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Preaching from the Pulpit of Ephraim Church of the Bible

The Spirit’s Fruit; Goodness Like Jesus

07/09 The Spirit’s Fruit; Goodness Like Jesus; Audio available at: http://www.ephraimbible.org/Sermons/20170709_goodness-like-jesus.mp3

Goodness and Kindness

We are looking at the fruitful Christian life; the fruit produced in us by the Holy Spirit.

Galatians 5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control…

Today we come to goodness. What is goodness? What does it look like? How is it different from kindness?

All these characteristics are interrelated and overlapping. Remember it is one whole fruit described by its different aspects or characteristics. Last week we defined kindness as smooth, mellow, palatable, functional, comfortable, fitting. It is not severe, biting, harsh, chafing, or abrasive.

Where kindness is an inner attitude or disposition, goodness is the outward action; goodness is real tangible expressions of kindness.

In Luke 6, a passage we looked at last time, we are told to ‘do good’ because ‘God is kind’.

Luke 6:35 But love your enemies, and do good [ἀγαθοποιέω], and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind [χρηστός] to the ungrateful and the evil. 36 Be merciful, even as your Father is merciful.

Doing good, if we look through the context of this passage, includes, loving, lending, blessing, praying, giving; to haters, to abusers, to persecutors, to enemies, to the ungrateful and the evil. We are to do good, and be merciful because God is kind.

In Matthew 7, Jesus talks about giving good gifts to your children, about a healthy tree bearing good fruit. In Matthew 12, Jesus challenges the corrupt religious leaders for speaking good when they are evil. He says:

Matthew 12:35 The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil.

Good Generosity

In Matthew 20, Jesus tells a story about what the kingdom of heaven is like. He said:

Matthew 20:1 “For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard. 2 After agreeing with the laborers for a denarius a day, he sent them into his vineyard. 3 And going out about the third hour he saw others standing idle in the marketplace, 4 and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ 5 So they went. Going out again about the sixth hour and the ninth hour, he did the same. 6 And about the eleventh hour he went out and found others standing. And he said to them, ‘Why do you stand here idle all day?’ 7 They said to him, ‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’ 8 And when evening came, the owner of the vineyard said to his foreman, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’ 9 And when those hired about the eleventh hour came, each of them received a denarius. 10 Now when those hired first came, they thought they would receive more, but each of them also received a denarius. 11 And on receiving it they grumbled at the master of the house, 12 saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ 13 But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 Take what belongs to you and go. I choose to give to this last worker as I give to you. 15 Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity [ἀγαθός]?’ 16 So the last will be first, and the first last.”

We are not told about the response of those who had only worked one hour and received the full day’s wages. You can imagine their response. The focus of this story is on the response of those who agreed to work for a days wages, and when they were given their full days wages, they grumbled because they thought they ought to receive more. They were angry that the master had given equal pay to all regardless of how long they had labored. It’s not fair! The response of the master? ‘Friend, I am doing you no wrong. I gave you what we agreed on. Is it not lawful for me to do what I wish with what is mine? His final question in verse 15 literally reads ‘is your eye evil because I am good?’ The master is good because he does what he promised. He pays what he owes. He also goes beyond and looks for those who are needy and gives them more than they deserve. He is generous. He is charitable. He is benevolent. He is good. He is good even to those who didn’t earn it. Goodness in this story is contrasted with being stingy; it is also contrasted with being exactly just or fair. Goodness is generosity.

Good Works

In Acts 9:36 we have a disciple named Tabitha; it is said “She was full of good works and acts of charity.” Tabitha made clothes for many.

In 1 Timothy 5, Paul outlines the requirements for a widow to be cared for by the church:

1 Timothy 5:5 She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, …10 and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work.

Works considered good include a hope set on God, not in some other reward. She is focused on the needs of others with a faithful and persistent prayer life, praying and interceding for others. Bringing up children is selflessly sacrificial. Showing hospitality is practically serving the needs of others, often strangers. Washing feet is a menial, humble, practical way to serve others. Caring for the afflicted is selfless service to others in need.

She has a reputation for good works and a devotion to good works. What is considered good is practical, tangible acts of caring for the needs of others, serving others. What is good is a kind generosity, giving to those in need regardless of if they deserve it. It is selfless, humble, practical generosity.

But I Can’t Do Good

But we have a problem. Remember what Paul say in Romans 7?

Romans 7:18 For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. 19 For I do not do the good I want, but the evil I do not want is what I keep on doing. …24 Wretched man that I am! Who will deliver me from this body of death?

Paul knows what good is. He knows what he ought to do. He wants to do it. But he struggles with carrying it out. He confesses that there is no good in him. I think most of us resonate with Paul’s frustration.

Only God is Good

Jesus had someone run up to him and ask him a question.

Mark 10:17 And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?”

Matthew records him asking:

Matthew 19:16 And behold, a man came up to him, saying, “Teacher, what good deed must I do to have eternal life?”

Good teacher, what good deed must I do? This man is throwing around the concept of ‘good’. Jesus confronts him on what he means by what he is saying.

Mark 10:18 And Jesus said to him, “Why do you call me good? No one is good except God alone.

He had addressed Jesus as ‘good teacher’. And he claimed the ability to do good works. Jesus confronts his understanding of who Jesus is, and he exposes his inability to do any good. Jesus says ‘Why do you call me good? No one is good except God alone.’ In effect, he is asking, do you really know who it is you are talking to? Do you know who I am? You keep using that word. I do not think it means what you think it means. No one but God truly acts selflessly and completely for the good of others. Jesus invites this man to be good like God is good; dispose of all that you have, and use it to bless others.

Jesus says to this man, there is no one good except God alone; if you truly believe that I am good, if you acknowledge that I am God, then you must obey me completely, follow me without looking back. Go, liquidate your assets, give to the poor, change where your treasure is, come follow me. God alone is good. And this good God must be followed. Nothing else is good next to him. As the Psalmist said:

Psalm 16:2 say to the LORD, “You are my Lord; I have no good apart from you.”

This man should have said to Jesus, ‘You are my Lord; I have no good apart from you.’ This man should have, like the man in Jesus’ parable (Mt.13:44), went out with joy and sold all that he had and went after that which was of infinitely more value than anything he possessed. Instead, “he went away sorrowful because he had great possessions.” This man failed to value properly what is good. He failed to see Jesus as truly good, better than all his great possessions.

Jesus was teaching that in order to be good, you must pursue with abandon the one who is good. Get rid of whatever is in the way, and go after the one who is good. Go after Jesus. As you begin to look to him, watch him, get close to him, follow him, you will begin to become good like him. You will begin to become generous like him.

You see, Jesus was not asking this man to do anything he himself was not willing to do. Jesus understood what it means to give up all your great possessions. In the wording of Philippians 2, Jesus knew what it is to have it all and then empty yourself, make yourself nothing. To take the form of a servant, to be obedient, to serve others for their good, even to the point of dying on a cross for them. Jesus is truly good. He was inviting this man to follow him. To learn from him. To become good like him.

How To Be Good and Do Good

Ephesians 2 tells us that we were meant for this; we were created for good works; we were saved by God’s unearned grace to be good and to do good.

Ephesians 2:10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

The good works we walk in are good works prepared by God in advance for us. And Ephesians 6 tells us that we will be rewarded for these good works that he prepared in advance for us, good works that we walk in: we can’t out-give God

Ephesians 6:8 knowing that whatever good anyone does, this he will receive back from the Lord…

This is stunning. God alone is good. God is good toward us even when we are his enemies. He works in us by his grace, and prepares good for us to walk in, and then he rewards us for the good that he enabled us to do!

2 Corinthians 9:7 …God loves a cheerful giver. 8 And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work.

God can make every good thing we don’t deserve abound to us. He will equip us with all sufficiency in all things at all times so that we may abound in every good work that he prepared in advance for us to walk in.

Hebrews 13 says:

Hebrews 13:20 Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21 equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

God did it all! The God who raised Jesus from the dead equips us with everything good that we may do his will. By the blood of Jesus, by the blood of the eternal covenant, he equips us with everything good that we need. He works in us that which is pleasing in his sight. He works it in us through Jesus Christ, and for his glory. All good is anchored in the person and finished work of our Lord Jesus Christ.

2 Thessalonians 2 tells us that we need God’s love and good hope through grace to do good works:

2 Thessalonians 2:16 Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, 17 comfort your hearts and establish them in every good work and word.

Our hearts must be comforted and established by God the Father and our Lord Jesus Christ for every good work and for every good word. Good words must flow from a good heart that is transformed by God’s love and comfort and hope. Good works must be produced out of a heart amazed by God’s gracious good toward us.

2 Timothy 3 tells us that truly good works are rooted in Biblical truth:

2 Timothy 3:15 … you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work.

Good works that are truly good are tangibly and practically caring for the needs of others. Sometimes that looks like charitable giving, acts of selfless generosity, sometimes selflessly caring for others looks like reproof, correction, teaching, training in righteousness. In love exhorting others for their good.

Paul’s cry in Romans 7, seeing that there is no good in him and that he fails to do the good he desires to do; Paul’s cry ‘who will deliver me from this body of death?’ He answers:

Romans 7:25 Thanks be to God through Jesus Christ our Lord! …

Romans 8:1 There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

We are set free from condemnation by the cross. We are set free from the law by the Spirit of life. We are now enabled by the Holy Spirit to fulfill the righteous requirement of the law as we walk according to the Spirit. Only God is good. And when the Spirit of the good God lives in us, he changes our heart to be good like Jesus, and to do good like Jesus.

2 Thessalonians 1:11 To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, 12 so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

July 15, 2017 Posted by | Fruit of the Spirit, podcast | , , , , , , , , , , | Leave a comment

Works vs Fruit; Galatians 5

05/21 The Work of the Spirit and the War Against the Flesh [Galatians 5:13-21; 24-26]; Audio available at: http://www.ephraimbible.org/Sermons/20170521_works-vs-fruit.mp3

Today we begin a series on the fruit of the Spirit from Galatians 5. I believe this will be very practical and helpful, and I would invite you to be praying with me that God the Holy Spirit would be at work through his word to produce his fruit in the lives of his people for his glory.

~prayer~

Paul is in anguish over the Galatians. He is astonished that they are deserting Jesus and turning to a different gospel. These Gentiles are being pressured to submit to the Jewish law. Paul is fighting to preserve the truth of the gospel, the good news that we are declared right before God not by keeping the law, but through faith in Jesus Christ. The Christian life is not me attempting to live up to some standard, but Christ living in me, a life lived “by faith in the Son of God who loved me and gave himself for me” (Gal.2:20). Paul is eager to embrace the freely given grace of God, and he understands that if righteousness could come through the law then Christ was crucified in vain.

Justification by Grace through Faith in Christ

He says in chapter 3

Galatians 3:1 O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. 2 Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? 3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? 4 Did you suffer so many things in vain—if indeed it was in vain? 5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith—

The Christian life is begun by grace alone through faith alone in the finished work of Christ alone. I hear with desperate dependence the good news proclaimed that Christ was crucified for me. The Holy Spirit is at work in me so that as I hear the gospel I trust not my abilities but Christ alone. The Spirit works this in me. Having freely received the Spirit through faith, is it now up to my flesh to finish the work he began in me? Of course not! If the beginning of the Christian life is a work of the Spirit, by grace alone through faith alone in Christ alone, so the continuance and completion of the Christian life is all a work of the Holy Spirit, by grace alone through faith alone in Christ alone.

Sanctification by Grace through Faith in Christ

Paul says in Galatians 4

Galatians 4:19 my little children, for whom I am again in the anguish of childbirth until Christ is formed in you!

Paul’s longing is that Christ would be formed in them. Christ – himself – formed in you. Christ – who lives in me. It is no longer I who live, but Christ who lives in me. This is no human effort. Paul’s heart is that they would live in complete daily dependence on the Spirit in them to produce the character of Christ in them.

In chapter 5 he warns not to fall away from grace, to turn from the freely given gift of God who is at work in us by his Spirit, in order to attempt to obtain righteousness by our own effort.

Galatians 5:5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

We do not work, we eagerly wait. We wait for the hope of righteousness; a confident assurance of a righteousness that God will bring about in us. We trust. We depend. We believe. Through the Spirit. By faith. We wait. It is not our effort. Not what we do or don’t do that “counts for anything, but only faith working through love.” It is not me working, but faith working. Dependence on God is at work, and it expresses itself in love.

Freedom to Want

In verse 13, Paul warns against misusing this freedom we have in Christ, our freedom from the law, in a way that allows the flesh to gain traction.

Galatians 5:13 For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. 14 For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”

We are set free in Christ to fulfill the law by serving one another through love. So many misunderstand freedom as a freedom from any authority. Rather freedom in Christ is freedom from the tyranny of a cruel slave-master to be back under the good and right authority of the God who is love. It is a freedom at the heart level. We are no longer under debt and an obligation to live up to the standards of the law. Instead we are freed to do what we want. We are set free at the level of our desires. We are set free from the suicidal desires that compelled us to pursue things that destroy; we are set free at the heart level to hunger and thirst after the things that truly satisfy.

War of Desires

Paul warns:

Galatians 5:15 But if you bite and devour one another, watch out that you are not consumed by one another. 16 But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law.

Life by the Spirit is war. There is war outside and war within. Paul warns; if you bite and devour one another, watch out; our fleshly desires stir us up against one another. If we follow the flesh (and often we do) we will be biting and devouring each other.

But as believers in Jesus, we have been given the Holy Spirit of God. We still have the old nature, the flesh. And our sinful flesh will not just roll over and admit defeat. It will not go down without a fight. So we have a war on our hands; a war within. It will be long – lifelong. It will be messy – there will be casualties. But we are assured of victory – the outcome is certain. We battle a decisively defeated foe. The flesh was defeated at the cross. If we are in Christ, if we have identified with him in his death and resurrection, the victory has already been won. Jesus conquered sin and death and hell on the cross. And my flesh was crucified with him on that cross.

By flesh the Bible doesn’t mean physical bodies. Our bodies are not inherently evil. Our physical bodies will be resurrected glorified. We will enjoy a sinless existence in our physical bodies in the presence of God for eternity. God created Adam and Eve with physical bodies in the garden and he said it was all very good. Our bodies are not the problem. The flesh is the problem. By the flesh, the Bible means that fallen part of us that desires other things more than God. It is that part of us that wants to be our own master, determine our own destiny, live for our own glory, be our own god. As believers, we now have the Holy Spirit living within, and we now have competing desires. The flesh has its desires, and the Holy Spirit brings with him his desires, and these two are in conflict. The Holy Spirit desires to magnify Jesus above all.

