2 Samuel 9
Use this guide to help your group discussion as you meet this week.
Transcript
Come on, if you will, grab your Bibles and go to Second Samuel, chapter nine. We're going to be reading all of Second Samuel chapter nine together this morning. That's on page 149 in one of the blue Bibles. So if you want to grab one of those from the seat in front of you, would love for you to turn there. It's good to hold a Bible. It's good to hold it open and read together. We have already walked through 2nd Samuel 8 and 10. We're working through the whole book of 2nd Samuel. We took a little break right around Easter, but we've already looked at 8, chapters 8 and chapters 10, because they were dealing with the military victories of David that he was successful, because God was blessing him, defending the nation of Israel and enlarging the territory of Israel as they were attacked and as they defended, they would claim new lands. And so we looked at that. But in the middle of that recounting of the victories of David, there's this story that we're going to look at in chapter nine. And it. In chapter eight, it just finished by saying that David ruled with equity and justice, that he's a good king. And then it's going to give this little story. And in some ways that typifies that, that shows us that. And I think this is one of the beautiful highlights of David's kingship. So we're going to study it together this morning, and through it, we're going to try to set our minds on Christ and how he's a good king and how this story reflects to us some of the beauty of what he is like and how good he is. So chapter nine, verse one. This is David at kind of the height of his power. In some ways. He's been victorious. He's established the kingdom. It's firmly in his hand. And I think this gives us a little glimpse into what he's like because it says this.
> And David said, "Is there still anyone left of the house of Saul, that I may show him kindness for Jonathan's sake?" (2 Samuel 9:1, ESV)
So if you'll remember, Saul was the first king of Israel and Jonathan was his son. And when David killed Goliath, it says that Jonathan, the souls of Jonathan and David were knit together, and they loved one another and they were friends and cared for one another. And Jonathan helped David escape Saul, his father, when Saul was going to kill him. And they made covenantal promises to each other that David promised that he would be good to him in his kingdom and he'd be good to his family. And David even promised Saul that he would not, if he became king, kill all of Saul's family. And so David, in this moment of power, when he's got some victories under his belt and things have settled, he's got his own city, he's got the. The ark brought to the city, he's got the tabernacle, a tent set up for the ark. I went in the tabernacle. It was in a different place. I was about to misspeak there. David stops and says, can't I find somebody to keep this promise to Jonathan? Is there not anybody where I can show kindness to? And if you would think about kings, if they're constantly at war, the sorts of things that they might be inclined to do when they had a moment of break, when they had a moment down where they might be inclined to make themselves greater, enlarge their palaces, rest. And we get this moment where David, in the moment of stillness, goes, can't I keep this promise? Is there not someone that I can show kindness to for Jonathan's sake? Verse 2. Now, there was a servant of the house of Saul whose name was Ziba. And they called him to David. And the king said to him, are you Zeba? And he said, I am your servant. Which is just a humble way to say yes. Now, if you're Zeba and you're a servant of Saul, and David, who Saul was at war against, has now become king. There was a war between the house of Saul and David for several years because of Saul, and then with Ishma Sheth, and then they come to your house and they say, hey, David wants to see you. I'm going to go ahead and guess that you're not ecstatic at that news, that this was probably kind of stressful for Ziba. If they came to you and just said, hey, the president needs to talk to you, you'd have a lot of questions. Why? What for? And they're like, we got to get there quick. We brought a helicopter. Me. Are you. Check the name again. Why do I need to see the president? And even if you thought there was not a good chance that he was going to execute you on the White House lawn, you'd still be nervous. Well, Ziba is in a situation where he's a part of the house of Saul. It's like, this might not be going to go well. And he's brought before the king. And the king said, is there not still someone of the house of Saul that I may show the kindness of God to him? So David's Intent is to bless someone in the house of Saul, to show the kindness of God to them. And Zeba said to the king, there is still a son of Jonathan. He is crippled in his feet. Now that's an interesting, might even argue, troubling response. He, he doesn't say who in Ziba's mind. The thing that's important is he's crippled in his feet. And if you're someone who deals with a disability, specifically physical ones, that it's possible for you to feel like this is kind of how it works, that that's what's seen and known about you to the point of it swallows your identity either for other people or for yourself, that that's how you're marked, that's how you're labeled. That's how you're understood to the point of even being able to lose yourself in it. Now, we know that this son of Jonathan, his name is Mephibosheth. And we know that because of the introduction that were given to him in chapter four. But it, and it's a tragic introduction. So I want to show that it's a chapter four. You can go one page over in the blue Bible, Chapter four, verse four, says
> Jonathan the son of Saul had a son who was lame in his feet. He was five years old when the news about Saul and Jonathan came from Jezreel. His nurse took him up and fled, and as she fled in her haste she fell and the child became lame. His name was Mephibosheth. (2 Samuel 4:4, ESV)
So Mephibosheth, when he was five, on the same day, lost his granddad, his dad, his home, and his ability to walk. Now, any one of those things, no matter what your age is, would be extremely difficult to try to process through. But to have them all happen when you're five is an immense, acute amount of suffering. To be displaced, to be a refugee, to lose your father, to lose your grandfather, to lose everything you knew and understood about the world and your place in it, to lose all sense of safety. None of these things are anything that we would want a five year old to have to deal with. And he loses all of it at once and physically carries the reminder in himself from that day forward. In this culture, it was possible that he also carried the stigma of the judgment of God on him, that somehow he had earned this or deserved this or that God had added this to him. And all cultures, including ours, consistently ask, why do these sorts of things Happen? Why do we face this amount of suffering? Why do we have things like this happen? There's an interaction with Jesus and his disciples in John chapter nine where they see a man who's born blind and his disciples ask Jesus who sinned, that this man was born blind, was it him or, or his parents? The reason being, the reasoning being that someone had to sin for him to be cursed this way. Someone had to sin for this to befall him. Obviously it was deserved. That's the assumption. Then the thing they're troubled with is if he had become blind later in life, we wouldn't have the question because he had earned it. But since he was born blind, whose fault is that? Is it his parents fault or did he somehow earn it? But how did he earn it when he was born this way? That's, that's the thought process that they're trying to work out. And we can see that the idea of suffering, and specifically the suffering of someone young, or the suffering of someone born a certain way, or the suffering of, of the kind of the chaos suffering that just seems to happen adds more questions to it. Every once in a while we watch someone and we go, yeah, the reason that happened to you is that you're dumb and you make bad choices. You earned that one. But there are other times where we're going, we don't know how to place this, how does this fit? And that's the question that they're asking. And that honestly is the question that so much of life has to try to answer. Every religion has to try to answer that, every worldview has to try to answer that. So if you believe in karma, you would say that these sort of things, this type of suffering happens because of a previous life. You have a chance to suffer well in this one and then be reincarnated in a, in a better form. If you're Buddhist, you would say that all the material world's an illusion anyway and we're supposed to try to see through it. I was speaking to my neighbor who's Islamic. She said that in our suffering there are specific times where God hears us better in prayers and so we can pray to him and we can ask why. And she said, it's the primary purpose of praying to God in suffering is to ask why. Understanding that the reason you're suffering is God is trying to teach you something. Our Western culture is one of the least prepared to handle suffering in a what's called an imminent frame, which is all that we have is what we can see and taste and touch all we have is science, then there's no purpose in suffering, and the best you can do is get out of it quickly. We at least had at some point previously in generations, we understood that you could grow as a person and develop in character. And we still have a little bit of that, that you could somehow develop as a person so that you could become tough for the world. But now we've mostly shifted into, let's make the world soft for you. And so if anything causes pain or discomfort or suffering, you need to get rid of it, and you need to get rid of it quickly, whatever that means. Get rid of the relationship physically change, however, you can change to the point of surgeries or whatever, but we've got to change the situation so that you don't have to deal with that anymore. And in Christianity, I think we're given better answers and a better hope. We. We know that God's original design did not include any of this. And we know that through sin, suffering has entered the world. We know that it's not all earned. There are some, you know, there's rules in the world, like gravity. But a lot of the suffering that we face is not somehow earned by us or could have been avoided by our good behavior. Jesus, in his response to the disciples when they asked that question, says, neither, but so that the works of God might be displayed in Him. There's another instance In John, chapter 11, where Lazarus dies, and he says that God allowed this to happen for the sake of displaying his glory, that there's something unique that can happen in suffering and through suffering, a unique, peculiar way that God can work to display his goodness, to display his glory, to display his greatness. That only can happen in suffering. There's a unique and peculiar way that he can work in your life only through suffering, that he can't work in other ways or chooses not to. And we know because Jesus joins us in our suffering that there is no suffering that is wasted, that he's not distant from it, but he loves us in it, and that he works redemptively through it, and that we have a hope beyond it. So we don't get all the answers we want. We don't understand why some of these things happen to the degree they happen to you or to this other person, why him, not her? We don't understand those things. We actually don't get that answer. But we do know that Jesus meets us in it, cares for us, sees us, knows us. And we see specifically in this situation with Mephibosheth, a glimpse of how God cares and knows and works. And specifically in this situation with someone who's physically disabled, how he works and relates and ls. So I want to keep reading because I love what happens next. Verse 4. So Zeba just said, he's got a son.
