Sermon and Worship Resources

1 Corinthians 13:1-13 · Love

1 If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. 3 If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.

4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres.

8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when perfection comes, the imperfect disappears. 11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. 12 Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

13 And now these three remain: faith, hope and love. But the greatest of these is love.

Extreme Love

1 Corinthians 13:1-13

Sermon
by King Duncan

Our lesson today is on love. Now, obviously we’re not talking about romantic love, though sometime we might talk about romantic love. After all, it’s an important part of our lives. I read something funny recently. It was an announcement that was made in the chapel of a very conservative church college some years back. It went something like this: “On this campus there is to be absolutely no physical contact of any kind between male and female students. There is only one legitimate exception to this rule. If a male student happens to see a female student about to fall to the ground, it is permissible to touch her to break her fall. However,” the announcement continued, “we shall not tolerate any young woman making a practice of falling.” (1)

Yes, young people, there have been colleges that have been that strict.

Our lesson for today is about love. In fact, it’s called the love chapter. Many of us probably first heard it read in weddings. It is the highest expression of love in all of literature. It was composed by St. Paul, obviously under the guidance of the Holy Spirit. I consider it one of the most extreme, radical chapters in all the Bible. And I believe that, by the end of this service, you will too because here is the basic message of this chapter: You can be more Christian than Christ himself, but if you are not committed to living a life of love, you’ve missed the whole message of the gospel. Think about that for a moment. You can be more Christian than Christ himself, but if you are not committed to living a life of love, you’ve missed the whole message of the Gospel.

I have time today to deal with only the first few verses of this wonderful chapter in depth, but these few verses are life-changing. I Corinthians 13, one of the most beloved chapters in all literature, begins like this: “If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal.”

Let’s pause here for a moment: “If I speak in the tongues of men or of angels . . .” This is a letter to the Corinthians. Corinth was in Greece. Greeks prized the spoken word. Their orators received wide public acclaim. Remember the legendary orator Demosthenes who is said to have filled his mouth with pebbles to improve his diction.

The Greeks prized the gift of oratory. Four hundred years before Paul a man named Aristotle wrote a work which he called Rhetoric. Aristotle’s Rhetoric spelled out rules for public speaking that are still being studied by students of public speaking today.

The Corinthians valued eloquence of speech highly. And so Paul begins by saying it is wonderful to be a fine speaker, to “speak in the tongues of men or of angels,” but if your heart is not filled with love, your eloquent speech sounds like “a resounding gong or a clanging cymbal.”

People in Paul’s time were also familiar with the monotonous tone of a gong or the clashing sound of a cymbal. Scholars tell us there was a big gong or cymbal hanging at the entrance of most pagan temples. When people came to worship, they hit these noisy percussion instruments in order to awaken the pagan gods so they would listen to their prayers. So Paul is saying it’s all right if you’re a fine speaker, or teacher or even a fine preacher. However, your fine words are as futile as the act of striking a gong or a cymbal to awaken a pagan idol if you are not committed to a life of love.

St. Paul continues, “If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing . . .” Friends, that’s radical. That’s extreme. Paul is saying that love is even more important than faith. “If I have a faith that can move mountains, but do not have love, I am nothing . . .” This is revolutionary. Think about those people in our society who call themselves followers of Jesus, but they hate Moslems, they hate Jews, they hate Mormons, they even hate other Christians who do not believe exactly as they believe. And they do it in the name of Jesus. Amazing! Could it be that these Christians who hate people of other faiths are more apt to end up in hell than the very people they despise? That could be true if love is more important than faith.

You say, Pastor, you’ve gone too far. It’s not me it’s St. Paul. If you’re not convinced, look at how he ends the chapter, “And now these three remain: faith, hope and love. But the greatest of these is love.” Love is more important than faith? How you live is at least as important as what you believe? It’s a good thing we’re saved by grace. Neither our faith nor our works alone would do the job. We are saved by God’s extreme love for us a love God intends for us to pass on to others.

Now please do not misunderstand. Faith is important. It is essential. You are not going to love as Jesus loved if Christ does not live in your heart. Faith is important. So is hope. But Paul says that love is even more important than faith or hope.

But he’s not finished, “If I give all I possess to the poor . . .” You mean you can give your money to charity or stand on the streets handing out money to homeless people and do it with an unloving spirit? Amazing, but true!

“If I give all I possess to the poor and give over my body to hardship . . .” That’s the NIV translation. Many of us remember the King James Version: “though I give my body to be burned . . .” Some of you remember the Vietnam War when Buddhist priests would pour gasoline all over their bodies, then set themselves on fire.

You mean you can be seized with that kind of religious extremism, and it will profit you nothing without love? Let me say it again so that no one can misunderstand. You can be more Christian than Christ himself, but if you are not committed to a life of love, you’ve missed the whole message of the gospel.

Of course, St. Paul is only expounding on the teachings of Jesus. It was Jesus who first said that the great commandment was to love . . . to love God and to love one’s neighbor (Matthew 22:36-40).

The religious Jew in the first century was committed to the keeping of more than 600 commandments. Jesus summarized all these duties in one teaching: “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13:34-35).

Did you hear that? This is how the world will know that you follow Jesus not by how many Bible verses you can quote; not by your perfect attendance in worship; not by giving a million dollars to the church well, you could always try that one. These are wonderful acts of devotion, but none of them matter if you have let your life be taken over with malice and resentment and hate.

This is to say that love is the central task of the Christian. If this is how people will know that we are followers of Jesus, isn’t this what we should be doing every hour of every day showing love to others of God’s children?

Bill Wilson pastors an inner city church in New York City. His mission field is a very violent place. He himself has been stabbed twice as he ministered to the people of the community surrounding the church. Once a Puerto Rican woman became involved in the church and was led to Christ. After her conversion she came to Pastor Wilson and said, “I want to do something to help with the church’s ministry.”

Wilson asked her what her talents were and she could think of nothing -she couldn’t even speak English -but she did love children. So he put her on one of the church’s buses that went into neighborhoods and transported kids to church. Every week she performed her duties. She would find the worst-looking kid on the bus, put him on her lap and whisper over and over the only words she had learned in English: “I love you. Jesus loves you.”

After several months, she became attached to one little boy in particular. The boy didn’t speak. He came to Sunday School every week with his sister and sat on the woman’s lap, but he never made a sound. Each week she would tell him all the way to Sunday School and all the way home, “I love you and Jesus loves you.”

One day, to her amazement, the little boy turned around and stammered, “I -I -I love you too!” Then he put his arms around her and gave her a big hug. That was 2:30 on a Sunday afternoon. At 6:30 that night he was found dead. His own mother had beaten him to death and thrown his body in the trash . . . (2)

“I love you and Jesus loves you.” Those were some of the last words this little boy heard in his short life. The reason he heard them was because an immigrant woman from Puerto Rico was committed to love people in Jesus’ name. But here’s what we need to remember: when she held that child on her lap and whispered, “I love you. Jesus loves you,” she was fulfilling all the law and the Prophets. When she held that child in her arms and whispered those words, her witness was more authentic than all those who strut their piety around and claim to be righteous. Love is the central task of the Christian.

That is to say the love Jesus wants to place in our lives is proactive it seeks out people who need loving. Authentic love is not passive. Authentic love always looks for people who need loving.

There was a missionary named Doug Nichols who went to India to be a missionary. In 1967 while he was just starting to study the language he became infected with tuberculosis and had to be put in a sanitarium to recuperate. This was not the kind of clean and wholesome sanitarium you and I might expect here in the U.S.

While in the sanitarium Doug unsuccessfully tried to reach some of the patients for Christ. He was handicapped by his inability to communicate in their language. When he offered them tracts or pamphlets, they politely refused. It was obvious that the patients wanted nothing to do with him or his God. Doug grew discouraged and wondered why God had allowed him to be there since no one would listen to him.

One night around 2:00 in the morning, Doug woke up coughing. Across the aisle, he noticed an old man trying to get out of bed. The man was too weak to stand, and he fell back crying and exhausted. Early the next morning the same scene repeated itself. Later in the morning, the smell that began to permeate the room revealed the obvious. The old man had been trying to get to the bathroom and had not made it. The other patients made fun of the old man. The nurses who came to clean up his bed weren’t kind to him either. In fact, one of them slapped him in the face. Nichols said that the old man just laid there and cried.

The next night this scene was repeated. The old man tried in vain to get to his feet. Although sick himself and as weak as he had ever been, Doug got out of bed. He placed one arm under the old man’s neck and the other under his legs. With all his strength Doug lifted the sick man and carried him down the hall to the filthy, smelly bathroom and he gently held him while the man completed his task. Then he carried him back to his bed. The old man kissed Doug on the cheek and said an Indian word meaning, “Thank you.”

The next morning, when Doug Nichols woke up, one of the other Indian patients was waiting to serve him a hot cup of tea. After the patient served the tea, he made motions indicating that he wanted one of Doug’s tracts. Doug said, “All throughout the day, people came to me asking for Gospel tracts. This included the nurses, hospital interns, the doctors, until everyone in the hospital had a tract, booklet, or Gospel of John.” Over the next few days, he adds, several told him they had come to trust Christ as their Savior as a result of reading these materials! To think, Doug Nichols says, “I simply took an old man to the bathroom. Anyone could have done that.” (3)

Yes, anyone could do that, but none of them did. How did the people in the sanitarium know that Doug Nichols was a follower of Jesus by the pamphlets and tracts that he passed out? You know the answer to that question. They knew he was a follower of Jesus because of the love he showed this pitiable old man.

Paul finishes up this chapter with these inspiring words: “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when completeness comes, what is in part disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. “And now these three remain: faith, hope and love. But the greatest of these is . . .” What? You know the answer, “Love.”

Pastor Ray Pritchard gives us a wonderful way of grasping what Paul is saying. Suppose you multiply 1,000,000 X 1000, says Pritchard. You end up with one billion, don’t you? What comes after a billion? A trillion. What comes after that? A quadrillion. After that is a number called a quintillion, which is one followed by 18 zeroes.

Now, says Pritchard, let’s do it the way children might do it. Let’s start with the biggest number in the world times the biggest number in the world. Now whatever that number is, let’s multiply it by zero. What do you get? Zero. It doesn’t matter what you start with on the left. If the number on the right is zero, the answer will always be zero.

Pritchard says: “God is saying that life without love is zero. You can pile up all the good deeds, all the education, all the spiritual gifts, and all the noble works that you like. Without love, it still equals zero. You can be smart, beautiful, strong, wealthy, educated, multi-lingual, rich and famous but without love it still equals zero. (4)

In other words, you can be more Christian than Christ himself, but if you are not committed to a life of love, you’ve missed the whole message of the gospel. Of course, the greatest example of self-giving love is the cross on which Christ died. “God so loved the world that He gave His beloved Son . . .” (John 3:16). “In this is love, not that we loved God, but that he loved us and gave us his son for the expiation of our sins but not for ours only, but for the sins of the whole world . . .” (1 John 4:10). “We love because He first loved us . . .” (1 John 4:19). How will people know that we are followers of Jesus? By our love. “And now these three remain: faith, hope and love. But the greatest of these is . . .”

1. Wayne Brouwer, Wedding Homilies (Seven Worlds).

2. http://www.sermoncentral.com/illustrations/illustrations-about-palm-sunday.asp

3. http://www.lesliepuryear.com/2011/04/doug-nichols-story.html.

4. Pritchard credits Pastor Leith Anderson with this example. Cited at http://www.keepbelieving.com/sermon/2000-11-26-The-Greatest-of-These/.

ChristianGlobe Networks, Inc., Dynamic Preaching First Quarter 2013, by King Duncan

Overview and Insights · Love (13:1-13)

In 13:1–13, Paul declares that love as “the most excellent way” (12:31) should take priority over the gifts. If people speak with angelic tongues or understand all mysteries or move mountains with their faith or give up their bodies to benefit the poor, but fail to love, their gifts are wort…

The Baker Bible Handbook by , Baker Publishing Group, 2016

1 Corinthians 13:1-13 · Love

13 And now these three remain: faith, hope and love. But the greatest of these is love.

Commentary · Love

Once more Paul pauses to insert a section that interrupts his direct reply in order to clarify the grounds on which his response rests. He has said that the gifts are given for the “common good” (12:7), but this goal will not be reached apart from a motive to guide and direct their exercise. Thus, if I speak in the tongues of men and of angels, and love does not motivate the control of my speech, “I am only a resounding gong or a clanging cymbal” (13:1; instruments used to produce a variety of sounds that command attention but only frustrate their audience unless accompanied by music or words that interpret their meaning). Similarly, to have “the gift of prophecy” (which conveys insight into the mysteries of God’s activity [1 Cor. 2:7] and knowledge about God himself [1 Cor. 8:4]) or a “faith that can move mountains” (Mark 11:23) is of no value unless these abilities are motivated by love as they are used within the body of Christ (13:2). So also the offering of “all I possess” in sacrificial service to “the poor” or the offering of “my body to the flames” in the sacrifice of martyrdom is of no lasting benefit apart from the motivation of love (13:3).

This love comes to expression in different ways at different times, through patience and kindness that elevate others. It does not express itself through the envy, boastfulness, or pride that keeps attention centered on self. On the same basis the rudeness, the pursuit of self-gain, the anger, and the vindictiveness that express themselves at the expense of others are never characteristic of love. For love cannot be identified with the enjoyment that is achieved for ourselves by such means. Its enjoyment consists in acknowledging the truth, of which our perception and interest are only a part. Such love always protects the interests of others, always trusts in their intentions, always hopes for their good, and always perseveres in its attempt to do these things.

Such love also “never fails” to express itself—whether in the past, the present, or the future—among those who belong to God. It will continue to do so even after prophecies, tongues, and knowledge cease (13:8; there is no indication here that Paul thought any of these events likely before the time when God’s kingdom is perfectly or completely manifested [13:10; 15:20–28]). For our knowledge of God and our words spoken in worship in the light of what we know (whether our knowledge is expressed in words of prophecy or in tongues) are only a part of what they should be, and when perfection in thought and expression arrives, the imperfect always “disappears” (13:9–10).

It is this way in our own experience, for childhood speech and thought inevitably give way to different patterns in adulthood. Similarly, the “poor reflection” of anything seen in a mirror (such as those manufactured in first-century Corinth) could not be compared to the experience of seeing the same thing face-to-face. For now, then, these analogies should caution us that our present knowledge of God (and, by implication, the worship such knowledge initiates) will change and pale when we come to know God as completely as he now knows us. In view of this, three things can be trusted to “remain” unaltered by the enlargement of our knowledge: “faith, hope, and love . . . but the greatest of these is love” (13:13).

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

Big Idea: Unless Christ’s loving character becomes evident in the use and application of any and all of the Spirit’s gifts, their practice becomes worthless for God’s kingdom and mere demonstration of Christian immaturity.

Understanding the Text

Although God grants his gifts as an act of grace and not on the basis of merit, there is a dynamic relationship between the effectiveness of the gift and the life of the Christian.1Paul treats this connection between spiritual gifts and the quality of the believer’s life most directly in this chapter. The abrupt insertion of this outburst on love in the midst of his discussion of spiritual gifts (chaps. 12 and 14) signals the intrinsic relatedness of life and gifting in Paul’s mind. Moreover, the unrelenting emphasis that the Christian is nothing (13:2) and gains nothing (13:3) without love exhibits how in Paul’s reasoning spiritual gifts require godliness for true effectiveness.

Interpretive Insights

12:31 I will show you the most excellent way. This transitional sentence functions almost like a reset button that lets Paul start over. The Corinthians thought of the more numinous gifts as the highest experience of spirituality and divine presence, but Paul will now show them the “most excellent” (hyperbol?) way. Spiritual gifts are significant (on charismata, see the discussion on 1:7 and the endnote there), and the Corinthians should be zealous (z?lo?) to experience the greatest gifts—a topic Paul will revisit in chapter 14. But something is greater than any and all of the gifts, something that is not itself a spiritual gift given to just some in the body; rather, it is the foundation, a “way of life”[2] that should give guidance to the expression of all the gifts: love.

13:1–3 Seven parallel examples solidify Paul’s point. With rhetorical force, Paul sets up a hypothetical scenario (subjunctive mood) in which he makes himself the case in point—“If I should . . .”

13:1 tongues of men or of angels. Any speech (tongues or regular human language) becomes mere sound waves without love. “Loud brass,” or “resounding gong,” contrasts with the sound of a beautiful musical instrument and refers to bronze jars used in theaters as resonators—a form of ancient sound amplification. They were loud, lifeless noise machines.[3] Paul designs his language to conjure up crass and distasteful images in the minds of his audience.

13:2 gift of prophecy and can fathom all mysteries . . . faith that can move mountains. Paul moves from the least of the gifts to the greatest. In spite of receiving even the greatest of the Spirit’s gifts (the ability to hear God’s voice, understand his revelations,[4] communicate his truths, and evidence a level of faith that evokes God’s power), a believer would be nothing (outhen) without love. Paul does not say the person’s gifts become less helpful or beneficial without love; he nullifies the very quality of such a believer.

13:3 give all I possess to the poor. Paul’s surprising inclusion of an act of extreme benevolence5drives home his point. Even acts that look like expressions of love can be done for self-promotion and self-glorification. Paul’s subtle change of verbs, from “I am nothing” to “I myself benefit nothing,” reveals his careful nuancing of language. Giving one’s possessions away is not worthless (see comments on 11:21b–22 and 11:30; cf. Matt. 25:55; Mark 10:21; Luke 14:13; 18:28–30; 19:8–9); it is just of no spiritual benefit unless it is done on the basis of love.

give over my body to hardship that I may boast.[6] Those who would sell not only their things but even themselves into slavery, to give everything to the needy, benefit nothing if they do it for the sake of boasting. Even Paul, who has given up everything and surrendered his life for the Corinthians’ sake (9:17–24), benefits nothing if he has no love.

13:4–7 Most dramatically, Paul expresses the qualities of love with a series of verbs.[7] Accumulating fifteen verbs in just three verses to describe the actions and nonactions of love, Paul depicts Christ followers’ spirituality as dynamically active and visibly transformative. Negatively, Paul’s choice of verbs reflects precisely the areas where Corinthian actions do not evidence agap?. Positively, they are verbs describing the generosity of God, their patron (e.g., Matt. 18:26).

13:4 Love is patient. The more excellent way (12:31) is one in which Christ followers wait patiently (Rom. 2:4; 9:22). Actively being patient is a mark of the Spirit’s presence (Gal. 5:22), evidence of holy living (Eph. 4:2; Col. 1:11; 3:12; 1 Thess. 5:14), and something the Corinthians could learn by imitating Paul (2 Cor. 6:6; 1 Tim. 1:16; 2 Tim. 3:10).

love is kind. Doing acts of kindness, or mercy, exemplifies God’s character (Rom. 2:4; 11:22; Eph. 2:7) and presence (Eph. 4:32)—something Christians should imitate (Col. 3:12).8

It does not envy. According to Paul, being enraged by envy, behaving like a braggart, and being inflated by self-praise are marks of the flesh, not the Spirit (3:3). It comes from a pursuit of worldly things rather than the things of the Spirit. Contrary to the popularity of such behavior, encouraged by the sophists (see “Rhetoric and Truth in Corinth” in the introduction), a proper understanding of Christ, who willingly emptied himself of his divine privileges (Phil. 2:3–8), should cause Christians to rejoice when status, honor, and blessings are poured on others.

13:5 It does not dishonor others . . . keeps no record of wrongs. Continuing this list of contrasts between Christ-inspired and sophist-inspired behavior, Paul extends his description of actions not caused by love. Love does not “dishonor others”—a term that may include reference to sexually lewd behavior (7:36; cf. 5:1–2). It “is not self-seeking” (pursuing advantages, benefits, or rights [10:24, 33]) and “is not easily angered” (as even the Israelites were [10:10]). The passive paroxynetai speaks to a sharpened sense of touchiness, of allowing oneself to become irritated without substantial cause.[9] Love “keeps no record of wrongs”; it rejects the very notion of retribution.[10]

13:6 Love does not delight in evil but rejoices with the truth. That Paul uses forensic terminology suggests that love’s transforming power reaches even to legal matters (see comments on 6:1–4). Misery and injustices done toward others cannot be a source of joy, even if those others are opponents. To sophists, combatant patrons, and others, winning a case superseded the pursuit of truth (cf. 5:8; Rom. 1:18, 25; 2 Cor. 13:8; Gal. 4:16; Phil. 4:8). Levels of wealth usually determined the outcome of a case, often at the expense of justice.11Sophists especially excelled in smear campaigns designed to dishonor their opponents and bring them misfortune. In contrast, those transformed by Christ’s love trust God for their personal well-being; they find no gratification in the misfortune of others.

13:7 It always protects, always trusts, always hopes, always perseveres. In almost dialectic fashion, Paul switches from what love does not inspire or create to what it does. To express the limitless character of love’s actions, Paul redundantly repeats panta (“all things”; NIV: “always”) in front of each verb. Positively, love “protects” without limits. The verb steg? is rare, but its noun steg? means “roof” (Matt. 8:8; Mark 2:4). The verbal idea relates to covering and protection (as a roof covers and protects a house).[12] Included in this lies the idea of endurance, a willingness to “put up with,” as the one who loves places a protective cover over the missteps of others (1 Pet. 4:8) and is prepared to accept the pain this causes to oneself (1 Cor. 9:12). That love “always trusts” expands this idea further. The point is not gullibility but a constant readiness to trust, and renew trust, because hope remains unquenchable, or without limits. Love, therefore, always “perseveres” (hypomen? [Matt. 24:13; Rom. 12:12; 2 Tim. 2:10; Heb. 12:1–3; James 1:12]).

13:8–12 Spiritual gifts are manifestations of God’s presence, evidence that the kingdom of God has come (Mark 1:15; Luke 7:22). They are demonstrations of the “already” in the already/not-fully tension of God’s kingdom. When the perfect comes (13:10) and Christ fills all in all (15:28; Eph. 1:23), when every knee bows and every tongue confesses Christ as Lord (Phil. 2:10–11), the gifts of the Spirit will cease.

13:8 prophecies, they will cease. Because these gifts have temporal purpose, their use will come to an end, or be exhausted (katarg?th?sontai; NIV: “cease”). As a contrast, love will never end, or collapse (piptei; NIV: “fails”). Gifts are means (or vehicles) God uses to show his presence and love until his people shall see him face-to-face (13:12; cf. Rev. 22:4); love is the very essence and expression of God’s presence and therefore will never end.[13]

When the perfect comes, in other words, the imperfections sin brings to love will vanish, and the purity of the relationship God intended from the beginning will be fully restored (John 17:23; Col. 3:14–15; 1 John 4:17–19; Rev. 21:3–4; cf. Isa. 65:19–25). At that time gifts will cease to have purpose and will be abolished, along with all God’s adversaries (1:28; 2:6; 15:24, 26; 2 Thess. 2:8; 2 Tim. 1:10; cf. 1 Cor. 6:13; Luke 13:7).

tongues, they will be stilled. That Paul chooses a different verb for the “ceasing” of tongues is due to the word “tongues” being the object. It has no substantial consequence for meaning. Tongues will be made quiet (pausontai; NIV, “will be stilled”). There will be no need for them when believers in their resurrection bodies (15:44) meet God face-to-face (13:12; Rev 22:3–4).

13:10–11 when completeness comes. When the fullness of maturity (teleion) comes, the empowerments the Corinthians presently claim as demonstrations of maturity will prove to be mere expressions of immaturity, even child’s play (ta tou n?piou [13:11; cf. Eph. 4:13–14]). The evidence of genuine maturity, therefore, is not a particular spiritual gift but love. Gifts cease while love continues.

13:13 now these three remain. Although debates have flourished around whether “now” (nyni) should be understood as temporal or logical, and whether the Greek menei (“continues” or “remains”) is future or present tense, Paul’s point seems to focus on the distinction between what passes away and what continues. Again, love expresses God’s presence; gifts are temporary vehicles of grace.

faith, hope and love. The sudden introduction of faith and hope implies that Paul’s aim is not to make a theological statement about the eternal nature of faith, hope, and love. Rather, the triad is shorthand for the fullness of the Christian life (e.g., 1 Thess. 1:3; 5:8; Gal. 5:5–6; Col. 1:4–5). Still, even among these three, love is the greatest. Because love expresses God’s eternal nature, it is everlasting. Faith and hope are foundational elements of Christian experience, but they will not continue into eternity (2 Cor. 5:7; Rom. 8:24).14

Theological Insights

God willed to reveal himself to his creation as love (John 3:16). For spiritual gifts to function according to God’s purpose, their use must reveal the character of the God who gives them. Without love, spiritual gifts will obscure what they were given to reveal.

