character will result in right conduct, and as we live a life of good works we produce fruit (Colossians 1:10). This goes hand in hand with increasing in the knowledge of God, for as we learn what pleases Him, our fruitful works become more and more conformed to that knowledge. When Paul expressed how torn he was between the two possibilities of either dying and being with Christ or living on in this life, he said that living on would mean fruitful labor or work (Philippians 1:22). This phrase could mean that (1) his work itself was fruit, or (2) fruit would result from his work. In either case, his life and work were fruit. So may ours be.

THREE, those who come to Christ through our witness are fruit. Paul longed to go to Rome to have some fruit from his ministry there (Romans 1:13), and he characterized the conversion of the household of Stephanas as the first fruits of Achaia (I Corinthians 16:15).

FOUR, we may also bear fruit with our lips by giving praise to God and thankfully confessing His name (Hebrews 13:15). In other words, our lips bear fruit when we offer thankful acknowledgement to the name of God. And this is something we should do continually.

FIVE, we bear fruit when we give money. Paul designated the collection of money for the poorer saints in Jerusalem as fruit (Romans 15:28). Too, when he thanked the Philippians for their financial support of his ministry, he said that their act of giving brought fruit to their account (Philippians 4:17, KJV).

31. Prayers for Strength

Illustration

King Duncan

Terry Anderson is no stranger to difficult times. He was held hostage longer than anyone else in Beirut: for seven long years. Not everyone would have been able to survive what Terry did, day after day, week after week, year after year. Terry will be the first to tell you that he survived because of prayer.

After a month of captivity, Terry and the other hostages were given Bibles. With nothing else to occupy his time, Terry read and reread the Bible. He was particularly drawn to the Apostle Paul. Paul struggled with his weakness and his pride just as Terry did. And through Paul's struggles, Terry drew closer to Christ and was able to express his love of God.

He was also given another book while being held as a hostage, a book on prayer. But it was not as helpful. The author claimed that prayer is always answered. But Terry says, "I'm not sure anymore that it is even right to ask for anything, except patience and strength to endure whatever comes, and help in understanding."

Terry's experience was extreme, of course. But he speaks as one with authority. The one prayer that God always answers is a prayer for the strength to endure. Jesus prayed for the apostles so that they would find strength during their times of suffering. That was a prayer that was answered time and time again. It's a prayer that some of us have prayed as well. God is faithful. He will not forget us in our time of need.

32. Thinking Metaphorically

Illustration

Scott Hoezee

Do you remember the 60's song by Simon and Garfunkel song which had the line, "Where have you gone, Joe DiMaggio, a nation turns its lonely eyes to you. What's that you say, Mrs. Robinson? Joltin' Joe has left and gone away." Originally it was part of the soundtrack for the film The Graduate, the song "Mrs. Robinson" has became one of the 1960s' best-known, iconic ballads.

But in a 60 Minutes interview Paul Simon mentioned that some time after the song was released, he received a letter from Joe DiMaggio in which DiMaggio expressed his befuddlement at what in the world that song could mean. DiMaggio wrote, "What do you mean 'Where have I gone?' I haven't gone anywhere! I'm still around I'm selling Mr. Coffee." Then Mr. Simon smiled wryly at Mike Wallace and remarked, "Obviously Mr. DiMaggio is not accustomed to thinking of himself as a metaphor!"

But then, who is? Most, if not all, of us see ourselves as real people with literal, descriptive identities. For instance, I am a pastor, a husband, a father, a committee member, a volunteer, a son these are all straightforward descriptions of who I am in relation to the people around me in life. Like most people, I cannot readily conceive of myself as a symbol for something, as a kind of metaphor that represents something beyond myself.

Indeed, if someone came up to you at a party and said, "You are my shelter from the storms of life," well, you'd be taken aback. Then again, if you met someone who constantly spouted self-referential metaphors, you'd have to wonder about him or her. We expect people to denote themselves by saying things like, "I am a plumber" or "I'm a stay-at-home Dad." But our eyes would widen if someone said, "I am the oil that lubes my company's machine" or "I am the antibody that shields my family from the virus of secularism."

This is not a terribly typical mode of discourse. Yet Jesus, with some frequency, did refer to himself in a metaphorical mode, starting with John 6:35 when Jesus said, "I am the Bread of life."

33. Final Exam

Illustration

King Duncan

There’s a difference between intelligence and wisdom, as illustrated by the old story of the favorite course at the University. The favorite course? A survey of the New Testament. It was a favorite because there was no homework, no reading, and no tests before the final. And on the final, for 25 years, the same professor had always presented the same question: “Describe the Missionary Journeys of Paul.”