> Then the king said to him, "Where is he?" And Ziba said to the king, "Behold, he is in the house of Machir the son of Ammiel, in Lo-debar." (2 Samuel 9:4, ESV)
The king sent and had him brought from Lo-debar, from the house of Machir the son of Ammiel.
> Then King David sent and had him brought from Lo-debar, from the house of Machir the son of Ammiel. (2 Samuel 9:5, ESV)
If you thought Ziba was uncomfortable, if you agreed with me on that assessment, Mephibosheth has to be quite nervous. If they showed up and said, hey, Mephibosheth, King David's looking for you. Why? Because you're a descendant of Saul. Great, good, normal thing to do is to go round up anybody else who could be a rival to your kingdom. You just wipe them out. And he's like, oh, okay. And they say, no, no, no, no. He wants you to come because he's going to be nice to you. Doesn't that make it worse? Feels more suspicious that way. He's got a gift for you. Sure he does. So I should, like, hug my wife and tell her bye? That's what you're saying? This isn't going to go well, but I don't know how trusting he was. It doesn't tell us. David does respond to him and tell him not to be afraid. So I think there's a. There's an indication that there was some anxiety over the situation. But it says this in verse six.
> And Mephibosheth the son of Jonathan, son of Saul, came to David and fell on his face and paid homage. And David said, "Mephibosheth." And he answered, "Behold, I am your servant." (2 Samuel 9:6, ESV)
And David said to him, do not fear, for I will show you kindness for the sake of your father Jonathan, and I will restore to you all the land of Saul your grandfather, and you shall eat at my table always.
> And David said to him, "Do not fear, for I will show you kindness for the sake of your father Jonathan, and I will restore to you all the land of Saul your grandfather, and you shall eat at my table always." (2 Samuel 9:7, ESV)
He bowed himself and said, what is your servant, that you should show regard for a dead dog such as I? Then the king called Ziba Saul's servant, and said to him,
> "Behold, I have given to your master's grandson all that belonged to Saul and to all his house. You and your sons and your servants shall till the land for him, and you shall bring in the produce, that your master's grandson may have bread to eat; but Mephibosheth your master's grandson shall eat at my table." (2 Samuel 9:8–10, ESV)
Now Ziba had fifteen sons and twenty servants. Then Ziba said to the king, according to all that my lord the king commands his servant, so will your servant do. So Mephibosheth ate at David's table like one of the king's sons.
> And Mephibosheth had a young son whose name was Mica, and all who lived in Ziba's house became Mephibosheth's servants. And Mephibosheth lived in Jerusalem, for he ate continually at the king's table. Now he was lame in both his feet. (2 Samuel 9:12–13, ESV)
So Mephibosheth lived in Jerusalem, for he ate always at the king's table. Now he was lame in both his feet, which will factor into the story again later as we run back into Mephibosheth. But David has welcomed him, invited him in, and placed him at his table, restored everything he could restore to him. And it's wonderful. And I think sometimes when we read these stories, when you're reading the. The Bible, sometimes you just come across something like this and you're like, okay, what do we do with that? How are we supposed to understand that? And in general, we've been trained to. When you interact with a story, that the story is trying to tell you something about life or about yourself, some sort of moral, some sort of lesson. And then we import that specifically when we come to the Bible, we're going, this is obviously written for some kind of lesson. And. And there are things that are like that. Paul says that in First Corinthians, he says these things were written down for our instruction so that we wouldn't do what they did. So that's an okay thing to do, to read the Scriptures and go, okay, yeah, let's not repeat that. Let's learn from that. Just like if you have an older sibling and they do dumb things, it's good for you to go, yeah, I'm also not going to do that. So we're able to look into this and see this. But that's not the primary way to read the Bible. We're not supposed to just take in lessons, although that's what we've been trained to do. That's. I don't know if you all know this, but every culture, stories help you understand what their ideals are, what they care about, what they value. That's why so many of the stories we tell right now are about throwing off anything that would keep you from being your real, authentic self. That's what a whole lot of our stories are about. Figuring out how to find out the real you and listen to that voice inside and seeing that with your little animal companion or whatever. Like, that's the stuff that we put out there and how your parents are stupid, that's a bonus. Just throw that in there. Don't listen to them. But that's a lot of the stories about freedom, about being alone, about figuring out how to find it all in yourself. We have a lot of those kind of stories. That's not the stories that people used to tell. We actually went and took all of the old fairy tales and turned them into that. But the old fairy tales used to be like, hey, honey, you about to go to sleep? Let me tell you a story. There was a little girl, she's about your age, her mom gave her a chore. She didn't do the chore. And she got eaten night pudding. Those were the stories. There was a mermaid, and her dad told her, don't become a person. And she became one and then suffered forever. Good night. Listen to your dad. Those are the stories. And so we. We understand, we're trying to read sometimes, and we're going, what's the lesson here? But when we come to the text, when we come to the Bible, that's secondary in our understanding. The Bible's primary purpose is to tell us the story of God and his interaction with humans and to display his greatness. This is how Jesus tells us to read the Bible. He looks at the. The Pharisees and he says, you search the Scriptures because you think that in them you have life, but it's they that testify about me. The point of the Scriptures is to point us to Christ first and foremost. So, yes, we can learn lessons and we can say we ought to be like David and we ought to be kind and we ought to be gracious. But if we're looking for ourselves in stories so often, what happens is we end up putting ourselves in the. In the position of the hero. But we're not in the position of the hero. Christ is in the position of the hero. If we're to find ourselves in this story, we're Mephibosheth. We've lost everything and have no ability to get it back. That's us in the scheme of the world. It's all gone. You've been born into an enemy house. You've been born into sin. You've chosen sin and you have no way to come back. You have nothing in yourself that can merit or earn your salvation. You have no hope on your own. But God in Christ has chosen to rescue and to redeem and to welcome each other. Enemies and to bring him into his house. Enemies who could not have accomplished anything on their own. Enemies who. Who by nature and choice have fallen away. Enemies who have rebelled, enemies who do not belong are brought in because he's good. I love that he says, for the sake of Jonathan, because it's for the sake of Christ that we're welcomed in. It's not for our sake. It's not something that you've done. It's not something that you've accomplished. It's not something that you've earned. It's something that has been accomplished by Jesus on our behalf. So if your framework for what you're trying to do, even just being here this morning is, I'm going to get it together. I'm going to fix it. I've messed some things up, but I'm going to get better. I'm going to do what's good. I'm going to do what's right. I'm going to. I'm going to change. And your intent is to do that on your own in such a way that merits you a seat at the king's table. It will never happen. But I've got better news. The king goes out of his way to seek and to save the lost. He goes out of his way to find and to bring in rebels to his house. He goes out of his way to get those who do not belong and in any other system would not be welcome. They're brought in. And I think we say this a lot, so I think you've heard it. I think we've said a lot that you're a sinner, you're broken. We don't usually use this phrase, but we could. You're like Mephibosheth. You're a dead dog. Maybe we should start. I think we say that a lot. I think what can happen sometimes is we can miss. Mephibosheth lays on his face before the king understands his position is absolute worthlessness. He has nothing to bring. And then he gets up and he goes to the table. I don't want you to miss that. Because his position at the table should be one of joy and delight and fellowship and welcome, like a king's son. He shouldn't sit forever and go, oh, my dead. He shouldn't do that. That's not the position he's in. And here's the other thing that I think sometimes happens in our mind. You might go, yes, I understand. I'm saved only by grace. Yes, I understand that Jesus did everything. Yes, yes, yes. And then somehow you work in your mind that you've snuck in the back door. Everybody else is loved and welcome, but somehow you're here on some kind of technicality. It's not how it works. I don't know if y'all can imagine with me the moments when David looked down the table at all of his sons and at Mephibosheth. I don't know if you can imagine the Moments that Mephibosheth moved or spoke or laughed like Jonathan and David's heart leapt. And how much joy and delight there was in David's heart to have him at the table. And as Christ goes to work for you and in you, I want you to know that the King of Ages will sit with us at the table and delight that we're there to the glory of Christ. And every moment that Jesus is at work in you, and he sees a glimpse of him in you, and every moment that he knows that the only way you're welcome is because of the work of the Son of God, that there's joy and delight that he's brought you in, and that his greeting is your name with an exclamation mark. You did not sneak in. You are not unwelcome. He died and shed his precious blood so that you might have a seat at the table, and he did it on purpose for you. John, chapter 10. He says, I, the good shepherd, I know my sheep. I call them by name and I lead them out. If you don't think he knows your name and doesn't delight to welcome you, you have misunderstood the greatness of our God and King, who in Christ welcomes sinners to the praise of his glory and to the light of his goodness. So if you belong to Jesus, I want you to know you don't deserve to be at the table, but I want you to know that you get to be at the table and that he delights to have us there. He's that good. Let's pray.