Teaching the Text

1. Christian spirituality refuses reduction to a mere personal experience of the divine. Inspired by love, its focus is to reveal Christ. It points outward rather than inward. The aim of a Christian spirituality is to shout from the rooftop what was revealed in the prayer chamber (Matt. 10:27). Paul’s argument is that a Christ follower must demonstrate Christ’s character. Christian spirituality is not about feeling good but about willingness to participate in the sufferings of Christ. In Paul’s mind, the connection between faith, hope, love, and suffering is immediate. “We also glory in our sufferings . . . because God’s love has been poured out into our hearts through the Holy Spirit” (Rom. 5:3, 5).

2. The Spirit gifts believers in order to empower the Christ community to exemplify Christ. Since gifts are expressions of power, their misuse can produce the opposite of their intended result. This happens when they bring glory to the person receiving the gift(s) rather than to the giver of the gift(s). Paul’s point here is that all gifts, whether spectacular or more ordinary, must become embedded articulations of Christ’s love rather than illustrations of personal devotion. Paul calls love the more excellent (lit., “hyper-propelling”) way exactly because it safeguards against such selfishness. When love drives the use of spiritual gifts, they become expressions of Christ’s presence and thereby strengthen Christ’s body. When selfishness drives the use of gifts, they reveal the presence of the gifted and thereby come to obscure rather than amplify God’s voice.

3. Because gifts are provisions for the present time given to enable the continuation of Christ’s ministry, their significance is found only as they bear witness to Christ. Paul illustrates this by highlighting an exceedingly selfless act—giving everything one owns to the poor. Even that can be done for the selfish reason of parading one’s devotion. As testimonies to Christ, however, selfless gifts help lead both believers and nonbelievers to a deeper understanding of the nature of Christ and his transforming power. Love transforms speech into revelatory events of blessing and instruction. Love converts knowledge and wisdom from points of pride to instruments for counsel and guidance. Love relocates mountain-moving faith from the avenue of display to the path of empathy and help. Love even transports giving from the realm of self-gratification to the place of suffering and participation.

4. Paul’s contrast between the temporal nature of the gifts and the eternal nature of love leads him to give an array of unforgettable images that all contain a promise of something greater to come. What we have now is partial, but the partial will be replaced by the perfect. The grandest expressions of God’s power and presence are mere examples of what will become the norm. Just as the childish ways of the young are put aside when they are recognized as immature, gifts also bear witness to a greater time to come. Likewise, the promise of a dim mirror is the clarity of twenty-twenty vision. What the dim mirror vaguely reveals must exist and will later come to be seen with full clarity—face-to-face. Then, as Paul exclaims, “I shall know fully, even as I am fully known [by God]” (12:12).

Illustrating the Text

Spirituality is not about feeling good; it is about willingness to participate in Christ’s sufferings.
Drama: Come up with an advertisement for a strange new product: suffering. The ad should make a poignant and/or humorous illustration of the fact that nobody goes around shopping for suffering, and anyone trying to sell it can do so only by promising benefits on the other side of the suffering that allegedly outweigh it. Explain that almost every product advertised in our world promises some sort of pleasure or relief from suffering—no one advertises suffering for its own sake. Nevertheless, Scripture tells us repeatedly that there is joy in sharing in Christ’s sufferings. Christianity is not a feel-good experience that promises only happiness. Rather, our faith is a “be-close” and “persevere-together” experience that promises to give us Jesus, who is more satisfying than we could ever imagine.

Spiritual gifts have an expiration date; love does not.
Visual: Display a variety of consumer products that have expiration dates and consider what might happen to the product after the expiration date. Have one or two products with no printed expiration date—maybe a rock or stapler. Suggest that even these have an invisible expiration date. For, when Christ returns and heaven and earth are made new, even the elements will be tested by fire. Consider whether human beings have an expiration date. What about missions and outreach? Suggest that the passage emphasizes one thing that will remain throughout eternity: love. We need to be careful to invest the bulk of our focus in what will last.

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

Dictionary

Direct Matches

Faith

Faith in the context of the OT rests on a foundation that the person or object of trust, belief, or confidence is reliable. Trust in Yahweh is expressed through loyalty and obedience. The theme of responsive obedience is emphasized in the Torah (Exod. 19:5). In the later history of Israel, faithfulness to the law became the predominant expression of faith (Dan. 1:8; 6:10). OT faith, then, is a moral response rather than abstract intellect or emotion.

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In the Gospels, Jesus is spoken of not as the subject of faith (as believing in God), but as the object of faith. In the Synoptic Gospels, faith is seen most often in connection with the ministry of Jesus. Miracles, in particular healings, are presented as taking place in response to the faith of the one in need of healing or the requester. In the Gospel of John, faith (belief) is presented as something that God requires of his people (6:28 29).

In the book of Acts, “faith/belief” is used to refer to Jews and Gentiles converting to following the life and teachings of Jesus Christ and becoming part of the Christian community. The book correlates faith in Christ closely with repentance (Acts 11:21; 19:18; 20:21; 26:18).

Paul relates faith to righteousness and justification (Rom. 3:22; 5:11; Gal. 3:6). In Ephesians faith is shown as instrumental in salvation: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (2:8).

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the Letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

In 1 Peter, Christ is depicted as the broker of faith in God (1:21), whereas in 2 Peter and Jude faith is presented as received from God (2 Pet. 1:1). In the Letters of John “to believe” is used as a litmus test for those who possess eternal life: “You who believe in the name of the Son of God, . . . you have eternal life” (1 John 5:13).

Hope

At times simply indicating a wish (2 Cor. 11:1), in the Bible the word “hope” most often designates a disposition of soul, the grounds for one’s hope, or the outcome for which one hopes. At its core, biblical hope is hope in God, rooted in God’s covenant faithfulness (Ps. 62:5 8; Jer. 14:8; 17:13; Rom. 4:18; 5:1–5). Hope trusts God in the present and lives even now on the strength of God’s future accomplishments (Gal. 5:5; Heb. 11:1).

In the NT, hope is closely associated with Christ and his saving work. Christians now live by hope in Christ (Eph. 1:12; 1 Pet. 1:3; 3:15); indeed, he is “Christ Jesus our hope” (1 Tim. 1:1), and his future appearing is “the blessed hope” (Titus 2:13). Thus, hope refers to eschatological glory (2 Cor. 3:11–12; Eph. 1:18). It is “the hope of the resurrection” (Acts 23:6; cf. 24:15; 26:6–9), our transformation into Christ’s likeness (1 John 3:1–3). That expectation stimulates various hopes for God’s plans to be realized in one’s own or others’ lives (1 Cor. 9:10, 13; Phil. 2:19, 23; 2 Tim. 2:25; 2 John 12). So hope is named repeatedly as an essential Christian attribute (Rom. 12:12; 15:4, 13; 1 Cor. 13:13).

Iniquity

Sin enters the biblical story in Gen. 3. Despite God’s commandment to the contrary (2:16 17), Eve ate from the tree of the knowledge of good and evil at the prompting of the serpent. When Adam joined Eve in eating the fruit, their rebellion was complete. They attempted to cover their guilt and shame, but the fig leaves were inadequate. God confronted them and was unimpressed with their attempts to shift the blame. Judgment fell heavily on the serpent, Eve, and Adam; even creation itself was affected (3:17–18).

In the midst of judgment, God made it clear in two specific ways that sin did not have the last word. First, God cryptically promised to put hostility between the offspring of the serpent and that of the woman (Gen. 3:15). Although the serpent would inflict a severe blow upon the offspring of the woman, the offspring of the woman would defeat the serpent. Second, God replaced the inadequate covering of the fig leaves with animal skins (3:21). The implication is that the death of the animal functioned as a substitute for Adam and Eve, covering their sin.

In one sense, the rest of the OT hangs on this question: How will a holy God satisfy his wrath against human sin and restore his relationship with human beings without compromising his justice? The short answer is: through Abraham and his offspring (Gen. 12:1–3), who eventually multiplied into the nation of Israel. After God redeemed them from their slavery in Egypt (Exod. 1–15), he brought them to Sinai to make a covenant with them that was predicated on obedience (19:5–6). A central component of this covenant was the sacrificial system (e.g., Lev. 1–7), which God provided as a means of dealing with sin. In addition to the regular sacrifices made for sin throughout the year, God set apart one day a year to atone for Israel’s sins (Lev. 16). On this Day of Atonement the high priest took the blood of a goat into the holy of holies and sprinkled it on the mercy seat as a sin offering. Afterward he took a second goat and confessed “all the iniquities of the people of Israel, and all their transgressions, all their sins, putting them on the head of the goat, and sending it away into the wilderness. . . . The goat shall bear on itself all their iniquities to a barren region; and the goat shall be set free in the wilderness” (Lev. 16:21–22 NRSV). In order for the holy God to dwell with sinful people, extensive provisions had to be made to enable fellowship.

During the next four hundred years of prophetic silence, the longing for God to finally put away the sins of his people grew. At last, when the conception and birth of Jesus were announced, it was revealed that he would “save his people from their sins” (Matt. 1:21). In the days before the public ministry of Jesus, John the Baptist prepared the way for him by “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). Whereas both Adam and Israel were disobedient sons of God, Jesus proved to be the obedient Son by his faithfulness to God in the face of temptation (Matt. 2:13–15; 4:1–11; 26:36–46; Luke 3:23–4:13; Rom. 5:12–21; Phil. 2:8; Heb. 5:8–10). He was also the Suffering Servant who gave his life as a ransom for many (Mark 10:45; cf. Isa. 52:13–53:12). On the cross Jesus experienced the wrath of God that God’s people rightly deserved for their sin. With his justice fully satisfied, God was free to forgive and justify all who are identified with Christ by faith (Rom. 3:21–26). What neither the law nor the blood of bulls and goats could do, Jesus Christ did with his own blood (Rom. 8:3–4; Heb. 9:1–10:18).

After his resurrection and ascension, Jesus’ followers began proclaiming the “good news” (gospel) of what Jesus did and calling to people, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins” (Acts 2:38). As people began to experience God’s forgiveness, they were so transformed that they forgave those who sinned against them (Matt. 6:12; 18:15–20; Col. 3:13). Although believers continue to struggle with sin in this life (Rom. 8:12–13; Gal. 5:16–25), sin is no longer master over them (Rom. 6:1–23). The Holy Spirit empowers them to fight sin as they long for the new heaven and earth, where there will be no sin, no death, and no curse (Rom. 8:12–30; Rev. 21–22).

As even this very brief survey of the biblical story line from Genesis to Revelation shows, sin is a fundamental aspect of the Bible’s plot. Sin generates the conflict that drives the biblical narrative; it is the fundamental “problem” that must be solved in order for God’s purposes in creation to be completed.

Poor

Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow.

The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Furthermore, because of the incarnation of Christ, in which the almighty God chose to dwell with humanity, distinctions between believers on the basis of material wealth and, more specifically, favoritism toward the rich were expressly forbidden by the NT writers (1 Cor. 11:20 22; Phil. 2:1–8; James 2:1–4).

Other specific biblical instructions regarding people in need concern those without parents and especially those without a father. Such individuals are referred to as “fatherless.” As with the provisions made for the poor, oppression of orphans or the fatherless was strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17; 10:1–2; Zech. 7:10). Furthermore, God is often referred to as the provider and helper of the orphan or fatherless (Deut. 10:18; Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leave his followers as “orphans,” implying that he would not leave them unprotected (John 14:18). In one of the clearest statements of how Christian belief is to manifest itself, James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27).

Since widows are bereft of their husbands and thus similar to orphans in vulnerability and need, they are the beneficiaries of special provisions in both Testaments. Oppression was forbidden (Exod. 22:22), provisions were to be given in similar fashion to that of the poor and orphans (Deut. 24:19–21), and ample warnings were given to those who would deny justice to widows (Deut. 27:19). Jesus raised a widow’s son from death (Luke 7:14–15), a miracle especially needed because she lacked provision after her only son’s death. The apostle Paul gave specific rules to Timothy regarding who should be placed on the list of widows to receive daily food: they must be over sixty years old and must have been faithful to their husbands (1 Tim. 5:9). In the book of Revelation, a desolate city without inhabitants is aptly described as a “widow” (18:7).

Prophecy

A prophet is a messenger of God, a person to whom God entrusts his message to an individual or to a nation. Indeed, the last book in the OT is named “Malachi,” which means “my messenger.” Isaiah heard God ask, “Whom shall I send?” and he cried out, “Send me!” (Isa. 6:8). A good template for understanding the phenomenon is Moses and Aaron. Moses was to tell Aaron what to say, and Aaron would say it. “Then the Lord said to Moses, ‘See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet’” (Exod. 7:1).

In the NT period there were a number of prophets. John the Baptist could point to Jesus and proclaim him to be the Lamb of God, who takes away the sins of the world (John 1:29). Agabus the prophet predicted a famine and, later, Paul’s arrest (Acts 11:28; 21:10 11).

Paul lists “gifts of the Spirit” (1 Cor. 12:4–11), including prophecy and various phenomena reminiscent of the OT prophets’ ecstatic state. Paul warns the Corinthians not to overdo this sort of thing and so to be mature (1 Cor. 14:19–20). Near the end of his life, in one of his last letters, he speaks of prophecy as normative in the church, particularly in establishing an authoritative body of elders to rule and especially to preach the gospel (1 Tim. 1:18; 4:14). Peter draws a connection between the ministry of the OT prophets and the proclamation of the gospel of Jesus Christ (1 Pet. 1:10–12). Evangelism seems to be the normative mode for prophecy today: forthtelling by calling people to turn from their sins to Jesus, and foretelling by speaking of his return and the final judgment.

Thus, all Christians hold the office of prophet, even if they never participate in the ecstatic state experienced by the Corinthians. The greatness of a prophet is in how clearly the prophet points to Jesus. John the Baptist was the greatest of the OT prophets by that measure, but any Christian on this side of the cross and resurrection can proclaim the gospel even more clearly. Thus, the prophetic ministry of any Christian is greater than John’s (Matt. 11:11).

Five prophetesses are mentioned in the OT: Miriam (Exod. 15:20), Deborah (Judg. 4–5), Huldah (2 Kings 22:14–20; 2 Chron. 34:22–28), Isaiah’s wife (Isa. 8:3), and Noadiah (Neh. 6:14).

Similarly in the NT, Peter recognizes God’s promise through Joel being fulfilled in the gift of prophetic speech to women as well as men at Pentecost (Acts 2:18); and Paul, acknowledging that women prophesy publicly in the congregation, is concerned only with the manner of their doing so (1 Cor. 11:5). The prophetess Anna proclaims the baby Jesus as the Messiah (Luke 2:36–38), Luke reports that the four unmarried daughters of Philip the evangelist also prophesy (Acts 21:8–9). The only false prophetess in the NT is the apocalyptic figure of Jezebel in Rev. 2:20.

Direct Matches

Angel

The English word “angel” refers to nonhuman spirits, usually good. The biblical words usually translated “angel” (Heb. malak; Gk. angelos) mean “messenger” and can refer to one sent by God or by human beings. A messenger must be utterly loyal, reliable, and able to act confidentially (Prov. 13:17). The messenger speaks and acts in the name of the sender (Gen. 24).

Messengers sent by God are not always angels. Yahweh’s prophets were his messengers (Hag. 1:13), as were priests (Mal. 2:7).

Old Testament

There are few references to angels (plural) in the OT. In heaven they praise God and worship him (Pss. 103:20; 148:2). God sends his angels to accompany his people (Gen. 28:12; 32:1) and to protect them (Ps. 91:11) and once sent them to destroy Egypt (Ps. 78:49).

An angel in human form was referred to as a “man of God” (Judg. 13:6), the same term used for a prophet (cf. 1 Kings 13:14).

Angels evoked fear and wonder. They are described as shining (Matt. 28:3; Acts 12:7). When humans bowed to worship angels, they were rebuked because God alone is to be worshiped (Rev. 22:8–9).

God himself, not being a part of the created order, cannot be seen. In order to communicate with people, he sometimes speaks through a form called “the angel of the Lord.” The angel of the Lord appeared to Abraham in human form (Gen. 18; cf. Josh. 5:13–15), but to Moses as fire (Exod. 3:2). When he spoke, it was God speaking (Exod. 3:4, 14). He guided and guarded Israel out of Egypt and through the desert (23:20–23). He appeared within the pillar of fire or cloud (13:21–22; 14:19), being seen through the pillar on occasion as “the glory of the Lord” (16:7–10; 24:16–17; 33:9–11; 40:17, 34–38), and later as he filled Solomon’s temple (1 Kings 8:11).

In a series of visions of the glory of the Lord (Ps. 18:7–15; Ezek. 1; Rev. 4:7) we encounter four “living creatures” called “cherubim” (Ezek. 10:20–22) that are not explicitly identified as angels and whose visible appearance is part human and part animal. Their form was placed on the cover of the Ark of the Covenant (Exod. 25:18) and embroidered on the curtains of the tabernacle (26:1). Cherubim guarded the eastern entry into the garden of Eden (Gen. 3:24), implying that Eden, the place where God appeared on earth, was now excluded from the area allocated to humankind.

In Isaiah’s vision of God’s glory, he describes, literally, “flaming ones” (Heb. seraphim) located above God and crying, “Holy, holy, holy” (Isa. 6:1–7). All we know of them is that they had six wings, whereas the cherubim had four (Ezek. 1:11). It may be that seraphim are not a separate class of angels but simply a description appropriate to all angels, since elsewhere we are told (Ps. 104:4; Heb. 1:7) that God’s angels are “flames of fire.”

Angels are also called “holy ones” (Deut. 33:2) and “spirits” or “winds” (Zech. 6:5; cf. Ps. 104:4). Since God’s people are also called “holy ones” (Dan. 7:27; NIV: “holy people”), it may be difficult to know if a given reference is to angels or people (e.g., Deut. 33:3).

Angels are first named in the book of Daniel: Gabriel, whose name means “hero of God” (8:16; 9:21; [cf. Luke 1:19, 26]); Michael, whose name means “who is like God?” (10:13, 21; 12:1 [cf. Jude 9; Rev. 12:7]) and who is also called “one of the chief princes,” “your prince,” and “the great prince.” The Hebrew word for “prince” (sar) also means “commander” (e.g., 1 Sam. 17:55) and thus might refer to Michael’s standing as a commander of God’s angelic armies (cf. Jude 9, where he is called “archangel”). During the intertestamental period, texts outside the Scriptures tend to give more attention to angels in elaborate stories, introducing such names as Raphael and Uriel (see Tobit, 1 Enoch, etc.).

Intertestamental Period and New Testament

During the intertestamental period some Jews came to think that angels ranked higher than humans, since the Greeks asserted that anything physical was evil and only purely spiritual beings could be holy. Increasingly detailed stories about angels served to distance God from the evils of physical reality. The myth of the fall of the angels arose during this time through a series of writings claiming to come from the pen of Enoch (1 Enoch), stimulating a large number of other writings. Some people even went so far as to worship angels (Col. 2:18).

Some references to angels are difficult to understand. In Matt. 18:10 Jesus warns people to treat children well because their angels have constant access to God. The simplest meaning is that angelic messengers will tell God what has happened with these children. Rhoda’s reference to Peter’s “angel” as if it were his ghost probably reflects a local superstition (Acts 12:15) or a sectarian Jewish belief that the righteous become angels when they die. Paul’s comment that a woman should have “authority over her own head” (i.e., her head covered) “because of the angels” (1 Cor. 11:10) remains something of a puzzle, and his unique reference to the language of angels appears to be hyperbole (1 Cor. 13:1).

Paul warns us that Satan can appear as “an angel of light,” meaning that he would work through one who claimed to bring a message in accord with the gospel (2 Cor. 11:14). The devil has his “angels/messengers” (Matt. 25:41), although we know little about them.

Angels do not marry, reproduce, or die (Matt. 22:30; Mark 12:25; Luke 20:35–36). The NT affirms that angels rank below God’s people and serve them (1 Cor. 6:3; Heb.1:4–14; 2:5, 16), as they did Jesus (Matt. 4:11; Mark 1:13; cf. 1 Kings 19:5–7; Luke 22:43). Angels have limited understanding or knowledge of God’s plans and purposes (1 Pet. 1:12), although they reveal God’s word (Rev. 1:1). They bring the spirits of God’s people to heaven when they die (Luke 16:22) and implement God’s judgment on the last day (Matt. 13:39, 49; 16:27; 24:31; 25:31; Mark 8:38; 13:27; Luke 9:26; 2 Thess. 1:7; Rev. 14:15–19). They rejoice when a sinner repents (Luke 15:10). Christians already stand in the greater assembly that includes the angels (Heb.12:22). Eventually, Jesus will welcome his people into the heavenly courtroom in the presence of the angels (Luke 12:8–9; Rev. 3:5). See also Archangel.

Belief

The spectrum of meaning of “faith” and “faithfulness” may be applied both to God and to human beings. Cognates of “faith” are used interpersonally in human relationships but are used in the Bible specifically to denote the interaction between God and humanity, and human response to God. A question of theological pertinence is the degree to which one must distinguish between faith as an agent of personal belief and faith as an object of personal belief as pertaining to the relationship between God and human being.

In Hebrew the words most often translated “faith” or “faithful” are ’emunah and ’emet. In Greek the word rendered most frequently “faith” or “faithful” is pistis. In terms of their semantic domains, ’emunah and ’emet connote an objective sense of reliability (of persons) and stability (of inanimate objects); pistis conveys more of a subjective sense of placing confidence in a person, trusting in a person, or believing in a person or set of propositions. This subjective sense of pistis is correlated to considering the person or object of trust, belief, or confidence as reliable—“faithful.” Pistis likewise is used to communicate the quality of this person or belief as “committed” and “trustworthy.”

As noted, to some degree the meanings of the Hebrew and Greek terms overlap. However, certain dissimilarities are apparent as well. These observations play out in OT and NT expressions of faith. Martin Buber (1878–1965), a Jewish philosopher known for his academic work in the area of “faith,” distinguished between two types of faith: OT/Judaic faith, typified as tribal, national, and communal trust and fidelity based on the covenant; and NT/Christian faith, characterized as individual persuasion or belief in something.

Old Testament

Faithfulness as an attribute of God. Yahweh is presented in the OT as faithful to his promises, as faithfulness is a part of his very being. In the Torah the Israelites are reminded, “The Lord your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments” (Deut. 7:9). Not only is God presented as keeping his covenant, but also the prophet Hosea calls God “the faithful Holy One” (Hos. 11:12). Isaiah likewise pre-sents faithfulness as an attribute of God (Isa. 49:7). The people can rest assured, for God is unchanging and reliable.

The psalmist speaks of Yahweh as the faithful God: “You have redeemed me, O Lord, faithful God” (Ps. 31:5 NRSV); “he remains faithful forever” (Ps. 146:6). The translation “faithful” is warranted in these instances in the psalms. Its connotations are “truth” and “trustworthiness.” Yahweh is ascribed divine honor by his people recognizing and acknowledging his faithfulness and trustworthiness, and by responding to it in obedience as the people of God.

The faith of Abraham. Abraham’s (Abram’s) faith is used in the Bible as an example (Rom. 4:12; Gal. 3:6–9) in the sense that Abraham trusted God’s faithfulness in a way unequaled by other characters in the OT. Abraham lived in Mesopotamia when God spoke to him in a vision and told him that his descendants would be as innumerable as the stars in the sky (Gen. 15:1–5). Abraham trusted that God would be faithful to keep his promise despite insurmountable obstacles. This trust was credited to Abraham as righteousness (15:6). God subsequently initiated a covenant with Abraham (15:7–21).

Abraham’s life was characterized by his obedience to God and by his considering God to be faithful, something well noted by the early church (Heb. 11:8–11, 17–19) and used as an example of faith in the Christian walk (12:1). The three best-known examples of Abraham’s obedience and hence trust in God’s faithfulness are found consecutively in the departure from his homeland, the birth of his son Isaac, and the offering of Isaac as a sacrifice.

When God said to Abraham, “Go from your country, your people and your father’s household to the land I will show you” (Gen. 12:1), Abraham went as commanded (12:4). He obeyed despite his cultural disposition toward staying in the area of his ancestry and kin, and he went without knowledge of an appointed destination. Elderly and childless (12:7, 11–12), Abraham considered offspring to be impossible. However, Abraham trusted that God would be able to raise offspring for him, believing that he would become a great nation (12:2). His offspring Isaac was later reminded of the obedience of Abraham (26:5). Abraham’s greatest challenge of trust in God’s faithful provision came when he was commanded to offer his son Isaac as a burnt offering (22:2). He was commended for fearing God without reservation (22:12).