These competing desires ‘keep you from doing the things you want to do.’ We are in a battle. But who is the you? You are either giving in to the flesh, biting and devouring one another, or you are led by the Holy Spirit, free from the law, through love serving one another. So who is the you? What is your identity? Do you embrace the flesh, with its passions and desires, or do you embrace the Spirit, and allow him to transform you? This is a big deal.

Works of the Flesh

In verse 19, he moves from talking about the desires of the flesh to the works of the flesh.

Galatians 5:19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.

The flesh manifests itself. There are fifteen words that divide into four categories here. The first three words have to do with sexual sin; sexual immorality, sexual impurity, uncontrolled lust. Then there are two words dealing with religious pursuits; idolatry and sorcery. The flesh makes an idol out of just about anything; family, relationships, work, success, kids, power, reputation. Sorcery is an attempt to gain control by manipulating the spiritual realm. The next 8 are relationship words. And most of these are in the plural; they have multiple manifestations, they may take multiple forms. Enmity – hostile feelings and actions; strife- contention and discord; jealousy – an envious rivalry; fits of anger – bursts of temper; rivalries – selfish ambitions; dissensions – uprisings or controversies; divisions – creating factions; envy – ill will or spite. Most of these are inward attitudes and feelings, attitudes of the heart. The last two, drunkenness and orgies, have to do with excess; excessive drinking, excessive feasting or partying. The desires of the flesh display themselves in works of deviant and destructive sexuality, dark religious practices, self-centered and damaging relational dynamics, and excessive overindulgence.

Recognize, this is a big deal. This is a warning. Paul says ‘I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.’ So this is a salvation issue. If you have embraced the desires of the flesh, if your life is characterized by the works of the flesh, if there is no battle between flesh and Spirit, then you may not know Jesus. But don’t be discouraged; if you are not winning the battle all the time, if you are still struggling against the same sins. The fact that there is a battle going on and you are convicted over your sins is a good sign.

We could look at Jesus’ story of the prodigal and see these fleshly desires manifesting themselves in the works of the flesh. The prodigal idolized money and freedom from all authority and sinful pleasure. He indulged in sexual immorality, excessive drinking and partying.

We could look at his unforgiving older brother and see enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy.

These are the normal outworkings of the flesh. But when the Spirit comes in, then there is war.

Of course we could look at the father in the story and see the fruit of the Spirit on display; love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. We will look at these characteristics in the coming weeks.

How is the Fruit of the Spirit not a list of moral virtues? (070218)

We need to understand how the lifestyle of the morally upright around us fits in to this overall picture. We acknowledge that many that don’t know Christ personally live lives that we would describe as ‘good’; they are kind, patient, faithful, gentle, self-controlled, they exercise patience, they are peace loving, they show love to others, and they seem happy. Does this mean that the Spirit is at work in their lives? Is this evidence of the Holy Spirit, and should we conclude that people who live this way must be justified believers, because Jesus says ‘by their fruits you shall know them’? In fact we probably can think of people we know that do not follow Jesus that we would say have more of the fruit of the Spirit in their lives than we do. Do we have biblical categories in our minds to fit these facts into? Or does this confuse us and cause us to question and doubt?

Let’s look at what Jesus said:

Matthew 7:16-20 You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.

Now that sounds pretty clear-cut. If you can see the fruit of the Spirit in a person’s life, then they must be O.K. with God, right? If they are loving, kind, good, gentle, patient and self-controlled, then they must be on the right track. Be careful not to jump to conclusions before you’ve read the whole passage. Let’s keep reading and see what Jesus says next:

Matthew 7:21-23 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

So, apparently there will be people who on the surface appear to have it all together; even people who sincerely feel that they have it all together, who will be very surprised on judgment day. They will say things like ‘but Jesus, we acknowledge you as Lord; we believe in you’. And Jesus says, ‘no, but the one who does the will of my Father who is in heaven’. They will say ‘but we did that; we prophesied, we even cast out demons in your name; we did many mighty works in your name’. So they were doing good works. They were performing great acts of love. And not just that; there were supernatural things going on. Prophecies were being given; people were being delivered from evil spirits. Obviously the Spirit was at work in their lives. But on this ground they were not welcome in heaven. What was it that they lacked? Jesus says the critical thing is not what you do; it’s who you know. Jesus says ‘I never knew you. You may have done some amazing things. You may be the most loving, kind, generous person around, you might have even done these things in the name of Jesus, but we had no relationship. I never knew you.’ And Jesus sends them away and calls them ‘workers of lawlessness’. How can he say that when they were doing good works? In God’s eyes all their love and joy and peace and patience and kindness and goodness and faithfulness and gentleness and self-control were filthy rags in his sight. Their good works were valueless because they didn’t stem from a relationship with Jesus.

Isaiah 64:6 We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away.

Contrast Works and Fruit

Notice the flesh is always working, striving, exerting effort to attain its unwholesome desires. The Spirit grows fruit. It is an organic thing. It is not manufactured. If the right seed is planted, the right plant sprouts up. Whatever kind of tree it is, that is the kind of fruit that will be produced. There are ways to encourage and enhance fruitfulness; preparing the soil, watering, fertilizing, pruning. But ultimately the fruit is determined by the nature of the tree. The Holy Spirit produces fruit in keeping with his nature.

Notice also, the fruit of the Spirit is singular, where the works of the flesh are plural. There are various and disjointed manifestations of the fleshly desires. But the Spirit produces wholeness, integration, integrity. This is one fruit. It has different sides, different aspects; but it is one. It is one multifaceted fruit.

And take encouragement here. If you belong to Christ, you have the Spirit of the living God living within you.

Romans 8 tells us

Romans 8:9 You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. 10 But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. 11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

And he who is in you is greater than he who is in the world (1Jn.4:4). And he who is in you is greater than your flesh. God wins! He will be victorious in your life. If the Spirit is there, he will produce his fruit in your life. He will not fail. If God could take the one who was crushed down under the weight of the sin of the world and raise him up to life again, he is fully able to overcome your fleshly desires and produce the satisfying fruit of the Spirit. Christ will be formed in you!

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

May 22, 2017 Posted by | Fruit of the Spirit, Galatians, podcast | , , , , , , , , , , , , | Leave a comment

Equipping the Saints; Ephesians 4:11-16

01//08 The Church and The Equipping of the Saints [Ephesians 4:11-16]; Audio available at: http://www.ephraimbible.org/Sermons/20170108_equip-the-saints.mp3

Last week we began to look at who we are as the church, what we are to be about. We saw from Ephesians chpaters 1-3 that to understand what is our purpose as the church, we must begin by understanding who we are as the church, our identity in Christ. We are called saints, faithful, blessed, chosen, loved, predestined, adopted, purchased, forgiven, destined for inheritance, we are sealed, made alive, saved. This is our identity in Christ, not because we earned it, not because we did something to deserve it, but only because of the sheer unmerited grace of a good God. We heard the good news of God’s grace, and we responded by depending on the only one who can rescue us.

As a group of saints, the root and foundation of everything we are and do grows out of and is built upon knowing together the manifold love of Christ toward us that surpasses knowledge. There is a corporate aspect of knowing; Paul prays in 3:17

Ephesians 3:17 …that you, being rooted and grounded in love, 18 may have strength to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

We are to comprehend together with all the saints the love of Christ that surpasses knowledge. Of course, we should be individually pursuing an understanding of the breadth and length and height and depth of the love of Christ, but this ought to fuel the fire of corporate worship, as we come together to know together the incomprehensible love of Christ. This worshipful comprehending of the love of Christ together is a primary purpose of the church.

In Chapter 4, Paul begins to tells us how to live in light of our identity in Christ. The first thing he points us to is our gospel unity

Ephesians 4:1 I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace

We are to be diligent to guard our unity in the gospel. We have unity; we were made one in Christ, we have peace with God and with one another through Jesus; we are indwelt by the same Holy Spirit. We as a church are to be passionate about defending and maintaining our gospel unity.

Paul goes on in Ephesians 4:7-16 to talk about the grace-gifts that have been given to each of us to build up the body. The gifts are given to grow us up in Christ, and to they are to be used in love.

Then in 4:17-6:9 he talks about what the Christian life is to look like. Our lives are to relfect our new identity in Christ.

He concludes in 6:10-20 with the full spiritual armor of gospel realities that belong to us in Christ, to be permeated by prayer.

So we have learned so far from Ephesians that we as the church are to know together our identity in Christ, that we are to diligently defend our unity in Christ, that we are to use our gifts in love to build up one another, that we are to live lives that reflect our new identity in Christ, and that we are to arm ourselves with gospel realities in prayer, so that we can stand our ground as the church against the schemes of the enemy.

Equipping the Saints

This week I want to dig deeper into into the text in Ephesians 4:11

Ephesians 4:11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ,

I take this as a clear purpose statement for the leadership of the church. To equip the saints. What does it mean to equip the saints? Our English translation sounds like ‘to equip’ is a verb. But it is actually a noun; ‘to the equipping’, to the compelte furnishing. This word can mean to mend, repair, or complete; to fit out, equip, or prepare; to strengthen, perfect, or complete. This and the following verses list 5 things that the saints are to be equipped for or toward, and then some things they are to be prepared against.

Ephesians 4:12 to equip the saints

for (εἰς) the work of ministry,

for (εἰς) building up the body of Christ,

13 until we all attain to (εἰς) the unity of the faith

and of the knowledge of the Son of God,

to (εἰς) mature manhood,

to (εἰς) the measure of the stature of the fullness of Christ,

The saints are to be fitted to work of ministry; to building the body of Christ, to the unity of the faith and the knowledge of the Son of God, to a manture man, to a measure of maturity of the fullness of Christ. These are the things the saints are to be equipped for.

Work of Service

The saints are to be equipped for work of ministry or work of service. Notice, this is every saint; all the saints are to be equipped for ministry. Every believer is a minister. The word ‘diakonia’ is where we get our word deacon. It simply means service. Every saint is to be prepared for service. What that service looks like will be as unique and various as the individuals who make up the body of Christ. Service may be exhorting and encouraging, coming alongside others, it may be teaching and discipling others, it may be acts of mercy, binding up the brokenhearted, it may be practical service in lending a helping hand, it may be financial giving to meet the needs of others. Service takes many shapes. Service by definition is others-centered, because we are serving someone. And service is work. To serve well takes, time, effort, intentionality. There is a choice involved. I can choose to use the gifts I have been given to bless others, or I can miss the opportunity to be involved. It takes will, effort, energy to be involved. The saints are to be equipped for the work of service. This verse echoes back to 2:8-10, where we are saved…

Ephesians 2:9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

We are not saved by our works, but we are created new in Christ for good works. These works are prepared ahead of time by God. He intends that we walk in the works he foreordained for us. Here we see that the church plays a role in preparing and strengthening the saints for the work of service.

Building The Body

The saints are to be equipped for building the body of Christ. In a building there is structure, architecture, a plan, a foundation. We each play a role in the structure. This echoes back to 2:19-22.

Ephesians 2:19 …you are fellow citizens with the saints and members of the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22 In him you also are being built together into a dwelling place for God by the Spirit.

You are a part of the building. You are to be built on the one cornerstone of Christ Jesus. You are to be joined together with other believers into a temple, a dwelling place for God. For a stone to be part of the building, it needs to be on the foundation. A stone not on the foundation is not part of the building. The church plays a role in fitting the saints to be built up on the one foundation, to be joined together with one another, to be holy, to enjoy together the presence of God in us.

Unity of the Faith and Knowledge of the Son

Verse 13 tells us the saints are to be equipped for the unity of the faith and the knowledge of the Son of God. As we are built together, serving one another, we are to experience the unity of the faith. This is a oneness that comes from dependence on the same person. The unity of the faith is not merely the unity of having a common set of beliefs. It is that. We must believe in the one God who is Father, Son and Spirit. We must believe that the Son became human, born of a virgin, to die in our place, that he rose from the dead and returned to the right hand of his Father. We must believe that we are set free from our sin by the free act of a sovereign God, by grace alone through faith alone in Christ alone, ultimately for the glory of God alone. There is concrete content to our faith, but our trust and dependence is not ultimately in a set of facts, but in a person. We are united by a common dependence on the person of the Son of God. We are one because we know the same person. We have a common friend. Have you ever met a stranger only to find out you have a common friend. You may not have met each other, but there is a connection when there is a common bond to the same person. As believers, we have that in Jesus. We have a unity with every other believer because of our common dependence on and relationship with the Son of God. Paul prayed back in 1:17,

Ephesians 1:17 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him,

We need to be given spiritual wisdom and revelation to know Jesus. The church plays a role in repairing and strengthening this unity in the knowledge of Jesus.

Maturity

The saints are to be equipped toward maturity. To a mature man. This echoes back to 2:15

Ephesians 2:15 … that he might create in himself one new man in place of the two, so making peace,

This one new man, no longer Jew and Gentile, no longer two but one, the church, the united body of Christ.

This one new man is to be a mature man. To completeness, to mental and moral maturity, to fully developed character. There is a goal we are aiming at, a purpose we are pursuing, an end we are moving toward. Some of us just need to grow up. None of us have arrived yet. We all must be patient with one another, because we are all moving toward a goal, and we are all in various stages of growth. God is at work in us to develop character in us. Character is most often developed through trials, so we need extra grace and patience for one another, as navigating a trial is often a messy ordeal. God intends that on the other side we will come out as pure gold, but in the process, all our filth floats up to the surface for all to see. Have you ever been in the room when another parent is disciplining their child? It can be awkward and uncomfortable to observe the process, but it is essential for the child’s growth to maturity. In the body of Christ, we need to understand that we are all under the good hand of the refiner, who will bring us through whatever fires are necessary to purify us; we are all under the gracious hand of the Father, who will be faithful to discipline the children he loves, to develop mature character in us. The church family plays a role in mending and perfecting the saints toward maturity.

The Measure of the Fullness of Christ

The saints are to be equipped toward the measure of the stature of the fullness of Christ. In 1:23 the church is the fullness of Christ. In 3:19, Paul prays that we would know the love of Christ and be filled with all the fullness of God.

We are to be fitted for the measure of the stature of the fullness of Christ. The measure of our maturity is Jesus. We are not to be foolish, measuring ourselves against each other; wishing we were as advanced as so-and-so; thankful we are not as immature as what’s-his-name. Our standard is Christ. We as the church are to be filled with Christ. We are to live Jesus to each other. We are to live Jesus to our community. We are to put Jesus on display in every area of our lives. We are to be filled to overflowing with Jesus. The character of Jesus is to permeate our attitudes, our emotions, our thinking, our choices. The church plays a role in perfecting and completing the saints in this Christlike fullness of maturity.