Lord, thank you for saving sinners. And thank you that we have nothing to offer or to merit or to achieve or to accomplish, but that you searched us out. And due to your great kindness and goodness, you've welcomed us. So, Lord, may we with joy in our hearts, with heads held high, with a smile on our face, live like we're your children because Jesus is the firstborn among many brothers and that we've been welcomed because of your greatness, not ours. May we rest in that and hope in that and give you glory in that. And for anyone in this room, Lord, who's been on the run for you from you, or who thinks that they have to fix it before they can come, may they lay their face on the ground and say, lord, I don't deserve this. And then may, through your grace and your goodness and your blood, may you lift them up and give them a seat at the table, because they don't. But you're good enough, kind enough and loving enough to Bring them in. May they surrender to you in Jesus name. Amen.
We're going to take a moment together before we sing. Daniel's going to come back up and play for us as we take communion together as a church family. And what we're going to do is remind ourselves that we're invited to the table. And that what invited us, what brought us in, is the blood of Christ and the breaking of his body. That the night he was betrayed, he took bread and he broke it and he gave it to his disciples. He said, this is my body broken for you. And he took the cup and he said, this is the blood of the new covenant poured out for forgiveness of sins. And that in Jesus and in his sacrifice, we have forgiveness and we are welcomed. So take a moment wherever you are, if you need to deal with the Lord on something, if you need to repent of something, if you need to talk about something that's great, throne in between you and him, then repent and do that. And then go to the table as someone who's welcomed to the table through the work of Jesus. If you are not a Christian, then communion is not for you. But the gospel is offered to you that you might trust and follow Him. So when you're ready, we'll take communion. There's gluten free at that table back there.
Easter 2026
Use this guide to help your group discussion as you meet this week.
Transcript
Good morning. Happy Easter, y'. All. We are In Luke chapter 24 today, verses 13 through 35. Nearly 2000 years ago, almost like. Exactly like 30, 33 AD is when the resurrection happened. Nearly 2000 years ago, some women who were followers of Jesus, they walked to the tomb expecting to carry the spices and to take care of his body and the humbling act of service that they were going to give. But when they arrived at the tomb, they were startled because the stone was rolled away and the tomb was empty.
> He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.
And then they went back and they told the company, they told the rest of the followers of Jesus. And then some of the 12 disciples came and they verified his body is not there. And then began to unfold this message that went forth throughout the day and for all the days that followed up until this day that Jesus is alive. That for 2000 years that message has spread and spread, that it's so immersed in so many different parts of the world. It's so immersed here in the South. There are churches all around right now that are celebrating the resurrection of Jesus Christ, that are singing songs that make much of the empty tomb, that are preaching messages about his resurrection. There's a familiarity with this message. So much so that if we did call and response like this, if I said, he is risen, you would say, he is present in me. Y'. All. We don't even do that here. I'm not against it. We just don't. But it's. You're so familiar with it that you just are prompted. You jump right into it. We know this. We know this message. It's so clear here. But what I want us to see this morning as we look at Luke 24, is that it's more than just a message that we are. That we know, that we're familiar with. This is something that has to hit us deeper. And that's what we're going to see this morning. So I'm going to pray for us. Then we're going to walk through this wonderful story from Luke 24. Pray. Heavenly Father, I pray that you might help us be present in a way where your good news that you are alive, that you resurrected, and all that comes with that would come to bear on our hearts. We ask this in Jesus name. Amen.
So, same day, the message that his body is gone, and they're trying to figure out what's going on, there's some confusion. And then we get to Luke 24, to a story that's only in this gospel. And we're going to pick it up in verse 13 says that very day, two of them were going to a village named Emmaus, about seven miles from Jerusalem. Let's pause there. Two of them. So we're going to learn the name of one of them in a moment. It's Cleopas. Okay. And then the other one we never get the name of. We don't know much about Cleopas. We don't. He's not talked about a whole lot. And then another unnamed person which could have been his wife, could have been just another guy, we don't know. But these two, it's going to be clear from the context as we read followers of Jesus, they've been following Jesus quite some time. They are walking on their way to a village called Emmaus. And they were talking with each other, verse 14, about all these things that had happened. So they begin to discuss all of these things on this seven mile journey to this village called Emmaus. Now, seven miles, that's about a two hour plus walk if you stop to do anything, maybe a little bit longer. But they've got the time and they're talking about all the things that have happened. A Good Friday, that we just celebrated on Friday, the events of the morning on Easter morning.
> And he said to them, "What are you discussing with each other while you walk along?"
In verse 15, while they were talking and discussing together, Jesus himself drew near and went with them. So they're talking about all the confusion of where, where is Jesus? Is he actually risen? Is he alive? And all of a sudden Jesus, who's walking from Jerusalem, just starts walking with him. And in that moment you would think they're just going to be so overjoyed. We found him. He's here. He is risen. But it says, but their eyes were kept from recognizing him. So Jesus supernaturally puts a veil over their eyes. He's a stranger to them, some type of Jedi mind trick. Just, just, I am not Jesus, I am a stranger. And he just starts walking with them.
> "Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?"
Verse 17. And he said to them, what is this conversation that you are holding with each other as you walk? So he's a stranger who just jumps in to the conversation, uninvited, I might add. He just jumps on in. I was at Peacewise with someone from our church about a month ago. And if you're at the main cafe area of Peacewise, all the tables are on top of each other. So I'm sitting at a table talking to someone from our church, and then someone beside us is listening in on the conversation. And then all of a sudden, she's like, I can't help but overhear your conversation. And I've gotten older and maybe a little bit grumpier in some ways. And I'm just like, I bet you can't just. We're having a conversation. You don't have to. You don't have to. But I fought it. I put it down. Because I'm like, that's selfishness. We're called to be everyday missionaries. Yes. Join the conversation. Kind of weave her way into it. That's fine. But Jesus does this. He just kind of weaves his way into the conversation and just says, what are you guys talking about? And it says, and they stood still, looking sad, which could be because they're introverts and don't want them in the conversation. Probably not more. Has to do with the substance of what he's about to say right here. Then one of them named Cleopas answered him.
> "What things?"
So Cleopas looks at Jesus and says, basically, are you living under a rock, bro? You're coming with us from Jerusalem. This is all that anyone has talked about for a week. That Jesus of Nazareth came down on the Sunday before, and he traveled in the city, and they shouted hosanna. There was this great hope for this great prophet, for this great leader, for this great rabbi. And then they crucified. Where have you been? Do you not know what has happened these days? And y', all. Jesus responds with one of my favorite responses in all of the gospels, says.
> "Concerning Jesus of Nazareth, a man who was a prophet, mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened."