When the priest and initial leader of the Maccabean revolt, Mattathias, gave his farewell speech to his sons as he faced death in 166 BC, he placed his deeds along the lines of biblical heroes of faith such as Abraham. With likely reference to Abraham offering Isaac, he said, “Was not Abraham found faithful when tested, and it was reckoned to him as righteousness?” (1 Macc. 2:52 NRSV). The early church likewise used this test in Abraham’s life as an example of his faithfulness, while at the same time claiming that the source for this faithfulness was found in faith—faith in God’s faithful provision (Heb. 11:17).

Faithfulness to the covenant. Faithfulness embodies the very core of the covenant relationship. God seeks a love relationship with humanity expressed in initiating his covenant. He is described as “abounding in love and faithfulness” (Exod. 34:6). His covenant love (Heb. khesed) is closely correlated to his faithfulness: “He is the faithful God, keeping his covenant of love” (Deut. 7:9). Throughout the OT, Yahweh is shown as loyal to his covenant. Yahweh’s righteousness is seen in his faithfulness in keeping the covenant even when his people were disloyal and did not acknowledge his faithfulness. He delivered his people out of Egypt because of his covenant love and righteousness, as the psalmist declared: “But from everlasting to everlasting the Lord’s love is with those who fear him, and his righteousness with their children’s children—with those who keep his covenant and remember to obey his precepts” (Ps. 103:17–18). He delivered them out of their subsequent exile, declaring them righteous because their repentant hearts trusted in his faithfulness and sought to obey his covenant. Yahweh said, “If I have not made my covenant with day and night and established the laws of heaven and earth, then I will reject the descendants of Jacob and David my servant and will not choose one of his sons to rule over the descendants of Abraham, Isaac and Jacob. For I will restore their fortunes and have compassion on them” (Jer. 33:25–26).

God’s people, however, were expected to reciprocate and trust his faithfulness (1 Chron. 16:15–16). When God met with Moses on Mount Sinai, he instructed Moses to tell the Israelites to obey the commands fully and to keep the covenant. It was only then that they would be a treasured possession, a holy nation (Exod. 19:5–6). The Israelites were expected to follow in obedience and thus reciprocate God’s faithfulness. The people of Israel often failed, but David and other godly people chose to be faithful to God and walk in his truth (Ps. 119:30; Heb. 11:4–38).

Faith counted as righteousness. Whereas faith is used throughout the OT in reference to God’s faithfulness and loyalty, it is used in Hab. 2:4 as pertaining to the faith of the righteous: “But the righteous will live by his faith” (NASB). In Rom. 1:17 Paul specifies, “For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith.’ ” He notes that God’s righteousness, even as revealed within OT promises, is by faith (“faith to faith,” or “faith, through and through”). By the parameters “from faith to faith,” Paul intends to exclude works of righteousness, a theme that he carries consistently in the first four chapters of Romans. Justification, for Habakkuk’s hearers, meant faithfulness, a single-minded focus on Yahweh to meet life’s essential needs. For Paul, salvation by way of justification meant that reliance upon Christ alone was foundational. In Pauline theology, faith is a thread connecting the old covenant with the new covenant.

New Testament

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

In 1 Peter, Christ is depicted as the broker of faith in God (1 Pet. 1:21), whereas in 2 Peter and Jude faith is presented as received from God (2 Pet. 1:1). In the letters of John “to believe” is used as a litmus test for those who possess eternal life: “You who believe in the name of the Son of God, . . . you have eternal life” (1 John 5:13).

Faith is rarely addressed in the book of Revelation. Rather, faithfulness is the objective. Christ is described as the faithful and true witness (Rev. 1:5; 3:14), the perfect example for believers. One of the believers in Asia Minor, Antipas, is identified as Christ’s witness and faithful one (2:13). Those believers who, like Antipas, are faithful unto death, are called “overcomers” (2:10, 26). The faithless are thrown into the lake of fire, which represents the second death (21:8).

Faith and salvation. The role of faith in salvation is often hotly debated. Views are polarized between Christ as the object of faith and as the subject of faith. These views are designated as an objective genitive (faith in Christ), also known as an anthropological view, and a subjective genitive (the faithfulness of Christ), also known as a christological view. Thus, for example, Rom. 3:22 can be translated as “This righteousness from God comes through faith in Jesus Christ to all who believe” (cf. NRSV) or as “This righteousness from God comes through the faithfulness of Jesus Christ for all who believe” (cf. NET). In the latter translation the faithfulness of Christ is seen as the agent of salvation.

In Eph. 2:8 the phrase “For it is by grace you have been saved, through faith,” points to faith as instrumental in salvation. However, the source of that faith is not made clear. Does God provide the faith required to be saved, and thus the event is out of the hands of humanity? Or does salvation require a response from human beings in the form of faith—that is, trust?

In the Letter to the Romans, Paul indicates a correlation between grace and faith (Rom. 4:16; 5:1–2), and he shows that Abraham’s faith, his belief and unwavering hope in God’s faithfulness, was credited to him as righteousness (4:18–22). In the new covenant this righteousness likewise is credited to those who believe in God (4:23–24).

Faith and works. In Eph. 2:8–10 works are described as an outflow of the faith of believers: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast. For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.”

Faith and works are also related in the letter of James, where works appear to be a prerequisite of faith, for faith without works is dead (2:26). While at first sight this might appear to contradict a Pauline understanding of faith and works (Rom. 3:19–5:1; Gal. 2:15–3:24), James and Paul use the word “works” differently. Paul uses it in terms of “obedience to the law,” something obsolete as a requirement in the new covenant. James, however, writes with regard to works of charity, not works of obedience to Jewish ritualistic law. Authentic faith, then, shows the evidence of good works—charity, the fruit of the Spirit.

Faith and the Church

Whereas baptism was a public initiation rite into the first-century Christian community, it was faith in Christ Jesus that was understood as establishing one’s membership in the family of God (Gal. 3:26). This membership was available to both Jews and Gentiles. Faith, the shared belief system in and confession of Jesus’ salvific work, became the common denominator in the Christian community. In Ephesians, faith is identified as one of the unifying elements of the church (Eph. 4:5). The prayer of faith heals the sick person in the church, another unifying element of applying faith (James 5:13–15).

Faith as a spiritual gift. According to the apostle Paul, the gift of faith is closely related to the life and functioning of the church (1 Cor. 12:9). Mentioned among other gifts, or charismata (12:4), this aspect of faith is that benefit of salvation with which certain members of the church are graced and is used for the common good (12:7). This faith, then, is understood as edifying the Christian community at large rather than just the individual believer.

Faith and the Christian life. Christians are described as living by faith (2 Cor. 5:7). Not only does faith lead people to Christ, but also Christ subsequently dwells in believers’ hearts through faith (Eph. 3:17). This Christian faith is subject to testing (James 1:2).

Faith is presented by Paul as present at different levels of growth among believers. Some Christians are weak in faith (Rom. 14:1), whereas others are strong in faith (15:1). Faith can differ in its strength of conviction (4:20–22; 14:5). It is presented as something that can grow (2 Cor. 10:15).

Faith is grouped among gifts and virtues. Lifted out together with hope and love, faith is mentioned among gifts that edify believers in the church (1 Cor. 13:13). Likewise, faith is mentioned as a Christian virtue among the fruit of the Spirit (Gal. 5:22–23).

Believe

Old Testament

New Testament

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

Faith and the Church

Charity

The KJV often uses “charity” to translate the Greek word agapē, which most modern versions translate as “love.” Although in contemporary times the word “charity” is understood to consist of almsgiving (Luke 12:33; Acts 9:36), it often is used to denote a deeper Christian love for people (see, e.g., 1 Cor. 13).

Envy

The vice that resents the acceptance, success, and well-being of other people, especially when benefits come to those who are regarded as unworthy. The envious person competes with others—if only in his or her own mind—and therefore cannot love them, serve them, and enjoy their company. Thus, the Bible condemns envy or covetousness, the most familiar text being the last commandment of the Decalogue (Exod. 20:17; Deut. 5:21). It is wrong to smolder with desire for the advantages of one’s neighbors and also wish them to stumble. Envy incited Cain to kill Abel (Gen. 4:1–16), and Scripture acknowledges its destructive tendencies (Prov. 14:30). Jesus warned his disciples that envy’s “evil eye” could defile them (Mark 7:21) and darken their souls (Matt. 6:23).

This vice can do enormous damage in churches and among those who profess to be the people of God. Pilate recognized jealousy behind the case against Jesus (Matt. 27:18), and the apostle Paul faced many difficulties traceable to immature one-upmanship. Factions arose in the churches over coveted associations (1 Cor. 1:11–13) and spiritual gifts (1 Cor. 12–13). Some professing believers even preached Christ simply to advance themselves ahead of others, out of “envy and rivalry,” perhaps to post impressive numbers of converts and gain a following (Phil. 1:15). In response, each person must say with John the Baptist, “He must become greater; I must become less” (John 3:30).

Face

Biblical references to the face are both literal and metaphorical. The Hebrew word for “face” (paneh) frequently occurs in the plural in the OT (over 2,100 times), and it can express the numerous features of the face, that of God, humans, animals, and inanimate objects. It also can describe a surface, such as “the face of the ground” (Gen. 2:6 KJV) or “the face of the deep” (Gen. 1:2 KJV).

The concept of face must be understood in terms of the diverse emotional expressions and stratified social relationships of the biblical social world. This was a world of honor and shame, loyalty and betrayal. Where the modern person speaks of personal empowerment, the biblical person thought of social restoration. Life was tantamount to social acceptance. In the biblical world of strong corporate solidarity, the face was the most important part of a person’s body. Persons did not merely “contact” each other; rather, faces engaged each other. Face was synonymous with person (e.g., Lev. 19:32, where “the aged/elderly” is literally “the faces of the aged/elderly”). The face essentially describes interpersonal relationships.

Presence and nonpresence are noted in the expressions “hiding the face from” (Ps. 27:9) and “seeing the face of” (Gen. 32:20 KJV). These denote qualities of relationship through acceptance or rejection, especially to superiors. To “see someone’s face” who is a dignitary is to be granted a royal audience (Gen. 44:23). Yet it was not customary to show a sad face in a king’s presence (Neh. 2:2). A person could also try to hide his or her identity, since “face” marks a public expression of one’s character and social standing.

To literally “fall on the face” (Ezek. 1:28; Luke 5:12) shows humility and homage toward a superior. Personal intention or determination is shown in the expressions “set the face against/toward” (Ezek. 35:2) and “turn the face” (2 Kings 20:2). Dishonor and disrespect are expressed with a “fallen face” (Gen. 4:6; NIV: “downcast” face; cf. Gen. 40:7). Striking the face can be an act that humiliates (John 18:22), as with mutilation or having a soiled face (Lev. 21:18; 2 Sam. 19:4–5). By contrast, to speak “face to face” (Exod. 33:11) not only shows respect but also treats another as a social equal. Reflecting rich emotions, a face can be “cheerful” (Prov. 15:13), “aflame” with agony (Isa. 13:8), “red with weeping” (Job 16:16), and covered with “shame” (Ps. 69:7).

“Face” can be used as a metonym (i.e., substitution) for a person’s presence. Significantly, God’s rejection of a person or group can be expressed as them being hidden from his face (Gen. 4:14 KJV) or as God hiding his face from them (Isa. 54:8; Mic. 3:4; cf. Ps. 22:24). Those in distraught prayer ask why God has hidden his face (Job 13:24) or for how long (Ps. 13:1). Similarly, God acts against persons when he sets his face against them (Lev. 17:10; 26:17).

Believers anticipate the day when they will see God “face to face” (1 Cor. 13:12), having received the ultimate gift of God’s acceptance.

Faith

Old Testament

New Testament

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

Faith and the Church

Faithfulness

Old Testament

New Testament

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

Faith and the Church

Gift of Tongues

Both speaking in tongues and interpreting tongues are listed among the various gifts of the Spirit that God may choose to give to believers according to his will (1 Cor. 12:10, 28). The act of speaking in tongues is referred to as “glossolalia” (from Gk. glōssa [“tongue”] and laleō [“speak”]).

Narrative Record

Instances in which believers exercise the gift of tongues are recorded in three biblical narratives, with Acts 2 detailing the most notable occurrence. When the Holy Spirit first was poured out upon Christian believers gathered at Pentecost, visible tongues of fire were accompanied by a Spirit-enabled ability to speak in languages that were foreign to them (2:3–4). In this instance, the tongues spoken are identified as the actual human languages and dialects of various people groups who resided throughout the Mediterranean world (2:8–11). The phenomenon resulted in the ability of many to hear the wonders of God in their native languages and prompted both curiosity and scoffing (2:12–13).

A similar outpouring of the Holy Spirit upon Cornelius and his fellow Gentiles in connection with the ministry of Peter was accompanied by speaking in tongues (Acts 10:44–46). This ability to speak in tongues provided undeniable evidence that God had indeed poured out the Holy Spirit upon Gentile Christians by manifesting the Spirit’s presence in a way comparable to the initial Pentecost experience of the Jewish Christians (11:15–18). A final account from the Pauline ministry notes the coming of the Holy Spirit upon a dozen disciples in Ephesus with the accompanying ability to speak in tongues (19:6). The text does not reveal what languages were spoken in either of these latter episodes.

It is sometimes argued that the gift of tongues normally accompanies Christian salvation or baptism with the Holy Spirit and is a gift that believers should earnestly seek. However, this argument cannot be sustained by the historical narratives of Acts. All three recorded instances of tongues detail the gift coming upon groups of people rather than individuals, and the gift is poured out upon them without their praying for it or seeking it out in any way. Furthermore, these are the only three instances in Scripture where tongues clearly accompany salvation, whereas numerous other Lukan accounts of the salvation of various individuals (Acts 2:41; 4:4; 8:36–39; 13:12, 48; 16:14, 34), including Paul (9:1–19; 22:6–16), contain no mention of the gift of tongues.

Paul’s Teaching

The first-century Corinthian church exercised a variety of spiritual gifts, including the gift of tongues. When Paul writes to that church, he includes teaching designed to correct various abuses of these spiritual gifts. A lengthy discussion about spiritual gifts in 1 Cor. 12–14 affirms the practice of speaking in tongues in the Corinthian assembly under certain conditions (14:39–40) while also relegating it to a status lower than the gift of prophecy (14:5). By its very nature, Paul asserts, those who speak in tongues are not understood by their human audience; utterances in tongues speak to God, not to human beings (14:2). Therefore, on its own, glossolalia cannot edify those who hear it unless an interpretation is also provided for them. For this reason, Paul directs the Corinthians to other spiritual gifts (14:6) that can function to build up the church (14:12). Nonetheless, Paul affirms the practice of glossolalia in the Corinthians’ public worship when it is limited to two or three speakers, when it is done in an orderly manner with the speakers taking turns, and when it is coupled with interpretation so that the church can be edified by its message (14:26–27).

Contemporary Debates

Three questions dominate modern discussions about the gift of tongues: (1) What is the primary purpose of speaking in tongues? (2) What is the nature of the language spoken when the gift of tongues is exercised? (3) Does the gift of tongues continue beyond the apostolic era? Answers to these questions vary and reflect diverse theological positions.

Primary purpose. One position maintains that when the Spirit gives the gift of tongues, it is always a public exercise that produces infallible revelation from God. The primary, or perhaps sole, purpose of this gift of miraculous utterance is as a sign to authenticate the gospel proclamation and thus contribute to the common good of the church as a whole by reaching unbelievers with the gospel in a powerful way. Proponents of this view find support in 1 Cor. 14:22, where Paul speaks of tongues as a sign for unbelievers. Also, the Pentecost experience, narrated in Acts 2, can be understood as a use of tongues that fits into this framework. Opponents object to this interpretation by noting that it was Peter’s subsequent sermon rather than the gift of tongues itself that served an evangelistic purpose.

Others find biblical support for an additional private use of tongues by believers in their prayer and praise directed toward God (1 Cor. 14:2, 28). Although the teaching in 1 Cor. 14 focuses on whether and how tongues are to be used in the public assembly, some adherents of this position point to 14:14–19 for evidence of Paul’s own use of the gift of tongues in his devotional life. This use of tongues is thought to contribute to the common good of the church through the personal edification of the individual believers who practice this gift (14:4) and who make up the believing community.

Nature of the language. It is not entirely clear from Scripture whether the tongues spoken by those with the gift of tongues are human languages otherwise unknown to the speaker, whether they consist of otherworldly (heavenly, angelic, spiritual) languages, or whether both constitute valid options. The record of Pentecost in Acts 2 is the only scriptural narrative of tongues that explicitly identifies the languages spoken by those exercising the gift of tongues; they are human languages. However, three NT passages are cited in support of the broader view.

First, in 1 Cor. 13:1 Paul alludes to the possibility of speech “in the tongues of men or of angels.” While this may affirm the idea of an angelic language being spoken by believers with the gift of tongues, those who limit tongues to human languages see in this statement hyperbole rather than a description of reality.

Second, when Paul discusses tongues in 1 Cor. 14:2, he indicates that no one who hears understands the language. This statement is easily true if the language spoken is “angelic,” but it would also be true of a human language generally unfamiliar to those in the Corinthian worship assembly.

Finally, Rom. 8:26, by describing the Spirit’s intercession in prayer as groans and utterances too deep for words, may support the idea that the gift of tongues consists of a spiritual rather than a human language. Opponents argue that this text in no way speaks of the gift of tongues.

Continuation beyond the apostolic era. Finally, nowhere does Scripture expressly teach that the gift of tongues will continue throughout the entire church age, nor does it clearly state a time, be it the end of the apostolic period, the closing of the NT canon, or some other time, when the gift of tongues will cease. Because the NT describes the gift of tongues functioning among believers in the first century, many believe that the gift of tongues continues to be expressed by God’s new covenant people today.

Continuationists argue that Scripture nowhere anticipates a change in the Holy Spirit’s work or empowerment for ministry, and so the life of Christians today should be similar to that of NT believers with regard to the expected and empowering presence of tongues.

On the other hand, cessationists believe that passages such as Eph. 2:11–21 identify the first century as a unique, foundational time in salvation history, characterized by apostolic leadership and an open canon. Just as there are no longer apostles today, one should not be surprised if the practice of miraculous gifts, including the gift of tongues, should significantly decrease or stop entirely following that foundational time. Some also point to 1 Cor. 13:8 as evidence that a time will come when the gift of tongues will end.

Others opt for an intermediate position, arguing that while speaking in tongues is not the standard for the church era, it is possible that the gift continues to operate today on a more limited scale, most likely only in places where the gospel is making inroads for the first time, a situation comparable to that of the NT era.

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).

Gong

A loud percussion instrument, perhaps a bell or a cymbal, Paul compares the sound of the gong (Gk. chalkos) to the use of the spiritual gift of tongues devoid of love. Literally, the gong is a “sounding brass” (1 Cor. 13:1; see KJV).

Hope

Scope and Uses of the Word “Hope”

At times simply indicating a wish (2 Cor. 11:1), in the Bible the word “hope” most often designates a disposition of soul, the grounds for one’s hope, or the outcome for which one hopes.

Those whom God has helped and delivered expect to see God’s power again when future needs arise, knowing that in God there are reasons for hope. Mere optimism assumes that bad circumstances will improve with the passing of time. In contrast, hope assumes that God is faithful and is convinced that he is able to bring about his good purpose (Isa. 44:1–8). So at its core, biblical hope is hope in God, rooted in God’s covenant faithfulness (Ps. 62:5–8; Jer. 14:8; 17:13; Rom. 4:18; 5:1–5). Hope trusts God in the present and lives even now on the strength of God’s future accomplishments (Gal. 5:5; Heb. 11:1).

Both of the main OT words for “hope” (Heb. roots qwh and ykhl) are at times translated “wait.” By definition, hope means that God’s promised outcome has not arrived, and that some time will pass before it does. But that time is filled with a sense of waiting on God, often with a deep ache of longing for God to act (see Pss. 25:16–21; 39:4–7; Isa. 40:28–31; Lam. 3:19–24).

The inner disposition of hope may be seriously threatened by injustice and other devastating life experiences, as reflected in Job 6:8–13; 14:19; 19:10. The refrain of Pss. 42:5–6, 11; 43:5 is a psalmist’s self-exhortation to hope amid oppressive and depressing circumstances: “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God.” Words for “hope” function similarly in other psalms of lament (Pss. 9:18; 31:24; 71:5, 14; cf. Mic. 7:7).

The OT usually locates individual hope within the horizon and limits of this world. One hopes for outcomes that may be realized in one’s own lifetime; indeed, when life ends, hope ends (Prov. 11:7; 24:20; Eccles. 9:4; Isa. 38:18). Proverbs that mention hope regarding someone’s character development show an underlying concern that God’s purposes be vindicated in one’s life (e.g., Prov. 19:18; 26:12). When used in conjunction with Israel as a whole, hope looks to a more distant future and coming generations.

Hope as a Biblical Theme

With the God of hope as its covenant Lord, hope is a defining reality for Israel and a persistent theme in the historical books (e.g., 2 Sam. 23:1–7; 2 Kings 25:27–30). Psalmists find hope either in continuity with present structures (Ps. 37) or in drastic change (Pss. 33; 82), such as personal or corporate restoration.

Judgment dominates the message of the preexilic prophets, although expressions of hope are also found. But Judah’s downfall in 587/586 BC marks a turning point in prophetic hope. While preexilic prophecy bases its indictment, appeal, and warning in the exodus and the covenant, Jeremiah and Ezekiel tend to redirect hope and expectation to a new work of salvation that God will accomplish through and after the judgment of exile (e.g., Jer. 31:31–34; Ezek. 11:16–21; cf. Isa. 43:18–19). In the wake of Judah’s destruction, these prophets grasp a remarkable new vision of grace and promise. Restoration will be personal as well as national; forgiveness of sin will enable obedience to God’s law, now to be found written on their hearts.

During the exile, collection of Israel’s sacred texts enabled the shattered community to sustain identity and hope. Postexilic prophecy is often “text prophecy” that arises from reflection upon and reapplication of written prophecies, psalms, and other scriptural texts. For example, the book of Zechariah (especially chaps. 9–14) alludes to many earlier writings and also moves toward apocalyptic literature, contributing dramatic new imagery of God’s conquest of evil to establish his cosmic reign and fulfill his covenant. Messianic hopes rose throughout this period, fueled by earlier prophecies (e.g., Isa. 9; 11; 65:17; Jer. 23:5; Mic. 5:2).

If the OT gives occasional hints of an afterlife, this hope becomes manifest in the NT (2 Tim. 1:10). Jesus promises the thief on the cross fellowship after death (Luke 23:43). For Paul, “to depart and be with Christ” is such a vivid hope that “to die is gain” (Phil. 1:21–24). Such texts imply that death ushers the believer into Christ’s presence. Yet this intermediate state is not the whole picture. We are saved in hope of the redemption of our bodies (Rom. 8:23–25)—our resurrection from the dead and entry into a new glorified, bodily existence (1 Cor. 15; Phil. 3:20–21).

Christ is judge as well as savior (Matt. 16:27; 25:31–46; Acts 17:31; Rom. 2:16), and the NT anticipates final judgment of all persons and powers arrayed against God, including sin and death (1 Cor. 15:24–26; 2 Thess. 1:5–10). Christian hope involves nothing less than the return and full revelation of Jesus Christ, the resurrection of the dead, and the renewal of all creation (1 Thess. 4:13–18; Rev. 21–22)—the complete vindication of God’s rule, secured already in Christ. Then God’s redeemed people will see his face and live in his presence forever (Matt. 5:8; Jude 24; Rev. 22:4). A vision of this future enables us to press on with hope, stretching toward what is to come (Phil. 3:13–14).

Long-Suffering

Patience is a moral attribute that God possesses and that humans may possess. One who has patience allows time to pass while maintaining a positive disposition, often in the face of suffering (Hab. 3:16; 2 Tim. 3:10–11; James 5:10), as the KJV translation “longsuffering” implies (cf. Prov. 14:29 NASB: “slow to anger”). The Scriptures universally speak of patience as an admirable quality and associate patience with other virtues, such as inner peace (Ps. 37:7), wisdom (Prov. 19:11), persuasiveness (Prov. 25:15), humility (Eccles. 7:8), and kindness (Rom. 2:4; 1 Cor. 13:4).