A young man by the name of “Meathead,” a star on the school’s football team, took the course. And a tutor helped him prepare, all semester long, for the final exam. When the day of the test came, Meathead was ready. He knew everything about every journey Paul ever took. He knew about Philippi and Thessalonica, Rome and Tyre. He knew about Timothy and Barnabas and Luke. He was ready.

But when the final exam was passed out, students all over that great auditorium were stunned to see a new question. For the first time in a quarter-century, the professor decided to ask a different question. Instead of a question about Paul’s missionary journeys, there was this question: “Critique the Sermon on the Mount that was preached by Jesus.”

The shock was felt across the room. And a young man got up, took his blue book - a little book that was designed to hold his essay - and threw it down on the professor’s desk. It was empty. He didn’t know how to answer the question. And one by one, all of the students left, none of them able to answer the question . . . except for Meathead.

Meathead opened his blue book and began to write. He wrote and he wrote and he wrote. The professor’s assistant came back an hour later, and Meathead was still writing. Two hours later, and Meathead was going at it. For a full three hours, Meathead filled up his blue book.

That afternoon, the professor had two stacks of blue books. On his right, a tall stack of empty blue books, all with the grade of F. On his left, one, single blue book, with a big, bold A+ right on top. It was Meathead’s.

“What in the world did you write about?” Asked a classmate. “Read it,” said Meathead. And on the first page was the opening sentence. “Who am I to criticize the Sermon on the Mount? Instead, let me tell you about the missionary journeys of Paul.”

Meathead had discovered wisdom.

34. Saving a Church - Sermon Starter

Illustration

Brett Blair

I imagine that different letters in the New Testament were written with varying degrees of haste. Paul wrote an angry letter to the church at Corinth. You can tell that as he wrote it he had a lot of things on his mind. On the other hand, the Book of 1st Thessalonians consists almost entirely of prayers and praise. Obviously, there was not a great sense of urgency about the letter. When Paul wrote his brief letter to Philemon, he told his friend and former slave, Onesimus, to personally deliver it. It could have gotten there a lot faster if it had gone by the regular mail, but Paul wanted this letter hand delivered.

Then there was the letter written to the Hebrews, from which our scripture text for this morning comes. It was a thick letter. Probably took three stamps to mail it. And on the front of that letter I feel sure that the wrote: Special Delivery. There is a sense of urgency about this letter. The moment you open the letter up you know why. Hold on, it says. How many times does the author write—hold on. Don’t shrink back. Don’t despair. Don’t give up. Stir up each other. Encourage each other. Don’t stop going to your worship assemblies. Don’t get discouraged. All the way through that is the tone. The writer, who is a pastor, is trying his best to revive a church.

What is wrong with the church? When you read the letter you discover that it was once a church that was full of love and joy and fellowship. It took delight in serving each other and serving the Lord. But that is now no longer the case. Between that time of wonderful joy and the writing of this letter something dreadful has happened to this church. What has gone wrong?

I. There is heresy.
II. There is pagan worship.
III. There is persecution.
IV. But primarily they no longer care.

35. Three Secrets of a Life Well Lived - Sermon Starter

Illustration

Brett Blair

"I understand your church is looking for a pastor. I should like to submit my application. I am generally considered to be a good preacher. I have been a leader in most of the places I have served. I have also found time to do some writing on the side. I am over fifty years of age, and while my health is not the best, I still manage to get enough work done to please my congregation. As for a reference, I am somewhat handicapped. I have never served in any place more than three years, and the churches where I have preached have generally been pretty small, even though they were located in rather large cities. Some places I had to leave because my ministry caused riots and disturbances. When I stayed, I did not get along too well with other religious leaders in town which may influence the kind of references these places will send you. I have also been threatened several times and been physically attacked. Three or four times I have gone to jail for expressing my thoughts. You will need to know that there are some men who follow me around undermining my work. Still, I feel sure I can bring vitality to your church. If you can use me, I should be pleased to be considered."

The committee was dismayed that anyone would think that their church could use such a man. A trouble-making, absent-minded, ex-jailbird could not possible be an effective pastor let alone be accepted by the community. "What was his name?" they asked. The chairman of the committee said, I do not know. The letter is simply signed, 'Paul'.