I'm just going to be honest. Jesus is playing dumb. He knows good and well what things. And as God, he foreordained them as man. He lived them out and felt all the suffering and the power that came with the cross and the resurrection. He knows good and well with things, but he's being coy and he's playing dumb, which for me is helpful because I play dumb with my kids. Sometimes I will witness something that I see them, you know, fighting. And I've. I've. I've seen it all. And I kind of come up and I'll say, hey, what's going on here? Why is. Why. Why is there crying? What. What happened? Just because I want to hear. What do you have to say? And I hear some version of, well, what happened was, is that I was here, and then she was running, and she ran, like, right into my fist. And it's like, oh, that's a. That's a spin. We're gonna have to talk about that after you get disciplined. Like, that's. He says, what things? He plays dumb. He wants to hear what they have to say. Which I think gives us a partial permission structure to do this if it's for a good thing. So if you're ever wondering, is that sneaky? Kind of. But Jesus does it, and he's perfect, so we'll rock with it. He says, what things? And this is where we see the sadness come out. This is where we see their dashed hopes and the confusion. They give a pretty succinct summary from Palm Sunday to Easter. And they said to him concerning Jesus of Nazareth, a man who was a prophet, mighty indeed, and word, and before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death and crucified him, which is what we celebrated on Good Friday, that Jesus Christ gave himself over to be arrested, to be condemned, to be nailed to a cross. They say they crucified him. But we had hoped that he was the one who would redeem. To redeem Israel. We had hoped that he was the Messiah, the one who was going to fix all of this. Yes, and besides all this, it is now the third day since these. These things happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning, and when they did not find his body, they came back saying that they had even seen a vision of angels who said that he was alive. Some of those who were with us went to the tomb and found it, just as the women had said. But him they did not see. So they tell it all. They tell all the events from Palm Sunday to Easter. And now that Jesus is caught up on the matter, he has something to say about this.
> "O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory? And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself."
Now, mind you, they still don't know it's Jesus. He's just a stranger. Supernaturally, he's got their eyes veiled. And these two followers of Jesus hear from this stranger, you foolish ones, O slow of heart, to believe all the prophets have spoken. You thought that hope was lost at the cross. You thought that was the end of hope. You don't know that was the very beginning of it. And then he Begins to walk through the Old Testament, begins to walk through from Moses, the law to the prophets, this is going to be Genesis to Malachi, and it begins to interpret to them all the things in the scriptures concerning himself. Y', all. There are moments in history that I just wish I could have been a fly on the wall to witness greatness, to witness a conversation like this happen. Like, if you could have been there. The moment that two people who were talking together realized that if you milked a cow, that you could actually systematize milking and have tons of milk, and the whole history of humanity was blessed because someone discovered something like that. And for those who are lactose intolerant, someone eventually discovered that you could milk almonds. And now we have that. There are moments of greatness that you get to witness that you just wish you could be there to see it. This is one of those moments where Jesus begins to walk through the Old Testament to point to all the different places where he is there. There's so many pictures and images and covenants and moments throughout the Old Testament that point to Jesus Christ. Some would call them Easter eggs. There you go. That are hidden, that point forward to what he is doing in his word. So for a moment, I just want to dream a little bit. We don't know what the substance of this conversation is, but for the moment, I just want to imagine what are some of the places he went to. Where in the Old Testament did he go to to point to himself? Did he start in Genesis 3? Did he start when the curse is being handed down to Adam and to Eve? And all of a sudden, in the middle of this curse, there's this declaration of hope, really the first declaration of the Gospel, that one day that the seed of Eve, the offspring of Eve, would crush the head of the serpent, which is the first declaration that there is a day coming that someone in the line of Eve will come and he will crush the head of evil and Satan and defeat the power of sin and death. Did he start there? Did he keep flipping through Genesis and he gets to the story of Abraham and Isaac on the mount, and he said, do you. Do you remember when Isaac was put on the altar being sacrifices Abraham's one and only son, the promised Son. But then God intervenes and says no and spares him. Do you not see that? That pointed one day to the day when God the Father would not spare his one and only Son, that he'd be raised up on an altar, on the cross to be crucified for the sins of man. That he keep flipping through the Old Testament and get to Exodus, Leviticus, Numbers, Deuteronomy, and see, hey, do you see Moses? Do you see how Moses, this mediator, which is a man in the middle between God and man, mediated this covenant, that they would follow the law and they'd be in the promised land. It would go well for them all. That was pointing forward to the day when one day the mediator of a better covenant, Jesus Christ, would come and he would stand between God the Father and mankind, taking on the sins and fulfilling all the perfect righteous requirements of the law. Did he go We've been walking through first and Second Samuel. Did he go to Second Samuel 7? We went through that about a month ago, which is the Davidic covenant, the covenant with David. We looked and we saw how there was a promise that in the line of David there would be someone who would bring an eternal throne, an eternal kingdom, an eternal house, that he take them there and say, do you see how that points forward to the day that one day Jesus Christ would establish an eternal kingdom, an eternal throne. Did he keep taking them through the prophets to show how all the prophets spoke of him? Did he reference how Isaiah called him the man of sorrows, of how Jeremiah called him the righteous branch of how Ezekiel called him the one shepherd, how Daniel calls him the Son of Man, how Hosea calls him the Son who was called up out of Egypt, how Joel calls him the Lord who pours out his spirit, how Amos calls him the tent of David, how Obadiah calls him the Lord who brings his kingdom? Did he go to the story of Jonah in reference back what he taught in the Gospels, that the sign of Jonah, Jonah being in the belly of the fish for three days, points forward to when he would be in the belly of the earth for three days and he would conquer death by stepping out? Did he go to Micah and say that he calls him the ruler from Bethlehem? Did he go to Nahum that says that this is the stronghold and the day of trouble? Did he go to Habakkuk and reference how Habakkuk calls him the Messiah, the Anointed One, which is the language of expectation, that they've been sitting in the for hundreds of years before Jesus comes? Did he go to Zephaniah that calls him the King of Israel, to Haggai, that calls him the Greater Temple, to Zechariah that calls him the king who rides in on the colt, which just happened the week before on Palm Sunday? Did he finish in Malachi, when Malachi talks about How John the Baptist prepared the way for him. He could have gone anywhere from the Old Testament and said, this all points to me that the entirety of the Old Testament is pointing forward to the redemptive work of Jesus Christ, man. To be there and to witness and to wonder, what did he walk them through? What a glorious moment to see. And it made quite the impression on them, whatever he walked them through. Because at the end of all of them, they asked him, why don't you spend the night with us?
> "Stay with us, for it is toward evening and the day is now far spent."
So they drew near to the village to which they were going. He acted as if he were going farther, but they urged him strongly, saying, stay with us, for it is toward evening and the day is now far spent that Jesus has left such an impression on them, this stranger, that they can't know who he is. Yet they said, no, no, no, no, no, no, no, you're coming with. You're staying with us tonight. So he comes. He stays. So he went to stay with them.
> When he was at table with them, he took the bread and blessed and broke it and gave it to them. And their eyes were opened and they recognized him, and he vanished from their sight.
So they finally get down, ready to eat, and Jesus takes the bread, just like he did a few nights ago when he instituted the Lord's Supper. And he breaks the bread and he hands it to them. And supernaturally the veil is removed and they can see Jesus. And I like to imagine that Jesus was just grinning ear to ear, just, it was me. It was me that walked him through the Scriptures. It was me. And then they don't have a moment to, like, jump across the table and embrace Him. He just gone, just vanishes, supernaturally leaves the building and they're just left hanging, like, what just happened? And then on, in response to this, says,
> "Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?"
And they rose that same hour and returned to Jerusalem. And they found the 11. And those who were with them gathered together, saying,
> "The Lord has risen indeed, and has appeared to Simon."
Then they told what happened on the road and how he was known to them in the breaking of the bread. And they, after he vanishes, they just like, we got to get back to Jerusalem. I don't think it took them two hours. I think they sprinted. I think they sprinted all the way back to Jerusalem and they burst through the door where the disciples and all the followers of Jesus are trying to figure out what happened. Comparing and contrasting all the events of the day. And there had to be a moment where they just were like, wait, okay, you are. You're not going to believe what just happened. We just spent, like the whole afternoon with Jesus and we didn't even know he's Jesus. Like, we couldn't see him. He did something to our eyes, and then all of a sudden, he broke the bread and boom, he was there. And then he was gone. But I'm telling you, he's alive. He is risen. And that story has been told and retold and retold for the last 2000 years.