Equipped Against

There is a negative aspect to the equipping. Paul lists these 5 things we are to be equipped for; for the work of ministry; for building the body of Christ, for the unity of the faith and the knowledge of the Son of God, for a manture man, for the measure of maturity of the fullness of Christ. In verse 14 he moves into the negative; what we are to be equipped against.

Ephesians 4:14 so that we may no longer be children,

tossed to and fro by the waves

and carried about by every wind of doctrine,

by human cunning,

by craftiness in deceitful schemes.

The equipping of the saints is an equipping toward maturity and away from immaturity. We are no longer to be children. Children are characterized by variability. One moment I want that; the next moment I don’t want it any more. One minute I’m throwing a tantrum to get my way, and halfway through I’ve forgotten what I was tantruming about. Truth changes based on whose voice is loudest or most persuasive on the playground. We are no longer to be children fluctuating and carried around by the waves. We are not to be carried about by every wind of teaching. We are to be anchored in sound teaching. We are to have roots that go down deep into the gospel truth of Christ crucified. We are to be enamored by the latest author or speaker. There are lots of doctrinal winds blowing. Everyone has opinions about truth. There is wisdom in reading outside our century. There is wisdom in reading from the 200’s and the 1200’s and the 1600’s. When we see the continuity of the gospel message throughout church history, the foundations of the faith that believers held dear throughout the ages, we are protected from the gimmics of our age that try to sell us something that sounds like the gospel, but is really a plastic immitation. There are those who would deceive us. There are those who would cheat us out of the truth for personal gain. The church is to have a role preparing and strengthening the saints to stand firm in the faith once-for-all delivered.

Grow Up in Truth and Love

Ephesians 4:15 Rather, speaking the truth in love, we are to grow up

in every way into him who is the head, into Christ,

16 from whom the whole body, joined and held together

by every joint with which it is equipped,

when each part is working properly, makes the body grow

so that it builds itself up in love.

Truth without love is cruel. Love without truth is empty. The church is to be equipped to speak, to live and declare truth. The church is to be equipped to speak truth in love, with a genuine desire to do good to others. The church is to grow up. We are to grow up in every way. Grow up in all things. Grow up into Christ, our head. The head is the one from whom we receive the organization and unity that holds the whole body together. The energy of each part comes from the head. The proper working of each part is directed by the head. The head causes the growth. Jesus is the head of the church. Jesus causes the body to build itself up in love. The church is meant:

Ephesians 4:12 to equip the saints

for (εἰς) the work of ministry,

for (εἰς) building up the body of Christ,

13 until we all attain to (εἰς) the unity of the faith

and of the knowledge of the Son of God,

to (εἰς) mature manhood,

to (εἰς) the measure of the stature of the fullness of Christ,

The church is to guard against false doctrine. The church is to speak truth in love. To be submitted to Christ our only head. To function properly as unique and varied members of one body. To buld up the body in love.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

January 11, 2017 Posted by | occasional, podcast | , , , , , , , , , , , , , | Leave a comment

Leviticus 16; The Scapegoat

10/02 Leviticus 16; Day of Atonement (2); Audio available at: http://www.ephraimbible.org/Sermons/20161002_leviticus-16.mp3

Last week we began to look at Yom Kippur, the great Day of Atonement. We saw the danger of approaching God, illustrated graphically in chapter 10 by the death of the two sons of Aaron who approached God in a way that he did not command. Aaron the high priest is warned not to come into the Holy place any time, but only at the proscribed time in the proscribed way. Aaron was to bring his own sacrifices, a bull for a sin offering for himself and a ram for a burnt offering for himself. Aaron was to take off his usual elaborate high priestly garments, bathe, and put on simple linen garments, taking the posture of a humble servant. The congregation was to present their offerings, two male goats for a sin offering, and a ram for a burnt offering. Aaron was to cast lots to determine between the two goats, one for YHWH, and the other for Azazel. Then Aaron was to sacrifice first his bull as a sin offering for himself, and bring its blood with a cloud of smoke from incense inside the veil and sprinkle the blood on the mercy seat and in front of the mercy seat 7 times. Then he was to go out, kill the goat for the people’s sin offering for YHWH, take its blood inside the veil, sprinkle its blood on the mercy seat and in front of the mercy seat, then sprinkle blood in the holy place outside the veil, where the altar of incense, the lamp stand, and the table of bread were. Then he went out to the bronze altar of burnt offering in the courtyard of the tabernacle and smeared the blood of both sin offerings on the horns of the altar and sprinkled the blood 7 times on the altar.

After this is completed, the other goat from the congregation is presented before the LORD.

Leviticus 16:20 “And when he has made an end of atoning for the Holy Place and the tent of meeting and the altar, he shall present the live goat. 21 And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness. 22 The goat shall bear all their iniquities on itself to a remote area, and he shall let the goat go free in the wilderness.

What is this other goat? We passed over this other goat last week so that we could come back to it today.

The congregation was to bring two male goats for a sin offering and a ram for a burnt offering. The destiny of each of the two goats was determined by lot. One goat was to be sacrificed on the altar and its blood presented in the most holy place; the other will be sent away bearing the sins of the congregation out into the wilderness. These are two parts to the picture of atonement, the one securing forgiveness through blood sacrifice, the other bearing away the burden of guilt never to be seen again.

Let’s go back to verses 5-10 to see what we can learn about this second goat.

Leviticus 16:5 And he shall take from the congregation of the people of Israel two male goats for a sin offering, and one ram for a burnt offering. …7 Then he shall take the two goats and set them before the LORD at the entrance of the tent of meeting. 8 And Aaron shall cast lots over the two goats, one lot for the LORD and the other lot for Azazel. 9 And Aaron shall present the goat on which the lot fell for the LORD and use it as a sin offering, 10 but the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel.

There were two male goats brought by the people for a sin offering. These two goats were distinguished by lot, and we know that ‘the lot is cast into the lap, but its every decision is from the LORD’ (Prov.16:33). So we could say that the LORD chose between these two goats, one for himself and one for Azazel.

The one for the LORD was offered as a normal sin offering, following the procedures from chapters 4-5. But in chapters 4-5, different animals were offered for people with differing roles in society. A bull was to be offered for the sin of the priest, a ram for a sin of the whole congregation, a male goat for the sin of a leader of the people, a female goat or lamb for the sin of an individual, and allowance was made for two turtledoves or pigeons for the poor, or even a grain offering for the very poor. And the blood was handled differently. For the sin of the priest or the whole congregation, the blood was to be sprinkled on the curtain separating the holy place from the most holy place, and applied to the horns of the altar of incense. For the sin of a leader or a common person, the blood was put on the horns of the altar of burnt offering in the courtyard. The sin offering of the priest on the day of atonement was a bull as specified, but its blood was brought behind the veil and sprinkled directly on the mercy seat. The sacrifice for the whole congregation was to be a male goat rather than a ram, and its blood was also brought behind the veil and sprinkled directly on the mercy seat, as well as in the holy place and on the altar of burnt offerings. This was the goat of the people chosen by lot to be their sin offering to the LORD.

The Live Goat for Azazel

Leviticus 16:10 but the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel.

We don’t know exactly what the Hebrew word ‘Azazel’ means, so the ESV and other versions leave it untranslated. Leviticus 16 is the only place in all of Scripture where this word appears, so it is difficult to determine exactly what it means. Older versions attempt to translate the word, something like ‘the goat that is driven out’ or ‘scapegoat’, pointing to its function, that it is sent away. It is possible that Azazel is a proper name, either a personal name, or a place name. In the tradition of second temple Judaism the goat was led to a specific rocky precipice in the Judean wilderness and pushed backward off the cliff. But there would have been no one place in the wilderness wanderings where this goat was taken. It could be a personal name, the name of a demon, where the sins of the people are figuratively returned to their source. The very next chapter (17:7) warns against the people making sacrifices to goat demons in the wilderness. In Deuteronomy 32, Moses recounts:

Deuteronomy 32:17 They sacrificed to demons that were no gods, to gods they had never known, to new gods that had come recently, whom your fathers had never dreaded.

When the kingdom was divided after the death of Solomon, in 2 Chronicles 11:15 we read Jeroboam “appointed his own priests for the high places and for the goat idols and for the calves that he had made.” Isaiah refers to judgment on Babylon and the nations that will become wild places where wilderness animals will dwell and the satyrs or wild goats will dance and cry out (Is.13:21; 34:14). Revelation picks up on this imagery:

Revelation 18:2 And he called out with a mighty voice, “Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast.

So it is possible that Azazel is the personal name of a demonic entity, but if so, the goat for Azazel would not be understood as a sacrifice to the Azazel, but rather a means of returning the sins of the people back to his doorstep.

However we understand this word, what is to be done with this goat is clear. It is presented alive before the Lord. Atonement is made over it, to send it away into the wilderness. This process is described in verses 20-22

Leviticus 16:20 “And when he has made an end of atoning for the Holy Place and the tent of meeting and the altar, he shall present the live goat. 21 And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness. 22 The goat shall bear all their iniquities on itself to a remote area, and he shall let the goat go free in the wilderness.

Aaron is to place both his hands on the head of the live goat. For other sacrifices one hand was placed on the head of the animal, making identification between the worshiper and the animal, but this is the only animal where he is told to place both hands on its head. All the iniquities of all the people of Israel, all their transgressions, all their sins are placed on the head of this goat. Iniquity is a term for perversity or moral evil; transgression is a word for willful acts of rebellion; sin is an inclusive word for all sins in their totality. All these words are plural, indicating all sins of every kind, committed by all the people, even the priests, in all places, all are placed symbolically on the head of this animal, and it bears them away to a deserted place.

It is interesting to note that Aaron has made two trips into the holiest place with blood to make atonement, and has worked his way out through the holy place and back out into the courtyard. The language used in verses 16-19 is making atonement not only for the priests and the people, but also for the place to cleanse it.

Leviticus 16:16 Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses. …18 Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. 19 And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it and consecrate it from the uncleannesses of the people of Israel.

Notice, also the direction of the cleansing. It begins with blood applied to the inner sanctuary, then out into the holy place, then into the courtyard. We could view this goat as a garbage truck. The house is swept clean, starting with the innermost sanctuary, out into the front room, then out into the yard, and all the filth is poured into the garbage truck that hauls it away to the garbage dump, never to be seen again.

This goat is not a sacrifice in the normal sense of the term. It is a living goat, and it is not killed. No blood is taken from this goat. The goat is presented before the LORD, but then it is banished from the presence of the LORD. Aaron goes into the holiest place, out through the holy place, out into the holy courtyard, where he transfers all the accumulated guilt to the head of this animal, and then this animal is led out of the courtyard, out through the camp of the holy priests immediately around the tabernacle, then out through the clean tribes who surround the tabernacle, then finally, out into an unclean place, outside where sickness and disease and death must go, far away from the presence of the LORD. This is where all the sin is carried by the live goat. The one who led the goat away and released it in the wilderness must wash his clothes and bathe before he is permitted to return to the camp.

Jesus the Sin Bearer

A strange ceremony about a goat for Azazel. How does this point us to Jesus? In John 1, John

John 1:29 …saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!

Jesus is the one who takes sin away.

1 Peter 2:24 He himself bore our sins in his body on the tree,…

Jesus carried our sins away. Look to the suffering servant of Isaiah:

Isaiah 53:4 Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.

…6 All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.

…8 By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?

…11 Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. 12 Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.

Jesus is the one on whom all our transgressions were laid, He was taken away, cut off, he bore the sins of many.

2 Corinthians 5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Jesus became sin for us. Jesus is the one who can make all these Old Testament statements a reality.

Psalm 103:12 as far as the east is from the west, so far does he remove our transgressions from us.

Isaiah 38:17 … but in love you have delivered my life from the pit of destruction, for you have cast all my sins behind your back.

Isaiah 43:25 “I, I am he who blots out your transgressions for my own sake, and I will not remember your sins.

Jeremiah 31:34 …they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.”

Micah 7:19 He will again have compassion on us; he will tread our iniquities underfoot. You will cast all our sins into the depths of the sea.

Jesus is the one who carries our sins out of sight, hidden behind his back, buried in the depths of the sea, removed from us as far as the east is from the west, never to be remembered. What a treasure! He has carried all my sins away!

Our Part

Let me ask, what is our part in all of this? What is our position? Where are we? This text is very clear. We are outside! Our High Priest is inside, cleansing the sanctuary of all our sins, making confession for all our sins over the head of the substitute. He is to be alone in the tent. We, for whom he is making atonement, are outside! He transfers our guilt on to the substitute, all our iniquities, all our transgressions, all our sins. He sends the sin bearer away into the wilderness. The ones for whom he does this are outside. This is all done for them. They don’t do anything! They are not even present! What is our part? Look at verse 29.

Leviticus 16:29 “And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you. 30 For on this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins. 31 It is a Sabbath of solemn rest to you, and you shall afflict yourselves; it is a statute forever. 32 And the priest who is anointed and consecrated as priest in his father’s place shall make atonement, wearing the holy linen garments. 33 He shall make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly. 34 And this shall be a statute forever for you, that atonement may be made for the people of Israel once in the year because of all their sins.” And Aaron did as the LORD commanded Moses.

This concluding section gives the role of the congregation on the day. Notice, you shall afflict yourselves and shall do no work. It is a Sabbath of solemn rest to you. The role of the people is to grieve over their sin and to do no work. To do nothing. To rest. Solemn rest. Serious rest. Rest in the work of another. On this day shall atonement be made for you. The high priest does all the work. The people are to do no work. Five animals, two sin offerings, confession of all the sins of all the people, two burnt offerings, two trips into the most holy place, burning incense, sprinkling blood, smearing blood, he does all the work. The people are to rest.

Jesus, our great High Priest, finished once for all the work of atonement. He carried all our sins away. “He himself bore our sins in his body on the tree” (1Pet.2:24). He gives the gift of eternal life to all who will find their rest in him. Our part is to depend on the work of another. He does all the work. It is ours to rest in him.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

October 4, 2016 Posted by | Leviticus | , , , , , , , , , , , , , , , , , , , | Leave a comment

Leviticus 6:14-23; The Priests Grain Offering

06/19 Leviticus 6:14-23; The Priests Grain Offering; Audio available at: http://www.ephraimbible.org/Sermons/20160619_leviticus-6_14-23.mp3

We are in Leviticus 6-7, a section which deals again with the five sacrifices introduced in chapters 1-5.