Numerous passages praise God’s patience. Humans try (Isa. 7:13) and show contempt for (Rom. 2:4) God’s patience, sometimes by refusing to be patient with others even though they themselves have received mercy from God (Matt. 18:23–35). Nonetheless, God displays his patience by granting them eternal life through faith in Christ (1 Tim. 1:16). In fact, God has patiently delayed destroying the world because he is compassionate and wants all to come to repentance (2 Pet. 3:9). God’s patience is evident even toward those who are destined for destruction (Rom. 9:22; 1 Pet. 3:20).

Just as God is patient, he imparts patience to the Christian through his Holy Spirit (Gal. 5:22). Like Abraham, the prophets, and any farmer, Christians are to exhibit patience, bearing with people both inside and outside the church (Eph. 4:2; 1 Thess. 5:14–15) as they wait eagerly for Christ’s return (Heb. 6:12–15; James 5:7–10). Those in Christian leadership must model patience and encourage others with patience (2 Tim. 3:10; 4:2).

Love

Old Testament

Preconditions to love. According to the OT, three preconditions must exist for us to know what it means to love.

First, we have the capacity for relationships because we are made in the likeness of a personal God. God created us to reciprocate love back to him, in a relationship of mutual love.

Second, the true meaning of love depends on a true understanding of God, whose love causes him to pursue human beings even though their hearts have turned away from him for other substitute “loves.” This second point assumes that human beings still love, but they do so in a way distorted by sin. Sin causes human beings to live their lives as though God did not exist. However, God in his mercy has chosen to intervene through his redemptive acts in history and through revelatory speech in order to deliver people from the blindness and corruption of sin. His pursuit of his unfaithful sons and daughters gives us a picture of what true love looks like.

Third, God’s pursuit of human beings in history was by means of election and the establishment of a covenant. God chose to make himself known to a particular people, those who would descend from Abraham. God called Abraham to leave his country and go to a new place that he would inherit as a new homeland, where his descendants would be blessed (Gen. 12:1–3; 15; 17). God’s promise to Abraham took the form of an everlasting covenant, by which he guaranteed that he would fulfill what he had promised. He would be the God of Abraham’s descendants, and they would be his people. They would receive the land of Canaan as an inheritance (17:6–8). In response, Abraham’s descendants were to obey God’s covenant by circumcising their male children (17:9–14). This covenant would depend not on human faithfulness but on God’s faithfulness. God would redeem this people to be his own special people.

Several generations later, God addressed the people through Moses, telling them that he chose them for no other reason than that he loved them (Deut. 7:7–8). Through Moses, God freed the people from their slavery in Egypt and gave them the law. The law told them how to live holy lives in response to God. It also included the provisions for atonement through the sacrificial system. In short, loving God involved obeying his statutes.

Love in wisdom books. The OT wisdom books Job, Proverbs, and Ecclesiastes give us further insight into the meaning of love. Proverbs exhorts its readers, “Above all else, guard your heart, for everything you do flows from it” (4:23). One’s affections are the gateway to the allegiances of one’s heart. Once one’s affections have been hijacked by sinful passions, allegiance to God is subjugated to another “master.” To the degree that sin usurps the throne of the heart, it will steer the course of one’s actions (i.e., one’s “path”).

In the book of Job, Satan is convinced that Job serves God only because God blesses Job, so Satan challenges God to let him afflict Job. Satan insists that if God removes Job’s blessings, Job will curse God to his face (1:10–12). When God agrees to remove the hedge of protection and allows Job to suffer, the depth of Job’s love for God is vindicated. Although perplexed that God would allow him to endure such suffering, he endures without forsaking God. Job loved the giver more than his gifts, so his love did not turn to hatred when the gifts of God were removed.

In the book of Ecclesiastes, Qoheleth (the Teacher) reflects honestly on the many vain pursuits and unexplainable dissonances that characterize life “under the sun.” Only faith-filled love for God can enable one to live each moment of life with joy instead of striving to find meaning in “under the sun” pursuits. This love chooses to trust the inscrutable wisdom of God in the face of life’s many enigmas, uncertainties, and sufferings. One can do this honestly because of the belief that God’s just rule over the affairs of the universe will be vindicated at the future day of judgment (Eccles. 12:14).

Marriage metaphor. The Bible uses the metaphor of marriage to describe God’s covenant relationship with his people (Isa. 54:5–8). This metaphor captures the intimate character of the relationship that God desires to have with his people. Marriage is the most intimate human relationship in two ways. First, marriage is a relationship in which knowledge is the most intimate. A spouse can see many of the flaws that are hidden from others. Thus, each spouse must accept and love the other for who that person is, in spite of his or her imperfections. Second, the depth and passion of the expressions of love are most intimate in marriage. Consequently, there is no greater pain than that caused by unfaithfulness to this covenant.

Sadly, as the story of the OT unfolds, God’s “wife” betrays him. How so? His people worship idols in their hearts (Ezek. 14:1–5). Because God is jealous for the exclusive love of his people, idolatry is spiritual unfaithfulness. God wants both the allegiance and the affection of their hearts to be reserved exclusively for him. The people continue the formalities of worship, but their hearts have turned away from God. The book of Hosea illustrates the sense of betrayal that God feels when his people are spiritually unfaithful. God tells Hosea to marry a woman who will be unfaithful to him. Subsequently, she leaves Hosea for one lover after another. This story is intended to give God’s people a vivid picture of how painful their spiritual betrayal of him is. His heart is crushed by the rebellious and idolatrous condition of his people. Hosea’s wife ends up on the market as a prostitute, and God tells him to buy her back and love her again.

New Testament

The story of God’s love for his people is expanded by what the Father did centuries later when he sent Jesus to pay the ransom for the sins of his people so that they might be healed of their rebellion and receive eternal life (John 3:16; 17:24). The death and resurrection of Christ were necessary because sin had to be atoned for. This love is a free gift that comes to the one who trusts in Christ for forgiveness of sin and a new heart. The new heart inclines one to please God. The gift of the Spirit enables one to bear the “fruit” of love (Gal. 5:22–23). As Abraham’s engrafted children (Gal. 3:7), believers are called by God to live as pilgrims on their way to a heavenly promised land (Heb. 11:9–10; 1 Pet. 2:11).

Christ modeled genuine love by serving us (Mark 10:42–45). His love should motivate us and enable us to practice sacrificial service toward others (Matt. 22:39; 1 John 3:16). It should also cause us to practice forbearance, long-suffering, and forgiveness toward those who wrong us (Matt. 18:21–35). It should cause us to repay evil with good (Rom. 12:14). Our love for truth should motivate us to act in the best interests of others (1 Cor. 13:4–8) in the hope that they may become reconciled to God (2 Tim. 2:24–26).

Mirror

Both Paul and James refer to mirrors in discussing spiritual truths. Ancient mirrors were made of polished bronze rather than glass (see Job 37:18). Paul likened the imperfect view in such a mirror to the partial human knowing that will exist until “we shall see face to face” (1 Cor. 13:9–12). James compared a person who listens to God’s word but does not obey it to “someone who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like” (James 1:23–24).

Patient

Tongue

The word “tongue” has several senses in both Testaments. In the OT, lashon refers to the physical organ (Judg. 7:5; Job 20:12; 41:1), the physical tongue that creates speech (2 Sam. 23:2; Job 6:30), and the physical organ in reference to individuals as they profess before God (Isa. 45:23; cf. Rom. 14:11; Phil. 2:11).

The word “tongue” frequently refers to language (Gen. 10:5; Neh. 13:24; Isa. 28:11; cf. 1 Cor. 14:21). Related to this, the word refers to speech as deceitful (Ps. 52:2), as speaking strife (31:20 KJV, RSV), or as that which praises God (35:28). The tongue sings (Ps. 51:14) and extols (66:17).

The tongue is able to produce very powerful speech that can bring life and death (Prov. 18:21). To guard one’s speech is to be trouble-free (21:23). Soft and forbearing speech is persuasive and wins the day rather than aggravates (25:15). Flattering speech seems favorable but will be disregarded in the end (28:23).

The speech of God is a consuming fire (Isa. 30:27). The mute will have speech when all things are set right in the eschaton (35:6).

In the OT, the word “tongue” is used in parallel with several other words. The physical organ is parallel to lips (Ps. 12:4), mouth (Job 33:2; Pss. 10:7; 50:19), or throat (Ps. 5:9, where the tongue is the source of flattery).

A similar Hebrew word, sapah, has several senses, among them “lip” (and so also often of the edge or shore of a body of water), and can refer to the language produced by lips. It is sometimes placed in parallel with lashon (Ps. 12:4).

In the NT, the word glōssa refers to the physical organ (Mark 7:33–35) and language (Acts 2:11; 1 Cor. 14:21 [heteroglōssos]) and can refer to the miraculous gift of languages (Mark 16:17; Acts 2:4; 10:46; 19:6; 1 Cor. 12–14). Luke also uses the word in the unusual description of the gift of languages coming on the disciples—tongues of fire resting on each one of them (Acts 2:3).

Finally, James, writing in the style of OT wisdom literature, notes that an uncontrolled tongue—unbridled speech—is not indicative of the people of God (James 1:26–27) and is ultimately destructive (3:5–10). See also Speech Impediment.

Trust

Old Testament

New Testament

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

Faith and the Church

Truth

While a modern understanding of the word “truth” suggests a direct correspondence to fact or reality, Scripture presents truth in broader terms.

Old Testament. The OT not only portrays truth as an honest factual account but also places it within a relationship characterized by faithfulness and reliability. The Hebrew word translated as “truth,” ’emet, also is translated as “faithfulness,” “security,” “reliability.” The word often appears juxtaposed to words that involve a relationship, including “love” (Ps. 26:3), “kindness” (Gen. 24:27), “mercy” (Ps. 40:11), “justice” (Isa. 59:14–15), and “righteousness” (Isa. 48:1). Truth is attributed primarily not to external facts, but rather to a person or community in faithfulness.

Often described as something that belongs to God (Ps. 25:5), truth is associated with his love (26:3). Yahweh is the God of truth (31:5) and is near to all who call on him in truth (145:18). God’s truth protects (140:11) and guides (43:3). Following God means walking in his truth (26:3). God speaks the truth (Isa. 45:19) and values truth (Prov. 12:22), and he expects his people to do the same (Prov. 23:23).

Often involving speech, truth is a crucial element for justice in a community, especially in a court setting. A truthful witness gives an honest testimony and brings healing, but a false witness tells lies and brings destruction (Prov. 12:17–18). Yet only the truth will endure (12:19). Truth is needed to make sound judgments (Zech. 8:16). The absence of truth in Israel’s society is denounced by the prophets, who declare truth to have stumbled (Isa. 59:14) and even to have perished (Jer. 7:28). In Jer. 5:1 it is said that God will forgive the entire city of Jerusalem if one person is found who deals honestly and seeks the truth (cf. Gen. 18:26–32). No such person is found. Nevertheless, it is God’s vision for Jerusalem to be called the “City of Truth” (Zech. 8:3 NASB, NKJV).

Several OT narratives display how truth may not be evident in every relationship. In 1 Kings 22:16 (// 2 Chron. 18:15) King Ahab makes the prophet Micaiah repeatedly swear to be telling God’s truth because he (rightly) suspects the prophet of lying. As an Egyptian ruler, Joseph requires his brothers to prove the truth of their words (Gen. 42:16), perhaps keeping in mind the history of his ancestor Abraham’s dealings with the Egyptian king (12:10–20). Sometimes the truth of one relationship holds priority over duties involved in another relationship. For example, in Exod. 1:15–21 the Hebrew midwives have a truthful relationship with (Hebrew) babies and with God even as they lie to the king of Egypt.

New Testament. In the NT, truth signifies the gospel (Eph. 1:13) as well as Jesus himself (John 14:6). Whereas Pilate asks, “What is truth?” (John 18:38), the NT answers, “Jesus!” The topic of truth is predominant in the Gospel of John. Jesus is full of grace and truth (John 1:14), tells the truth he heard from God (8:44), and in fact is the truth (5:33). Truth involves action. Whoever lives by the truth comes out of darkness into the light (3:21). Worship of God must be done in spirit and in truth (4:23–24). It is the truth that will set people free (8:32). Jesus calls the Holy Spirit the “Spirit of truth” (15:26), whose role is to guide the followers of Jesus in all truth, speaking what he hears from the Father (John 15–16).

Although the topic of truth is seldom mentioned in the Synoptic Gospels, the phrase “I tell you the truth” is attributed to Jesus seventy-eight times (e.g., Matt. 5:18; 6:2; Mark 8:12; 9:41; Luke 9:27; 23:43; John 1:51; 13:21 NCV), showing it to be a major theme. The apostle Paul reminds the church at Corinth that love rejoices with the truth (1 Cor. 13:6). Truth describes not only knowledge of reality (Acts 24:8) but also the knowledge of Christ (2 Cor. 11:10) as well as the type of life that a follower of Christ should exhibit (Gal. 2:14; Titus 1:1). Truth can be distorted (Acts 20:30), suppressed (Rom. 1:18), and rejected (Rom. 2:8). While truth can involve speech (Eph. 4:15), those who belong to the truth show it by their love (1 John 1:6; 3:18–20).

Secondary Matches

The following suggestions occured because 1 Corinthians 13:1-13 is mentioned in the definition.

Agape

Old Testament

Preconditions to love. According to the OT, three preconditions must exist for us to know what it means to love.

First, we have the capacity for relationships because we are made in the likeness of a personal God. God created us to reciprocate love back to him, in a relationship of mutual love.

New Testament

Alms

Provision for the extremely needy. Alms provide what is essential to human survival: food, clothing, and shelter (1 Tim. 6:8). Of the three main expressions of Jewish and early Christian piety, which included prayer and fasting (Matt. 6:1–18), giving to the destitute, literally “the practicing of mercy,” was the most highly prized and appears to have been broadly practiced (Tob. 12:8; 2 Clem. 16:4). The rabbis eventually legislated against extreme almsgiving, fixing the limit at 20 percent of one’s assets (b. Ketub. 50a; cf. 1 Cor. 13:3). The inherent element of mercy suggests that the needy are not necessarily deserving of the gift. Jesus grounded the practice in mindfulness of God’s mercy toward those blessed with surplus (Matt. 5:7) but warned against giving for public recognition (6:1–4). Beggars would gather around the temple, appealing to the charity of pilgrims (Acts 3:1–10). The early church took the initiative to care for the destitute, particularly orphans and widows, a practice that James, the brother of Jesus, impressed upon Paul to maintain in the non-Jewish wing of the church—something the apostle was happy to do, even collecting money for the needy in Jerusalem (Gal. 2:10; 2 Cor. 9:1–5 [cf. James 1:27]). A communal fund was collected in the local synagogue (m. Pe’ah 8:7). Trumpets were blown on days of fasting as a reminder (b. Ber. 6b; b. Sanh. 35a; cf. Matt. 6:2). The early church directed most of its giving to the poor (Tertullian, Apol. 39.6).

Carnal

The KJV translation of certain Greek constructions referring to “flesh.” Most contemporary English versions prefer “of the flesh,” “earthly,” “worldly,” and even “sinful.” Occasionally “carnal” simply refers to physical or material things (e.g., Rom. 15:27; 1 Cor. 9:11) or to certain aspects of the OT that have been fulfilled in Christ (Heb. 7:16; 9:10). The notion occurs most frequently in the writings of Paul, who makes special use of “carnal” to contrast it with “spiritual.” In Rom. 8:1–11 Paul presents the carnal or worldly person as “Spirit-less” and therefore “Christ-less.” By definition, a Christian is spiritual and cannot be carnal (“live according to the sinful nature” [8:4]). That is, those who have Christ necessarily have the Holy Spirit, and therefore they do not follow the pattern of the world, but rather walk by the Spirit and produce spiritual fruit (Gal. 5:16–26).

In other contexts the same apostle can describe Christians as “carnal” (KJV) or “worldly” (NIV). “Brothers, I could not address you as spiritual but as worldly—mere infants in Christ. . . . For since there is jealousy and quarreling among you, are you not worldly?” (1 Cor. 3:1–3). Here Paul rebukes the Corinthian Christians for their immaturity. The Spirit has sanctified them (6:11), but in their sinful pride and divisiveness they appear to belong to the world, the evil age of sin and death. They must “grow up” so that their conduct befits the Spirit, who now dwells in them.

Although Paul’s two uses of “carnal” seem opposed to each other, he is simply calling his Corinthian readers to live consistently with the truths that he expounded in Romans. Christians are fundamentally not carnal, but spiritual. They should therefore act like it in a life marked by faith, hope, and especially love (1 Cor. 13). These are the true signs that someone has the Holy Spirit, even though the Christian may lapse into attitudes and behaviors inconsistent with this new identity in Christ.

Carnelian–A precious red stone. It is one of the jewels in the high priest’s breastpiece (Exod. 28:17; 39:10), as well as in the “covering” (similar to the high priest’s breastpiece) for the king of Tyre, who is portrayed as a priest serving in the temple garden of Eden (Ezek. 28:13 NRSV). In the book of Revelation, God, who sits on the throne, has the appearance of carnelian (4:2–3), and carnelian is one of the precious stones in the walls of the new Jerusalem (21:20).

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 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.

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 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; 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).

Commerce

The practice of buying, selling, and trading goods is well attested in both Testaments. Listed among the items of trade in the Bible are textiles (Ezek. 27:24), metals (1 Kings 9:28; Ezek. 27:13; Rev. 18:12), spices (Jer. 6:20; Rev. 18:13), corn (1 Kings 5:11; Ezek. 27:17), animals (1 Kings 10:29), and wine (2 Chron. 2:15; Rev. 18:13).

Old Testament

Palestine rests in a strategic position between Egypt and Mesopotamia. Thus, major trade routes that predate the biblical writings are found throughout Palestine. That certain forms of commerce seem to just appear on the scene in the biblical narrative attests to the significance of commerce during the OT era. One such incident involves a caravan of Ishmaelites traveling from Gilead to Egypt (Gen. 37:25). Although the narrative is primarily interested in showing how Joseph ended up in Egypt, the reality that Ishmaelites (later called “Midianites” [Gen. 37:28]) travel at such great lengths for goods attests to the far-reaching impact of commerce at that time.

Traveling by land. By biblical times, three major north-south highways crossed Palestine. On the coast was the international coastal highway, sometimes referred to as the Way of the Sea (Lat. Via Maris) (see Isa. 9:1), although this is somewhat of a misnomer. This route began in Egypt and continued through to Gaza, Aphek, Megiddo, Hazor, Dan, and Damascus. Mentioned three times in the Bible (Num. 20:17; 21:22; Deut. 2:27), the King’s Highway began in the Gulf of Aqaba at Elath (northernmost point of the Red Sea) and ran north to Damascus. A major trade route in ancient times, the road eventually was lined with fortresses and rebuilt by the Roman emperor Trajan during the second century AD. The third major road was interregional but not international. This central interregional route ran from Shechem in the north to Beersheba in the south, making stops in Shiloh, Bethel, Ramah, Jerusalem, Bethlehem, and Hebron along the way.

The indication that Solomon had “seven hundred wives of royal birth and three hundred concubines” (1 Kings 11:3) evidences various lines of commerce, both regionally and internationally. Marriage, particularly for kings, was arranged often for strategic purposes. One way to formalize an agreement of peace, safe passage, or commerce agreements was to offer a daughter in marriage. Solomon’s wives from Egypt, Moab, Ammon, Edom, Sidon, and Hittite areas (1 Kings 11:1) probably served both political and economic functions.

Traveling by sea. Although travel and trade by water (rivers and sea) cannot be ruled out, particularly in Egypt, the most significant commercial endeavors in the OT concern the main trade routes through Palestine. However, numerous examples of maritime commerce are evidenced in the OT. Among the most interesting examples of maritime commerce are the ships of Solomon, which would return intermittently with “gold, silver and ivory, and apes and baboons” (1 Kings 10:22). Despite the admonition given to the Israelite kings (Deut. 17:15–20), Solomon acquired horses and chariots from Egypt (1 Kings 10:28–29) by way of Kue (cf. Cilicia in the southeast of present-day Turkey). Thus, trade appeared to be international by both land and sea (cf. Gen. 37:25–28; 1 Kings 10:15; Isa. 23:8; Ezek. 27).

Revelation. The centralized geographical orientation of Palestine ensured that it had a unique role in the commercial trade of the ancient Near East. Perhaps this is why God gave specific revelation to Israel that applied to commercial affairs. The exhortation to “use honest scales and honest weights” when conducting business would have demonstrated the integrity of both Israel and Israel’s God (Lev. 19:35–36).

New Testament

The conquests of Alexander the Great catalyzed trade relationships between West and East (c. fourth century BC). Yet it would not be until the Roman consolidation of power in the western Mediterranean (Third Punic War, 149–146 BC) that commerce was greatly improved. The two-century period of peace, referred to as the Pax Romana (cf. Philo, Embassy 47; Plutarch, Mor. 317B), was one of the abiding legacies of the emperor Augustus (r. 27 BC–AD 14). Among the positive outcomes of Augustus’s rule were economic prosperity, improved communications, and stabilized government. The growing network of Roman roads and strict regulation on the seas improved the quality and conditions of travel between locations, thus improving communications and commercial opportunity throughout the empire (cf. Pliny the Elder, Nat. 14.1.2).

Contributing to the development of commerce was the creation of a fully monetized economy throughout the Roman Empire. Although bartering continued to function, coinage had come into heavy usage after and on account of the policies of Alexander the Great. Strabo even goes so far as to mention that the lack of the use of coinage was a characteristic of barbarism (Geogr. 7.5.5).

Merchants include shippers, entrepreneurs, and their agents, who traveled about making contracts and supervising the shipment of goods. Although the typical source of income for an aristocrat was agriculture, the enticement of potential profits of commerce led some to engage in the merchant trade or appoint their slaves to do so. Jesus seems to allude to the latter practice in Matthew’s Gospel when he tells a parable of a master who goes on a long journey and expects his servants to handle his affairs (Matt. 25:14–27). A slave might be entrusted with a message or a business transaction abroad. Thus, it would not have been uncommon to see a slave traveling and handling his master’s business. Perhaps this gives insight into Onesimus, the slave whom Paul encounters, who belongs to Philemon (see Philem. 10–18).

Due to slow travel times, most foods were not transported very far. But the high demand for grain grew the commerce industry from a generally localized phenomenon to an international operation. Aside from the well-documented import/export of grain, items such as wine, dried fruits, spices, and other luxury items were shipped longer distances. Commerce was undertaken by both land and sea.

Traveling by land. Nothing like the massive infrastructure of modern nations existed in antiquity. Yet, by the time of the NT, Roman roads made shipping and land travel more efficient and possible than ever before. The extent of these road systems expanded from modern-day Scotland to the Euphrates and provided strategic value for the empire but also profoundly revolutionized commerce and travel. Many of these roads are still in use. Even with the improved conditions of the road systems, however, land commerce was slow and costly. Most commercial traffic, therefore, was localized. Maritime commercial enterprise, however, allowed for quicker, more economical shipping.

There were two principal land trade routes in the Roman world. First, the Appian Way (Lat. Via Appia) ran south from Rome to Capua, crossing Italy and extending to Brundisium on the Adriatic coast. Stretches of this road were traversed by Paul and his companions as they went to Rome (Acts 28:15–16). The second, the Egnatian Way (Lat. Via Egnatia), begins in Dyrrachium and spans across Macedonia and eventually to Byzantium (Istanbul). A stretch of Paul’s second and third missionary journeys would have used this path as he traveled to Thessalonica (cf. Acts 17:1).

To the east, in Asia Minor (present-day Turkey), the well-traveled east-west roadway was known as the Common Way. Anyone familiar with Paul’s missionary journeys will recognize some of the stops along the Common Way: Ephesus, Laodicea, Pisidian Antioch, Iconium, and Tarsus (to name a few).

Traveling by sea. The presence of maritime commerce is well documented in the NT. Virtually no travel industry existed in its own right; rather, travel followed the established trade routes. If one wished to travel by sea, one sought a cargo vessel heading to the appropriate locale. Thus, when the NT records sea travel, it is in the context of commerce ships (cf. Acts 27:38). Most ships stayed close to land and ventured between ports (cf. 20:13–15; 21:1–8; 27:2), although if the prevailing western winds could be utilized, a large ship would take to the open sea.

Although commerce was not an industry of the elite (cf. Cicero, Off. 1.150–151; Homer, Od. 8.14ff.), the importance of maritime trade cannot be overlooked. This industry provided a way to redistribute essential resources and goods throughout the Roman world, potentially eliminating temporary shortages. Both Athens and Rome depended highly upon imports of grain from Egypt to feed their urban population and maintain armies. In fact, much of the large commercial travel on the Mediterranean was undertaken to supply grain to Rome. The book of Acts mentions two such grain ships from Alexandria (27:6, 38; 28:11).