Now, there's so many parts of this story that you could post up in that you could focus on. There's not one way to approach this text. I want to focus on one phrase as we close out. It's the immediate aftermath of Jesus appearing to them and then vanishing. It's what they say, did not our hearts burn within us while he talked to us on the road, while he opened to us? The scriptures, they had. Their eyes were veiled the whole time they're with Jesus until then, but they. They make the connection to something that was happening within them. Like, did our hearts not burn within us when he. When he walked us through the Scriptures, when he taught us what all these events were supposed. Did he not. Did you feel it? Yeah, I felt it. Did you feel it? I felt it. Did our hearts not burn within us when we encountered the resurrected Jesus Christ as he declared the message of the gospel to us? That's where I want to spend the rest of our time, is trying to understand this. It's important to understanding this passage. But more importantly than that, it's one of the most important questions that you could reckon with in your entire life. So let's try to understand this. What they're pointing to is something very specific, and it's very rich how they respond. They're not talking about the literal heart. So when the Scriptures speak about the heart, this is not the literal organ that is pumping blood through your body. What they're talking about when in the rest of the Scriptures, when it speaks of the heart, the heart is the inner self. This is your inner self. And what they're tapping into is, did our. Did our hearts. Did our inner self not burn within us? Were those affections that we were sensing not stirring within us? As Jesus, the resurrected Savior, walked us through the gospel throughout the Old Testament, explained to us the story of redemption from Genesis to him? Did you not sense that holy stirring, that holy burn within us as Jesus began to connect all those dots. That is a picture of what it looks like for God to work within us. This is what it means for the. For the Spirit of God to come at work within us and to change us. And it leads us to the most important question that you could ever reckon with. Does your heart burn within you when you hear the Gospel of Jesus Christ? Does your heart stir within you when you consider the message of this Jesus? Because here's the deal. You can hear that message over and over and over again. You can know it, you can recount it. And I could. I could walk through it all. I could. We could go through the Old Testament and point out all the places where God is weaving his redemption story together, leading to the cross and the empty tomb. That we could talk about how when you flip from Malachi into the Gospel of Matthew, that Jesus, God takes on human flesh and dwells among us. We can look at how he ministered to the people, how he taught the people, all the miracles that he performed. We can go all the way to the end of each of the gospels where he's betrayed by Judas, where he's abandoned by his friends, where he is given over to Pilate, where he is nailed to a cross, where the full cup of God's wrath is poured out on him. And we can keep going to what we celebrate today, that he was resurrected and that he walked out of the tomb. And that the power of the resurrection, the meaning of the resurrection, means that death doesn't have. That's what we just sang. That death doesn't have to have a grip on us, that through faith in the finished work of Jesus Christ, we can be made new from old to new, from dead to life, that we can step into an eternal life. And we can keep flipping through the pages and we can celebrate that all of this happens by grace, through faith alone in Christ alone, to the glory of God alone. We can see how you can't earn this relationship with God, that you must trust in what Jesus has done. We can look at all of this and consider it. And, and, and what I would. What I would suppose is that many of us are familiar with that. We know that message. We know it. We've heard it. We've heard it over and over again. The central question is not do you know that message. The central question is, does your heart burn within you when you consider that message? Does God stir in you affections, worship, love, joy towards Him? That is the question that we must reckon with. That's what Ephesians, chapter One is getting at in verse 18, when it says, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you? What are the riches of his glorious inheritance? In the saints, the question is, have the eyes of your heart been opened enlightened when you consider the riches of the glorious inheritance that he secures through through his redemptive work? Does your heart burn and stir within you when you consider this? There's an old Puritan pastor named Jonathan Edwards from hundreds of years ago. He has a work called Religious Affections. It's a collection of his writings that are put together. And in this. In Religious Affections, what he's trying to do is make a distinction between false religion and true religion. So dead religion, that's a name only, and true religion, that is a relationship with God that is uniquely different. And he tries to separate this out, even goes to Luke 24, this passage, to be able to help us see that there's something different about true religion, about true relationship with God. There's something about this zeal and this love and this wonder and this worship and this wonder that he stirs within us that exemplifies a new life in Christ that is true, that is different than this false religion that may know all of these things, but God hasn't stirred within this individual affections for him. And when getting to the description of this false religion, I want to read what he wrote. He says here, their love is cold, their desires languid, their zeal low, and their gratitude small. How they can sit and hear of the infinite height and depth and length and breadth of the love of God in Christ Jesus, and of his of giving his infinitely dear Son to be offered up a sacrifice for the sins of men, and of the unparalleled love of the innocent and holy and tender Lamb of God manifested revealed in his dying agonies, his bloody sweat, his loud and bitter cries and bleeding heart. And all this for enemies. He says that you can know these things. You can sit and hear about the height and the length and the depth of the love of God that you can picture and have pictured before you this infinite, infinitely dear Son who is raised up on a cross. And we can bear witness by reading the Gospels. We can hear about his agonies and his suffering and the love that it took to stay on that cross for us. And that he does this all, all this for enemies, to redeem them from deserved eternal destruction, and to bring to unspeakable and everlasting joy and glory. And hear this and yet be cold and heavy and sensible. And regardless that we can be familiar with that message and have a heart that is cold, apathetic, does not care heavy, does not inspire to move insensible, just lacks complete sensitivity to the message of the gospel, regardless, does not consider it, does not regard it, that that is what he's getting at with this false religion.
Friends, I, I, I want you to hear this very clearly. I think there are many of us in the south that are very familiar with this message. We know it, we know this message. But knowing doesn't save you. The question is, is that when you consider this message, if you know it, are your is your love cold? Are your desires? Is your zeal low? Is the gratitude small? Do you know it? But it that knowledge does inspire love and worship and affections towards Christ and faith and repentance and obedience and delighting in him over all things. Because if that isn't the fruit of what you say you believe, then the reality is you don't believe the message. Familiarity with the message of the gospel doesn't save. And Jesus may be looking at you this morning and saying, oh friend, slow of heart to believe. Slow of heart to believe this you might know all the Sunday school answers from growing up, and you might wear a cross around your neck and you might be a good, decent person who lives a good, decent life, will one day have a good decent funeral. Or people talk about you as a good, decent man or woman and none of that saves, none of it. What saves is encountering this resurrected Savior. And then your heart begins to burn within you. Your heart, your affections begin to stir within you. And my hope is on this Easter morning as we celebrate the goodness of the gospel of Jesus Christ, that he is alive, that he is risen indeed, and all of the eternal implications of hope that come with that. My hope this morning is that as you consider this message, that you might sit honestly before the Lord and you might begin to ask yourself, do I have actually believe this in a way where my heart burns for him, where my heart is stirred for him, where my affections are growing for him. And if you come to the maybe painful reality that that is not the case, my hope this morning is that you would begin to burn, that that stirring would happen in your heart. And I've walked with people long enough to know that sometimes this happens. Sometimes you can feel the conviction of the Holy Spirit beginning to work in your heart. And maybe right now you're trying to convince yourself out of this. Maybe you're trying to say, let's just get to brunch. Let's just get to the rest of the day. I don't want to reckon with this. I don't want to lean into this reality. I just want to move on. I want to press on. But I want to invite you to lean into the heat of that discomfort. Because what Jesus offers you, if he begins to stir and in your heart is a wonderful relationship with him. That is what we say every single Sunday here. That is far better than anything this world has to offer. Everything that you could possibly build your life upon in this world is nothing in comparison to Christ. Paul says it is rubbish in comparison to him. That what you are missing out on is eternally wonderful. So do not deny the heat that is burning within you. Do not run from it. Do not explain it away. Lean into it. I'm going to pray for you in a moment. And my hope is that as I pray, maybe for the first time, you'll lean into the heat. You'll begin to let the Spirit take over your life in a way that transforms you into a new creation in Christ, into someone who loves, worships, follows, and delights in God from now into eternity. But hear this. You must. You must pray. And you must ask Jesus to take over your life. That this cannot be in head knowledge only. This has to be a surrender of the heart to him.
So I'm going to pray at the end of all of this. I'm going to be outside that door over there, that connect corner. And as I pray, if you for the first time are choosing to follow Jesus Christ, come talk to me. If you came with a Christian this morning who loves you, talk to him or her. But don't run from the heat. Let it take over. Let's pray. Heavenly Father, I pray that right now you might open the eyes of our heart to the reality that you loved us so much that you came. You didn't leave us in our sin and our rebellion against you, but you came and you went to the cross to die for our sins. And that you conquered, you walked out of the tomb conquering the power of death and sin in our lives. And Lord, I pray if there's anyone here this morning that has known this message from their youth, that maybe is young and knows this message can recite it back word for word, but they've never had the burning desire of the stirring of affections towards you. Lord, would you melt their heart this morning? Would you work in their heart this morning? Would you bring them to life and that life into eternity. We ask this in Jesus name. Amen.