Leviticus 1-7

A. Instructions for the People     B. Instructions for the Priests

The Burnt Offering (ch.1)               The Burnt Offering (6:8-13)

The Grain Offering (ch. 2)              The Grain Offering (6:14-18)

                                                    The Priest’s Grain Offering (6:19-23)

The Peace Offering (ch.3)

The Sin Offering (4:1-5:13)            The Sin Offering (6:24-30)

The Guilt Offering (5:14-6:7)         The Guilt Offering (7:1-10)

                                                        The Peace Offering (7:11-36)

                                              Summary (7:37-38)

Where chapters 1-5 deal with the five offerings primarily from the perspective of a worshiper who brings his offering to the tabernacle, chapters 6 and 7 deal with these same offerings (with one additional offering which we will look at today) primarily from the perspective of the priest who is making the offering. Chapter 1 begins with the Lord speaking to Moses saying ‘speak to the people of Israel and say to them, when any one of you brings an offering to the Lord…’ Chapter 6 begins with the Lord speaking to Moses saying ‘command Aaron and his sons, saying…’

A Bloodless Offering

The grain offering is unique among the offerings as it is the only offering that is not a blood sacrifice. Leviticus repeatedly reminds us of our sins, our sinful nature, even our unintentional sins, sins of omission, sins of neglect; and that the wages of sin is death. Leviticus teaches us the horrific gruesome outcome of our failure to follow God, our failure to worship, failure to honor God as God. The wages of sin is death and blood must be shed, but Leviticus also teaches us that God has provided a way for our sins to be dealt with, a way for sinners to live in the presence of a holy, just and righteous God. He has provided a way for an innocent victim to die in the place of a guilty sinner. This of course points us to the message of the cross, the good news of Christ crucified, that while we were his enemies Christ died for us, that Christ died for our sins according to the Scriptures.

The Work of Our Hands

But what about this grain offering? As we saw in chapter 2, the grain offering is an offering of fine flour. This would require seeds to be sown, fields irrigated, weeds removed, crops protected from wildlife, the mature grain to be harvested, wheat separated from the chaff, and the kernels of grain ground fine into flour, sifted to ensure consistency. The grain offering could be presented as raw grain, or it could be presented as baked or grilled or fried cakes. It was always to be accompanied by oil pressed from olives, and the aromatic resin frankincense, and salt, The grain offering is the work of our hands.

A Tribute

Also as we saw in chapter 2, the grain offering, or ‘minha’, was a tribute offering. We see this same word used in Judges and Samuel and Kings to express a tribute offered to a conquering king. In Judges 3, the Lord strengthened Eglon, king of Moab, who together with the Ammonites and Amalekites defeated Israel. The people of Israel were subservient to Moab for 18 years, and they were required to bring a ‘minha’, a tribute offering to the Moabite king. In 2 Samuel 8, when David conquered Moab and Syria, the surviving Moabites and Syrians became servants to David and brought him tribute ‘minha’. In 2 Kings 17, Israel was defeated by Assyria and Hoshea king of Israel was allowed to continue to rule as a vassal king, but was required to pay tribute ‘minha’ to Assyria. Hoshea was later imprisoned for treachery because he stopped paying the ‘minha’ tribute.

It was common for a defeated king to enter into a treaty with the conquering king where he would bring a regular quantity of grain or produce to express loyalty, allegiance, and fidelity to the king, and to acknowledge his debt to the king for their very life and existence.

This is the cultural context of the grain or tribute offering. God was the conquering King. He had defeated the Pharaoh of Egypt and purchased for himself a people. He demonstrated his supremacy over the gods of the Egyptians. He freed his people to serve and worship him.

When David brough the ark of God’s covenant with Israel into Jerusalem, they sang:

1 Chronicles 16:28 Ascribe to the LORD, O families of the peoples, ascribe to the LORD glory and strength! 29 Ascribe to the LORD the glory due his name; bring an offering [minha] and come before him! Worship the LORD in the splendor of holiness; 30 tremble before him, all the earth; yes, the world is established; it shall never be moved. 31 Let the heavens be glad, and let the earth rejoice, and let them say among the nations, “The LORD reigns!”

A Voluntary Offering

The interesting thing about this grain or tribute offering in Leviticus 2 is that it is voluntary. It is ‘when anyone brings a grain offering…’ God is a great King, he owns all, and we owe to him all that we are and all that we have. It is our due to him, but he invites us to come, to come gladly, to come freely, to come as often as we wish, with as much as we desire. We joyfully confess our allegiance to our great King. We eagerly affirm our faithfulness to him.

The Priests Portion of the Grain Offering

Leviticus 2 gives instructions to the worshiper. Leviticus 6 gives instructions for the priests in how to handle the grain offering. Chapter 2 gives details on the different ways the grain can be prepared, the frankincense and oil and salt that is required in its preparation, and the leaven that is not permitted on the altar. Chapter 6 reads:

Leviticus 6:14 “And this is the law of the grain offering. The sons of Aaron shall offer it before the LORD in front of the altar. 15 And one shall take from it a handful of the fine flour of the grain offering and its oil and all the frankincense that is on the grain offering and burn this as its memorial portion on the altar, a pleasing aroma to the LORD. 16 And the rest of it Aaron and his sons shall eat. It shall be eaten unleavened in a holy place. In the court of the tent of meeting they shall eat it. 17 It shall not be baked with leaven. I have given it as their portion of my food offerings. It is a thing most holy, like the sin offering and the guilt offering. 18 Every male among the children of Aaron may eat of it, as decreed forever throughout your generations, from the LORD’s food offerings. Whatever touches them shall become holy.”

Leviticus 6 focus on the responsibilities of the priests in the offerings. It picks up where chapter 2 left off. The priest is to take whatever has been brought by the worshiper, and present it to the Lord in front of the altar. Then he is to take a handful of the grain offering, together with all the frankincense, and thow it into the fire on the altar of burnt offering. This portion would go up as a pleasing aroma to the Lord. Everything but that handful would then become food for the priests. Paul picks up on this in 1 Corinthians 9, where he argues for the right of those who preach the gospel to be supported by those they serve.

1 Corinthians 9:13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? 14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

This instruction in chapters 6 and 7, although dealing specifically with the priests responsibilities, would have been read to and known by all the people. Anyone bringing an offering would not be surprised when only a portion of the grain he brought was burned and the rest went to the priests to be eaten. God made this explicitly clear; “I have given it as their portion of my food offerings.” This is God delcaring in the first person what he intends to happen with this offering. This is “decreed forever throughout your generations, from the LORD’s food offerings”. God makes clear and communicates plainly and openly what he intends to be done with the offering. The bulk of it is to go to feed those who are serving in the temple.

But this does not mean that they are free to do what they please with it. They are not permitted to take the flour home, bake leavened bread, and share it with their family and friends. Because it is presented at the altar, and a portion of it is burned on the altar, it is most holy, literally ‘holy holy’ or ‘a holy of holies’. This grain offering is set apart, and consequently is to be treated with great care. Only Aaron and his sons, blood descendants of Aaron, only males, only those who are ceremonially clean and permitted to enter the Lord’s courtyard are allowed to eat. It must be eaten in the courtyard of the tabernacle or temple; none of it is to leave the area. It is holy food to be eaten in a holy place. And it is to be eaten unleavened. It may not be baked with leaven. Twice it is empasized that leaven is not to be used. We saw when we looked at chapter 2 that leaven throughout scripture is consistenly a symbol of the sin of pride, which puffs up. There is to be humility in the Lord’s presence.

The Priests Grain Offering

Verses 19-23 introduce an offering that was not mentioned in the first 5 chapters.

Leviticus 6:19 The LORD spoke to Moses, saying, 20 “This is the offering that Aaron and his sons shall offer to the LORD on the day when he is anointed: a tenth of an ephah of fine flour as a regular grain offering, half of it in the morning and half in the evening. 21 It shall be made with oil on a griddle. You shall bring it well mixed, in baked pieces like a grain offering, and offer it for a pleasing aroma to the LORD. 22 The priest from among Aaron’s sons, who is anointed to succeed him, shall offer it to the LORD as decreed forever. The whole of it shall be burned. 23 Every grain offering of a priest shall be wholly burned. It shall not be eaten.”

This is a grain offering, but it is specifically a grain offering offered by the high priest. It is different in almost every way from the voluntary grain offering of the worshiper in chapter 2. The anointed priest is to offer a regular grain offering twice daily. This is a mandatory offering. And there is one specific way in which it is to be prepared. The amount is specified, and the times which it must be offered are specified. God is very specific in the way he is to be worshiped by those who serve him. As we learn from Exodus 29 and Numbers 28, this grain offering of the high priest was to accompany the twice daily whole burnt offering of a lamb. Every morning, a lamb was to be slaughtered, and the whole lamb would go up in smoke to the Lord. With that lamb, this baked grain offering would go up in smoke as a pleasing aroma to the Lord. Then, every evening, another whole lamb would be offered, and with it this baked grain offering. As we learned in verses 12 and 13 the fire on the altar was never to go out. Continually, day after day, morning and evening, a sacrifice was buring on the altar. And on top of that sacrifice was placed the unleavened bread. Unlike the grain offering that came from the people, this grain offering from the high priest was not to be eaten by anyone. Its entirety was to go up in smoke as a pleasing aroma to the Lord.

The high priest was required morning and evening to express his complete allegiance and devotion to the Lord. He was to acknowledge God as King. The work of his hands, morning and evening, was to be placed on the altar and given over completely to God.

Jesus is our Great High Priest

Remember, as the author of Hebrews reminds us over and over, Jesus is our great High Priest. Jesus is the one who expressed his complete and perfect allegiance to his Father. He said in John 8:29 “I always do the things that are pleasing to him.” Even when Jesus stood trial before an earthly high priest who was flagrantly violating the law, Jesus perfectly obeyed his Father. Jesus,

Philippians 2:8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Jesus is our great High Priest, who was entirely devoted to his Father, who offered up the work of his hands completely to God.

Ephesians 5:2 And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

Jesus was a fragrant offering, a pleasing aroma to his Father. Jesus was the perfect grain offering. This gives a new depth of meaning to the familiar line in the Lord’s prayer ‘Give us this day our daily bread’. I need Jesus daily. I need communion with Jesus daily.

We are a Royal Priesthood

Remember too, that we are a royal priesthood.

Ephesians 2:10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Having been purchased with a price, we are created for good works, works we are intended to live in.

Peter says:

1 Peter 2:5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. …9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

Be amazed at this! Revel in this! You and I are a royal priesthood! We have been made eligible to offer spiritual sacrifices that are acceptable to God through Jesus Christ! We belong to him! We are his treasured possession! It is our privilege to proclaim the excellencies of him!

Lord, teach us how to do that this week. Teach us how to offer up spiritual sacrifices to you, the work of our hands. Give us boldness and opportunity to proclaim your excellencies because you are worthy!

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

June 23, 2016 Posted by | Leviticus, podcast | , , , , , , , , , | Leave a comment

Leviticus 2; The Grain Offering

04/24 Leviticus 2; The Grain Offering; Audio available at: http://www.ephraimbible.org/Sermons/20160424_leviticus-2.mp3

We are in Leviticus 2, the second of the 5 offerings. The first three offerings, the burnt offering, the grain offering, and the peace offering, are voluntary offerings, and they are each said to be “a food offering with a pleasing aroma to the LORD”. The last two, the sin and the guilt offering, are required to be offered when anyone sins. The whole burnt offering, we saw, was a foundational offering, dealing not with specific sins, but with our sinful nature. It was a costly offering, and it was a completely Godward offering, the entire animal (except for the hide) going up in smoke as a pleasing aroma to the LORD.

Jesus said to the religious leaders in John 5

John 5:39 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, 40 yet you refuse to come to me that you may have life.

All these offerings together, the whole sacrificial system, points us to Jesus, and his once-for-all sacrifice for us.

Tribute

This second offering is unique among the offerings, in that it is not a bloody offering. No animal is involved. It is a grain offering. This offering is called in Hebrew a ‘Minhah’, simply a gift. This kind of gift often expresses gratitude, reverence, homage, or allegiance. This was often a tribute offering. In Genesis 32, when Jacob was returning to his homeland and his brother Esau, from whom he had stolen both birthright and blessing, who had wanted to kill him, was coming out to meet him with 400 men, he sent a ‘minhah’ ahead of him

Genesis 32:20 …For he thought, “I may appease him with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.”

This was a gift intended to appease, to gain acceptance. In Genesis 43, when Jacob reluctantly agreed to send his youngest son to the leader of Egypt who had interrogated his other sons and was holding one prisoner,

Genesis 43:11 Then their father Israel said to them, “If it must be so, then do this: take some of the choice fruits of the land in your bags, and carry a present down to the man, a little balm and a little honey, gum, myrrh, pistachio nuts, and almonds. …14 May God Almighty grant you mercy before the man, and may he send back your other brother and Benjamin.

This was a gift to a powerful leader intended to gain a favorable outcome.

When we come to the time of the Judges, we see Israel subservient to other nations, and in Judges 3 a ‘minhah’ is sent from Israel to the king of Moab. In 2 Samuel 8, when David conquered the Moabites, they became David’s servants and brought him ‘minhah’.

It was common for a defeated king to enter into a treaty with the conquering king where he would bring a regular gift of grain or produce to express loyalty, allegiance, and fidelity to the king, and to acknowledge his debt to the king for their very life and existence. We might think of it as a sort of tax; in exchange for peace and security, they offer a percentage of their income to the king who rules over them. This is a good way to think of this offering, but this grain offering is not mandatory, it is voluntary.

Leviticus 2:1 “When anyone brings a grain offering as an offering to the LORD, his offering shall be of fine flour. He shall pour oil on it and put frankincense on it 2 and bring it to Aaron’s sons the priests. And he shall take from it a handful of the fine flour and oil, with all of its frankincense, and the priest shall burn this as its memorial portion on the altar, a food offering with a pleasing aroma to the LORD. 3 But the rest of the grain offering shall be for Aaron and his sons; it is a most holy part of the LORD’s food offerings.

This was a tribute to the conquering King. This was a gift to express loyalty, allegiance, faithfulness to the King. This was a recognition that we owe our very life and existence to the King. God has conquered our enemies, he has broken our own rebellion and resistance, he rules over us with peace and justice. God owns all, but he allows us to keep a portion of what we produce for our own needs. God demands our allegiance. Yet this offering is voluntary. It is a way to freely express our loyalty to our King.