Large-scale sea commerce could transport vast amounts of goods between locations. Acts mentions 276 persons traveling on a grain ship destined for Rome (27:37). Likewise, Josephus records his ill-fated journey to Rome on a ship carrying 600 passengers (Life 15). This number of passengers provides some insight into the size of these sea vessels and the amount of cargo that could be carried. It is thought that an Alexandrian commerce ship could be up to two hundred feet long.

There were two principal maritime trade routes in the Roman world. First, the sea route from Puteoli (southeast of Rome) to Alexandria was used by merchant ships that took advantage of the prevailing winds on the Mediterranean as they traveled to Egypt for grain. This passage, of nearly one thousand nautical miles, could be made in less than two weeks. Conversely, the journey back could take up to three months and followed the Palestinian coast north, passing several significant ports: Lydda, Joppa, Caesarea, Ptolemais, Tyre, Sidon, and Antioch.

Although Roman peace ushered in an era of safer travel by land and by sea, maritime transit remained quite dangerous. Paul is recorded to have undergone four shipwrecks (see Acts 27:39–44; 2 Cor. 11:25–26). Josephus records his own journey to Rome “through a great number of hazards, by sea” (Life 14). Weather patterns and sea conditions could change quickly, and it was generally acknowledged that certain times of the year were better for traveling (Cod. theod. 13.9.3.3; Tacitus, Hist. 4.81; Acts 27:9–12; cf. 2 Tim. 4:13). Nevertheless, the Roman imperium offered generous incentives to merchants who risked the season and brought supplies of grain to Rome from Egypt (Suetonius, Claud. 18–19; Cassius Dio, Hist. 60.11). Such a ship provided the context for the apostle Paul’s journey to Rome, which ended in shipwreck and the loss of the grain product, but remarkably without any loss of life (see Acts 27:13–44).

Trade associations. Trade associations of various kinds existed in the ancient world. Such a group consisted of merchants or artisans who shared a common trade. These groups typically exerted no political, social, or economic influence. Rather, they existed to protect the merchants and artisans and their economic interests. Such was the case when the artisans of Ephesus incited a riot over the actions of Paul and his companions when they preached against the idolatry of Artemis worship (Acts 19:26). The statement that “all Asia and the world” worship Artemis (19:27) certainly is hyperbolic; yet the pervasiveness of the Artemis cult is recorded in other sources (Pausanias, Descr. 4.31.8; Strabo, Geogr. 4.1.5) and suggests that the artisans who fashioned these silver shrines made good money in the local economy.

Likewise, the bronze trade from Corinth is well documented in antiquity (e.g., Vitruvius, De arch. 8.41; Pliny the Elder, Nat. 34.6). Bronze was used to produce various goods: bowls, jewelry, and sound-enhancing vessels for the theater at Corinth. The latter may be what Paul alludes to when he writes of a “resounding gong” (1 Cor. 13:1). The recognition of the beauty and value of Corinthian bronze resulted in it being sought after by other markets. Pliny the Elder reports, “There has been a wonderful mania among many people for possessing this metal” (Nat. 34.6). Located on the Greek Peloponnesus, Corinth was in a strategic position to distribute its goods throughout the Roman Empire. It was to this port city that Paul came and spent significant time planting a church (Acts 18:1, 18).

Corinth

One of the largest, wealthiest, and most prestigious cities in ancient Greece.

Location and important features. Corinth is located about fifty miles west of Athens on the narrow isthmus that connects mainland Greece with the Peloponnesus.

Corinth had two harbors. Lechaeum was about 1.5 miles west on the Corinthian Gulf and was enclosed within the six-mile-long city walls. Cenchreae was about 6.5 miles east on the Saronic Gulf. Paul sailed from Cenchreae 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.

With its two harbors, Corinth served as a gateway between Asia and Europe. Instead of sailing all the way around the Peloponnesian peninsula, it was faster and cheaper for ships to dock at one harbor and have cargo transferred across the narrow isthmus to the other harbor. The diolkos was the road upon which cargo and even small ships were carried across. In 602 BC Periander became the first to attempt to cut a canal across the isthmus, but he soon gave up after a negative oracle from Delphi. Later Roman emperors, including Julius Caesar, Caligula, and Nero, tried but failed. Strabo credited the location of Corinth as a key to its wealth, but he also recognized its temples, artisans, and the Isthmian games as major sources of wealth.

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.” Like other prominent Greek cities, Corinth contained numerous temples to various gods and emperors. Asclepius was the god of healing, and his sanctuary made Corinth one of the premier medical centers. The temple of Apollo was one of the oldest temples in Greece, built in the sixth century BC in the Doric order.

Since in 44 BC Julius Caesar had rebuilt Corinth as a Roman colony, the city was laid out along a Roman grid system. By the time of Paul, Corinth’s architecture reflected the transition from Greek culture to a Roman colony. The predominance of Latin inscriptions over Greek inscriptions during the first century AD further demonstrates the Roman character of the city. As would be expected of a large Roman city in Greece, Corinth had a large forum in the city center surrounded by many commercial and civic buildings, including basilicas, water fountains, shops, public toilets, and a bouleutērion (council chamber). Its large theater was nearby.

Played every two years just ten miles from Corinth, the Isthmian games were one of four permanent Panhellenic games. The Isthmian games were played in AD 51, the same year Paul appeared before Gallio. The games brought considerable prestige and wealth to Corinth.

From ancient to modern times. The first occupation of Corinth began in the Stone Age, and by 1100 BC it was very prosperous and may be the “wealthy Corinth” mentioned in Homer’s Iliad. As one of the most prominent Greek city-states, it contributed to the development of Greece’s culture and wealth. It was a colonizing city-state and planted settlements across Greece and the Mediterranean. However, Corinth never fully recovered its former prominence after its defeat in the Peloponnesian War, which left Sparta victorious and Greece exhausted. Corinth later fell under the influence of the Macedonians for about 150 years until the arrival of the Romans in 196 BC. After years of opposition to the Romans, it was destroyed, and its inhabitants were sold into slavery in 146 BC (1 Macc. 8:9–11). Corinth’s fortunes changed when Julius Caesar established it as a Roman colony and Augustus later made it the capital of Achaia.

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).

In spite of numerous devastating earthquakes and conquests by foreign powers, Corinth remained an important but not prominent city over the centuries. At the founding of modern Greece, it was considered a candidate for the capital.

Glossolalia

Narrative Record

Paul’s Teaching

Contemporary Debates

Heaven

The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2 Cor. 12:2–4, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.

The Abode of God

One of the challenges in understanding “heaven” as the present dwelling place of God involves God’s omnipresence. In one sense, God is present everywhere. David asks in Ps. 139:7, “Where can I go from your Spirit? Where can I flee from your presence?” He answers that regardless of whether he goes as high up as anyone can go (“up to the heavens”), as low down as anyone can go (“in the depths), as far east as anyone can go (“the wings of the dawn”), or as far west as anyone can go (“the far side of the sea”), God is still there (Ps. 139:8–9).

Although God is present everywhere, God is also present in a special way in “heaven.” During Jesus’ earthly ministry, the Father is sometimes described as speaking in “a voice from heaven” (Matt. 3:17). Similarly, Jesus instructs us to address our prayers to “Our Father in heaven” (6:9). Even the specific request in the Lord’s Prayer that “your kingdom come, your will be done, on earth as it is in heaven” (6:10) reminds us that heaven is a place already under God’s full jurisdiction, where his will is presently being done completely and perfectly. Jesus also warns of the dangers of despising “one of these little ones,” because “their angels in heaven always see the face of my Father in heaven” (18:10). Jesus “came down from heaven” (John 6:51) for his earthly ministry, and after his death and resurrection, he ascended back “into heaven,” from where he “will come back in the same way you have seen him go into heaven” (Acts 1:11).

At times, “heaven” becomes virtually a synonym for God himself. In the parable of the prodigal son in Luke 15, the son confesses to his father, “Father, I have sinned against heaven and against you” (v. 21). This son’s sin against “heaven” has nothing to do with environmental issues such as air pollution, and everything to do with his relationship with God. Note also Matthew’s expression “the kingdom of heaven” versus “the kingdom of God” used elsewhere.

The Final Dwelling Place for Believers

Given this strong connection between heaven and God’s presence, there is a natural connection in Scripture between heaven and the ultimate hope of believers. Believers are promised a reward in heaven (“Rejoice and be glad, because great is your reward in heaven” [Matt. 5:12]), and even now believers can “store up for [themselves] treasures in heaven” (6:20). Even in this present life, “our citizenship is in heaven” (Phil. 3:20), and our hope at death is to “depart and be with Christ, which is better by far” (1:23). Since Christ is currently in heaven, deceased believers are already present with Christ in heaven awaiting his return, when “God will bring with Jesus those who have fallen asleep in him” (1 Thess. 4:14).

However, this picture of heaven is more complicated. It is true that heaven is sometimes used in Scripture to refer to the present abode of all departed believers who have left this present life and entered the intermediate state between death and the bodily resurrection (2 Cor. 5:4). It is this hope in a bodily resurrection that sets Christianity apart from other religions. Ultimately, the Christian hope is not that people will receive new physical bodies and float around some ethereal “heaven” like astronauts in outer space for all eternity. Instead, God has created human beings with physical bodies to inhabit a physical world, and our future hope is one of new resurrection bodies inhabiting new heavens and a new earth (Isa. 65:17; 66:22; 2 Pet. 3:13). Just as there will be a certain continuity between the bodies of believers in this present life and their new resurrection bodies (we will know one another), there will also be a certain continuity between this present earth and the new earth to come. Yet, at the same time, everything will also be changed and made new and perfect, as God has designed it to be (Rom. 8:18–21).

The clearest description of this new reality is found in Rev. 21–22, where John describes how he “saw ‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away” (21:1). Here is “the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband” (21:2), when “God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away” (21:3–4). Even better than all the descriptions of such things as streets of “gold, as pure as transparent glass” (21:21) is that God himself will come and dwell in the midst of his people. As Paul has phrased it, “Now we see only a reflection as in a mirror; then we shall see face to face” (1 Cor. 13:12). The day will come when we will see God as he is, in all his glory (1 John 3:2).

Two other ideas complete our picture of life in these new heavens and new earth. Heaven will be a place of continued activity and service. Notice Jesus’ blessing in Matt. 25:21: “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things.” The other principle is that there will be different degrees of reward. Although our ultimate reward is simply being with God himself, Paul also reminds us that if what believers do with their lives “survives, the builder will receive a reward,” and if what they do “is burned up, the builder will suffer loss” (1 Cor. 3:14–15 NRSV). Our choices make a difference for time and eternity (cf. Rev. 14:13). See also Heavens, New.

Heavens

The Abode of God

The Final Dwelling Place for Believers

Instruments

The Bible often refers to songs, music, musical sounds and instruments, and dancing. We can infer several details about the instruments from their descriptions in the Bible as well as from archaeological finds and other ancient texts. NT references to music are scant; the OT material may be supplemented by ancient Near Eastern resources from Egypt, Canaan/Israel, Ugarit, and Mesopotamia.

Music

Style. In all likelihood, Israel’s music sounded much like that of its neighbors. This conjecture is particularly strengthened by findings from Ugarit, a city on the Syrian coast across from Cyprus. These findings, roughly from the time of the judges, mention some of the same musical instruments found in the Bible, some of which have been uncovered by archaeologists. The style of the poetry is very similar to the Song of Deborah (Judg. 5). Lyrically, some of the descriptions and titles used by the Canaanites for Baal are applied by Israel to Yahweh, to assert that he is the true God who has these attributes. Given these similarities in text, poetic style, and instrumentation, it is most probable that Israel’s music sounded much like that of its neighbors. Still, there is some evidence for regional styles. The direction to play psalms “according to gittith” (superscription to Pss. 8; 81; 84) may refer to the style of Gath, and similar regional interpretations are proposed for other directions in the psalms.

Lyrics. The lyric side of Israel’s songs exhibits rhythm and deliberate structure. The most obvious planned structure is the alphabetic acrostic, where the poet or songwriter composes one or more verses to begin with successive letters of the Hebrew alphabet. But the psalms exhibit many other structures involving symmetries and balance, such as equal halves, centered lines, symmetrical patterns of stanza length, and other features. The lines themselves usually demonstrate balance among their parts, having similar numbers of beats or accented syllables. Several lament poems exhibit a particular pattern known as qinah meter, which presumably also fits a musical template.

Performance. The performance of the psalms was, on at least some occasions, accompanied by multiple instruments and performed in a choir to achieve the volume necessary for community gatherings, which had no amplification equipment. It is generally assumed, though not known, that all choir members sang melody rather than in parts. They may well have integrated solo performances and musical interludes. From the poetry of the psalms, we observe different speaking voices. That is, in some instances, we hear the voice of the king, or of the people generally, or an official who addresses the audience, or a priestly or prophetic speaking voice, even the words of God himself. This is very suggestive that public performance may have brought different singers to the foreground at different times. There are also poems that employ a repeated refrain, suggesting an antiphonal performance, and others in which the priests or people in Jerusalem take up parts different from those of the arriving worshipers. While the exact execution of these songs is speculative, these elements suggest a certain amount of pageantry, at least for community settings. David is responsible for setting up Israel’s musical orders for the temple, with professional musicians with rotating responsibilities (1 Chron. 16; 25).

Instruments

Strings. The most frequently mentioned instrument is the kinnor, a lyre, also often referred to as a harp. The sound box of the harp is at the base, from which a straight or curved neck rises at a sharp angle so that the strings going from the box to the neck are of different length. The lyre has two uprights and a crosspiece on top, from which the strings of similar length stretch down to the sound box. The kinnor-lyre had eight to ten strings (based on Akkadian and Ugaritic findings and Jewish descriptions) and could be played with a pick or by hand. David’s “harp” was such a lyre. The “harp” mentioned in the NT (1 Cor. 14:7; Rev. 5:8; 14:2; 15:2) probably was also a lyre. Another OT lyre, or perhaps a harp, the nebel, complemented the kinnor-lyre. Jewish tradition about the strings implies that it produced a lower sound. The nebel-lyre is most often mentioned with other instruments, though occasionally alone. Another stringed instrument mentioned three times, the ’asor, may have been a harp or a lyre with ten strings (Pss. 33:2; 92:3; 144:9). In Pss. 45:8; 150:4 there is mention of “the strings,” which may refer to more than just the stringed instruments specifically mentioned in the Bible. The ancient world also had lutes, an instrument with a long, straight neck, fretted like a guitar or ukulele, proceeding from a small sound box.

Percussion. Timbrels, cymbals, and castanets or rattles are percussion instruments mentioned in the Bible. The timbrel, also known from Egypt and Ugarit, was a hand drum, like a tambourine but without metal jingles. The timbrel accompanies dancing and may have been used by the dancers (Exod. 15:20; Judg. 11:34; 1 Sam. 18:6). Cymbals may have been paired or individual, but it is not certain whether these latter were suspended cymbals or finger cymbals, being four to six inches in diameter. In 2 Sam. 6:5 there is mention of another percussion instrument, mena’an’im (the root of this word means “to shake”), perhaps “sistrums” (NIV) or “castanets” (NASB) (although the KJV renders it as “cornets”). Egyptian sistrums were small, forked, metal instruments with three sliding crossbars that had hooked ends. Archaeologists have also found rattles made of pottery, with ceramic balls inside. Castanets were small hand-clappers joined with a string. Israel likely had all of these, though it is hard to know which is referred to in 2 Sam. 6:5. The cymbal is mentioned once in the NT (1 Cor. 13:1), though not as musically pleasing in that context.

Woodwinds and horns. The OT attests to both an animal horn, most frequently called a shopar, and a metal trumpet, the khatsotserah (Num. 10:2–10). The NT refers to a horn with a word used to translate both OT terms (salpinx). The ancient world had both flutes and shawms. Shawms have a bell-like flare at the end, while the shaft of a flute is straight to the end. What is likely a double-reed shawm is frequently translated “flute” (1 Sam. 10:5; 1 Kings 1:40; Isa. 5:12; 30:29; Jer. 48:36 [NIV: “pipes”]). It is unclear whether the instrument mentioned in Gen. 4:21; Ps. 150:4 commonly translated as “flute” is a woodwind or a stringed instrument. The NT also mentions a flute or reed instrument (Matt. 11:17; 9:23; 1 Cor. 14:7; Rev. 18:22) that could be played for dancing or mourning.

Simplicity and complexity. Instruments such as horns, trumpets, and some percussion instruments were not used only for making music. The blowing of the ram’s horn or the trumpet might be used to sound the alarm, convene an assembly, or in preparation for an announcement. Aaron was to wear metal bells on the hem of his robe when entering the holy place (Exod. 28:33–35). Some of the percussion instruments may have been used to augment dance and keep rhythm more than to make music for singing. The strings were the primary instruments to accompany singing, though they were not necessarily accompanied by song.

A few Assyrian texts treat the tuning and playing of music with technical notations. From their string designations and tuning directions we can infer that their scales utilized seven notes as in the modern octave (seven notes plus one repeating). The notes for tuning stringed instruments suggest that the tunings produced different scales. Musical theory, then, was not completely absent. Many of the pictorial representations of musicians from Egypt and Mesopotamia include multiple instruments being played together (cf. Nebuchadnezzar’s instructions in Dan. 3:5, 7, 10, 15 and David’s celebration in 2 Sam. 6:5). These are not simply multiple kinds of noisemakers, although community gatherings would require volume. Rather, they exhibit a sense of understanding which instruments complemented each other well. While the singing of the ancient Near East no doubt included chanting, singing with multiple instruments suggests something more melodious than mere chanting interspersed with the strumming of a lute. This music could be styled to fit different moods, to soothe, to celebrate, to mourn, to worship. It is reasonable to suggest that the music accompanying the psalms reflected the wide range of emotions mentioned in the text.

Dancing

The dancing mentioned in the Bible is usually celebratory and positive and is combined with singing or the playing of musical instruments. Such dancing may occur at any happy occasion but is mentioned most often in connection with victory or worship (e.g., Exod. 15:20; Judg. 11:34; 1 Sam. 18:6). The women of Shiloh “join in the dancing” (Judg. 21:21) at an annual festival, which implies some manner of folk dancing. The dancing of Herodias’s daughter probably was erotic (Matt. 14:6; Mark 6:22), and the dancing of the Israelites around the golden calf probably was laden with sensuality as well (Exod. 32:19).

Life Support

When one or more of a person’s vital bodily systems fails to function without the aid of medical technology, physicians and family members must sometimes make the painful decision to either continue or end life support. Some people decide for themselves in advance and record their wishes in a living will.

This raises important ethical questions. When is a person dead? To what extent and with what measures should life be preserved? Does quality of life matter? More specifically, should “life” or “personhood” be defined by the ability to choose? By consciousness? By neocortical function?

In light of these dilemmas, the mind-body relationship deserves particular Christian reflection. Somehow, mind and body form an organic, unified creature made in God’s image. Human life is therefore of highest value in creation (Gen. 1:26; 9:6). Also worth consideration is the physical, bodily nature of the resurrection (1 Cor. 15). Scripture’s high regard for the body seems to call into question ethical paradigms that downplay the desirability of preserving it. In any case, the beginning and the end point for someone faced with difficult medical choices is the apostle’s exhortation to act in faith, hope, and love (1 Cor. 13:13).

Lute

Music

Instruments

Dancing

Lyre

Music

Instruments

Dancing

Music

Music

Instruments

Dancing

Patience

Pipe

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Instruments

Dancing

Preach

In the early church, preaching often took place in a missionary context (e.g., Acts 10:34–43). An impressive variety of words is used to describe preaching to unbelievers, including the following: “evangelize” (euangelizomai [Acts 8:4, 12, 25, 35, 40]), “announce” (anangello [Acts 20:20]), “proclaim” (kēryssō [Acts 8:5]), and “persuade” (peithō [Acts 19:8, 26]). Preaching to believers also took place, in a worship context. This article highlights the latter context.

Influences on Preaching

From its inception, a core component of Christian worship was the public proclamation of a word from God. What form early Christian preaching took in the worship assembly is unclear. However, three elements seem most influential in its development: the practice of prophesying, the practices of the synagogue, and the tradition of Greco-Roman rhetoric.

Prophesying. The practice of prophesying in the public assembly appears to be an early form of preaching. Paul makes reference to prophets speaking in the church in Corinth (1 Cor. 11–14). Prophecy was that form of communication in which a word of God, a revelation, was shared and the church was edified (1 Cor. 11:4–5; 14:1, 3–5, 26, 29–31, 39). Others in the worship community tested the prophetic message to verify its truthfulness (1 Cor. 14:29; cf. 1 Thess. 5:19–22; 1 John 4:1–3).

A couple of indications lead to the conclusion that prophecy was more closely related to preaching than to speaking in tongues. For one, worshipers could comprehend the former but needed an interpreter for the latter. For another, the function of prophecy was exhortation (parakaleō [1 Cor. 14:4–5]). “Exhortation” (paraklēsis) is Paul’s most comprehensive term for public proclamation (e.g., 1 Thess. 2:3–4). That is why Paul admonishes worshipers not to interrupt one another in the process of prophesying (1 Cor. 14:29–31). The practice of prophecy influenced the shape that early Christian preaching took.

Synagogue. Another element influencing early Christian preaching was the synagogue. It seems quite likely that early Christian preaching flowed out of the practice found in Jewish synagogues. In the synagogue, the pattern was the reading of Scripture followed by commentary (Luke 4:14–30; Acts 13:15–41).

These two components—prophecy and the reading and exposition of Scripture in the synagogue—play the largest role in influencing the shape of early Christian preaching. How they did so remains uncertain. The early believers may have merged the two practices in Christian worship. Jewish Christians, who had attended the synagogue, took the practice of reading and interpreting Scripture and adopted it into the context of worship in house churches, along with the Jewish tradition of prophesying. Thus, the practice of prophesying merged with the practice of reading and expounding on Scripture to create a more systematic form of proclamation.

The exposition of Scripture may also have assisted in judging the validity of a particular prophecy. However, the criteria for verifying the truth of a prophecy were broader than Scripture alone; it was also measured against one’s lifestyle (Matt. 7:15–20, 21–23) and how the prophecy aligned with established doctrines of the church (1 Cor. 14:29, 37; 1 John 4:1–3).

Greco-Roman rhetoric. A third component influencing early Christian preaching was the classical rhetoric of the Greeks and the Romans. The teachings of rhetoric saturated the culture and education of the day. However, the degree to which it penetrated first-century Christian culture remains uncertain. Paul’s letters display a familiarity with Greco-Roman rhetoric, and from that, one can assume that its influence affected the practice of preaching to some extent.

Sermons and Their Content

The NT contains no fully developed sermon in the context of a public worship. Scholars do believe, however, that Paul’s sermon to the elders in Ephesus is a good representation of his preaching because it contains a theology and vocabulary that echo his teaching in his letters to various churches (Acts 20:17–35). Paul’s letters also likely indicate what he preached to believers. His letters have an oral quality about them and were read in the assemblies (Col. 4:16; 1 Thess. 5:27). Thus, Paul’s letters offer a flavor of early Christian preaching.

Another important issue related to early Christian preaching involves the content of what was preached and whether a sharp distinction should be made between kerygma and didachē. C. H. Dodd has defined early Christian preaching as proclamation to nonbelievers. The term he uses to describe it is kerygma. For him, preaching was an evangelistic message about the gospel of God proclaimed to non-Christians. Teaching, didachē, remained distinct and was an ethical admonition (paraklēsis) delivered to Christians. However, Paul’s letters contain no such distinction between the two. Paul links his preaching the gospel of God with his appeal (paraklēsis) to the church (cf. 1 Thess. 2:2–3 with 2 Cor. 5:19–20). That is, Paul continues to announce the good news to the churches along with exhortations to incarnate that good news in the lives of the recipients. Both kerygma and didachē embodied the content of early Christian preaching.

Preacher

Influences on Preaching

Sermons and Their Content

Preaching

Influences on Preaching

Sermons and Their Content

Revelation of God

God is the all-powerful, all-knowing, morally perfect creator of the universe; and we are his creatures—no less, but also no more. Thus, an unimaginable distance must exist between God and us; and this fact has led some theologians to despair of knowing anything about him for sure, not even that he actually has these attributes of deity. It might seem, furthermore, that some biblical texts encourage such a view. Psalm 92:5 recognizes the distance: “How great are your works, O Lord, how profound your thoughts!” Psalm 145:3 says that “no one can fathom” God’s greatness. According to Ps. 147:5, “Great is our Lord and mighty in power; his understanding has no limit.” In Ps. 139:6, David tries to comprehend God’s perfect insight and concludes, “Such knowledge is too wonderful for me, too lofty for me to attain.” The doxology of Rom. 11:33–36 exults in the uniqueness of God: “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” In Isa. 55:9, God says, “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts higher than your thoughts.” Based on these passages and others, and knowing what the difference between creator and creature must generally imply, one might suspect that we can know nothing of substance about God.