Most leadership of the early church wouldn't make it through the church interview process today. Theirs was a rough and dangerous world. Turmoil on every side, both in the Jewish nation and the Roman. Think of the pictures we have seen from Afghanistan these past few weeks and you get an idea of hardships the Apostle Paul faced as he traveled for 20 years and thousands of miles all over the Roman world.

And now the end was near for Paul. This was not just a guess; it was certainty. He was under house arrest in Rome. He was under no illusion about his fate. So it was that he took pen in hand and wrote a parting letter to his friend and close associate Timothy of Ephesus. He writes: "I have fought the good fight, I have finished the race, I have kept the faith."

It might be well for us this morning to review the secret of a life well lived. Here are the three secrets:

1. A good fight is worth fighting for.
2. Desertion does not mean defeat.
3. Faith must not be lost.

36. A Father To Many

Illustration

Brett Blair

According to the Annie E. Casey Foundation's website, National Kids Count, approximately 35 percent of children under 18 live in a single-parent home as of 2019. As many as 25-percent of children in the U.S. live in households with a mother alone. That is over 18 million children who do not live with a father figure.

Perhaps the most relevant missionary challenge for our society was penned by the Apostle Paul in his letter to the Corinthians: Even though you have ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father. (I Cor. 4:15 NIV) Paul knew that these people didn't need another teacher, their needs were much deeper, they needed a father. One can't be a father to very many, but Paul knew that God was calling him to be a father to some people in Corinth.

37. Finding God in Fellowship

Illustration

King Duncan

The late Billy Graham shared his son Franklin's experience in the Middle East. Franklin was visiting a camp which held nationals from Kuwait. These people had traveled for days across the hot burning desert in buses. He noticed a woman who looked very distressed. She had small children around her. As Franklin began talking with her he discovered that she had given birth to a baby just three days before she and her family were evacuated from Kuwait.

The newborn baby was dirty and smelly. Franklin was able to help this young mother with needed supplies. He saw to it that she received medical attention as well. The mother thanked him for helping them. As they continued their conversation she revealed that she had once been a Christian, but affluence had come between her and God. She had gotten herself into a rut and was unable to get herself out of it. She drifted away from God. Franklin, she said, had rekindled the dormant flame within her. As he shared with her God's willingness to forgive her, she found new fellowship with God.

The last thing she said to Franklin was, "I just thank God for allowing my family to lose everything in Kuwait so I could find Him again." She found Him not in a temple built with human hands, but in fellowship with one of Christ's followers.

38. We Are Made of Heavenly Stuff

Illustration

Brett Blair

The Rev. Hal Chorpenning tells about a visit he made to a planetarium. What he heard there is that you and I are made literally from stardust. Our wonderful human bodies are made of matter that once was a star. He goes on to say, "Perhaps on a scientific level, that isn't terribly exciting, but on a metaphoric level, it's mind‑blowing. We have the Genesis story of Adam being created from earth, and we have the scientific story of humanity being created from the stars."

I'm not going to quibble with that. In fact I am going to say the planetarium got it right. Listen to the words of St. Paul in I Corinthians: "The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven."

Those words were written by the apostle Paul to the church in Corinth 2,000 years ago. We've heard that we were created from the dust of the earth, but have you ever thought of us being star-dust? It is both literally and figuratively true. We are, according to God, somebody. Made from earth's dirt, made from star's dust, made for heaven.

39. Do As You Please

Illustration

Michael Horton

The radical gospel of grace as it is found throughout Scripture, has always had its critics. Jimmy Swaggart once said that by trusting in God's justifying and preserving grace, we would end up living a life of sin before long and thus, lose our salvation and be consigned to hell. Paul anticipated that reaction from the religious community of his own day after he said, "Where sin abounded, grace abounded much more" (Romans 5:20, NKJV). So he asked the question he expected us to ask: "Shall we continue in sin that grace may abound?" (6:1) Should we sin so that we can receive more grace? In other words, "If people believed what you just said in Romans 5, Paul, wouldn't they take advantage of the situation and live like the dickens, knowing they were 'safe and secure from all alarm'?" That's a fair question. But it reveals a basic misunderstanding of the nature of God's saving grace. Paul's response is unmistakable: "Certainly not? How shall we who died to sin live any longer in it?" (Romans 6:2, NKJV).

Someone confronted Martin Luther, upon the Reformer's rediscovery of the biblical doctrine of justification, with the remark, "If this is true, a person could simply live as he pleased!"

"Indeed!" answered Luther. "Now, what pleases you?"