Band's going to come up, we're going to sing and we're going to worship Christ because he's worthy of our worship and worthy of our praise. And if this morning, if that moment right now, you just prayed to follow Jesus Christ, I want to invite you again. Come find me out there at the connect corner. Talk to a friend that brought you, but don't run from it this morning, lean into it.
Palm Sunday 2026
Use this guide to help your group discussion as you meet this week.
Transcript
Good morning. Good morning. My name is Mike. I'm an elder in training here. Today is Palm Sunday. So we're taking a break from first and Second Samuel, the series we've been doing there. And we're going to be in the Gospel According to John. This is the Sunday before Easter, and this is the time we commemorate Jesus entry into Jerusalem. Palm Sunday marks the beginning of the final week of Jesus life. Most of the Gospel accounts actually move pretty quickly from his entry into Jerusalem up to his death on the cross. But John is different. In the Gospel of John, the first 11 chapters are about Jesus life leading up to his final week on the earth. The next eight chapters are about his final week of life leading up to his death. So John really slows way down to capture some intimate moments in the life of Jesus. In fact, chapters 13 through 17 are all an account of his last night with his disciples. And so try to put yourself in that moment where you as a disciple, you've left behind your profession, you've left behind your possessions, and you've been living your daily life now with Jesus for several years. And things are starting to shift. Things are getting a little bit emotional, things are getting a little bit intense. And you can feel a sort of heaviness almost in the air. And that's what we're jumping into today. We're stepping into Jesus final conversation with his disciples before the cross. And Jesus knows he's going to die. And what we're going to read is what he chooses to communicate to his closest followers before his death. We're going to pick up today in John chapter 14. This is on page 525 in your blue Bibles. I would encourage you to follow or follow along there. If you, if you don't have a Bible, you can use that. We're going to begin in verse one. But before we do, I am going to pray because I need help. Father, we come before you now as your children, excited to hear from you and from your word. And I stand up here as a desperate man, but I know that you're the God of desperate people. Please help me this morning to forget myself and to teach people about you. In Jesus name, Amen. I'm going to pick up in verse one of chapter 14, follow along with me.
> Let not your hearts be troubled. Believe in God; believe also in me.
> In my Father's house are many rooms. If it were not so, would I have told you that I go to prepare a place for you?
> And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.
> And you know the way to where I am going.
> Thomas said to him, "Lord, we do not know where you are going. How can we know the way?"
> Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me.
> If you had known me, you would have known my Father also. From now on you do know him and have seen him." (John 14:1–7, ESV)
All right. He starts out by saying, let not your hearts be troubled. That is to say, don't worry. Don't let your heart be anxious. Well, why is he telling them not to worry? In the context of this passage, if you go back to chapter 13, he actually says some really heavy things to them, things that would really shake them. Chapter 13 and verse 21, he tells them that one of them is going to betray him. In verse 33, he tells them he's leaving, and they can't follow, at least not immediately. And in verse 38, he looks at Peter and says, you're going to deny me? Now? Imagine being in that room. Imagine sort of going along together, business as usual. And then one night, you sit down for dinner, and all of that comes out. Oh, think of it like us having family meeting, right? We're singing, we're playing games. We're having a great time together, thinking about all the things that God has done. We're there to celebrate togetherness. And Chet hops up and says, we're planning a church. Mike and Isaac are going, and some of you need to go. And it's like whiplash. Oh, no. We were here for togetherness. And so in some sense, I think there's a feeling in this room where he's telling them all these things that they're going to do or that they're going to be without him. And I think there's a heavy, heavy weight on their shoulders. I think their thoughts are racing, their minds are racing. They're thinking things like betrayal, you're going to leave. Peter is going to just cast you aside, huh? And I think the intensity kind of rings through. And I think if we were sort of in that moment, too, and someone was telling us that's what we'd experience, we would feel that weight as well.
So Jesus knows that when hearing this, the disciples would just naturally be anxious. And he says, don't worry. How? Believe in God, believe also in me. And there's two things I think we learned from his response here. One is that Jesus actually contrasts fear with belief. Why because often our anxiety is rooted in untruths, in misunderstandings, in disordered thinking. And how you deal with fear and anxiety is you reorient your mind to what is true. But it's not enough to just reorient your mind to anything. It actually has to be something that's true. Matthew Henry, in his commentary on John, says, the joy of faith is the best remedy against the griefs of sense. So that joy, the joy that comes with faith in God, stands in direct opposition to the pain of our existence. And no matter what life you've lived, you either have experienced or will experience the pain that comes with being human or on this earth. Maybe it shows itself for you in sickness or maybe in toil, maybe in labor, maybe in fractured relationships. Or maybe, like the disciples, it's the impending loss of someone you deeply care about, or the fact that, like Peter, you're about to do something awful to another person, a person that you love, no matter what it is, that makes you anxious. Jesus says, believe in God, believe also in Me. And that's what separates Christianity from the other religions. It's not believe in yourself. It's not buckle down and get through it. It's not serve God better so he'll bless you more. It's believe in God, believe be in relationship with him, and throughout a lifetime of knowing him, be slowly changed to be more like Jesus. There is hope for the anxious heart. There is hope for those dealing with trials, and it's coming from the relationship with Christ.
The second thing that we see here is when he says, believe in God, believe also in me, is that he's linking himself with. With God. And this is actually some foreshadowing of what he's going to say later on. But, guys, this is serious. And I think if you've been around the church maybe for a while, you're probably so used to hearing things like this, you know, yes, Jesus is God, that you may not really flinch when you hear it. However, this was an absurd and outlandish statement. How would the Jewish men who are sitting there with him feel? It would be almost to them, like someone saying, well, I played quarterback in high school, so I should be considered alongside Tom Brady. I acted in a middle school play, so I'm expecting an invitation to this year's Oscars. Or maybe me just walking up here and saying, well, hey, we're going to go plant a church. And those of you coming with me, you don't have to worry because I'll do all the work for us. I'll Guide us. I'll lead us. Put your trust in me. I have got this. I think that some of you, even knowing that those are illustrations, would probably recoil a little bit inside at someone getting up there and doing something like that. Just know that if that was something you're a little bit sensitive to, the Jews would be way more sensitive to something like this. They were extremely sensitive to blasphemy, which is claiming to be God, and rightfully so. This was actually, in their. In their law, punishable by death. So him saying, believe in God and believe in me is saying that he is God. And that's a big deal that is included here for us by John because he says later in his book that he is writing so that you may believe that Jesus is the Christ, the Son of God, and that in believing you may have life in his name. So John wants to communicate to us that Jesus is God. And he records this claim that Jesus himself makes when he says, believe in God, believe also in Me. And can I tell you actually how great of a thing that is? Because if a church planter or a spiritual leader or a political leader or whoever gets up and tries to act like he is on par with God, run away from that person, he will only let you down. But Jesus, God the Son, perfect in all his attributes, will never. For whoever believes in him will not be disappointed. And to those of you in this room who hold positions of spiritual leadership, pastors, group leaders, church planners, Baptist convention workers, kid city teachers, Sunday school teachers, right people follow you as you follow Christ. Do not lose sight of him on this journey. So Jesus is saying, don't be afraid of the things to come. Instead, believe in God and believe in Me.
Let's pick up in verse two.
> In my Father's house are many rooms. If it were not so, would I have told you that I go to prepare a place for you?
> And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.
> And you know the way to where I am going. (John 14:2–4, ESV)
So remember, this ties back to chapter 13, where he's telling them he's going away. The disciples love Jesus and they're concerned because they don't know where he'll be. And he tells them that he'll be in heaven. Now, he doesn't say that to them directly. The metaphor he uses is a house with many rooms. He says, in my Father's house there are many rooms. And this is a beautiful thing to believe that in the Father's house, Heaven, there is room for every disciple. And of course, this is encouraging to the disciples that he is speaking with, but it's also encouraging to the disciples that are reading this in 2026 that the father has room for all of his children. And some of you are excited about that because, you know, it kind of just sounds great. But for some of you, it's probably a little bit different because maybe here on earth, someone did not have room for you. Maybe schoolmates or neighbors, or maybe your actual family. But here, Jesus makes a promise that rests on the gracious love of God, and that is that for his disciples, for his children, there is always room. You'll hear some version of this in the world today, but they'll tell you that you have to group up with people who are like you, who can relate to you, who accept you. But in the Father's house, all of us who believe in Jesus are grouped together and we're all equal. Equal in being undeserving. But because of Jesus, there is room for us all. And we talk like this here. Sometimes we say things like, well, we're going to multiply. We're going to multiply groups to make more room for people. Even though there's some sadness, right, that comes with leaving behind the people that we grow to love. There's excitement in being able to welcome people into the family. But there is going to come a day where we will be in the Father's house, and there is space for all of his children there. And Jesus says, that's where I'm going. And the reason I'm going is to prepare that place, and one day you're going to come and be with me there. And then he says, okay, you know the way to where I am going.