In fact, however, the biblical writers tell a different story, being cautiously optimistic about theology’s prospects. On the one hand, they note our creaturely limitations and God’s transcendence, as seen above. We cannot fully comprehend our Creator. We never will, not even through the eons of eternity. God will always have something more to show us about himself, more that we can learn and adore. In that sense, the biblical writers are cautious about what theology can grasp. On the other hand, we must be able to learn some things about God; otherwise, the Scriptures themselves would not exist, since they tell us about God and much else besides. Divine omnipotence, therefore, includes the ability to produce in us adequate theological understanding. We always lean on God, and no one understands him at all apart from his initiative. He remains sovereign over this event, as with any other. But God has made himself known in two general ways, according to Scripture.

General and Special Revelation

First, the biblical writers expect each of us to grasp something of God’s nature, based on what is called “general revelation.” General revelation operates in a broadcasted way, so to speak, relying upon commonplace experience and the latter’s God-given ability to make us aware of his existence and nature. We all see the heavens that “declare the glory of God” (Ps. 19:1). Paul argues that every person can detect the “invisible qualities” of God, his “eternal power and divine nature,” in what he has created, so that we have no excuse for decadent theology and behavior (Rom. 1:20). The law of God is “written on [our] hearts” (Rom. 2:15), so that we grasp what we owe to him and each other. Even though God has not spoken directly to every nation, “he has not left himself without testimony”; he has shown all people “kindness by giving [them] rain from heaven and crops in their seasons” (Acts 14:17). We can learn some things about God from these sources given to us, and thus we are accountable for right conduct in relationship to them. However, general revelation lacks the detail and assurance of what is called “special revelation.”

Special revelation differs from general revelation in having a target audience. It conveys information about God, human beings, and our world that cannot be deduced from everyday, highly accessible experience. Jesus suffered for our sins. Our trust in his death on the cross will save us. God is a Trinity of Father, Son, and Holy Spirit, though there is one God. Christ will return in power and glory to judge all nations. We can think of God as our heavenly Father, a morally perfect deity who cares about the individual person. The Holy Spirit helps us in our weakness as we wonder how to pray. God is always sovereign, even over the wicked deeds of human beings and the suffering that they cause. These are essential points of Christian doctrine. Yet we cannot substantiate any of them by carefully observing ourselves, our world, or the facts of history. Indeed, sometimes our own thoughts lead us to resist these claims because they entail great mysteries. One can easily (but wrongly) equate “I do not understand this” with “This is false.” Thus, our knowledge of these doctrines rests upon God’s willingness to speak and our readiness to hear what he says with humility and trust, without having all our questions answered. The vehicle for this latter kind of knowledge is called “special revelation.”

All revelation is “special,” simply because we can learn nothing about God apart from his self-disclosure. However, theologians use the technical term “special revelation” to capture the idea that God has revealed some matters of doctrine only to specific people, with the expectation that they will preach these truths to others as he requires them to do. These doctrinal matters include the claims given above concerning some aspects of God’s nature, his attitude toward human beings, the plan of salvation, and so forth. Thus, the Bible is special revelation par excellence; likewise, the preaching of prophets, Jesus, and then his chosen apostles (to list them in chronological order) is special revelation. Of course, since we do not have access to prophetic teaching and the life and words of Christ apart from Scripture, the latter is our sole source of special revelation. We cannot now see and hear Jesus as his first-century observers did, but we encounter him as the incarnate Word through the inerrant written word of Scripture. Theology, therefore, concerns what the Bible says about God, humanity, Christ, and so forth, and it looks to general revelation, if at all, merely to corroborate or illustrate what Scripture substantiates. Likewise, the promises of God to bless the preaching of his truth attach to special revelation rather than to what one might glean from other sources (Isa. 55:11).

The Bible as Special Revelation

The Bible stands alone in revealing who God is and showing what pleases him. Its exact contents were ordained by God through inspiration. Scripture is “God-breathed” (2 Tim. 3:16), having been produced when people “spoke from God as they were carried along by the Holy Spirit” (2 Pet. 1:21). Consequently, even though prophecy occurs in NT churches (1 Cor. 14), it is not received there as the unchallengeable teaching of OT prophets, Jesus, or his apostles. Rather, observers are to weigh carefully what prophets say (1 Cor. 14:29). John expressly warns of false prophecy in the churches: “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1). These facts should lead one to be cautious in using such phrases as “God told me that . . . ” and in urging other Christians to act upon anyone’s private sensations of being led by the Spirit, absent any objective reasons for doing so. Prophecy given by the Holy Spirit today should involve the application of biblical truth to present challenges and opportunities. The same principle applies to subjective promptings from the Holy Spirit. They should apply received doctrine without revising it and must always be tested by the church.

The sixty-six books of the Bible were written by real people, living in concrete historical settings, and using ordinary language. Yet they intend to speak of heavenly things and of a holy God. Consequently, theologians face the challenge of “seeing through” the Bible’s figurative statements and artistic forms to the truths they convey, but without landing in unhelpful abstractions. Most people who read the book of Exodus assume that God does not have an actual “arm” to outstretch (6:6) or a “face” that one may not see and live (33:23). But Moses chose these words to reveal something about God, and thus we have to ask how far the analogy goes and to what degree it reaches down to our human level of understanding. We know that God must somehow “talk down” to us, using our own language, even as he gives us historical and theological claims having real content. Balancing these two realities—the “otherness” of God and the earthiness of the written, human word that reveals him—is the delicate task of exegesis.

The interpreter must also negotiate the various kinds or genres of literature found in the Bible, especially the ones that seem most alien to our own ways of communicating. Our own documents do not (usually) feature the elaborate images of the book of Revelation or the structures of Hebrew poetry found in the Psalter, and we do not live in the first-century world. Therefore, to read the Scriptures correctly, we must become culturally literate, so that we see our texts through ancient Near Eastern and Greco-Roman eyes. These fields are studied with care, based on the assumption that the Bible’s forms of literature were customary for their own time. They were not entirely strange to their original audiences. Thus, they can become less strange to us; and since the Bible is fully human as well as fully divine, reading its pages through the appropriate cultural lenses will give us access to what the Spirit says to the churches.

Human Limitations

An analysis of general and special revelation should consider the so-called noetic effects of sin—that is, the effects that sin has upon our ability to reason and to learn. Human beings were created in the image of God (Gen. 1:26–27), having the capacity to interact with their Creator. They bear some “family resemblance” to God, notwithstanding their materiality and finitude. But when Adam and Eve sinned, they corrupted themselves and their descendants, so much so that Paul can describe them as being enslaved to sin and death (Rom. 5–6). Since the fall, the biblical writers have proclaimed the blindness of human beings to the things of God. All people are “under the power of sin,” and “there is no one who understands” (Rom. 3:9–11). In Eph. 2:1–3 Paul describes unrepentant sinners as being “dead in [their] transgressions and sins,” so that they follow carnal “desires and thoughts.” Even someone as naturally qualified as Nicodemus fails to see who Jesus is apart from the sovereign power of the Holy Spirit (John 3:1–15). Fallen human beings do not see what they ought to see and grasp what they ought to grasp. They can even say in their hearts, “There is no God” (Ps. 14:1).

Human beings do not have 20/20 intellectual vision, and our desires are corrupted. Consequently, we do not benefit from God’s self-revelation as Adam did, not to mention the glorified Christian who knows fully (1 Cor. 13:12). In some cases, the sinner does not want to acknowledge the disclosures of God and thus does not perceive them. Habitual sin and doc-trin-al innovation can “sear” the conscience as with an iron, making “hypocritical liars” impervious to sound teaching (1 Tim. 4:2). Although the heavens declare the glory of God, and although “in these last days he has spoken to us by his Son” (Heb. 1:2), fallen human beings will not grasp these truths. Yet they remain accountable to God because the disabling wounds of sin are self-inflicted. Even the demons of Scripture, who identify Jesus accurately, recoil from what they clearly perceive (Matt. 8:29; Mark 3:11; 5:7), as do the Pharisees who attribute the Spirit’s work to Beelzebul (Matt. 12:22–32). In these cases, the difficulty is not cognitive but affective. Character becomes intellectual destiny.

The world abounds with religious viewpoints, each one claiming to reveal how it works and what constitutes the good life. It is also unlikely that each of them contains only false statements and no true ones. On the contrary, the major rivals to Christianity gain some converts, we may assume, by including fractions of truth and addressing some perceived human needs. Islam is not wrong in its rejection of polytheism and idolatry. Buddhism is right in its belief that suffering raises key philosophical questions. However, we should avoid saying that God has actually revealed something of his nature through these sources, as if their existence were a subset of general revelation. Paul may note the Athenians’ religiosity and illustrate a point by quoting one of their poets (Acts 17:22, 28), but his overall polemic makes it clear that he views their ideas as mistaken responses to general revelation. Similar remarks would apply to cults that mix some orthodoxy, based on Scripture, with enough error to pervert the whole. God is not speaking indistinctly through them; rather, they are mishandling what he has said through the biblical writers. In this sense, therefore, the Bible stands alone as the unique word of God.

Sky

The Abode of God

The Final Dwelling Place for Believers

Spousal Abuse

Spousal abuse is most succinctly defined as mistreatment of one’s marriage partner through physical or emotional means. The source of abuse can be traced to the fall, as both partners struggle for control of the relationship (Gen. 3:16b). As such, abuse is an expression of a relational problem with God as well as with one’s spouse.

Because abuse is rooted in the desire to exploit another, it can never be understood as consistent with the biblical understanding of marriage. Marriage is expressed in Scripture as a covenant between two individuals who were intended to work together as persons who “correspond” to each other and are “one flesh” (Gen. 2:18 NET; 2:24). The exploitation inherent in abuse is also counter to the ideas of mutual submission and of each person in a marriage belonging to the other. Neither person is to be driven by selfish motivations (1 Cor. 7:3–5; Eph. 5:21). Ultimately, abuse is counter to the Christian message because it cannot be an expression of the nature of love (1 Cor. 13) or the fruits of the Spirit (Gal. 5:22–23). Although abuse can be perpetrated upon either the husband or the wife, Scripture takes special care to instruct the husband to be gentle in relation to his wife, calling on him to treat her as Christ does the church and to be mindful of his significant role for the wife’s well-being (Eph. 5:28–31; 1 Pet. 3:7).

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1. Love Rejoices in the Right

Illustration

John R. Steward

Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right." (vv. 5-6)

Andre Malraux, the French author, tells in his book Lazarus of being with the troops that liberated the Nazi extermination camps toward the end of World War II. He said that you could see the prisoners' skeletons through their skin. One journalist who was with the liberating troops was interviewing the now former prisoners. They were very weak and many were near death. The interviews did not last very long, but the power of what they said and the way they said it could not be measured by the length of the interview. One prisoner summed it up by simply saying, "You see, there's no room left in our hearts except for forgiveness."

The true language of love is forgiveness. Sometimes the only way we can forgive is to be so filled with the unconditional love of God that there is not room for anything else. The answer to our bitterness is to be filled with God's love in Jesus Christ.

Source: Andre Malraux, Lazarus. "

2. Parable of Five Cities

Illustration

A certain young lady began a journey that led her to five cities in quest of her one true love. She found him in the first city and fell completely in love with him, but she was wrong and he left her in the City of Disappointment.

Her journey took her to the next city, where she again thought the ideal was at hand; but, in this city called Rebellion, she found only bitterness.

Once again she set forth and found a beautiful love called respect. This was the City of Dignity.

Again she set forth to find her true love and there she found some happiness in the City of Adventure and, when this love faded, she finally arrived at the city of her fulfillment, which was named Partnership.

The young lady thought she found love in the cities of Disappointment, Rebellion, Dignity and Adventure, but it was in the City of Partnership that she found her fulfillment.

While St. Paul wrote a beautiful chapter of love to the Corinthians, (I Corinthians 13) he counseled, "Though I speak with the tongues of men and angels and have not love, I am as sounding brass," and qualified that love was patient and kind.

He also knew that love is the "Greatest of all" the gifts of God and that man is meant to keep the quest alive, though his journeys lead him to many cities.

3. Friendship and a Double Boiler

Illustration

In explaining the virtues of a double boiler the hardware man said, "These pans can be used separately or together and either way they are most serviceable. You see how one fits into the other but they are easily separated. We have one over here that is slightly damaged and once they are used together it takes real prying to get them apart."

"I'll take the good one," said the customer.

True friendship is the kind wherein both friends are able to be of value separately or work together with satisfaction.

True friendship is not overly possessive nor detrimental to happiness at any time. There is an ease and a security in the relationship which indicates love and trust and also finds joy in the success and happiness of others.

True friendship endures through the years and the understanding welcome of good friends is a joy to behold. Those who learn to give themselves in friendship are welcome wherever they go for the world needs such citizens and such life is well invested. Like the double boiler which can serve many purposes together or separately, so real friends find themselves able to fit many circumstances in life.

4. Parable of Grading the Teacher

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Staff

"Bill, you will never get into college, if you settle for C's on your report card."

"Dad, I work hard, but that new teacher just can't explain things right. He's only a "C" teacher. Everyone in the class says he doesn't know how to teach."

"What seems to be wrong with his teaching?" asked the father.

"He doesn't have time for questions, he talks about too many other things than the lesson and he can't seem to explain the subject very well. Maybe he will learn after a few years, but it will be too late for us."

Truly, giving grades is a real problem to teachers and many students do acquire knowledge more easily than others. But the skill of teaching depends on both the teacher and the students communicating with each other freely in the exchange of knowledge.

Students, who are afraid to ask questions or who feel intimidated by severity, deter the process. Teachers, who lack self-confidence, often try to cover their failures with an unnecessary severity in grades.

Good teachers win the love and respect of the students by clear illustrations, that all may understand. Through a willingness to accept criticism, the teacher proves democracy and eases the admission of ignorance on the part of the student in regards to any particular lesson.

The real concern of both the student and the teacher to gain knowledge is a necessary blessing in the art of education. Love is at work in both discipline and direction that goes with factual knowledge in the happy classroom Good teachers are the treasures of our society and must win and receive respect by their own good examples."

5. Hope

Illustration

Do you remember the story of Pandora's Box in Greek Mythology? The lovely Pandora was sent by Zeus to be the bride of Epimetheus. One of Pandora's more endearing charms was her curiosity, but that quality nearly proved to be her undoing. One day Mercury, the messenger, sent a box to the young couple. It was meant for them to enjoy, but under no circumstances were they to open it. Well, of course, it is the old story of the forbidden fruit. Told that she could not do it, it became the thing that she desired to do the most. So one day she pried it open and peeked inside. Suddenly out flew swarms of insects that began attacking them. Both lovers were stung with the poison of suspicion, hatred, fear and malice. Now the once happy couple began to argue. Epimetheus became bitter and Pandora wept with a broken heart. But in the midst of the quarreling, they heard a tiny voice cry out: Let me out, to sooth your pain. Fearfully they opened the box again, and this time a beautiful butterfly flew out. It touched the couple and miraculously their pain was healed and they were happy again. The butterfly? It was was hope. It is hope that sustains us; it is hope that soothes our pain.

6. The Obligation to Love

Illustration

Cecil G. Osborne

We can not, and should not, escape the obligation to love, because when we cease loving, we cease being human.

Ralph W. Sockman once noted that Toyohiko Kagawa, the Japanese Christian leader, distinguished three levels of love. The first of which is physical love, which holds people together in families.

"Above this level is a plane which Kagawa calls psychic love. Psychic love includes our association in friendships, in professional and social groups, and in all those relationships which rest on community of mental tastes."

Kagawa then designates a still higher level of love based upon conscience. "If one is walking along the road with an enemy on his right hand, and as inner on his left, and if he can walk with them without accusing them, or if he can halt his progress to help them, then he has risen to the plane of conscientious love. Such was the love which Jesus manifested, and to which He summoned his followers, bidding them to do good to those who hated them..."

7. I Think of Maria Often

Illustration

Many of you will recognize the name of Eli Wiesel, the renowned Jewish theologian and prolific author. In his book, All Rivers Run To The Sea he tells of his family, living in Hungry during the dark days of the WWII. His family was waiting for their time to come, for the Nazis to arrive at their door and take the to labor camp.

He tells about a peasant woman by the name of Maria. Maria was almost like a member of the family. She was a Christian. During the early years of the war she continued to visit them, but eventually non-Jews were no longer allowed entrance to the ghettos. That did not deter Maria. She found her way through the barbed wire and she came anyway, bringing the Wiesels fruits, vegetables, and cheese.

One day she came knocking at their door. There was a cabin that she had up in the hills. She wanted to take the children, of which Eli was one, and hide them there before the SS came. They decided after much debate to stay together as a family, although they were deeply moved at this gesture. He writes about her:

If other Christians had acted like her, the trains rolling toward the unknown would have been less crowded. If priests and pastors had raised their voices, if the Vatican had broken its silence, the enemy's hand would not have been so free. But most thought only of themselves. A Jewish home was barely emptied of its inhabitants before they descended like vultures.

I think of Maria often, with affection and gratitude, he writes, and with wonder as well. This simple, uneducated woman stood taller that the city's intellectuals, dignitaries and clergy. My father had many acquaintances and even friends in the Christian community, not one of them showed the strength of character of this peasant woman. Of what value was their faith, their education, their social position, if it did not arouse their love. It was a simple and devout Christian woman who saved the town's honor.

If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging symbol. If I have prophetic powers and a faith so as to remove mountains, but have not love, I am nothing. If I give everything I have to the poor, but have not love, I am nothing.

8. The Perfect Church

Illustration

Barbara Lundblad

Those of us who are part of the Church know we are not what Jesus called us to be. We spend too much and share too little; we judge too many and love too few; we wait too long and act too late. Perhaps you are saying, "Show me a church where ministers aren't self-serving; where hypocrisy has been purged away; where church members don't waste time and energy squabbling over petty details; where love is genuine, and I'll become a member." You'll wait a long time, my friend, for such a church takes up no space on this earth. It has floated up, up, up and disappeared beyond Oz.

Or perhaps, such a church lives as a memory a time when disciples believed, when faith could move mountains, and motives were pure.

9. More Than Feelings (Weddings)

Illustration

James McCormick

Most people think of love simply as a feeling you have for someone. For them, it’s a good, warm, romantic, sentimental feeling. I’m in favor of good feelings, but there is a problem: feelings are undependable and uncontrollable. You can’t decide how you’re going to feel – you just feel. Consequently, many of the people who think of love in such terms fall out of love as quickly as they fall into it. Their love is undependable. Marriage is too important to be built upon a foundation so shaky.

The Apostle Paul doesn’t think of love in such terms at all. He writes about a tough, durable kind of love, a love that keeps on loving no matter what. That understanding of love is so important to marriage, because only those able to love one another unconditionally will be able to live together happily as husband and wife. That’s why, in just a few moments, I will ask the two of you to pledge your unconditional love for one another.

But first, I want to remind you that love is more than a feeling. I know that what you are feeling for one another at this moment is beautiful. And, all of us here, your family and your friends, consider it to be a special privilege to share in the beauty of this moment with you. But I hope you will understand when I say that there will be times in your marriage when you will not feel about one another exactly as you do just now. There will be times in your marriage when you will not like each other very much - and that’s normal. There is no-one in the whole world you can feel good about all the time!

So, when those times come in your marriage, as they will, I hope you will stop and remember that love is more than feelings. Love that has grown up to maturity is first of all a commitment, a commitment to be together as husband and wife from now on, no matter what. It’s a commitment that is unconditional. Mature love is also a decision – a decision to act lovingly even when you don’t feel loving – maybe especially when you don’t feel loving!

Of course, the source of such love is God. God loves us with a love that never wavers, a love that is unconditional, and then He asks us to pass that love along to one another. I’m quite sure that, of all God’s gifts to us, the greatest gift of all is the gift of love. Amen.

10. What We Know in Part

Illustration

Mickey Anders

Roland H. Bainton, a former professor of church history at Yale Divinity School, tells of a picture that illustrates something of my understanding of the Truth. He tells of a mosaic of Christ in a church in Constantinople. When the Turks invaded the city they plastered over the picture of Christ on the wall so it could not be seen. But centuries later the plaster has cracked, and one can see features of the face of Jesus Christ showing through the broken plaster (Best Sermons, Vol. 2, p. 42). Isn't that the way we really see Jesus? Isn't that the way we see the truth?

The Apostle Paul said it this way: "For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away… For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abides faith… hope… love… "

11. Love Is Patient

Illustration

Dale Johnson

A good illustration of Christ like patience is seen in the life of Abraham Lincoln. From his earliest days in politics, Lincoln had a critic, an enemy, who continually treated him with contempt, a man by the name of Edwin Stanton. Stanton would say to newspaper reporters that Lincoln was a "low cunning clown" and "the original gorilla". He said it was ridiculous for explorers to go to Africa to capture a gorilla "when they could find one easily in Springfield, Illinois." Lincoln never responded to such slander; he never retaliated in the least. And when, as President, he needed a Secretary of War, he selected Edwin Stanton. When his friends asked why, Lincoln replied, "Because he is the best man for the job."

Years later, that fateful night came when an assassin's bullet murdered the president in a theater. Lincoln's body was carried off to another room. Stanton came, and looking down upon the silent, rugged, face of his dead President, he said through his tears, "There lies the greatest ruler of men the world has ever seen." Stanton's animosity had finally been broken. How? By Lincoln's patient, long-suffering, non-retaliatory love.

12. Everything He Says Is True

Illustration

Ray Pritchard & Brett Blair

When you read the story about the Pharisee, a number of specific statements are made about his piety. Please note this. Everything the man says about himself is true. For instance, when he says, "I thank you that I am not like other men," indeed he wasn't like other men. He had a standard of morality that was far above the standard of that day.

When he said, "I fast twice a week;" it happens to be literally true. The Pharisees fasted on Monday and Thursday of every week.
When he says, "I give tithes of all I possess," he means he tithes on the gross and not on the net. He went beyond the Law of Moses. That's no big deal; all the Pharisees did that.
When he says, "I am not a crook," he really isn't a crook.
When he says, "I am not like this filthy tax collector," he's really not like that guy.
When he says, "I do not commit adultery," he really doesn't commit adultery. He is faithful to his wife.
When he says, "I am honest, I am faithful, I am zealous for my religion," he means it and every word of it is true. He truly is a genuinely good man.

What we are to understand is this. When he prayed he was telling the truth. When he said, "Lord, you're lucky to have a guy like me, because I'm one of the best guys I know," it was really true. He really was a wonderful guy.

While he prayed, people would be standing around watching. And they would say, "Yep, he's a fine man." While he prayed, they probably applauded. He was the kind of guy you'd want living next door to you. A good citizen. A law-abiding man. A good, religious kind of person. If he were to come to this church today we'd love him because he would be faithful, loyal, and give us a lot of money. We'd probably make him an elder or a deacon. He's just that kind of guy. He looks really good on the outside. Everything he says about himself is absolutely true.

So what's wrong? Well, for all his goodness he isn't perfect, no one is, and the Law requires perfection. I like to call this narcissistic righteousness. What good is all the law if you don't have love? If you are not reaching out to those around you. If the center of your righteousness is You, you've missed the center. The center is love God and love your neighbor.

13. The First Duty of Love Is to Listen

Illustration

Edmund L. Hoener

This week, I came across something that Paul Tillich said - and it just pulled everything together for me. He said, "The first duty of love is to listen." When we think about it, listening is the first requirement for making any real changes in life. I believe that we all struggle from time to time with the difference between knowing something and living it. If we put all our efforts into studying things like relationships or some other area of life, then we are prone to putting most of our energy into having the answers, and then, maybe giving advice.

But listening requires making a personal connection to someone else. Listening requires opening ourselves and stopping long enough to really see and hear what's going on within us, and around us. Listening requires us to shelve our answers. When we refuse to listen, we put all our energies into remaking the world in our own image. But when we really listen, we risk being changed ourselves.

Jesus was saying to them, and to us; that there's no accounting for faith; no scorecards, no report cards, no card carrying memberships, no exclusive association of any kind - at least not in God's scheme of things.