How and How Much?

There were different ways that were acceptable to make this offering. All used fine flour, the best of the best, the choicest of the grain, consistently and carefully ground very fine. The fine flour could be brought raw, as flour. Verses 1-3 give instructions for an uncooked grain offering. The fine flour could be prepared as bread. Verses 4-10 give instructions for three categories of cooked grain offerings; verse 4 says “When you bring a grain offering baked in the oven as an offering” it can be brought as loaves or wafers. Verse 5 says “And if your offering is a grain offering baked on a griddle”; verse 7 says “And if your offering is a grain offering cooked in a pan.” There is no requirement given of what kind of grain offering to bring when. There is freedom for the preference of the worshiper, and for the means of preparation available to the worshiper.

Notice also, no quantity is specified. Should I bring a quart? A bushel? A truckload? Two loaves? Ten? A thousand? Bring as much as you wish. Jesus said:

Luke 6:38 give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.”

As Paul says in 2 Corinthians

2 Corinthians 9:6 The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. 7 Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.

I know this can be frustrating for some. How much should I give? Am I giving enough? How much do most people give? Is it still ten percent? Gross or net? I want to know where I stand. You are not under compulsion. You are to give freely, cheerfully, liberally. When we recognize how much, how very very much we owe to God, how much we have been freely graciously given, giving back to him becomes not an obligation or a debt but a delight.

Where Does It Go?

But where does my gift go? It is brought to the priests, and they offer a handful of it as a memorial portion to be burned on the altar as a pleasing aroma to the Lord. The remainder belongs to the priests. This was God’s way of providing for the needs of the priests. It is called most holy, or literally ‘a holy of holies’, which meant that it was set apart, and only for the priests to be eaten only by them, only in a holy place. Your offering is given to God, and God in turn uses that offering to care for those who are in his service. Paul applies this principle to Christian workers in 1 Corinthians 9.

1 Corinthians 9:13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? 14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

He says in 1 Timothy 5:

1 Timothy 5:17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. 18 For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.”

It is quite flattering, by the way, to be likened to an ox treading grain.

What to Bring and What to Leave Out

Although there was freedom in the quantity and method of preparation, there is also very specific instructions on what is to be brought and what must be left out. As we said, this was a grain offering, and it was to be the best of the best, fine flour. Regardless of the preparation, it was always to be offered with oil, and it was always to include frankincense. Never was it to include leaven of any kind, or honey, and it was always to include salt.

Oil in the Scripture is symbolic of the Holy Spirit, and joy. This is to be a Spirit filled offering, not a fleshly offering. It is to be a joyful offering, not a reluctant offering.

Frankincense is an aromatic resin. It was an ingredient of the incense that was to be burned on the altar of incense in the holy place every morning and every evening. No incense for common use was to be made like it. It was set apart for God. All the frankincense on the grain offering was set apart to God. The portion of the grain offering that was burnt on the altar of burnt offering included all the frankincense. It was wholly set apart and devoted to God. Frankincense, you will remember was among the gifts the Magi brought to honor the child Jesus. Frankincense was symbolic of holiness, total Godward devotion.

In chapter 5, we will see that for the sin offering, no oil or frankincense is to be included. A sin offering was not a joyous occasion, sin had been committed, and an offering had to be made to deal with the consequences of sin.

Never was the grain offering to include leaven or honey. In Matthew 16 Jesus warns his disciples to watch out for the leaven of the teaching of the Pharisees and Sadducees, and Herod, which he says in Luke 12 is hypocrisy, to appear different than you are.

In Matthew 13, Jesus:

Matthew 13:33 He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened.”

This is in the context of parables about weeds sown by an enemy among good seed that is then allowed to grow together until the harvest, about a mustard seed that grows so large it even provides a nesting place for the evil birds who snatch away gospel seeds, and a net in the sea that gathered fish of every kind, to be sorted in the end good from bad.

Leaven is what we would think of as a sourdough start, a piece of the old dough that contains microorganisms that eat the sugars and convert them into bubbly gasses which puff up the bread. Leaven is that which inflates or puffs up, it is pervasive and affects all it touches. Honey refers not only to honey from bees, but to any sweet nectar, like that from fruits. This too can have a leavening effect. Paul says in 1 Corinthians 5:

1 Corinthians 5:6 Your boasting is not good. Do you not know that a little leaven leavens the whole lump? 7 Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. 8 Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

Leaven is boasting, malice, evil, in contrast to sincerity and truth. No leaven is ever to be burnt on the altar. Verse 12 clarifies, because the offering of firstfruits in Leviticus 23 allows leaven. Leaven is allowed in that offering, but the leavened bread is never to be burned on the altar.

Salt is a required part of all grain offerings. Three times in three different ways in verse 13, salt is emphatically not to be left out of the offerings. Salt has the opposite effect of leaven, actually counteracting leavening influences, stopping the fermentation process and acting as a preservative. Salt was also used in judgment, placed in the ground it would prevent anything from growing. It is called ‘the salt of the covenant with your God’. Salt pointed to the permanent, lasting, eternal character of the covenant.

In Matthew 5:13, Jesus calls his followers ‘the salt of the earth’. In Mark 9, in the context of warning against the dangers of sin and encouraging us to take drastic action against sin in our lives, he says

Mark 9:49 For everyone will be salted with fire. 50 Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.”

We are told in Colossians 4:

Colossians 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.

All our conversations are to have a preserving, not a corrupting effect. All our conversations are to be gracious.

The Work of Our Hands

So what is the grain offering? The grain offering is the work of our hands. The soil is worked, grain is planted, watered, harvested, threshed, ground fine, cooked or prepared in various ways, presented. In this we acknowledge that God has rights over all, that all that we have is only that which he first gave to us.

Jesus in the Grain Offering

But is there more here? How does this offering point us to Jesus? This is not a bloody offering; it is a bread offering. In John 6, Jesus said:

John 6:48 I am the bread of life.

Jesus said:

John 6:32 …my Father gives you the true bread from heaven. 33 For the bread of God is he who comes down from heaven and gives life to the world.”

Some have seen in the grain offering a picture of Jesus in his humanity. Jesus humbled himself. Jesus in his humanity is perfectly humble. There is no trace of leaven of pride or hypocrisy, no trace of malice or evil. Jesus is full of grace and truth. Everything he said was seasoned with salt. His whole life was a pleasing aroma to his Father. It is interesting to note that in verse 4, it is to be loaves mixed with oil or wafers smeared with oil. Oil is to be mixed in with the grain to form the dough. Jesus’ human body was prepared for him by the Holy Spirit. But at Jesus’ baptism, the Holy Spirit came to rest on him. Jesus said:

Luke 4:18 “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed,

Jesus was anointed by the Holy Spirit for ministry. The word for ‘smear’ is ‘mashak’, literally ‘anointed’; the verb from which we get ‘messiah’. Jesus was tested by the devil, as if in an oven, and he refused to do anything to please himself. In John 6, where he claimed to be bread from heaven he said:

John 6:38 For I have come down from heaven, not to do my own will but the will of him who sent me.

Jesus, as the perfect man, submitted himself in perfect obedience in all things to the will of his Father. And all his works were perfectly pleasing to the Father. “This is my beloved Son, with whom I am well pleased” (Mt.3:17; 17:5). Where Adam, when tested, brought sin and corruption into this world, Jesus perfectly obeyed in all things.

Hebrews 4:15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.

But why, in verse 6 is the grain offering to be broken in pieces? Some suggest this would allow the bread to burn better in the fire. Jesus, on the night he was betrayed,

Luke 22:19 And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.”

The grain offering that is burned on the altar is called a ‘memorial’, literally a reminder or a remembrance offering. The grain offering was a reminder that God is the provider of all, and it was an offering to remind God to be faithful to his covenants and treat the worshiper with grace. Breaking bread was a normal daily activity that ministered to both physical and social needs within the context of a meal. May we come to know him more fully in the breaking of the bread (Lk.24:35).

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

April 27, 2016 Posted by | Leviticus, podcast | , , , , , , , , , , , , , , | Leave a comment

Good Good God

01/31 Good Good God; Audio available at: http://www.ephraimbible.org/Sermons/20160131_good-good-god.mp3

Review of Attributes

We are going to jump back into a study of who God is for the next weeks. We have been studying what God is like, what he says about himself in his word, not merely to satisfy our curiosity or to promote our own wisdom because we know more about him, but because we want to know him, to enjoy relationship with him, so that we can worship him in truth, as he is, not as we imagine him to be. We have seen that God is incomprehensible, yet knowable. He is infinitely far beyond our ability to know exhaustively, yet he is a God who desires to be known, and has made himself known. He is self-existent, not dependent on anything outside of himself for his own existence. He had no beginning and will have no end, he is eternal. He is unchangeable, consistent, he will not be different tomorrow than he is today, he is perfect and cannot improve. He is unlimited by time and space, fully present everywhere. He is spirit, not subject to the limitations of the material universe which he brought into existence with his word. He is unlimited in power; nothing is too hard for him. He is the absolute authority over all things, he is free to do what pleases him, he is unlimited in knowledge and wisdom. He is utterly unique, there is no other being like him, he is in a class by himself, yet he reveals that he eternally exists in the three distinct persons of Father, Son and Spirit, in satisfying relationship with one another.

These are some of the things God has revealed to us about himself. This is a terrifying being. He possesses all authority, all power, he is the uncaused cause of all things, he knows all, sees all, is invisible yet present everywhere, and answers to no one outside himself. If the maxim is true without exception that power corrupts and absolute power corrupts absolutely, then God would be the most unfathomably terrifying tyrannical despot, a sheer horror, a monster. But this is not how he reveals himself to us.

God is Good

The Bible tells us that God is good. In Exodus 33, Moses made a bold and startling request.

Exodus 33:18 Moses said, “Please show me your glory.” 19 And he said, “I will make all my goodness pass before you and will proclaim before you my name ‘The LORD.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 But,” he said, “you cannot see my face, for man shall not see me and live.”

Moses asked to see God’s glory. A full revelation of all that God is would undo any mortal man, but God offers to give him a glimpse of his name, his character, who he is. He says ‘I will make all my goodness pass before you’. God defines himself as good. In the next chapter we see God’s goodness declared:

Exodus 34:5 The LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. 6 The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”

God’s goodness, his very nature is described as the perfect blend of mercy, grace, patience, steadfast love, faithfulness, and justice. God is good. Psalm 25:8 says:

Psalm 25:8 Good and upright is the LORD; therefore he instructs sinners in the way.

Psalm 100 says:

Psalm 100:4 Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name! 5 For the LORD is good; his steadfast love endures forever, and his faithfulness to all generations.

God’s goodness is worthy of praise. Psalm 106 says:

Psalm 106:1 Praise the LORD! Oh give thanks to the LORD, for he is good, for his steadfast love endures forever! (cf. 107:1; 118:1, 29; 136:1)

God is good, and his goodness is cause for worship and thanksgiving.

Jesus, in Mark 10, was approached by a rich young man.

Mark 10:17 …a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” 18 And Jesus said to him, “Why do you call me good? No one is good except God alone. (cf. Luke 18:18-19)

Jesus claims that God is exclusively good. He is challenging this man to consider what goodness is and the true identity of Jesus.

Defining Good

But what does it mean that God is good? That might sound like a silly question at first. Of course, everyone knows what good means. Until you try to articulate a definition. What exactly do we mean when we say ‘God is good?’ Stephen Charnock, a puritan minister who died in 1680, citing an older work, defined God’s goodness this way “the goodness of God is his inclination to deal well and bountifully with his creatures” (Stephen Charnock 1628-1680, vol.2, p.219, cited from Coccei, sum. p.50)

God’s goodness is his inclination to deal well and bountifully with us. He deals well with us. He deals abundantly, bountifully with us. And he is inclined to do so. He prefers to be so with us.

Romans 5:7 helps clarify for us what good means. In this verse, a contrast is drawn between a good person and and a righteous person.

Romans 5:7 For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—

It is more likely that a person would voluntarily die for a good person than for a righteous person. A righteous person is just, keeps the law, does what is right. The righteous person is self-focused, making sure they do everything right and are perceived as righteous. A good person, on the other hand, may not be quite so conscientious about his own righteousness, but he is others focused. He is generous and kind, goes out of his way to bless others. Someone might dare to die for a good person. Of course the real contrast shows up in verse 8,

Romans 5:8 but God shows his love for us in that while we were still sinners, Christ died for us.

Our God is the kind of God who lays down his life for his enemies.

A. W. Tozer, in his ‘Knowledge of the Holy’, expands on Charnock’s definition. He writes: “The goodness of God is that which disposes Him to be kind, cordial, benevolent, and full of good will toward men. He is tenderhearted and of quick sympathy, and His unfailing attitude toward all moral beings is open, frank, and friendly. By His nature He is inclined to bestow blessedness and He takes holy pleasure in the happiness of His people.”

He goes on to say: “The whole outlook of mankind might be changed if we could all believe that we dwell under a friendly sky and that the God of heaven, though exalted in power and majesty is eager to be friends with us. But sin has made us timid and self-conscious, as well it might. Years of rebellion against God have bred in us, a fear that cannot be overcome in a day. The captured rebel does not enter willingly the presence of the king he has so long fought unsuccessfully to overthrow. But if he is truly penitent he may come, trusting only in the loving-kindness of his Lord, and the past will not be held against him.” (Tozer, Knowledge of the Holy, p.57-58)

Mark 10:17 … “Good Teacher, what must I do to inherit eternal life?” 18 And Jesus said to him, “Why do you call me good? No one is good except God alone.

If God is truly inclined to deal well and bountifully with us, is it too much to imagine that God would be inclined to give us the free gift of eternal life, rather than require us to earn it? Is it even possible for us to earn it? Jesus, like the Psalmist in Psalm 14 and Psalm 53, encourages this man to re-evaluate his standard of goodness. “There is none who does good, not even one” (Ps.14:1, 3; cf. 53:1, 3) Could it be that Jesus might himself be God’s ultimate expression of his inclination to deal bountifully with us, paying a price we could never pay, in full?

God is Good to All

Psalm 145:9 The LORD is good to all, and his mercy is over all that he has made.

God is good to all. There is no part of his creation that escapes his inclination to do good. The context of this statement in Psalm 145 spells this out.