Augustine was the great preacher of grace during the fourth and fifth centuries. Although his understanding of the doctrine of justification did not have the fine-tuned precision of the Reformers, Augustine's response on this point was similar to Luther's. He said that the doctrine of justification led to the maxim, "Love God and do as you please." Because we have misunderstood one of the gospel's most basic themes, Augustine's statement looks to many like a license to indulge one's sinful nature, but in reality it touches upon the motivation the Christian has for his actions. The person who has been justified by God's grace has a new, higher, and nobler motivation for holiness than the shallow, hypocritical self-righteousness or fear that seems to motivate so many religious people today.

40. Fully Loaded

Illustration

George Atley was killed while serving with the Central African Mission. There were no witnesses, but the evidence indicates that Atley was confronted by a band of hostile tribesmen. He was carrying a fully loaded, 10-chamber Winchester rifle and had to choose either to shoot his attackers and run the risk of negating the work of the mission in that area, or not to defend himself and be killed. When his body was later found in a stream, it was evident that he had chosen the latter. Nearby lay his rifle--all 10 chambers still loaded. He had made the supreme sacrifice, motivated by his burden for lost souls and his unswerving devotion to his Savior. With the apostle Paul, he wanted Christ to be magnified in his body, "whether by life or by death."

Writing on Philippians 1:20 in The Bible Knowledge Commentary, Robert P. Lightner said, "Paul's concern was not what would happen to him but what testimony would be left for his Lord. Release would allow him to continue preaching Christ. But martyrdom would also advance the cause of Christ."

41. An Infamous Death

Illustration

"Paul's meaning is not that the flesh, with its affections and lusts, is no longer present at all with those that have become Christians, but that a walk in the flesh should not any longer exist in the case of Christians. A walk in the Spirit might be rightly expected of believers. This is only possible for those who have crucified the flesh. The word is not slain, but crucified. It is a task of the Christian to be accomplished only by continual effort (Colossians 3:5).

"In 'crucified', however, the simple slaying is not the main idea, but the condemning, giving sentence, surrendering to infamous death. This has necessarily taken place in becoming Christ's. Fellowship with Christ involves a crucifixion of the flesh for the very reason that it is fellowship with Christ's death on the cross.

"Christ indeed has only suffered what people have deserved on account of their sinful flesh. Whoever appropriates to himself Christ's death upon the cross regards the flesh to himself no longer. For him, in Christ's death, the flesh has been crucified."

42. A Phalanx of Faith

Illustration

Staff

In ancient times soldiers who went into battle were clad in heavy armor to protect them against the spears and arrows of their enemies. In Ephesians, chapter 6, the Apostle Paul urges his fellow-Christians to take upon themselves the "whole armor of God." Be equipped, he says, with the "breastplate of righteousness," "the shield of faith," "the helmet of salvation," "the sword of the Spirit."

"Stand," he says, stand up against evil. "Withstand in the evil day," he says, and "quench the flaming darts of the evil one." The armament he prescribes is for standing, not for running away; it is not for defense only, but also for conquest.

Paul's picture is that of a solitary soldier. But soldiers usually do not fight alone - and neither do we who are Christian soldiers. In the old Macedonian phalanx, the soldiers were positioned shoulder to shoulder, marching close, shields overlapping, spears held forward at striking level. We who are involved in the conflict with evil in our time ought to stand and march as members together of an invincible phalanx of faith.

May this hour be an assembling ground for us, and here may we take up and put on the armor of our warfare. When we go from here may it be shoulder to shoulder, eyes forward, at attention, and on the alert for whatever darkness needs to be dispelled by light, for whatever ugliness needs to be displaced by beauty, for whatever wrong needs to be set right. Here in this assembly may we get together, and when we go may we be together.

43. Doing Whatever It Takes

Illustration

Gary Nicolosi

In the United Methodist Church of Moore, Oklahoma (a part of metropolitan Oklahoma City), a young man in his late twenties by the name of Bill experienced a renewal of faith on a weekend retreat. When he returned to his church, Bill was determined to revitalize the Men's Group by reaching out to the young men in the community. He discovered that a lot of young men in his community like to gather in the fall to watch Monday Night Football on television, but the only places providing that setting were bars. Bill wondered if the Men's Group could bring a large screen television into the church's fellowship hall on Monday nights and host unchurched men. He asked an acquaintance with long hair, a left earring, and a motorcycle if guys would be interested in watching Monday night football at their church. The fellow replied, "I would like to, and I could bring other guys." When Bill proposed this Monday night agenda to the Men's Group president, he heard the reply: "Sure, we could meet on Monday nights, but we like dominos more than football; invite them to come and play our game."