14. Qualities of Love

Illustration

Gregory McGarvey

Children were asked to share some of their thoughts about the qualities to have in love.

1. How to find someone to love...

One of you should know how to write a check. Because, even if you have tons of love, there is still going to be a lot of bills. (Ava, 8)
Tell them that you own a whole bunch of candy stores. (Del, 6)
One way is to take the girl out to eat. Make sure it's something she likes to eat. French fries usually works for me. (Bart, 9)

2. How to make love endure...

Don't forget your wife's name. That'll mess up the love. (Erin, 8)
Be a good kisser. It might make your wife forget that you never take out the trash. (Dave, 8)

3. The role of beauty in love...

It isn't always just how you look. Look at me. I'm handsome like anything and I have- n't got anybody to marry me yet. (Brian, 7)
If you want to be loved by somebody who isn't already in your family, it doesn't hurt to be beautiful. (Anita, 8)

4. Some Opinions about love...

Love will find you, even if you are trying to hide from it. I have been trying to hide from it since I was five, but the girls keep finding me. (Dave, 8)
I'm not rushing into being in love. I'm finding 4th grade hard enough. (Regina, 10)

15. Ring Finger

Illustration

More than 2000 years ago Greek physicians believed that a special vein of love connected the third finger to the heart; it logically, therefore, became the finger which bears the wedding ring.

16. BE EASTER PEOPLE

Illustration

John H. Krahn

After the tomb was found empty and Jesus appeared to the early church on many occasions, doubt disappeared, and the early church had overwhelming confidence in the Lord. The church today must live and be about its ministry with the same Easter confidence. We say we rely on God’s mercy for our salvation; we need to give over all areas of our lives to God’s control. What aspects of ourselves are outside God’s control? Our temper? Our money? Our time? We need join the psalmist and say, "Create in me a clean heart, O God, and renew a right spirit within me." Our trust in the Lord must be complete. We are no longer defeated people but powerful Easter people. Little children in danger or in despair literally run and throw themselves into the arms of their mother. This is confident faith. When was the last time we ran and thrust ourselves onto the Lord? A cautious step in his direction is better than none at all, but believing with abandonment is called forth by an empty tomb. God wants us to fall head over heels in love with him so he can bring the greatest joy and purpose possible into our lives.

God also encourages us to hold fast to hope without wavering. Scripture says, "Where there is no hope, the people perish." Too many of us view too much of our lives and the world as hopeless. Without hope, no great strides will be made in the future; there is no venturesome faith without hope. Without hope we burrow into the ground and live the life of a mole instead of walking freely in God’s sunlight. In a difficult situation, a hopeful people find the challenge and opportunity to do something great with God.

Confident in our faith, with an unwavering hope, the Lord also encourages us to stir up one another to love and good works. We must do something. Faith and hope must move from the abstract to the particular.

Easter people are called upon to celebrate the Festival of the Resurrection each Sunday, for each Sunday is a little Easter. "... Not neglecting to meet together," is how it is written in Hebrews. To break fellowship with the worshiping community is to pursue a weakening faith. It is also a form of denial of all that Christ means. True faith, strong faith, is never faith in isolation but must always be faith shared and strengthened through regular worship. We must encourage one another to be regular in worship and strong in the faith.

The end is drawing near. The Lord will return soon to reclaim his fallen creation. When the Lord of the church comes again, how will he find us? Will we be acting like people who have been touched by the meaning of the cross and the empty tomb? Therefore, let us continue to draw near to the Lord with a true heart and a confident faith. We hold fast to the confession of our hope without wavering. We consider how to stir up one another to love and good works. We do not neglect to worship but encourage one another. In sum, we will all be Easter people.

17. Meet in the Middle

Illustration

Tim Kimmel

Shortly after the turn of the century, Japan invaded, conquered, and occupied Korea. Of all of their oppressors, Japan was the most ruthless. They overwhelmed the Koreans with a brutality that would sicken the strongest of stomachs. Their crimes against women and children were inhuman. Many Koreans live today with the physical and emotional scars from the Japanese occupation.

One group singled out for concentrated oppression was the Christians. When the Japanese army overpowered Korea one of the first things they did was board up the evangelical churches and eject most foreign missionaries. It has always fascinated me how people fail to learn from history. Conquering nations have consistently felt that shutting up churches would shut down Christianity. It didn't work in Rome when the church was established, and it hasn't worked since. Yet somehow the Japanese thought they would have a different success record.

The conquerors started by refusing to allow churches to meet and jailing many of the key Christian spokesmen. The oppression intensified as the Japanese military increased its profile in the South Pacific. The "Land of the Rising Sum" spread its influence through a reign of savage brutality. Anguish filled the hearts of the oppressed and kindled hatred deep in their souls.

One pastor persistently entreated his local Japanese police chief for permission to meet for services. His nagging was finally accommodated, and the police chief offered to unlock his church ... for one meeting. It didn't take long for word to travel. Committed Christians starving for an opportunity for unhindered worship quickly made their plans. Long before dawn on that promised Sunday, Korean families throughout a wide area made their way to the church. They passed the staring eyes of their Japanese captors, but nothing was going to steal their joy. As they closed the doors behind them they shut out the cares of oppression and shut in a burning spirit anxious to glorify their Lord.

The Korean church has always had a reputation as a singing church. Their voices of praise could not be concealed inside the little wooden frame sanctuary. Song after song rang through the open windows into the bright Sunday morning. For a handful of peasants listening nearby, the last two songs this congregation sang seemed suspended in time. It was during a stanza of "Nearer My God to Thee" that the Japanese police chief waiting outside gave the orders. The people toward the back of the church could hear them when they barricaded the doors, but no one realized that they had doused the church with kerosene until they smelled the smoke. The dried wooden skin of the small church quickly ignited. Fumes filled the structure as tongues of flame began to lick the baseboard on the interior walls. There was an immediate rush for the windows. But momentary hope recoiled in horror as the men climbing out the windows came crashing back in their bodies ripped by a hail of bullets.

The good pastor knew it was the end. With a calm that comes from confidence, he led his congregation in a hymn whose words served as a fitting farewell to earth and a loving salutation to heaven. The first few words were all the prompting the terrified worshipers needed. With smoke burning their eyes, they instantly joined as one to sing their hope and leave their legacy. Their song became a serenade to the horrified and helpless witnesses outside. Their words also tugged at the hearts of the cruel men who oversaw this flaming execution of the innocent.

Alas! and did my Savior bleed?
and did my Sovereign die?
Would he devote that sacred head
for such a worm as I?
Just before the roof collapsed they sang the last verse,
their words an eternal testimony to their faith.
But drops of grief can ne'er repay
the debt of love I owe:
Here, Lord, I give myself away
'Tis all that I can do!
At the cross, at the cross
Where I first saw the light,
And the burden of my heart rolled away
It was there by faith I received my sight,
And now I am happy all the day.

The strains of music and wails of children were lost in a roar of flames. The elements that once formed bone and flesh mixed with the smoke and dissipated into the air. The bodies that once housed life fused with the charred rubble of a building that once housed a church. But the souls who left singing finished their chorus in the throne room of God. Clearing the incinerated remains was the easy part. Erasing the hate would take decades. For some of the relatives of the victims, this carnage was too much. Evil had stooped to a new low, and there seemed to be no way to curb their bitter loathing of the Japanese.

In the decades that followed, that bitterness was passed on to a new generation. The Japanese, although conquered, remained a hated enemy. The monument the Koreans built at the location of the fire not only memorialized the people who died, but stood as a mute reminder of their pain.

Inner rest? How could rest coexist with a bitterness deep as marrow in the bones? Suffering, of course, is a part of life. People hurt people. Almost all of us have experienced it at some time. Maybe you felt it when you came home to find that your spouse had abandoned you, or when your integrity was destroyed by a series of well-timed lies, or when your company was bled dry by a partner. It kills you inside. Bitterness clamps down on your soul like iron shackles.

The Korean people who found it too hard to forgive could not enjoy the "peace that passes all understanding." Hatred choked their joy.

It wasn't until 1972 that any hope came. A group of Japanese pastors traveling through Korea came upon the memorial. When they read the details of the tragedy and the names of the spiritual brothers and sisters who had perished, they were overcome with shame. Their country had sinned, and even though none of them were personally involved (some were not even born at the time of the tragedy), they still felt a national guilt that could not be excused. They returned to Japan committed to right a wrong. There was an immediate outpouring of love from their fellow believers. They raised ten million yen ($25,000). The money was transferred through proper channels and a beautiful white church building was erected on the sight of the tragedy. When the dedication service for the new building was held, a delegation from Japan joined the relatives and special guests.

Although their generosity was acknowledged and their attempts at making peace appreciated, the memories were still there. Hatred preserves pain. It keeps the wounds open and the hurts fresh. The Koreans' bitterness had festered for decades. Christian brothers or not, these Japanese were descendants of a ruthless enemy. The speeches were made, the details of the tragedy recalled, and the names of the dead honored. It was time to bring the service to a close. Someone in charge of the agenda thought it would be appropriate to conclude with the same two songs that were sung the day the church was burned. The song leader began the words to "Nearer My God to Thee."

But something remarkable happened as the voices mingled on the familiar melody. As the memories of the past mixed with the truth of the song, resistance started to melt. The inspiration that gave hope to a doomed collection of churchgoers in a past generation gave hope once more. The song leader closed the service with the hymn "At the Cross." The normally stoic Japanese could not contain themselves. The tears that began to fill their eyes during the song suddenly gushed from deep inside. They turned to their Korean spiritual relatives and begged them to forgive. The guarded, calloused hearts of the Koreans were not quick to surrender. But the love of the Japanese believers not intimidated by decades of hatred tore at the Koreans' emotions.

At the cross, at the cross
Where I first saw the light,
And the burden of my heart rolled away ...

One Korean turned toward a Japanese brother. Then another. And then the floodgates holding back a wave of emotion let go. The Koreans met their new Japanese friends in the middle. They clung to each other and wept. Japanese tears of repentance and Korean tears of forgiveness intermingled to bathe the site of an old nightmare. Heaven had sent the gift of reconciliation to a little white church in Korea.

18. “Yes” to Faith

Illustration

Keith Wagner

Jane Adams was only seven years old when she visited a shabby street in a nearby town, and seeing ragged children there, announced that she wanted to build a big house so poor children would have a place to play. As a young adult, Jane and a friend visited Toynbee Hall in London, where they saw educated people helping the poor by living among them. She and her friend returned to Chicago, restored an old mansion, and moved in. There they cared for children of working mothers and held sewing and cooking classes. Older boys and girls had clubs at the mansion. An art gallery and public music, reading, and craft rooms were created in the mansion.

Jane didn't stop there. She spoke up for people who couldn't speak for themselves. She was eventually awarded an honorary degree from Yale. President Theodore Roosevelt dubbed her "American's most useful citizen," and she was awarded the Nobel Prize for Peace. No matter how famous she became, Jane Adams remained a resident of Hull House, where she eventually died. (from God's Lessons of Life for Mom, Honor Books)

As long as there are ordinary people, like Jane Adams, who are willing to give love to the ills of society there will always be hope. Jane Adams said "Yes" to faith and trusted in God to be with her. Mary and Elizabeth said "Yes" to faith and brought forth a savior. My we all say "Yes" to faith and allow God to make us instruments of hope and love.

19. The Hill of Crosses

Illustration

Billy D. Strayhorn

The people of Lithuania take cross bearing a little more seriously than we do. For them the cross symbolizes faith, hope and love. There are crosses everywhere in the countryside, on roads, in city parks and village squares. Communities and individuals erect crosses to bring them health and to commemorate events like weddings, births and christenings. Crosses are also erected to commemorate historical events. One of these is the Baltic Way, in which millions of people linked hands stretching across the Baltics from Estonia to Lithuania on August 25, 1989. About 9 monuments commemorate this extraordinary event.

The nation's pride is the Hill of Crosses, located north of Siauliai. Lithuanians erected crosses there as early as the mid-19th century. The Soviet government couldn't tolerate that kind of spiritual expression, so they totally destroyed the hill in 1961, then again in 1973 and 1975. But people kept erecting more crosses, until in 1980 their destruction stopped. Today the crosses number in the many thousands. They are different sizes and shapes, some simple, some ornate, but they immortalize Lithuania's troubles, misfortunes, joys, hope and faith.

For them, the cross is more than a symbol in the church. It is symbol for the world to see. A symbol that will not go away. It is a symbol of sacrifice. A sacrifice that gives each and every one of us hope and faith and courage.

20. Love Is Everywhere

Illustration

Editor James S. Hewett

After eighteen months in the ministry, a pastor went to his file cabinet to pullout the "Love" file. He discovered he didn't have one. Impossible! It must be misfiled. He searched among Faith and Fasting, between Healing and Heaven. Perhaps it was sandwiched by Christology and Christian Ed. After all, these have to do with Love don't they? But it wasn't there, nor was it found after Money or ahead of Missions.

When he stopped to reflect, the Holy Spirit solved the mystery. The Love file was scattered, yet not misfiled. Parts of it were found under Patience, Kindness, Humility, Trust, Hope, Loyalty, and Perseverance. But the pastor found the greatest part of the Love file, squarely-centered and deeply-seated, in Forgiveness.

21. The Center of the Christian Universe

Illustration

William R. Boyer

There is no question, in the Bible, or in the history of the church, that love is the center of the Christian universe. It is one of three things, along with faith and hope, that lasts forever, and is the greatest of the three. It is the dynamis, the power that moves the world. It is the basic magnetism holding everything together: God's love for us, and our love for him and for each other. Just as carbon is the universal element of physical life, love is the universal element of spiritual life. "If I have not love," Paul said, "I am nothing," and he meant that literally. "Nothing!" Matthew Henry said love is "the spring and fountain of all the rest." But the word is much abused today. Love has been cheapened down to a Pavlovian response. Love has a million impostors, and many things that aren't love try to pass for it. How can we tell? What's the difference between Hollywood love and the love of God?

22. Calming of the Tempest - Sermon Starter

Illustration

Brett Blair

Victor Hugo, who is famous for his novel the Hunchback of Notre Dame, also wrote a story called "Ninety-Three." It tells of a ship caught in a dangerous storm on the high seas. At the height of the storm, the frightened sailors heard a terrible crashing noise below the deck. They knew at once that this new noise came from a cannon, part of the ship's cargo, that had broken loose. It was moving back and forth with the swaying of the ship, crashing into the side of the ship with terrible impact. Knowing that it could cause the ship to sink, two brave sailors volunteered to make the dangerous attempt to retie the loose cannon. They knew the danger of a shipwreck from the cannon was greater than the fury of the storm.

That is like human life. Storms of life may blow about us, but it is not these exterior storms that pose the gravest danger. It is the terrible corruption that can exist within us which can overwhelm us. The furious storm outside may be overwhelming but what is going on inside can pose the greater threat to our lives. Our only hope lies in conquering that wild enemy.

Unfortunately storms that rage within us cannot be cured by ourselves. It takes the power of God's love, as revealed in Jesus Christ. He is our only hope of stilling the tempest that can harm our souls and cripple our lives.

That's what the disciples learned this day on the Sea of Galilee. They thought the danger lie outside the boat. They would soon learn the real danger lie within the boat, within their own hearts. In a word, they lacked faith. And without faith their lives were at risk to the storms which would inevitably come. And come they did and come they will. So what can we learn from this boat ride in the storm?

1. Storms Come Suddenly.
2. Storms Can Make You Lose Direction.
3. Our Fear of the Storm Has the Power to Paralyze.

23. When the Wine Fails

Illustration

John K. Bergland

You have heard a bride say it. You have heard a new mother in the maternity ward say it. You have heard a graduating senior say it: This is the happiest day of my life. Some days are like that; they're special. There are great days in all of our lives. I wonder what was your most wondrous moment? For me such days are filled with extraordinary hope and joy. For me it was the birth of my daughter because it was shared with my wife and family. [state yours].

Life involves many happy affairs the birth of a child, the gatherings of Christmas, a summer vacation. It is often said that to love and be loved is the greatest happiness in the world. For most of us, then, the most significant movement of hope and joy is our wedding day. It's the day we celebrate before God and all our friends the love in our life. Marriage vows are the most profound vows one can make. No other vows are more tender, none are more sacred. No other pledge will so radically shape and claim an individual. The two become one. A home is born. A haven for family is founded. Your place to be is created. But, alas, in too many marriages and in so many lives the wine fails.

24. Just a Person across the Way

Illustration

Brett Blair

Edgar Guest, a renowned American poet at the turn of the century, tells of a neighbor by the name of Jim Potter. Mr. Potter ran the drug store in the small town where Edgar Guest lived. Guest recalled that daily he would pass his neighbor and how they would smile and exchange greetings. But it was a mere casual relationship.

Then came that tragic night in the life of Edgar Guest when his first born child died. He felt lonely and defeated. These were grim days for him and he was overcome with grief. Several days later Guest had reason to go to the drug store run by his neighbor, and when he entered Jim Potter motioned for him to come behind the counter. "Eddie," he said, "I really can't express to you the great sympathy that I have for you at this time. All I can say is that I am terribly sorry, and if you need for me to do anything, you can count on me."

Many years later Edgar Guest wrote of that encounter in one of his books. This is how he worded it: "Just a person across the way a passing acquaintance. Jim Potter may have long since forgotten that moment when he extended his hand to me in sympathy, but I shall never forget it never in all my life. To me it stands out like the silhouette of a lonely tree against a crimson sunset."

[Suggestion for personal application of this story]

I have wondered how it is that I want people to remember me when I come to end of my life's journey.

[name some personal accomplishments each followed by]

But I really don't care if someone remembers me for that. I really don't.

I do hope that people are able to say of me at the end of my life's pilgrimage: When we were sick he came to us; when we needed help, he was there; when I was down, he lifted me up. In short, I hope that my ministry is remembered for simple acts of kindness. For if that is the case, then my life would have been worth it and I might have come close to fulfilling the greatest commandment in life: Love God and love your neighbor.

25. HAVING A REALLY GOOD FIGHT

Illustration

John H. Krahn

I believe it was the Mills Brothers who made popular the song, "You Always Hurt the One You Love." Fighting is one of the realities of married life. Unfortunately, most of us do not handle it well. Fighting is a negative way of communicating some very strong feelings. If we accept the premise that the point of all communication is to get closer to each other, then we might seek more constructive and positive ways of communicating our strong feelings rather than destructive fighting. Although space doesn’t permit us to consider all the suggestions for what I call "good fighting," let me mention just a few. Discover what you are really fighting about. What’s really underneath it all, then stick to the subject, don’t bring up past history. No name calling. Remember you are fighting with the one you love - hurt her and you are hurting yourself and your marriage.

Back to the Mills Brothers ... if we are able to hurt the one we love more than anyone else, then we, as a spouse, have the greatest ability to bring healing to our relationship. If we really want to heal the other person, we can. Healing not only after fights but throughout life. Healing comes through a gentle touch or by saying "I’m sorry" and really meaning it. Healing also comes through forgiving one another and accepting each other’s limitations.

Jesus Christ is the greatest facilitator of healing in marriage. He gives us the power to forgive our spouse - not because he/she deserves it but because he/she needs it. We forgive not only for his sake but for our sake and for our marriage’s sake. For marriage is something that we are in together, and when one or the other is hurting, both of us are hurting, and our marriage is hurting.

Those who are wise, work hard at their marriages. Those who are wiser work hard too, but they also invite God’s help in loving each other. If God wants your marriage to work, and he certainly does, then he is anxious to give you whatever you need to make it work. Both of you must keep strong in the Lord. There is a little Christian saying that goes, "When I try, I fail. When I trust, He succeeds." The best thing we can do in our marriage is not try so hard but to trust even harder.

As people, there will be those moments when we cannot help but express negative feelings to our spouse. Be careful not to try to hurt the person, but rather attempt to express how his/her actions are hurting you. Tell it like it is. Don’t hold back. But let the Lord help you share your strong communication in a loving manner. When you have a fight, have a good one.

26. An Unknown Region

Illustration

James Packer

We know very little about heaven, but one theologian described it as "an unknown region with a well-know inhabitant," and there is not a better way to think of it than that.

Richard Baxter expresses the thought in these lines:

My knowledge of that life is small,
The eye of faith is dim,
But it's enough that Christ knows all,
And I shall be with him.

To those who have learned to love and trust Jesus, the prospect of meeting him face to face and being with him forever is the hope that keeps us going, no matter what life may throw at us.

27. Playing God

Illustration

Billy D. Strayhorn

Mee Spousler of the Mount Hope United Methodist Church, in Aston, PA., tells how she was trying to put her three-year-old son to bed for a nap.

When she was unsuccessful, she put him in her bed and laid down with him to encourage him to rest. She fell asleep, but he didn't. When she woke up, she saw him sitting on a chair at the end of the bed, and asked, "Luke, what are you doing?"

"I'm playing God," he replied.

"Playing God?" she asked.

"Yes," he said. "I'm watching over you while you sleep."

Children understand more than we do sometimes. God IS watching over us. Jesus gave that promise here in talking about the coming of the Holy Spirit. Not only will God watch over us but through the presence and reminder of the Holy Spirit, we will be reminded of what it means to "Love Jesus and keep his commands." And God will help us to create the environment of love, grace, faith and security that we need for our homes today. Our challenge is to listen to the Holy Spirit and to trust Christ.

28. Two Wolves

Illustration

Brett Blair

One of my favorite theologians, Mr. Rogers, used to say: "Have you noticed that the very same people who are bad sometimes are the very same people who are good sometimes?" It reminds me of a story called, "Two Wolves." It goes like this:

An old Cherokee chief was teaching his grandson about life..."A fight is going on inside me," he said to the boy. 'It is a terrible fight and it is between two wolves. One is evil - he is anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority, self-doubt, and ego.

The other is good - he is joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion, and faith. This same fight is going on inside you - and inside every other person, too."

The grandson thought about it for a minute and then asked his grandfather, "Which wolf will win?"

The old chief simply replied, "The one you feed."

29. HOW MUCH IS ENOUGH?

Illustration

John H. Krahn

How much is enough? Most of us have asked this question many times throughout life. When our kids are having a bad day, we wonder how much we can take before we lose our temper. How much is enough? When we are buying something and bickering as to how much we should pay, we wonder, "How much is enough?" At work, when the thrust is to increase our production, we wonder, "How much is enough?" And so it is quite understandable that this question might also creep into our religious life and into our thoughts of salvation. How often must we attend church in order to be a good member? How many times must I forgive that person in order to qualify for God’s forgiveness of me? How good must we be to make it to heaven? How much is enough?

Whereas industry might consider it enough to get six hours of work from an employee in an eight-hour day, God says that only perfection is enough for us to enter into his presence at the end of time. There will be no bickering when Jesus returns. To say to Jesus, "But Lord, I was a good provider for my family; I worked seven days a week; I never willfully hurt anyone," cuts no ice with the Lord in terms of salvation. Only those who are perfect will go to heaven when Christ comes again. So you see, we all fall short when we look at our lives and ask, have I done enough? The most righteous among us cannot do enough to save themselves and qualify for heaven, for only perfection is enough.

Heaven can only be grasped by faith. Our faith, our trust, our belief, our love of the Lord Jesus Christ make heaven a certainty for our future. When the King of Ages returns to earth again, those who put their hope in the Lord will receive the benefits of forgiveness obtained through his punishment at Calvary. They will be gifted with eternal life. Good works do not appropriate eternity, only faith does.

To be ready for his return is to remain strong in the faith. If you have been putting off some aspect of the Christian discipline, put it off no longer - now is the time for change. The King is coming, and we must prepare. Each of us needs to be sure that our personal faith is strong. If we all knew the Lord was coming in one week, what would we do differently? Now is the time to begin. God in Christ has given us the crown of life through faith in his Son. Only when God gave everything was it enough for our salvation. How much will be enough of a commitment from us today? The Lord wants a total commitment of faith. How much is enough? Everything!

30. A Choice for Righteousness and Not Evil

Illustration

Wayne Peterson

During the Second World War Dr. Ernest Gordon, later Chaplain of Princeton University, was a prisoner of war in Thailand. In his book, Through the Valley of the Kwai, he reflects on the difference between two Christmas seasons he spent in prison. He says that in Christmas 1942 there were thousands of American soldiers in that prison who robbed the sick among them, mistreated one another, and did not care whether the other prisoners lived or died.

During the following year, a healthy American soldier began giving his food to a sick buddy to help him get well. In time the sick prisoner recovered, but the buddy who had given him food died of malnutrition. The story of the man who sacrificed his life to save a buddy made the rounds of the camp.