Psalm 145:5 On the glorious splendor of your majesty, and on your wondrous works, I will meditate. 6 They shall speak of the might of your awesome deeds, and I will declare your greatness. 7 They shall pour forth the fame of your abundant goodness and shall sing aloud of your righteousness. 8 The LORD is gracious and merciful, slow to anger and abounding in steadfast love. 9 The LORD is good to all, and his mercy is over all that he has made. 10 All your works shall give thanks to you, O LORD, and all your saints shall bless you! …13 ​…[The LORD is faithful in all his words and kind in all his works.] 14 The LORD upholds all who are falling and raises up all who are bowed down. 15 The eyes of all look to you, and you give them their food in due season. 16 You open your hand; you satisfy the desire of every living thing. 17 The LORD is righteous in all his ways and kind in all his works. 18 The LORD is near to all who call on him, to all who call on him in truth. 19 He fulfills the desire of those who fear him; he also hears their cry and saves them. 20 The LORD preserves all who love him, but all the wicked he will destroy. 21 My mouth will speak the praise of the LORD, and let all flesh bless his holy name forever and ever.

God is not obliged to extend the same level of goodness to each of his creatures. We tend to suffer from the disease of entitlement. We assume that God owes us all equal benefit and privilege. God is free.

Matthew 20:15 Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’

He is not obligated to extend his generosity to any. But he does give to each one better than they deserve. He could have sent Jesus to Sodom and Gomorrah, and they would have repented. But instead he sent righteous Lot. And it will be more tolerable in the day of judgment for Sodom and Gomorrah than for those to whom Jesus came. (Mt.11:24).

Jesus said in Matthew 5:

Matthew 5:43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.

God is good even to his enemies, to the evil and unjust. Listen to the abundant bounty of God poured out on his creation in Psalm 104.

Psalm 104:10 You make springs gush forth in the valleys; they flow between the hills; 11 they give drink to every beast of the field; the wild donkeys quench their thirst. 12 Beside them the birds of the heavens dwell; they sing among the branches. 13 ​From your lofty abode you water the mountains; the earth is satisfied with the fruit of your work. 14 You cause the grass to grow for the livestock and plants for man to cultivate, that he may bring forth food from the earth 15 and wine to gladden the heart of man, oil to make his face shine and bread to strengthen man’s heart.

God is indeed good to all.

God is the Source of All good

All good comes from God.

Genesis 1:31 And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.

In the beginning, God made all that is, and all that he made was very good. His inclination to deal bountifully was expressed in his creative acts. He gave existence to that which did not exist. And he blessed everything he made.

James tells us that

James 1:17 Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change.

God is the source of all good. All good that we experience ultimately comes from God. Any goodness in us or in our fellow man does not originate within us. It is a reflection of his image in us. It is a gift.

God is the one who equips us for every good work. In 2 Corinthians 9:8, God makes all grace about to us, so that we may abound in every good work. In Ephesians 2:10, we are God’s workmanship, created to walk in the good works he prepared in advance for us. In Colossians 1:9-10, we are filled with the knowledge of his will so that we can bear fruit in every good work. In 2 Thessalonians 2:16-17, we are given good hope through grace to establish us in every good work and word. In 2 Timothy 3:17, we are given God’s word so that we may be equipped for every good work. In Hebrews 13:20-21, we are equipped with everything good that we might do his will, and he works in us that which is pleasing in his sight. God’s goodness is the source of any goodness in us.

God is Good In and Of Himself

Psalm 119:68 says:

Psalm 119:68 You are good and do good; teach me your statutes.

We defined God’s goodness as his inclination to deal well and bountifully with his creatures. God does good because God is good. God is good in and of himself. God would be good if he had never expressed the overflow of his goodness in creation. God would remain good if he never demonstrated his goodness in redemption. Any goodness we experience from God is a free and unnecessary overflow of his goodness. Because God is inclined to deal bountifully, it does not necessarily follow that he must deal bountifully. For his own wise and good purposes, he is free to restrain his inclination to deal bountifully and instead give us what we have asked for. Hebrews 2:16 tells us that he chose not to rescue the angels who sinned. God makes it clear that his inclination is to forgive. Ezekiel 18:23 says:

Ezekiel 18:23 Have I any pleasure in the death of the wicked, declares the Lord GOD, and not rather that he should turn from his way and live? (cf. Ez.18:32; 33:11)

2 Peter 3 says:

2 Peter 3:9 The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

God’s inclination is that we turn and find forgiveness. Salvation belongs to the Lord, and our God is mighty to save. But we know that not all people will be saved. God is free to restrain his inclination to deal bountifully with us for his own good purposes.

The prodigal’s father was clearly inclined to deal bountifully with his son, and he could have pursued his son into the far country, but he restrained his inclination and waited for his son to come to his senses and return. He was inclined to deal bountifully with his older son, and could have given him a calf to kill and make merry with his friends in spite of his hardness of heart toward his younger brother, but this inclination was restrained by a greater purpose. The son must come in to experience his bounty.

God is the Ultimate Good we Seek

God does good to all, he is the source of all good, God is good in and of himself, and God is the supreme good of every creature.

Psalm 16:2 I say to the LORD, “You are my Lord; I have no good apart from you.” …5 The LORD is my chosen portion and my cup; you hold my lot. …11 You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.

The Psalmist cries out that there is no good apart from God. God is our supreme good. To be contented with God’s good gifts and not pursue him, a relationship with him, is to settle for something fleeting and temporary. At the end of Psalm 17, the psalmist prays for deliverance from the wicked men of the world.

Psalm 17:14 … from men of the world whose portion is in this life. You fill their womb with treasure; they are satisfied with children, and they leave their abundance to their infants. 15 As for me, I shall behold your face in righteousness; when I awake, I shall be satisfied with your likeness.

Their portion is in this life. They, like the rich man in Jesus’ story, received their good things in this life. But far better to accept hardship and persecution in this life, with our eyes fixed on he alone who can eternally satisfy. Jesus said in Luke 9,

Luke 9:23 And he said to all, “If anyone would come after me, let him deny himself and take up his cross daily and follow me. 24 For whoever would save his life will lose it, but whoever loses his life for my sake will save it. 25 For what does it profit a man if he gains the whole world and loses or forfeits himself?

Psalm 73 says:

Psalms 73:25 ​Whom have I in heaven but you? And there is nothing on earth that I desire besides you. …28 But for me it is good to be near God; I have made the Lord GOD my refuge, that I may tell of all your works.

What is your greatest good? What is it that you are pursuing? Psalm 34 is an invitation … to you!

Psalm 34:8 Oh, taste and see that the LORD is good! Blessed is the man who takes refuge in him!

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

January 31, 2016 Posted by | Knowing God, podcast, Theology | , , , , , , , , , | Leave a comment

1 Corinthians 16:19-24; The Love and Grace of Jesus

07/19 1 Corinthians 16:19-24 The Love and Grace of Jesus; Audio available at: http://www.ephraimbible.org/Sermons/20150719_1cor16_19-24.mp3

1 Corinthians 16 [SBLGNT]

19 Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατ’ οἶκον αὐτῶν ἐκκλησίᾳ. 20 ἀσπάζονται ὑμᾶς οἱ ἀδελφοὶ πάντες. ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. 21 Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. 22 εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα. Μαράνα θά. 23 ἡ χάρις τοῦ κυρίου Ἰησοῦ μεθ’ ὑμῶν. 24 ἡ ἀγάπη μου μετὰ πάντων ὑμῶν ἐν Χριστῷ Ἰησοῦ.

1 Corinthians 16 [ESV2011]

13 Be watchful, stand firm in the faith, act like men, be strong. 14 Let all that you do be done in love.

15 Now I urge you, brothers—you know that the household of Stephanas were the first converts in Achaia, and that they have devoted themselves to the service of the saints— 16 be subject to such as these, and to every fellow worker and laborer. 17 I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence, 18 for they refreshed my spirit as well as yours. Give recognition to such people.

19 The churches of Asia send you greetings. Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord. 20 All the brothers send you greetings. Greet one another with a holy kiss. 21 I, Paul, write this greeting with my own hand. 22 If anyone has no love for the Lord, let him be accursed. Our Lord, come! 23 The grace of the Lord Jesus be with you. 24 My love be with you all in Christ Jesus. Amen.

Greetings

Paul is giving final greetings to the Corinthian church. He passes along personal greetings from three different groups, he admonishes them to greet one another, and he gives them his own greeting. This word ‘greeting’ means to embrace, to salute, to wish well, to welcome, to receive joyfully. Literally it means to draw to oneself. This is a personal relational concept. If a friend is traveling to a place where you once lived, you might ask them to say hello to your friends there or to give them a hug for you.

The first greeting is from the churches of Asia. This would include the churches in Pergamum, Thyatira; Sardis, Smyrna; Philadelphia, Laodicea; Colossae; and the church in Ephesus, where he is writing from. With the exception of Ephesus, the majority of the believers in these other churches had likely never been to or met anyone in the church in Corinth. But their faith in Jesus had made them brothers and sisters. There is a fellowship, a camaraderie even among Jesus followers who have never met one another. United by a common love for the Lord, they find themselves in a close knit family, many of whom they will never meet this side of eternity. Paul began this letter by addressing ‘the church of God in Corinth, …those called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ (1:2). Here he is sending a brotherly greeting from many of these fellow saints in Asia.

He also sends greetings from Aquila and Prisca and the church in their house. Unlike many in Asia, Aquila and Prisca knew personally those in the church in Corinth. In Acts 18, when Paul first came to Corinth, he met this couple, who had recently relocated to Corinth because they had been evicted from Rome. They shared the same tent making trade with Paul. After 18 months, they left with Paul and traveled to Ephesus. It was in Ephesus that they met Apollos, and it was Priscilla and Aquila who took Apollos aside and explained to him the way of God more accurately. Apollos was then sent off to Achaia and taught the believers in Corinth. So there was a close connection and relationship between the Corinthians believers and Priscilla and Aquila. Paul says in his greeting in Romans 16:3-4 that Prisca and Aquila are fellow-workers who risked their necks for his life. Aquila and Prisca, now living in Ephesus, used their home to host the believers. They must have had some wealth, to be able to have a home suitable for hosting the gatherings of the church. The church that met in their home also sent sent much greetings in the Lord. It is the Lord Jesus who unites believers and brings them into relationship with himself and with one another.

The third greeting comes from ‘all the brothers’. This is a greeting from Paul’s co-workers, which would include Apollos and Timothy, among others.

Christian Unity

Then Paul exhorts them to greet one another with a holy kiss. A holy kiss was an appropriate greeting for holy people, or saints. Culturally the kiss was a way to show honor and respect, a way to demonstrate friendship and reconciliation. In that culture it was a kiss on the cheek, a way of greeting that is still practiced in middle eastern countries today. We might bring this into our culture as a holy handshake or a brotherly embrace.

This would have been a difficult command for the Corinthians to obey. Most of this letter is addressing divisions in the church, divisions of a party spirit over this or that teacher, divisions on issues of morality, divisions over issues of conscience, division between those of different social status and wealth, divisions over what was culturally appropriate behavior, divisions over what gifts marked them out as more spiritual, even doctrinal divisions over such a central issue as the resurrection. Paul says, regardless of race, regardless of ethnic background, regardless of social status or class boundaries, regardless of what party you belonged to, regardless of gifting, you are to warmly and affectionately greet one another.

This is a practical expression of good theology. Paul preached Christ crucified for sinners. So whether wise or foolish, whether powerful or weak, whether of noble birth or of lower class, despised, or nothing, all have sinned and fall short of the glory of God. All together deserve death, and all alike need a rescuer who will pay the price for sin and bring them into a right relationship with God. At the cross, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Gal.3:28); “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all” (Col.3:11). As Paul said in chapter 12

1 Corinthians 12:13 For in one Spirit we were all baptized into one body— Jews or Greeks, slaves or free—and all were made to drink of one Spirit.

There is one body, and it has many members. Whatever lines we may have divided along before, we are now one in Christ. We have received the same Spirit and we have been made one in Christ.

Colossians 1:20 and through [the Son] to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Paul’s Signature and the Pseudapigrapha

Paul then gives them his own greeting.

1 Corinthians 16:21 I, Paul, write this greeting with my own hand.

If we had the original letter to look at, we would notice a change in the handwriting in these last lines. Most letter writing was done as dictation to a trained writer or amanuensis. We find this at the end of Paul’s letter to the Romans:

Romans 16:22 I Tertius, who wrote this letter, greet you in the Lord.

Tertius served as Paul’s writer for his letter to the Romans. But the final greetings were in the distinctive personal handwriting of the apostle, and by this he gave his approval to the final draft of the letter. Paul said to the Galatian churches:

Galatians 6:11 See with what large letters I am writing to you with my own hand.

Already, deceivers had attempted to lead the believers astray, even writing letters in the name of Paul. Paul writes to the Thessalonians:

2 Thessalonians 2:1 Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, 2 not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come.

He closes that letter with

2 Thessalonians 3:17 I, Paul, write this greeting with my own hand. This is the sign of genuineness in every letter of mine; it is the way I write.

You have probably heard some of the nonsense about writings being removed from our New Testament at a council by a Roman emperor. There are other writings in existence from the early centuries, claiming to be Scripture. They are known as pseudapigrapha, a term that means false writing, because they were heretical writings that falsely claimed to be written by an apostle or an important person in order to gain a wide acceptance. The church recognized these as forgeries attempting to lead astray, and the church never accepted these. The church didn’t need the help of an emperor to discern the genuine from the false. Paul warns the church to be on guard against these forgeries, and he takes the practical measure of giving them a sign of genuineness in his own hand.

Love Jesus or Go To Hell

Paul’s personal greeting at first seems a bit shocking.

1 Corinthians 16:22 If anyone has no love for the Lord, let him be accursed. Our Lord, come!

He uses the word ‘anathema’. In Romans 9:3 he says that if possible, he would wish himself to be accursed if that could bring about the salvation of his fellow Jews. In 1 Corinthians 12:3 he says that no one who has God’s Spirit can call Jesus accursed. To the Galatians he says:

Galatians 1:7 …there are some who trouble you and want to distort the gospel of Christ. 8 But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. 9 As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.

Here he says ‘if anyone has no love for the Lord, let him be accursed.’ Love is the greatest command.

Mark 12:29 Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. 30 And 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.’ 31 The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

Love for God is the greatest command. Love is the more excellent way.

1 Corinthians 13:1 If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. 2 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3 If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.

Love is the more excellent way, and love is what the Corinthian church lacked. They were divisive. They were proud. They thought themselves better than others. They did not love enough to discipline a wayward brother. They loved gain and pleasure more than they loved other people. They cherished their own rights over the eternal well-being of other believers. Paul warns them to flee from sexual immorality (6:18). He reminds them

1 Corinthians 6:19 …You are not your own, 20 for you were bought with a price. So glorify God in your body.

He says that although I have rights, and

1 Corinthians 9:19 For though I am free from all, I have made myself a servant to all, that I might win more of them. …22 To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. 23 I do it all for the sake of the gospel, that I may share with them in its blessings.