Now, I'm not suggesting that all the men in our church start wearing jewelry in their ears. But I am asking whether you and I are willing to do whatever it takes to win people to Christ and his Church? Paul said, "To the weak I became weak, so that I might win the weak. I became all things to all people, that I might by all means save some. I do it all for the sake of the gospel, so that I may share in its blessings." This is to say that St. Paul understood that in order to minister to people in Christ's name, we must meet them where they are, not where we are.

44. Friendship of Reconciliation

Illustration

Staff

He inaugurated the Feast of the Table. He gave them something by which to remember Him. Not a book, not a constitution for an institution, not rhetoric and resolution, not dogma and doctrine, but a fellowship of the table.

He would be the host, and He would be the nourishment for the meal symbolized by bread and wine. This is the fellowship which He had in mind. This table was to be one centering in the kind of friendship that was in Him for everyone.

This is the essence of the church. It is a fellowship, a friendship of reconciliation. It is a community of friends who cohere in and express the covenant/community of Jesus.

45. In Quest of a Meaning

Illustration

Staff

When Jesus lived on earth, when he walked with his disciples and taught them, there came a day when he told them of his forthcoming death and resurrection. It is written of that conversation that his disciples "did not understand what he said and were afraid to ask him what he meant."

Then, half a century after he was crucified and risen, his Apostle, Paul, went into the city of Athens telling about him. The philosophers at the Mars Hill Academy called Paul into their council and said to him: "Tell us, what is this new teaching, and what do these things mean?"

Now here we are together (in this place) nearly 2,000 years later. The teaching is not new anymore, but the meaning is - for the meaning of Christ is always new for each human person who finds it.

Worshipers are seekers, searchers. In worship here today, may we, like those Athenian philosophers, be seekers of the meaning. And, unlike those fearful disciples, may we be unafraid of the meaning we seek.

46. Faithful Fruit

Illustration

Charles Ryrie

Every Christian will bear spiritual fruit. Somewhere, sometime, somehow. Otherwise that person is not a believer. Every born-again individual will be fruitful. Not to be fruitful is to be faithless, without faith, and therefore without salvation. Having said that, some caveats are in order.

ONE, this does not mean that a believer will always be fruitful. Certainly we can admit that if there can be hours and days when a believer can be unfruitful, then why may there not also be months and even years when he can be in that same condition? Paul exhorted believers to engage in good works so they would not be unfruitful (Titus 3:14). Peter also exhorted believers to add the qualities of Christian character to their faith lest they be unfruitful (2 Peter 1:8). Obviously, both of those passages indicate that a true believer might be unfruitful. And the simple fact that both Paul and Peter exhort believers to be fruitful shows that believers are not always fruitful.

TWO, this does not mean that a certain person's fruit will necessarily be outwardly evident. Even if I know the person and have some regular contact with him, I still may not see his fruit. Indeed, I might even have legitimate grounds for wondering if he is a believer because I have not seen fruit. His fruit may be very private or erratic, but the fact that I do not see it does not mean it is not there.

THREE, my understanding of what fruit is and therefore what I expect others to bear may be faulty and/or incomplete. It is all too easy to have a mental list of spiritual fruits and to conclude if someone does not produce what is on my list that he or she is not a believer. But the reality is that most lists that we humans devise are too short, too selective, too prejudiced, and often extra-biblical. God likely has a much more accurate and longer list than most of us do. Nevertheless, every Christian will bear fruit; otherwise he or she is not a true believer. In speaking about the Judgment Seat of Christ, Paul says unequivocally that every believer will have praise come to him from God (1 Corinthians 4:5).

47. Selling Yourself As A Slave

Illustration

Michael P. Green

Well before Paul was born, there had been a Roman law stating that no freeborn man could be enslaved. Therefore, a man could literally sell himself into slavery, collect the proceeds, then have a friend come and attest to his status as a freeborn man, and he would have to be released at once. This caused havoc with the Roman economy, which was well oiled by its slave labor. Therefore, just before Paul’s day, a new law was enacted whereby any man who sold himself into slavery could no longer claim free status later. The law could no longer help him. It was therefore clear to Paul’s readers in Rome that “to whom you present yourselves as slaves for obedience, his slave you are.”