Thomas responds in verse five, Lord, we do not know where you are going. How can we know the way? So Jesus is talking about heaven, and they don't really seem to get it. And Thomas speaks up and says, well, we don't know where you're going, so how can we get there? And if you're sitting there with them and you didn't realize he was talking about heaven, well, you might be wondering the same thing. I don't know. Maybe they were thinking geographically. Is he going up to Samaria? Is he going back to Galilee? Are we supposed to take 20 or 26? Is it faster to go over the dam? I don't know. It depends on the time of day. It depends on the day of the week, and it depends on the month of the year. And the disciples don't often follow exactly what Jesus is trying to communicate. But Jesus answers him. He answers him.
> Thomas said to him, "Lord, we do not know where you are going. How can we know the way?"
> Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me." (John 14:5–6, ESV)
So Thomas asks them, how can we know the way? And Jesus says, I am the way, the truth and the life. And this is a classic interaction of God and man, where man is so locked into his own world. What he knows, what he can see, what he can perceive, what he can touch, taste, what he can feel. And Jesus responds from his perspective, his supernatural perspective, by saying that he is the way. If you want to go to the Father's house, you don't have to go north and then turn at the right spot. You go through him, through Jesus. In other passages of scripture, like First Timothy, we read that there is one God and there is one mediator between God and men. The man Christ Jesus, who gave himself a ransom for all. Jesus is the way to God. And this is turning the minds of men upside down, that they would need to get access to God not by a certain task that they perform, but by a relationship with Jesus. But he's not just the way, he's also the truth.
> And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John 1:14, ESV)
> Sanctify them in the truth; your word is truth. (John 17:17, ESV)
The Word is truth. Jesus is the Word made flesh. Jesus is the truth. He's truth right in front of them. But truth about what reality? That in six days God created the world. And on the seventh, he looked over it and said that it was good. He's the truth about humanity, that they were perfect and how they were created and their desire to elevate themselves to the level of creator. God corrupted them, introduced sin, and brought on them a curse called death. He's the truth about eternity, that those in sin are destined to be forever separated from God. He's the truth about hope. That one day, through the line of David, a suffering servant would become king and reign in peace and righteousness. He is the way. He is the truth. He is the life.
> For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. (John 3:16, ESV)
> Jesus said to her, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die." (John 11:25–26, ESV)
Believing in Jesus is life. He is the way, the truth, and the life. And each of those on their own is incredible, but they do almost connect in some way. If he's the way to God, he must be true. God does not lie. If he is the way to God, he must be the life, because God does not die. And God, it must be true, because he does not lie. And if you see him, you've seen the Father. And so he claims to be both equal with the Father and the only way to access the Father.
After hearing all of that, Philip has a request.
> Philip said to him, "Lord, show us the Father, and it is enough for us."
> Jesus said to him, "Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, 'Show us the Father'?
> Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works.
> Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves." (John 14:8–11, ESV)
All right, so hereafter, hearing Thomas question, Philip sort of exclaims, show us the Father and it will be enough for us. We just need to see the Father with our eyes and we will be good. And Jesus rebukes him and he challenges him, asking, how can you say, to show us the Father? Don't you believe that I am in the Father and the Father is in me? And I think this is another thing where if you grow up around the church or in Christianity, you might be tempted to read it and say, boy, how could Philip be so dumb? I mean, this is so clear, right? And, you know, maybe we would have picked up on this, right? Maybe, maybe not. But the problem here is actually not about hearing or comprehension. And it's not that Philip just needs to get his ears checked or practice his social skills and do some reflective listening exercises. The problem is deeper than that. And it's actually in some way similar to the problem with Thomas's question. It puts too much reliance on the natural and it misses the supernatural. And this is actually deep within all of us, that idea that if we could just see it with our eyes, and it would be so much easier to believe that if God could just tell Us the next step, to take what job, to accept, where to live. It would be so much better for us. And we do what Philip does. We say, do that Lord, and oh, it'll be enough. We won't have any more doubts, we won't have any more struggles. We won't worry. We'll believe anything God says and do anything he wants us to, as long as he just shows us what we need to see. It is that easy. But that is not the system that he has created. He has created man to take what he says in faith, not always being able to prove things. And if you're wondering why he would do it that way, consider this. Consider the ability to know all things and to see all possible ways forward. And how everything on this earth connects together is such a powerful and and weighty thing that there is only one being in the universe who can handle it, and it is not you. If you do not have to exercise faith in God, but could see everything played out, it probably would go one of two ways. One is it might just overwhelm you to the point where you would be crippled because some of you have a hard time choosing what soap to buy when you walk down the aisle in Walmart and see 100 different soaps. The other is it would cause you to rely on yourself, on what you've experienced, on what you've seen, instead of your relationship with Christ. And some of you already struggle with that. You rely on your human experience, on the jobs you've worked or the events you've hosted. And if you and Philip could just see God, that would be enough for you. And how does Jesus respond to that? Have I been with you so long and you still don't know me? Right back to the relationship to knowing Jesus is knowing the Father, that the more you get to know him, the more you realize you don't have to see anything. And that your heart and mind are guarded by his love, not your ability to anticipate all outcomes or understand all the workings of the world. And that out of that heart that's deeply connected in relationship with Christ, you can say that
> Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. (Psalm 23:4, ESV, partial)
We must reject the temptation to believe that seeing with our eyes is better than knowing through relationship with Christ. Today I want you to understand that knowing Jesus means knowing God the Father, and that he is the way and the truth and the life.
So what does that mean for us? How do we live in light of a truth like this? Well, Jesus is the way. He is our access to the Father. And if you've seen him, you've seen the Father. That means that we can be in true relationship with God. Terrific. That's really neat. No, this is the God who spoke the universe into existence. There is no more satisfying relationship than this. Not a best friend that you can laugh with, not. Not a spouse that you can confide in, not a child who you can nurture. No relationship can compare to this. Jesus is the truth. He is the absolute truth. He is true reality. And what he says and how he lives are the standard for how we should view the world. Jesus is the life. He. He is the victor over death. He has overcome this world. Do we need any of this, really? Well, the world would say no. There was an opinion piece written in the Washington Post in 2023 entitled, America doesn't need more God, it needs more atheists. Now, of course, I did not read it because it was behind a paywall. But that line of thinking is not new. In the 1880s, philosopher Friedrich Nietzsche famously wrote that God is dead, meaning that God, religion, and morality are no longer the foundations of society, but instead science and the reasoning of men reign supreme. So do we really need God? We've got the human spirit. We've got ingenuity. But what some call our greatest strength is actually, in fact, our deepest weakness. Because what did the serpent say to Eve when she wasn't supposed to eat of the fruit?
> But the serpent said to the woman, "You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil." (Genesis 3:4–5, ESV)
And she bought it and they ate the fruit because they didn't need a way to God. They would just be God. And sin and death entered the world. And humanity has been falling victim to that same exact desire for centuries. Do we really need the truth? If I say, go ahead and speak your truth, you can probably think of tons of times you've seen a phrase like that on the television or on the Internet. And what do people mean by that? What does that actually mean? It means I feel so strongly about this so much that it is reality whether you agree or not. Is that okay? Is it okay to determine what you think is reality? Can we function without objective right or wrong? Well, the answer probably always just depends on what kind of day you're having. Is that how we actually want to exist? Do we need life? Or maybe better phrased, is there any fear in death? The famous theoretical physicist Stephen Hawking said, I regard the brain as a computer which will stop working when its components fail. There is no heaven or afterlife for broken down computers. That is a fairy story from people afraid of the dark. And so if that is true, then why would we need any offer of life? If death is just the end of consciousness and we simply cease, then what really is the big deal? So what do you think? Are you satisfied with all of that? Are you satisfied with the idea that we don't need to access God because we can just be our own God and therefore we can determine what is true for ourselves and then we die and it's just nothingness? Or does something sear hot within your soul? Does something deep within you recoil at the idea of man, makes his own destiny? Does something cry out alongside the philosopher Blaise Pascal, who said that there is an infinite abyss within man that can only be filled with an infinite God? Guys,
> The heavens declare the glory of God, and the sky above proclaims his handiwork. (Psalm 19:1, ESV)
and he says,
> I am the LORD, and there is no other. (Isaiah 45:5, ESV, partial)
He is real. We are his creation. We need Him. And we're separated from him by our sin, by our insistence that we got this, that we can be in charge, that we can determine the truth. And this intrinsic rebellion causes our separation from Him. And that separation from him, what it really is, is the weight of the world on your shoulders. It's the deepest unrest you've ever experienced. It's total darkness. It's absolute silence. And that's us without him, without any hope. Until one night a few thousand years ago, a child was born. And that night God the Son entered humanity. And he grows up and he lives a perfect life, which we could never do. And he starts saying stuff like, I am the way, I am the truth, I am the life. And no one comes to God except through me. And I and the Father are one. And he is the only one who could ever actually make those claims. And they want to kill him for it, and he lets them. And he goes willingly to a death on a cross where God crushes him and makes Jesus the one who never sinned to be sin, so that in him we might become the righteousness of God. And if we repent of our sins and put faith in this Christ, this absolute truth, we have a way to God and we have eternal life. Jesus is the way and the truth and the life. And when you know him, you know the Father and there is room for you because he guarantees it.