Paul warns ‘flee from idolatry’ (10:14). He warns that we cannot partake of the table of the Lord and the table of demons and that we dare not provoke the Lord to jealousy (10:21-22). He says:

1 Corinthians 10:31 So, whether you eat or drink, or whatever you do, do all to the glory of God. 32 Give no offense to Jews or to Greeks or to the church of God, 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

Love for God seeks to bring glory to God and to seek the good of others as higher than ones own good.

Here he does not use the great word ‘agape’. Here he uses what is in some contexts synonymous, what is in other contexts a lesser word ‘phileo’, the word for friendship love, for warm affection. At the end of the gospel of John, after Peter said that he was willing to die with Jesus and then after he denied even knowing Jesus three times, the risen Lord came to Peter and asked ‘Simon do you love me sacrificially more than these?’ Peter said ‘yes Lord, you know that I love you affectionately. Jesus said to him a second time ‘Simon, do you love me sacrificially?’ Peter replied ‘yes, Lord, you know that I love you affectionately’. Jesus said to him a third time ‘Simon, do you love me affectionately? Peter was grieved because he said to him the third time ‘do you love me affectionately?’. Peter responded ‘Lord you know everything. You know that I love you affectionately’.

We aspire to love the Lord our God selflessly, sacrificially, with all our heart and soul and mind and strength. But we so often fall short. Peter was made excruciatingly aware of his own shortcomings. But he had a strong affection for Jesus. Paul says here, ‘If you don’t have a strong affection for Jesus, you will go to hell’. In chapter 15 he warned them of the danger of not standing firm in the gospel, of not holding fast to it, of believing in vain. This is a strong wake up call. If we do not have a love and affection for Christ that begins to overrule our other desires, then we may be accursed.

Maranatha!

1 Corinthians 16:22 If anyone has no love for the Lord, let him be accursed. Our Lord, come!

Paul pronounces an anathema, then Paul says ‘Maranatha!’. Maranatha is an Aramaic word that means ‘come Lord!’ Throughout this letter Paul has reminded the Corinthians that God is the ultimate judge, and we will all stand before him on that day. This is an exclamation, a prayer full of hope. Maranatha! The Lord is coming and he is the great judge, he will bring justice, but his coming is salvation to all who are trusting in him.

John 3:17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.

The Psalmist warns:

Psalm 2:12 Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him.

The coming of Jesus is both a curse and a blessing. It is a curse to those who have rejected him, to those who are perishing, but it brings abundant blessing to those who are trusting in him, to those who are being saved by him.

Grace of the Lord Jesus

1 Corinthians 16:23 The grace of the Lord Jesus be with you.

Paul reminds them of grace. His prayer is that the grace of the Lord Jesus would be with them. Grace is God’s undeserved favor and kindness. Grace by definition is unearned and freely given. The fact that we are not accursed, the fact that the coming of the Lord is something we long for, the fact that we have a strong affection for Jesus, all this is evidence of God’s rich and powerful grace. God gives us what we don’t deserve. God extends his transforming grace to his enemies, and it changes us. The gospel is a message of grace. It has nothing to do with earning or deserving. It is simply and totally God’s freedom to give good gifts to those who could never earn it.

Usually, we think of grace as coming from God the Father. But here Paul specifically says that this is the grace that comes from the Lord Jesus. Jesus is continually giving us his grace.

Paul prays for the believers in Corinth that the grace of Jesus would be with them. As a believer we need his grace with us every moment. We are never done with grace. We never outgrow his grace. We never come to a point when we begin to deserve. We never earn. We are eternally dependent on his grace. We are forever those who receive. Salvation and the Christian life are all of grace.

Love

1 Corinthians 16:24 My love be with you all in Christ Jesus. Amen.

Paul’s closing word to them is a reminder of his love for them. This is a church that he loves. These are people he cares deeply for. He has confronted sin, he has corrected error, he has challenged their thinking, he has commanded them to run from sin and pursue holiness. He has rebuked and even insulted and shamed the Corinthians. But throughout he has affirmed his love for them. All this is seeking their good. He is laboring for their eternal joy. He loves them. His love is with them in Christ Jesus. It is all because of Jesus. His love for them is an expression of the grace of Jesus. We love because he first loved us. The final word is Jesus.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

July 19, 2015 Posted by | 1 Corinthians, podcast | , , , , , , , , , , , , , , , , , | Leave a comment

1 Corinthians 15:8-11; Resurrecting Grace

04/12 1 Corinthians 15:8-11 Resurrecting Grace; Audio available at: http://www.ephraimbible.org/Sermons/20150412_1cor15_8-11.mp3

1 Corinthians 15 [SBLGNT]

8 ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί. 9 ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ· 10 χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ ἡ σὺν ἐμοί. 11 εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε.

1 Corinthians 15 [ESV2011]

3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles. 8 Last of all, as to one untimely born, he appeared also to me. 9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. 11 Whether then it was I or they, so we preach and so you believed.

Paul has made known the gospel, the good news message of Christ crucified for sinners and risen triumphant. This is the powerful resurrection message that transforms sinners into saints, brings life out of death, and makes people new creations in Christ. Paul holds himself out as a caricature, an exaggerated example of the gospel at work in an extreme case. His emphasis is on grace (he uses the word 3 times in verse 10) – God’s startling, unexpected, irrational grace extended toward unworthy recipients at inopportune times. Grace is that which is freely given, lavishly poured out, extravagantly supplied, and it is completely unearned, totally undeserved, absolutely unmerited. The polar opposite of grace is wages, that which I earn, that which I deserve, that which is owed to me. The gospel is all about grace.

Paul could have held up any of the apostles as exhibits of God’s grace. Peter, James, and John, common fishermen, called into the inner circle of Jesus’ disciples. Matthew, a despised tax collector, chosen to follow Jesus. Simon, a violent Zealot eager to overthrow Rome with force, called now to lay down his own life in love as part of a different kind of rebellion. He could have pointed to James, one of the Lord’s earthly brothers, who did not believe in Jesus until after the crucifixion, yet the risen Lord appeared to him, and by grace, he became a leader in the Jerusalem church. Each one is a trophy of grace, evidence of God pouring out favor on those who didn’t earn it, transforming broken people and using unlikely instruments to accomplish his good purposes.

Saul

But Paul holds himself up as the extreme example of God’s resurrecting grace at work. He says:

1 Corinthians 15:9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God.

Paul was called by God to be an apostle. But Paul considers himself least of all the apostles. He considers himself unworthy to be numbered among the apostles. And that is the definition of grace; a good gift extended to someone who doesn’t deserve it. Grace and unworthy go together. They must be kept together. God doesn’t give grace to those who think they deserve it. But if we could rank unworthiness on a scale, Paul was at the extreme end of unworthy. Paul was formerly called Saul, and he was present when Stephen preached the good news about Jesus, and, we are told:

Acts 8:1 And Saul approved of his execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2 Devout men buried Stephen and made great lamentation over him. 3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.

Saul took pleasure in the execution of this godly man. Saul was ravaging the church. The persecution became so severe that the believers fled Jerusalem and scattered into the surrounding areas. But Saul was not content to drive them out of Jerusalem. He intended single-handed to extinguish this faith in Jesus from the earth.

Acts 9:1 But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem.

Saul was seething with rage and malice toward the followers of Jesus. His was not just a passive feeling of hostility; he was actively creating opportunities to carry out evil against Jesus’ disciples. He obtained authority to pursue the scattered believers into the surrounding regions, even past the borders of Israel, far north, about 135 miles, to Damascus in Syria.

When he was interrupted on his way to Damascus, Jesus asked him “Saul, Saul, why are you persecuting me?” (Acts 9:4).

Paul describes himself in 1 Timothy as formerly a ‘blasphemer, persecutor, and insolent opponent”

1 Timothy 1:14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. 15 The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. 16 But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life.

He refers to himself as the chief or foremost or most prominent of all sinners, the worst of the worst, completely unworthy of any kindness from God. Given the opportunity, it seems, Saul would have gladly taken the crown of thorns from the soldier’s hands and beat it into Jesus’ skull himself, spitting in his face.

An Abortion [εκτρωματι]

Paul describes his conversion on the Damascus road this way:

1 Corinthians 15:8 Last of all, as to one untimely born, he appeared also to me.

The word translated ‘to one untimely born’ could more literally be translated a miscarriage or an aborted fetus. This word is used in Numbers 12:12, Job 3:16 and Ecclesiastes 6:3 of a stillborn child.

We see this imagery in Ezekiel 16, addressed to Jerusalem, vividly describing the unworthiness of God’s chosen people.

Ezekiel 16:4 And as for your birth, on the day you were born your cord was not cut, nor were you washed with water to cleanse you, nor rubbed with salt, nor wrapped in swaddling cloths. 5 No eye pitied you, to do any of these things to you out of compassion for you, but you were cast out on the open field, for you were abhorred, on the day that you were born. 6 “And when I passed by you and saw you wallowing in your blood, I said to you in your blood, ‘Live!’ I said to you in your blood, ‘Live!’

I don’t think there is a more startling or graphic picture of helplessness and hopelessness than this. This is Paul’s view of himself. When Jesus appeared to him, he compares himself to a discarded abortion, wallowing in his own blood. God called him when he was helpless and hopeless, hostile toward God, dead in his trespasses and sins.

Our Condition

I think Paul means for us to recoil at the thought, to be amazed by God’s grace, and then to identify with him. What a grotesque image, an aborted fetus, rejected, discarded, wallowing in its blood. Helpless, far beyond all hope. A blasphemer, persecutor, insolent opponent, breathing threats and murder against the disciples, ravaging the church. Why? Why extend grace to this one? What amazing grace that saved a wretch like …Saul. This is the way Paul describes his own condition, but this is also the way he describes our condition. We need to see ourselves in this light. He says in Colossians:

Colossians 2:13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses,

He says in Ephesians:

Ephesians 2:1 And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. 4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.

This is free, sovereign, undeserved, resurrecting grace. This is immeasurable riches of grace. We, we who were dead were made alive with him. I was utterly helpless, beyond all hope, hostile toward God, entirely self-focused. When he saw me wallowing in my blood he said ‘live!’ I was dead in my trespasses, and he said ‘Live!’ He spoke life into me, he made me alive, he raised me up, he seated me with his beloved Son. He demonstrated immeasurable riches of grace to an utterly unworthy sinner.

1 Peter 1:3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead,

He caused us to be born again. He poured out unmerited resurrecting grace on a wretch like me.

Grace, Grace, Grace

1 Corinthians 15:8 Last of all, as to one untimely born, he appeared also to me. 9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am,

God’s unmerited grace came to Saul and said ‘Live!’ and Saul, although last of all the apostles, least of all the apostles, unworthy to be called an apostle, by God’s irrational grace, he is made eyewitness to the resurrected Lord, apostle to the Gentiles. Anything good he is, he is by God’s grace. He is alive because of grace. He was confronted with his own sinfulness by grace. He turned to Jesus by grace. He became a follower by grace. He was appointed to serve by grace.

Ephesians 3:7 Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. 8 To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ,

This was all of grace. Paul acknowledges his entire and absolute dependence on God’s grace. Nothing was earned. Nothing deserved. All was freely given to him by grace.

Grace Works

Paul goes on to say that, although he did nothing to work for that grace, that grace was hard at work in him.

1 Corinthians 15:10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them,

God’s grace was not in vain. It was not empty, fruitless, or without effect. God’s grace produced results. It produced fruit. Unlike Jerusalem in Ezekiel 16, where God’s grace brought life, and cared for an nurtured, and made her his own, provided for her needs, but she became unfaithful to him. In Paul, God’s grace was effective. He worked harder than any of them. Paul is comparing himself to the other apostles. I think he is saying, ‘I worked harder than all twelve of them put together.’ And what we see in the record of Acts bears this out. Paul proclaimed Jesus in Damascus, Jerusalem, Tarsus, Caesarea, Syrian Antioch, Seleucia, Cyprus, Salamis, Paphos, Perga, Pisidian Antioch, Iconium, Lystra, Derbe, Attalia, Troas, Neapolis, Philippi, Amphipolis, Apollonia, Thessalonica, Berea, Athens, Corinth, Cenchrea, Ephesus, Assos, Mitylene, Trogyllium, Miletus, Patara, Tyre, Ptolemais, Antipatris, Sidon, Myra, Fair Havens, Malta, Syracuse, Rhegium, Puteoli, Appian Way, Nicopolis, and Rome. 2 years after writing 1 Corinthians, Paul wrote to the believers in Rome, stating:

Romans 15:15 …because of the grace given me by God 16 to be a minister of Christ Jesus to the Gentiles … 17 In Christ Jesus, then, I have reason to be proud of my work for God. 18 For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience—by word and deed, 19 by the power of signs and wonders, by the power of the Spirit of God—so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; 20 and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation, … 23 But now, since I no longer have any room for work in these regions, and since I have longed for many years to come to you, 24 I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while.

Paul brought the gospel to the provinces of Galatia, Macedonia, Achaia, and Asia, and by 57 AD he considered the evangelization of the Agean lands complete. His ambition was to visit Rome briefly and then to travel on to Spain!

In 2 Corinthians Paul catalogs the hardships he faced in service to Christ.

2 Corinthians 11:23 Are they servants of Christ? I am a better one—I am talking like a madman—with far greater labors, far more imprisonments, with countless beatings, and often near death. 24 Five times I received at the hands of the Jews the forty lashes less one. 25 Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; 26 on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; 27 in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. 28 And, apart from other things, there is the daily pressure on me of my anxiety for all the churches.

Paul could rightly boast ‘I worked harder than them all,’ but he is quick to clarify:

1 Corinthians 15:10…though it was not I, but the grace of God that is with me.

Everything I accomplished for the cause of Christ was not me. It was God’s grace. God’s grace accomplished it all through me. Paul gives all credit to God for every accomplishment.

Romans 15:18 For I will not venture to speak of anything except what Christ has accomplished through me

This is the way he talked in the book of Acts.

Acts 15:12 And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles.

Acts 21:19 After greeting them, he related one by one the things that God had done among the Gentiles through his ministry.