48. Failure to Fortune

Illustration

Bernard Marr

Bill Gates, co-founder and chairman of Microsoft, dropped out of Harvard and set up a business called Traf-O-Data. The partnership between him, Paul Allen and Paul Gilbert was based on a good idea (to read data from roadway traffic counters and create automated reports on traffic flows) but a flawed business model left the company with few customers. The company ran up losses between 1974 and 1980 before it was closed. However, Bill Gates and Paul Allen took what they learned and avoided those mistakes when they created the Microsoft empire.

(Bernard Marr is the best-selling business author and enterprise performance expert on LinkedIn)

49. Why Forgive?

Illustration

Randall H. Perry

Back in 1981 there was an attempt on the life of Pope John Paul. Fortunately, the Pope lived. After he recovered, he shocked the world when he made a visit to Rome's Rabbibia Prison to see the man who had attempted to assassinate him on Christmas day. Millions watched on television as the Pope visited with Mehmet Ali Agca, who only two years before had tried to assassinate him. The white-robed Pope and jean-clad terrorist huddled in the dark prison cell for 20 minutes, talking in low voices that could not be heard. When he emerged John Paul explained, "I spoke to a brother whom I have pardoned." I will never forget the headline the next week in Time Magazine, "Why forgive?" That is a good question, one that has been asked for centuries. It was asked by Peter in verse 21 of the passage that was read this morning (Matt 18). If you have not asked the question; wait, you will someday.

Note: After serving 19 years of imprisonment in Italy where he was visited by the Pope, he was deported to Turkey, where he served a ten-year sentence. In 2007, he converted to Roman Catholicism and was released from jail on 18 January 2010. However, a credible conversion is not possible to assess since he was subsequently diagnosed as having "antisocial personality disorder." In a statement, he announced: "I will meet you in the next three days. In the name of God Almighty, I proclaim the end of the world in this century. All the world will be destroyed, every human being will die. I am not God, I am not son of God, I am Christ eternal." He visited the tomb of John Paul II on 27 December 2014.

50. Gospel Grandmothers

Illustration

Richard A. Jensen

United Church has a tradition. They were known for supporting their pastors very well. Any pastor who has ever served at United will verify the truth of this tradition. Pastors, for example, consider it a privilege to serve in this congregation deep in the heart of Texas. Pastor Mike Snyder surely did. Pastor Mike, as everyone called him, had had a kind of love affair with this congregation throughout his nine years of service at United. The feeling was mutual. The people of United felt uniquely blessed by him as well.

It was not much of a surprise, therefore, when the church board at United decided to hold a special evening meeting to honor and celebrate the ministry of Pastor Mike Snyder. Someone on the board had found out that this year was the 25th anniversary of Pastor Snyder's ordination. Everyone agreed immediately that there should be a party, a Texas-style party to honor their pastor's 25 years of ordained ministry. And so it was.

The party for Pastor Snyder's anniversary was held on a hot Texas summer night. Just about the whole congregation turned out for it. Choirs sang their favorite numbers. The younger children recited verses of Bible stories they had learned. One of the members of the high school youth group spoke on their behalf. Many adults spoke as well. There was a representative of the women's organization, the men's club, the church board and just about every other group at United.

In their speeches people took care not to paint Pastor Snyder as some kind of perfect saint. It wasn't that Pastor Snyder's ministry with them was without fault. In fact, they knew his faults pretty well. There were some well-timed jokes concerning the fact that Pastor Snyder often neglected his own family in order to get all the ministry done at United. "You have to find more time for your own family," said the woman from the women's organization. Other jokes teased Pastor Snyder about the short fuse on his temper. They reminded him gently to put a lid on it!

And so the party went on. Words of thanksgiving and praise were spoken. So were words of caution and concern. And now it was time for Pastor Snyder's response. Jimmie Jones, chair of the church board, invited the pastor to the podium. "One of the things you've done best among us," said Jimmie, "is to help bring faith to life. We'd like to know who helped you. Who helped you to faith, Pastor Mike?"

"My grandmother," said Pastor Snyder without hesitation. "I believe that my grandmother had a tremendous shaping power over my life of faith even though I never knew her. She died eight years before I was born. But I heard the stories. I heard stories of how she headed up the Sunday school until she died. I heard stories of how she was the pioneer in seeing to it that the English language was introduced into her congregation of immigrants. I heard many stories of her faith."

"I can't explain it but I have always felt that my call to the ministry was a call to fulfill my grandmother's legacy. In some mysterious way I feel that her vision of Christian service has been passed along to me. She is, in a very special way, my 'gospel grandmother.' I'll bet many people here tonight can name a 'gospel grandmother' who has helped to lead you to faith. I thank God, we should all thank God, for our grandmothers in the faith!"

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