Some of the prisoners remarked that he was a lot like Christ. Some of the soldiers began to recall passages from the Bible they had learned years earlier under far different circumstances. One of the passages stated, "This is my commandment that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends."

Some who were Christians took heart and began to witness to other men. The prisoners began to ask about Christ and to meet for Bible study. When they began to know Christ as Lord the entire atmosphere in the camp changed from despair and desperation to hope and compassion. When Christmas of 1943 arrived, Dr. Gordon said, 2000 prisoners assembled for worship. They sang carols and someone read the story of the birth of Jesus from a Gospel account. Much more was different. In spite of their hunger, prisoners who were well shared food with the sick to help them gain strength faster. They cared for one another. They agreed that the difference came about because of faith in Christ and people who lived his love in the midst of unloving circumstances. The choices they made were for righteousness and not evil.

31. The Word Became Flesh

Illustration

Joel D. Kline

In The Message, Eugene Peterson paraphrases the familiar words of the Word becoming flesh this way: "The Word became flesh and blood, and moved into our neighborhood." This is the remarkable truth we celebrate during the Christmas season, a truth we would do well to carry into the new year—that ours is a creating God who continues to act in human life, bringing light into our darkness, hope into our despair, life into our brokenness, love into our fear and suspicion and dread. And perhaps it is only when life is at its toughest, when that light seems most elusive, that faith begins to make sense at all. For it is faith that empowers us, when immersed in darkness, to trust in the presence of the light.

32. The Storyteller's Creed

Illustration

Brett Blair

If you have ever thought about writing a novel or telling a story, Robert Fulghum, who has written many books, suggest that you keep this creed close by as you write:

I believe that imagination is stronger than knowledge.
That myth is more potent than history.
That dreams are more powerful than facts.
That hope always triumphs over experience.
That laughter is the only cure for grief.
And I believe that love is stronger than death.

He calls that the Storyteller's Creed. I think he is right on all counts because life, real life, is not about knowledge, history, facts, grief, and death; rather life is about imagination, dreams, hope, laughter, and love. When we hear good stories those are the things that inspire us, move and motivate us. Now you might say to me, "Now preacher, life most certainly is about grief and death. The world is full of it." Yes it is! But they do not have the final word. Grief and death are not the end of the chapter. You see, there is a people whose attitude is not changed by its poverty. There is a nation whose hunger does not drive it to despair. There is a bride whose tears do not cause her to lose hope. There is a church which is persecuted but shall persevere.

One day this great people called the Church of God will leap for joy because it's reward will be great in heaven!

33. What Is the Will of God?

Illustration

Rudolf Bultmann

"What, positively, is the will of God? The demand for love. "You shall love your neighbor as yourself!" as the second greatest commandment belongs together with the first: "You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength" (Mk. 12:28-34) There is no obedience to God which does not have to prove itself in the concrete situation of meeting one's neighbor, as in Luke (10:29-37), probably unhistorical but with the right of correct understanding of the subject matter, makes clear by combining the illustrative narrative of the Good Samaritan with Jesus' discussion of the greatest commandment. The demand for love surpasses every legal demand; it knows no boundary of limit; it holds even in regard to one's enemy (Mt. 5:43-48).

34. I AM THE CHURCH

Illustration

John H. Krahn

I am the Church. Most of you associate me with steeples and stained glass windows. And in one sense, you are right. One of the ways I can be described is by my individual architectural style. I am usually constructed with the finest materials, and my cost per square foot is often quite high. I think this is appropriate because I make a visible statement to the world about the feelings of my members towards the Lord. I am a visible witness to the community. When I am allowed to look run-down, my appearance reflects how you feel about me.

Although many folks see me mainly as a building, this is only a small part of my personality. For the most part, I am people, people like you who are reading this message. I am the people of God who believe in the Lord Jesus Christ and are baptized. Each believer is part of me ... a little me, a little church. In the same way that the building part of me gives an image to the community, the people part of who I am makes a statement to the community also. We reflect God’s importance and love to the community we serve.

Because of the inability to understand clearly what God teaches in the Bible about what we should believe and how we should be in ministry, there are many denominations that make me up. This hurts me. It hurts me because God wants us all to be one. It hurts me because the non-believing world looks at our division and finds fault with us. This makes it harder for them to become one of us. It hurts me because we are also weakened through division. I am the Church, and for my sake, I hope each of you will pray that there will be greater understanding, acceptance, working together, and unity among all Christians.

There is another most important thing that I want to talk about. My cornerstone must always be the Lord Jesus Christ. Jesus said to the apostle Peter that his confession of faith in him was the strong foundation upon which the church must be built. When it is built on Jesus, not even the gates of hell can destroy it. Don’t forget your cornerstone. This is another way of my telling you not to forget your central purpose for being the church. I am the Church and my central, most important function is to share with my members and the world that God is in love with all people and desires their salvation. This can only happen when people recognize their sinfulness, repent, and receive Jesus Christ as the cornerstone of their personal lives. When this happens, God looks at them and no longer sees their sin but rather sees his Son, their Savior.

I challenge each of you to seek the help of God to expand in your love for him and for one another. I challenge you to expand in your willingness to listen to one another, to accept one another, to forgive one another. I challenge you to expand your involvement with other churches and the world-wide ministry of our Lord Jesus Christ. Finally, I challenge you to expand your efforts in sharing with each other and with your community the message of God’s love through Jesus Christ. This message is the Rock upon which I am built.

35. Hope That Did Not Disappoint

Illustration

Theodore F. Schneider

Our being able to hang in there in the difficult times is determined by the nature of our hope. For Christians, it has to do with our holding to the promises of God, a holding that is determined by our confidence in the integrity of God. Here alone our hope rests, as do all of life's possibilities and probabilities. Only in this way can we talk of a hope that does not disappoint us, even if that hope's fulfillment is delayed.

The air terminal was a sea of people, hurrying and pushing. It's always that way. But on this night it was especially so. A snow storm snarled schedules in the air and on the ground. In the midst of the terminal, by herself, there sat a little girl who could not have been more than a first grader in school, six years old, maybe seven. She sat quietly. One might have expected tears, but her big eyes never closed. Wide-eyed she watched. Now and again she smiled. A security guard spoke to her softly, asking if he might be of help. "No," she answered, "I'm waiting for my daddy." She waited for more than an hour. Finally there was a huge smile as she recognized a snow-covered man coming toward her. "See," she said, "I told you he would come." There never had been a doubt. Never did her hope falter. She knew him in whom her hope was fixed. She believed in his love. She believed in his integrity. She knew no storm would keep him from meeting her. And she was not disappointed.

Our "hope that does not disappoint us" must rest always in God's love and his faithfulness.

36. Parable of Granting Your Wishes

Illustration

The old philosopher in a homespun setting was talking to his three nephews. "If I would grant you one wish today my children, what would it be?"

"Oh, good, give me one thousand dollars," said Richard, "and I could buy everything I want."

"Give me the answers to next Friday's test," said Mary, "and I will have the best grades in the class."

"I know what I want," said Janet. "Give me a good friend who will always love me and I will always love her as my favorite playmate."

"I think Janet has asked for the best gift of all," said Uncle Bill. In time Richard, you'll have many thousands of dollars and they may not be enough. Mary, if you would learn to study and find the answers, it would be more valuable than someone giving you the answers. For if you can't learn yourself to think rightly then your one-hundred percent rating this week might turn to failure next week,

But, Janet, finding true friendship is the world's need for all people and you will best have your wish by being a true friend to everyone. The world's greatest treasure is still friendship. The kind of friendship that expresses love in word and in action and makes for joyous companionship and kindly understanding. If you would be a part of the world's greatest treasure, be a real friend to someone today."

37. A Teacher's Prayer

Illustration

Editor James S. Hewett

Lord, give me the wisdom to discover in each child his spark of divinity, the gift that You have given him, and through love and guidance nurture this spark into a glowing flame.

Let me not favor any one child at the expense of others. Let all be equally worthy of my devotion without regard to their intelligence, their religion, their race, or their wealth.

Let me teach a love of America by keeping ever alive her commitment to the greatest good for the greatest number in the belief that these children are Your greatest good and Your greatest number.

Lord, help! They're coming into the room right now, all thirty-two of them. Any small miracle will be greatly appreciated. Amen.

38. Going Home

Illustration

Maxie Dunnam

When former Speaker of the House Sam Rayburn, near the end of his life, discovered just how ill he was, he surprised his colleagues in Congress by announcing that he was going home to Bonham, Texas. Why? Why to such a not-even-on-the-map kind of place for medical tests and treatment when the best medical facilities of the world were available to him?

Rayburn told them why. “Bonham, Texas,” he said, “is a place where people know it when you’re sick and care when you die.”

Other persons as channels of God’s love are essential for life’s journey.

When a person loves me in spite of myself, when I am loved though undeserving, when I have hurt another deeply, or have been callous to another’s feelings and needs, when I’ve been insensitive to the pain and reaching out of another, yet am loved and accepted, I experience this as God’s love for me. I hope it’s the same for you.

39. The Healing Power Of Faith

Illustration

Harold H. Lentz

The woman with the issue of blood had faith that by contact with Christ she could be cured. All around us in daily life are examples of people who, by faith, are overcoming life's difficulties.

A telephone linesman was up a pole when the pole, which was held in place only by cables, fell over him and he was dashed to the ground. His insides were badly crushed and as he was rushed to the hospital; there was little hope that he could survive. A pastor learned of the accident when the man's wife called from the hospital. She said that the very best surgeons in the community had operated but found that he was beyond repair and they had given up all hope. She had been informed that her husband would die within the hour. She asked the pastor to hurry to the hospital to baptize her husband before he died. The pastor entered the sickroom to find a patient with the color of death, too weak to speak. Quickly the pastor explained that God loved the patient. In a few words he explained that baptism makes one a child of God whose sins are forgiven through Christ's death on the cross. Then he asked the patient if he wished to be baptized. The man was too weak to do more than slightly shake his head in consent.

As the pastor left he asked the wife to call him when death came. The pastor got no call that day, nor through the following night. So the next morning he called the wife, who told him that her husband was still alive and some of his color had returned. He fell asleep after the pastor's visit, something he had not done since the accident, and he even ate some food for the first time. The man recovered completely and in a few months was once again climbing telephone poles. All medical help had proven of no avail, but evidently the introduction of faith, and the spiritual dimension, had caused the man to rally. It has been well said, that "more things are wrought by prayer than this world dreams of."

40. THE CROSS

Illustration

John H. Krahn

The cross best proclaims the indisputable fact that we worship a caring God. It is the most popular of all Christian symbols. There is no Christianity without the cross.

The cross shouts God’s words of love to each of us. It is his proclamation of possibility beyond the present. In it is hope for the hopeless, love for the loveless, encouragement for the depressed, and the pronouncement of life beyond death for those who grieve the loss of a friend or contemplate their own demise. Its importance to our faith cannot be over-emphasized, its proclamation must never be subdued. It trumpets, "God cares!" That’s music to our ears - the best news we could ever hear.

As I look at the cross, I cannot help but think of a movie I saw years ago. Few movies in my life have had the impact of Ben Hur. Many scenes made an indelible impression - the great sea battle, the exciting chariot race, the repugnant leprosy colony. Yet, none hit harder than the crucifixion of our Lord. The sound of hammer on nail rings through the air, the cross rises until it suddenly thumps into place. Slowly Jesus’ blood begins to flow - one drop, then another ... a puddle forms beneath the cross. It begins to rain. Water mixes with more blood, and together they begin to trickle down the hillside. The trickle becomes a stream as the blood washes over God’s creation. We are reminded that the blood of Jesus cleanses us from all sin.

At Calvary God was in Christ reconciling the world unto himself. The blood of Christ pouring down the cross restored our relationship with the Father. We cannot fully understand the mystery of God’s plan to recapture a creation gone astray. We only know that all who come to the cross in simple, trusting faith are cleansed by his blood and find peace with the Father.

By his death Jesus has unchained us. Unchained - there is no better word for it. He has set us free from the wages of our sins that only pay dividends in hell and has set us on the positive pathway of a life with God. Our eyes need no longer be downcast; our head has no reason to be between our knees. We are no longer oppressed with our weighty sins, for we have been touched by none other than God. He has cared not just a little but powerfully. His power encountered our sin, and it was no more. His incredible desire to rescue us in spite of everything dispels even the worst sin. But we must be wise enough to permit ourselves and our sins to be encountered by that desire.

41. He Made Me Whole

Illustration

Keith Wagner

Alfred Adler (1870-1937) was one of the early contributors to the field of counseling. He believed that people are social creatures and we need interaction with one another to survive. He stressed our responsibility for others and held to the religious principle of "Love thy neighbor." Adler believed that the social environment, especially the one that a person is raised in, affects their personality. A lack of human contact and interaction will make it difficult for an individual to have healthy relationships and can result in the person having an inferiority complex.

For Adler, a "malajusted" child is not a sick child, but a very discouraged one. When a person suffers from discouragement, they need love, hope and encouragement. They need to be "touched" by other human beings. In other words, anyone who is isolated from the community in which they live will not only feel inferior but could even develop certain neuroses. Thus they are labeled "sick." Alfred Adler believed that people needed to be "touched" and included socially to develop healthy lives. His theory was in direct opposition to Sigmund Freud's, which was popular at that time. But, Adler believed in a different approach and introduced an entirely new concept, one that requires a loving contact between us humans.

You may wonder why this was so important to Adler. When Adler was a small child he was very clumsy and children often made fun of him. He developed "rickets" at an early age, another one of those despicable diseases during the 19th century. As a child he once contracted pneumonia and almost died. He spent much of his early years isolated from his peers. Because of his lack of coordination and weak condition he was run over by a horse and wagon, not once but twice.

Adler understood the need to be touched. Fortunately for him, his parents were extremely supportive and very social people. With their help, not to mention their faith, Adler was able to rise above his situation and encourage his followers to do the same. Like the man in our story, he too could say, "He touched me," and made me whole.

42. Make Me An Instrument

Illustration

Staff

Lord, make me an instrument of Thy peace;
Where there is hatred, let me sow love;
Where there is doubt, faith;
Where there is despair, hope;
Where there is darkness, light; and
Where there is sadness, joy.
O Divine Master, grant that I may not so much
Seek to be consoled, as to console;
To be understood as to understand;
To be loved, as to love;
For it is in giving that we receive;
It is in pardoning that we are pardoned; and
It is in dying that we are born to eternal life.

Note: According to Wikipedia: The anonymous text that is usually called the Prayer of Saint Francis is a widely known Christian prayer for peace. Often associated with the Italian Saint Francis of Assisi, but entirely absent from his writings, the prayer in its present form has not been traced back further than 1912.

43. Making the Most of Life

Illustration

Editor James S. Hewett

If I can throw a single ray of light across the darkened pathway of another; if I can aid some soul to clearer sight of life and duty, and thus bless my brother; if I can wipe from any human cheek a tear, I shall not have lived my life in vain while here.

If I can guide some erring one to truth, inspire within his heart a sense of duty; if I can plant within my soul of rosy youth a sense of right, a love of truth and beauty; if I can teach one man that God and heaven are near, I shall not then have lived in vain while here.

If from my mind I banish doubt and fear, and keep my life attuned to love and kindness; if I can scatter light and hope and cheer, and help remove the curse of mental blindness; if I can make more joy, more hope, less pain, I shall not have lived and loved in vain.

If by life's roadside I can plant a tree, beneath whose shade some wearied head my rest, though I may never share its beauty, I shall yet be truly blest though no one knows my name, nor drops a flower upon my grave, I shall not have lived in vain while here.

44. Risking Much

Illustration

Editor James S. Hewett

To laugh is to risk appearing the fool.

To weep is to risk appearing sentimental.

To reach out for another is to risk involvement.

To expose feelings is to risk exposing our true self.

To place your ideas, your dreams, before the crowd is to risk loss.

To love is to risk not being loved in return.

To live is to risk dying. To hope is to risk despair.

To try at all is to risk failure.

But risk we must, because the greatest hazard in life is to risk nothing. The man, the woman, who risks nothing does nothing, has nothing, is nothing.

45. Returning God's Call

Illustration

Leonard Sweet

This week's text challenges individuals and your church community to examine how they respond to the persistent voice of God in their lives.

From Presbyterian author and editor John C. Purdy comes the title and story that inspired this week's sermon ideas. Purdy recalls that in The Blue Mountains of China (Grand Rapids: Eerdmans, 1970), Canadian Mennonite/English Professor/author Rudy Wiebe tells the story of a Mennonite farmer named Sam Reimer. One night Sam hears a voice saying to him, "Samuel, Samuel ... I am the God of your fathers, the Lord your God. Go and proclaim peace in Vietnam." In perplexity, Sam goes to his pastor, who tells him to listen for the voice a second time. The next night the call comes again, but Sam cannot get anyone to believe that he has truly heard God's voice. His pastor won't believe it; neither will his wife or his fellow Mennonites. The Canadian government won't give him a visa to Vietnam; the inter-Mennonite Church Service Society won't help him. Sam's reaction to these rebuffs is to give up hope and die. On his deathbed he says to his wife, "When I heard the voice, I should of gone. Left a note and gone. When you know like that, are chosen, you shouldn't wait, talk. Go." (Returning God's Call [Louisville, Ky: Westminster/John Knox Press, 1989], 10).

Sam Reimer heard the same call that came to Samuel the prophet. But Sam Reimer's call never materialized into a prophetic mission because the community of faith surrounding him failed to support him. If old Eli, despite his shortsightedness and personal failures, had not counseled the young Samuel on recognizing and responding to God's call, how could the fledgling prophet have learned to open his mind and heart to receive God's words?

C.S. Lewis said there are two kinds of people in the world: those who respond to God saying, "Thy will be done" and those to whom God says, "All right, then, have it your way." It might also be said that there are two kinds of people who return God's call: those who say to God "Thy will be done" and those who respond to God by saying "All right, then, have it your way." As you return God's call this week, may you so stand in the stream of God's consciousness, that the waters of God's love and the waves of God's will may carry you in the directions the Spirit would have you go - toward the people God would have you meet and minister unto.

46. I Would Plant an Apple Tree

Illustration

Donald B. Strobe

Martin Luther was once asked what he would do if he knew that the world was coming to an end tomorrow, and he said: "I would plant an apple tree." In other words, Luther, trusting in God's gracious, unmerited mercy would live life just as he had been living it. When John Wesley was asked the same thing, being an obsessive-compulsive type, he said that he would arise at 4:00 AM, preach at 5:00 visit the sick at 7:00, go to communion at 8:00...etc., until the questioner realized that that was exactly what Wesley had planned to do tomorrow anyway! Because we believe that God is like Christ, we can dare to live in faith and hope and love now; trusting God for whatever the future holds, because we believe that God holds the future, and that God's Name and God's Nature are love.

47. The Sun Will Rise

Illustration

King Duncan

Bruce and Darlene Marie Wilkinson in their book The Dream Giver for Parents tell about a teenager who noticed that his father worried himself nearly to death, trying unsuccessfully to be everywhere and do everything to protect his child from life's difficulties. This young man wrote his father the following note:

"I am sure you remember, Dad, how you used to tell me stories when I was young and was afraid or insecure. Well, I have noticed that you are often worried about what might become of me when you're not there to help. Now I want to remind you of one of the stories we read together when I was little.

It's the story of the rooster who got up before dawn every day to sit on the roof of the farmhouse and crow so that the sun would rise. Because that's what he really believed: that it was his responsibility to make the sun come up. He was always afraid that if he didn't crow, everything would go wrong. He kept worrying: What would happen if I fell ill, or even died? How would the crops grow, and the children wake up in time for school, and the frost melt, and the flowers blossom if I weren't there to make the sun rise? The world would become cold and dark; all the grass and the trees would die and the people too eventually.

Then one evening, Rooster attended a party and overslept the next morning. The other animals realized that he was not there to make the sun come up and were just about to panic when they saw a glimmer of light on the horizon . . . It was the sun rising without Rooster! Rooster was miserable when he found out that he had nothing to do with the sun's rising every morning. And embarrassed!

But he was also extremely relieved. What a weight off my shoulders, he thought, that I don't have to make the sun come up! Every morning, there it is. There must be Someone Else taking care of all this.

Dad, you light up my life, but it really isn't your responsibility to "make the sun rise for me." I know that you know Someone Else is taking care of me.

That was a lesson that Mary and Joseph had to learn. And it's a lesson I hope you and I have learned as well. God will take care of those we love and God will take care of us. Mary and Joseph went on with their lives following Christmas, and so shall we. They faced life's many challenges, but they did it with love and with faith in God. It was not easy, but they knew God was with them, just as God is with us. It's good to know. Indeed, it's the best Good News in the world.

48. Faith In Death

Illustration

Maxie Dunnam

Not long ago I visited a woman who fought a raging battle with cancer. I'd seen her gritted-teeth stubbornness, had watched her refuse to be emotionally beaten down by this energy-sucking attack on her body, had witnessed a beautiful woman refusing to be humiliated by this force that ravaged her physical appearance.

Today there was something different about her. Subtle, but distinctly different.

"How are you?" I asked.

Immediately she responded, "I'm praying, and I want you to pray that Jesus will come soon and deliver me." We did that together.

It wasn't a surrender to despair; it was a yielding to certain hope. It was her ultimate commitment. For more than a year she had fought a courageous battle and lived in the strength of her faith. Now she had moved to another level of commitment. She prayed confidently and in hope.

I think often of Libby and ponder how i would face my own death. I'm cultivating the kind of faith she witnessed to, believing it will give me the same courage and triumphant hope. I invite you to do the same.

49. The Greatest Truth

Illustration

Robert Allen

There is an old story about the theologian, Karl Barth [pronounced "Bart" with a soft "t"], who was on a speaking tour of the United States. On college campuses all across this country, he was drawing huge crowds to hear his very complex answers to the questions of life.

When he was speaking at Princeton University, the great hall was packed with faculty, students, and visitors who came to hear Karl Barth speak. During the question and answer period, one student asked, “Dr. Barth, may I ask you a personal question?”

Dr. Barth smiled and said, “Yes, you may ask anything.”

The student then asked, “Dr. Barth, you are a very educated man. What is the greatest truth you have ever learned?”

Dr. Barth bowed his head, thinking for a moment about how he would respond. Then, he raised his head and looked out at the student who asked the question and he said, “The greatest truth I ever learned was at my mother’s knee: ‘Jesus loves me, this I know, for the Bible tells me so.’"

The secret of effective living is to discover the truth about Jesus Christ. When we focus on him, we have discovered that truth is a caring love, truth is the Word becoming flesh. Truth is experiencing his life-giving power. Truth is discovering his love with arms outstretched to embrace us. When we grasp this truth, we have discovered the secret to effective living.

50. FROM SOAP TO CERTAINTY

Illustration

John H. Krahn

Silhouetted figures made their way to the tomb as the first sliver of light graced the darkened earth. Jesus was dead. They still couldn’t believe it. It was like a bad dream of grand proportions. The ring of hammer upon nail still echoed in their ears; the horrendous sight of crucified bodies was burned indelibly into their brains. With him had died the hopes of eleven broken men. The sun had set on their lives, plunging them into forever darkness. Men and women who loved him, who believed in him, had their hopes raised to heaven only to then have them dashed to the depths.

A day of surprises was now dawning; the day of all days was commencing; a spirit of caring propelled the three women forward, not knowing how they would even be able to enter the grave. But God had opened the tomb. A rock, however big, would not block the Christ who spoke of faith great enough to move mountains. Entering the tomb, black Friday becomes Good Friday, hope returns to the hopeless, death is replaced by life.

Each of us has had our bad Fridays when someone has crucified our hopes, when someone close to us has scorned our love, when our hearts have worn the black band of betrayal, when we have sold our integrity for thirty pieces of silver, when the shadows of life outdistance the rays of sunlight. There is not one person who does not need healing in some aspect of his or her life. No one can stand before the cross and say, "Jesus, like you, I have no sin."

All of us know the Easter story, but what God really desires is that we all encounter the living Christ. I have seen the living Christ. I have been an eyewitness who has seen purpose enter into aimless lives. I have seen calmness overcome chaos. I have seen him strengthen the weak, bring healing to the sick, and comfort to the bereaved. I have seen him bestow joy and confidence to lives shattered by an angry and cruel world. I have experienced his presence in my life and in the lives of others.

I know that my Redeemer lives. I even know your Redeemer lives. If you know it too, praise God with your lives. Without the resurrection, death and taxes are the sum of life’s certainties. With Jesus Christ, our lives cease being daily soap operas and become divine certainties to be lived to the fullest with the final chapter to be played before the throne of Almighty God.

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