Notice, it is all the things God has done. Christ has accomplished. He had already told the Corinthians:

1 Corinthians 3:6 I planted, Apollos watered, but God gave the growth.

God, by his grace, accomplishes his good purposes through us. Paul teaches the Philippians:

Philippians 2:13 for it is God who works in you, both to will and to work for his good pleasure.

God is at work in you. You are his workmanship. He works in you to will. If you want to do great things for God, God worked that desire in you. If you have an unstoppable passion to preach the gospel from Jerusalem all the way around to Illyricum, and then in Rome and on to Spain, that is grace. God worked that desire in you. If you carry it out, that is God’s grace, God working in you to work for his good pleasure.

This is how Paul describes his ministry in Colossians:

Colossians 1:29 For this I toil, struggling with all his energy that he powerfully works within me.

Paul labors, he agonizes, he is wearied from the work, but it is God’s energy that is energizing him in power. God’s grace is at work in him.

Peter says it this way:

1 Peter 4:11 …whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.

Jesus said it this way:

Matthew 5:16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

How do you let your light shine? Where did you get the light? It was a gift! How do you do good works? God’s grace is working in you! Then God gets the glory for your good works, because God’s grace has become effective in you both to will and to work for his good pleasure.

All of Grace

It is by unmerited grace that I am forgiven, purchased, redeemed, made clean and set apart for his use. It is by undeserved grace that I am given grace gifts with which to serve others. It is God’s powerful resurrecting grace that is at work in me that supplies both the desire and the energy to use those gifts in service to others for the glory of God.

1 Corinthians 15:8 Last of all, as to one untimely born, he appeared also to me. 9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. 11 Whether then it was I or they, so we preach and so you believed.

So we preached so you believed. This gracious message, that Christ died for our sins, and that he was really and truly dead; that he was raised from the dead and he is really and truly alive, this undeserved gift to unworthy recipients, this transforming message that is at work in me healing my deepest hurts and mending what is broken in me, making me useful for the glory of God in the earth, this is the unanimous voice of apostolic witness on content of gospel. It really doesn’t matter who preached it, Paul or Peter or James or Matthew or Thomas, we all preach one message, that Christ died for our sins according to scriptures and that he was raised. This is what we preached, and this is what you believed. This is what you are trusting in, clinging to, being transformed by. This is a message of resurrecting grace.

Have you believed? Do you see yourself as utterly helpless and hopeless, dead in your trespasses and sins? Do you believe that God took action when you were unworthy and could contribute nothing? That God provided everything necessary in Christ for you? That he gives it freely to you as a gift? That he takes you to be his by grace, and that he enables you by his grace to be pleasing to him? Is his resurrecting grace at work in you?

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

April 12, 2015 Posted by | 1 Corinthians, podcast | , , , , , , , , , , , , , , , , , | Leave a comment

1 Corinthians 10:30-11:1; Stand Firm or Surrender?

06/29 1 Corinthians 10:30-11:1 Stand Firm or Surrender?Audio available at: http://www.ephraimbible.org/Sermons/20140629_1cor10_30-11_1.mp3

 

1 Corinthians 10-11 [SBLGNT]

10:30 εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ; 31 Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε. 32 ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ, 33 καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν.

11:1 μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ.

1 Corinthians 10-11 [ESV2011]

10:23 “All things are lawful,” but not all things are helpful. “All things are lawful,” but not all things build up. 24 Let no one seek his own good, but the good of his neighbor. 25 Eat whatever is sold in the meat market without raising any question on the ground of conscience. 26 For “the earth is the Lord’s, and the fullness thereof.” 27 If one of the unbelievers invites you to dinner and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience. 28 But if someone says to you, “This has been offered in sacrifice,” then do not eat it, for the sake of the one who informed you, and for the sake of conscience— 29 I do not mean your conscience, but his. For why should my liberty be determined by someone else’s conscience? 30 If I partake with thankfulness, why am I denounced because of that for which I give thanks? 31 So, whether you eat or drink, or whatever you do, do all to the glory of God. 32 Give no offense to Jews or to Greeks or to the church of God, 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

11:1 Be imitators of me, as I am of Christ.

 

We are a the end of 1 Corinthians 10, where Paul is concluding three chapters worth of teaching on idolatry. Chapters 8-10 lay out guidelines for the follower of Jesus in deciding what to eat or drink, especially relating to food sacrificed to idols.

Let me summarize his teaching. First his conclusion, the same as in chapter 6 dealing with sexual immorality: flee from idolatry (10:14). Just as the follower of Jesus is to have nothing to do with sexual immorality, so we are to have nothing at all to do with idolatry. Idolatry of any kind is dangerous and destructive, absolutely incompatible with the Christian life. Then his three guidelines: 1. Do not ever eat in a pagan temple (8:7-13, 10:7, 14-22). 2. Eat everything for sale in the market without asking any questions (10:25). 3. Eat everything served to you at an unbeliever’s house without asking any questions (10:27). But woven under and around and through these guidelines, is this basic principle for every follower of Jesus: do not seek your own, but that of the other (9:15-23, 10:24, 33). He gives some exceptions to the general rules, for instance, when someone informs you that the food being served by an unbelieving friend had been part of a pagan ceremony, then, for the sake of their conscience do not eat (10:28).

It can be very difficult to know how to apply biblical principles. When, for the sake of the truth of the gospel and for the freedom that Christ purchased with his own blood, do we stand firm in and insist on our freedoms? When, for the sake of the advance of the gospel and the good of others do we joyfully relinquish our rights? How do we decide when to stand firm and when to surrender? If we were able to watch someone live this out in real life, that would be priceless. Understanding the underlying principles is essential, but seeing those principles lived out and practically applied is extremely helpful. Paul is that for us. He offers himself to us as an example of what the Christian life should look like. He tells us in 11:1 (which should be the last verse of this section), “Imitate me as I imitate Christ.”

Negative Example: Unbelieving Israel

He gave us the negative example of Israel in the wilderness in 10:1-11.

1 Corinthians 10:6 Now these things took place as examples for us, that we might not desire evil as they did.

11 Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come.

The Israelites desired evil. Their desires led them into sin, sins like idolatry, adultery, testing Christ, and even grumbling. Because that generation went astray in their heart, we are told they provoked God, he loathed them, and he destroyed them. Their corpses were strewn in the wilderness. That is a warning to us.

Our actions have consequences. Our actions flow out of our desires. Do not desire evil as they did. Do not follow the example of unbelieving Israel and their self-focused desires. Instead, allow God’s Spirit to so transform your desires that you become an imitator of Christ.

Positive Example: Paul

In contrast to the negative example of unbelieving Israel, Paul invites us to imitate him. Mimic me. Become an imitator of me as I am of Christ. Looking at the example of Paul will help us navigate through the complexities of life as a follower of Jesus.

Stand Fast in Liberty

So, what did Paul’s example look like? There is a time for the follower of Jesus to stand firm in his liberty and fight for his rights. In chapter 9, Paul adamantly defends the right of the one who preaches the gospel to make his living by the gospel. He makes his case from common sense, from logic, and from the Scriptures. But he defends this right in order to say that although it is a legitimate God given right, he is free not to make use of that right for the sake of the advance of the gospel, with the goal of removing obstacles to the gospel.

In chapter 10 he defends the right to eat whatever is sold in the market, to eat whatever is set before you at an unbelievers home, without asking any question on the ground of conscience, because “the earth is the Lord’s and the fullness thereof” (10:26). Everything belongs to God, every good thing comes from God, everything is a gift from God to be received with thanksgiving. He defends his liberty, asking “why should my liberty be determined by someone else’s conscience? If I partake with thankfulness, why am I denounced because of that for which I give thanks?” (10:29-30). In eating, in drinking, in everything we are to participate with thankfulness, we are to enjoy God’s good gifts and glorify the giver. There is a time to stand on our liberty and eat and drink to the glory of God. Galatians gives a clear example of Paul insisting on his rights for the glory of God.

Galatians 2:11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. 13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. 14 But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” 15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. …21 I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.

In Antioch, the issue was an issue of eating and drinking. Should Peter eat with non-Jews or not? Eating with Gentiles would be offensive to those of a Jewish background. For the sake of the Jews who did not understand the freedom that the gospel brings, for the sake of their consciences, should he voluntarily limit his liberties and withdraw? It seems Peter could take Paul’s teaching in 1 Corinthians 10 and apply it to this situation.

32 Give no offense to Jews or to Greeks or to the church of God, 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

Peter could argue, ‘I am seeking to give no offense to the Jews. I am not seeking my own advantage. I am trying to please everyone in everything I do.’ But these were not new believers with weak consciences. These were Pharisaic false teachers who secretly slipped in to spy out the liberty we have in Christ Jesus so that they could bring us back into slavery (Gal.2:4). The very good news of salvation by grace through faith in our Lord Jesus alone was at stake. Paul was willing to fight so that the truth of the gospel might be preserved for everyone (Gal.2:5). Peter’s withdrawal from table fellowship with Gentiles, his choice to limit his liberty and not eat and drink was not in step with the gospel. His actions sent a message that contradicted the message of justification by faith in Jesus Christ and not by works of the law. Peter’s actions served to nullify the grace of God and undermine the work of the cross, pointing instead to the necessity of attaining righteousness through the works of the law. Paul says ‘bring out the bacon!’ We will eat and drink to the glory of Christ, who was crucified to set us free from the law! “For freedom Christ has set us free; stand firm therefore and do not submit again to a yoke of slavery” (Gal.5:1). There is a time to stand on our liberty and partake with thankfulness and eat and drink to the glory of God.

Paul said ‘become imitators of me, as I am of Christ. We can look beyond Paul to the example of Jesus our King to see when to eat and drink to the glory of God. Jesus said:

Luke 7:33 For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon.’ 34 The Son of Man has come eating and drinking, and you say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’

Jesus our King ate and drank with thanksgiving in his heart to the Father. He was a friend to prostitutes, tax collectors, and sinners.

Luke 5:30 And the Pharisees and their scribes grumbled at his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 31 And Jesus answered them, “Those who are well have no need of a physician, but those who are sick. 32 I have not come to call the righteous but sinners to repentance.”

Jesus came to bring salvation to those who knew they needed it.

Luke 19:7 And when they saw it, they all grumbled, “He has gone in to be the guest of a man who is a sinner.” …9 And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. 10 For the Son of Man came to seek and to save the lost.”

Sometimes seeking the advantage of the many that they might be saved means insisting on my rights, eating and drinking with, being a friend to those who have none, so that they might understand that the grace of God is extended to them.

As Paul affirms our freedom in Christ in Galatians, he cautions:

Galatians 5:13 For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. 14 For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”

Do not use your liberty as an occasion for the flesh. Through love serve one another. Use your liberty for the good of your neighbor, that they might be saved.

Surrender Your Rights

There is a time, for the glory of Christ and the salvation of the lost, to stand firm in our freedom. There is a time, for the glory of God and the good of the many to surrender our rights. When is it that we joyfully choose not to eat for the good of our neighbor and the glory of Christ? Paul says in 1 Corinthians 10:

24 Let no one seek his own good, but the good of his neighbor.

32 Give no offense to Jews or to Greeks or to the church of God, 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

Back in 1 Corinthians 8 he warned:

1 Corinthians 8:9 But take care that this right of yours does not somehow become a stumbling block to the weak. 10 For if anyone sees you who have knowledge eating in an idol’s temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols? 11 And so by your knowledge this weak person is destroyed, the brother for whom Christ died. 12 Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ. 13 Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble.

It is never right to insist on my so-called rights and destroy a brother for whom Christ died. Some things we attempt to claim as rights are not rights at all. Participating in idolatry is never a legitimate right for a follower of Jesus.

In chapter 9, Paul addresses legitimate, God given rights. He uses his right to be supported by the churches he serves as an example.

1 Corinthians 9:12 If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.

…15 But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting.

In Corinth, where there was an abundance of scholars for hire, where the one who received pay was obligated to the one paying, where status was tied up in how much you were able to pay for the best teacher, Paul refused to make use of his right to be supported because it would put an obstacle in the way of the gospel. He preached the gospel free of charge. He says in 2 Corinthians:

2 Corinthians 11:8 I robbed other churches by accepting support from them in order to serve you. 9 And when I was with you and was in need, I did not burden anyone, for the brothers who came from Macedonia supplied my need. So I refrained and will refrain from burdening you in any way.

The advance of the gospel for the glory of God was all important. To see more and more people, poor and rich alike, depend on Jesus alone for rescue and become worshipers of the one true God was the goal.

1 Corinthians 9:19 For though I am free from all, I have made myself a servant to all, that I might win more of them. 20 To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. 21 To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. 22 To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. 23 I do it all for the sake of the gospel, that I may share with them in its blessings.

To win souls for Christ is the aim. Serve people to win people. Identify with Jews to win Jews. Identify with Gentiles to win Gentiles. Become weak to win weak. Become all things to all people to save some. Never compromise the gospel. Do everything you do for the sake of the gospel.

32 Give no offense to Jews or to Greeks or to the church of God, 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

Confront Pharisees. Confront religious hypocrites. Confront false teachers who lead others astray, for the glory of God and for the good of many, that they might not be led astray, that they might believe the true gospel and be saved. Give no offense to the lost, Jew or Greek. Give no offense to your brothers and sisters in Christ. Do not, by insisting on your rights, trip others up. Seek to please everyone in everything. Seek the good, not the temporary fleeting pleasure, but the real lasting eternal pleasure of everyone. Seek their eternal advantage, that they might be saved.

We can follow the example of our Lord Jesus in this.

Romans 15:1 We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. 2 Let each of us please his neighbor for his good, to build him up. 3 For Christ did not please himself, but as it is written, “The reproaches of those who reproached you fell on me.”

Jesus was the ultimate example of not pleasing self, but instead passionately pursuing the eternal good of the other. He willingly became “the Lamb of God who takes away the sin of the world” (Jn.1:29).

1 Peter 2:24 He himself bore our sins in his body on the tree…

We are told in Philippians 2:

Philippians 2:3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Jesus, God from all eternity, stooped down and took on the form of a servant. He was born in the likeness of men. He looked to the interests of others so much that he went to the cross for us.

Eat and drink and do whatever you do for the sake of the gospel, for the good of your neighbor that they might be saved. Eat and drink and do whatever you with thanksgiving in your heart, bringing glory to God. For the sake of the truth of the gospel and for the freedom that Christ purchased with his own blood, stand firm in and insist on your freedom. For the sake of the advance of the gospel and the eternal good of others, joyfully relinquish your rights.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

June 29, 2014 Posted by | 1 Corinthians, podcast | , , , , , , , , , , , , , , , | Leave a comment