And so Christian, if you know Jesus and you know he's the way to God, does your life reflect it. Perhaps you want to believe what he's saying, but deep down you're just a little bit skeptical, like what he is offering is too good to be true and you rather fall back on what you can do, what you can earn, and how many friends you have. If so, repent. Rest in his work do you ever take the relationship for granted? You pray when there's danger, but when things are good, it doesn't really matter to you that you have access to God. If that is you, repent of your self sufficiency and talk to him in prayer. Listen to him through His Word. Enjoy what it means to really know God. To the one today who feels downcast from broken relationship and loss, remember that there is room for you in the Father's house. The band is going to come back up. My hope today is that if you know him, you will respond to this in praise and worship to Jesus because He has reconciled you to God. And that will go into this week with our Good Friday remembrance and our celebration of the Resurrection next Sunday. Absolutely in awe of Jesus. And if you don't know him, please, please take one of those blue Bibles home and read the Gospel of John. You can know him and you can have a relationship with him and nothing will ever change your life like that.
Let's pray together. Father, we thank you for Jesus coming to this earth to be the way, to be the truth, to be the life. And we thank you that we have access to you through his sacrifice. We give glory to you in the name of Jesus. Amen.
2 Samuel 8 & 10
Use this guide to help your group discussion as you meet this week.
Transcript
2 Samuel 7
Use this guide to help your group discussion as you meet this week.
Transcript
Good morning. My name is Spencer. I'm one of the pastors here. So last week I got to serve in Kid City. Yes. First time in eight years. Which should tell you how desperate they were that I was called in to serve. They were really scraping the bottom of the barrel. But I got to serve and it was neat because I usually get the 10,000 foot view. So I got, as an elder, I help oversee the church and every now and then checking in with Isaac, who's checking with Katie. So I get this bigger picture of you. But it's been eight years since I've actually been in the classroom. So I got to basically just walk up there and I was so blessed to just walk in. And there was a lesson in the book of Job that was dealing with big theological, weighty ideas of suffering that was written so well. It was at a game that was really helpful, which some of you may not know this. We actually, we've written our own curriculum. When we started as a church plant, we could not afford to buy curriculum from Lifeway or anywhere else. It's pretty expensive to buy. So we wrote it over the years and it's been edited and re edited and revisited and it's just really strong stuff. And the whole setup was just cool. To see all the work that goes in to teach our children the gospel. And it just, in a brief period of time, just sit with the kids and help them see who Jesus is in new and better ways is just awesome. So this is my plug this morning. If you're not serving anywhere, we'd love for you to serve in Kid City. We got a need for volunteers. It's a wonderful opportunity to teach children the gospel. We're going to. Just being frank, we're going to have a bigger need for volunteers because it is very possible when we send out this church plant next year that we're going to lose volunteers. Maybe more volunteers than children, I don't know. So we actually need. If you're not serving anywhere, we'd love for you to actually connect with Katie Mertz and get involved in Kid City. If you're like, I just. But I hate children. First off, maybe we should talk because Jesus loves children and maybe you shouldn't have that attitude. But maybe Kid City is not the first step for you. There are other places to serve and I can connect you and. Or any of our elders can connect you to service opportunities. But we're going to have a need to fill more gaps in the coming months and over the next year. So if you've been around for a bit, man, we could use you. So come talk to us. Let me pray for us. And then we're going to jump into Second Samuel, chapter seven.
God, I'm thankful for the opportunity to walk through your word, to continue to see the message of the gospel and the hope that comes out of the Old Testament. God, I pray that you might help us see that so clearly this morning in a way that would make you more wonderful in our minds, that would lead us to faith, that would lead us to repentance, that would lead us to ultimately delighting in you over all things. We ask this in Jesus name. Amen.
All right, so in Second Samuel seven, here's what we're going to see today. God delivers this blessing, this promise to David. That is wonderful. And we're going to get to see how it's good news for David, but how it's even better news for us. And there's a little bit of layers of whoa. My wife and I were watching the show and in the first episode it's like, oh, this is good. And by the end of the first episode, it's like, oh, man. They've totally changed this. Whoa. And the whole first season was just more plot lines and threads being tied together. I was like, whoa, whoa. By the end of, it's like, well done. This is great. Today we're going to see a glimpse of that right there as we get to see how this story is tied into the greater story.
So jump into verse one.
> Now when the king lived in his house and the LORD had given him rest from all his surrounding enemies,
>
> the king said to Nathan the prophet, "See now, I dwell in a house of cedar, but the ark of God dwells in a tent."
>
> And Nathan said to the king, "Go, do all that is in your heart, for the LORD is with you."
>
> But that same night the word of the LORD came to Nathan, "Go and tell my servant David, 'Thus says the LORD: Would you build me a house to dwell in? For I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle.
>
> Wherever I have moved with all the people of Israel, did I ever speak a word to any of the judges of Israel, whom I commanded to shepherd my people Israel, "Why have you not built me a house of cedar?"'
>
> Now therefore thus you shall say to my servant David, 'Thus says the LORD of hosts, I took you from the pasture, from following the sheep, that you should be prince over my people Israel.
>
> And I have been with you wherever you went and have cut off all your enemies from before you, and I will make for you a great name, like the name of the great ones of the earth.
>
> And I will appoint a place for my people Israel and will plant them, that they may dwell in their own place and be disturbed no more, and shall badgered no more; and violent men shall afflict them no more, as formerly,
>
> from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies. Moreover, the LORD declares to you that the LORD will make you a house.
>
> When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom.
>
> He shall build a house for my name, and I will establish the throne of his kingdom forever.
>
> I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men,
>
> but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you.
>
> And your house and your kingdom shall be made sure forever before you. Your throne shall be established forever.'"
So Nathan has this message that the Lord is giving him, that he's got to deliver to David. That is, listen, in all the years that I've dwelt in this tabernacle, his unique presence, ruling and residing amongst his people has dwelt. He's like, have I ever asked the Judges and the hundreds of years, did I ask the last king? Did I ask anyone to build me a cedar house? So he presses this upon David.
And then it shifts a bit. Now therefore, thus you shall say to my servant David, thus says the Lord of hosts, I took you from the pasture, from following the sheep, that you should be prince over my people Israel. And I have been with you wherever you went and have cut off all your enemies from before you, and I will make for you a great name, like the name of the great ones of the earth. So it shifts and he's like, remember when you were a mere shepherd boy? Remember how I chose you and I took you and I made you prince of Israel, your king. Remember all of this, how I cut off your enemies, how I established your role in your reign. Guess what? I'm going to make your name great. Greater than almost all the names that have come before or will come after. And this is where kind of the layers of whoa begin. It's like, wait a second. What's happening here? That he's giving to David what we're about to see is one of the most important promises in the Scriptures, but I would also argue is one of the most important promises in all of human history. And that's what God is about to deliver to David.
> And I will appoint a place for my people Israel and will plant them, that they may dwell in their own place and be disturbed no more, and violent men shall afflict them no more,
>
> and from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies.
>
> Moreover, the LORD declares to you that the LORD will make you a house. When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom.
>
> He shall build a house for my name, and I will establish the throne of his kingdom forever.
So what the Lord just promised David is that he'd give him three things. A house, a kingdom, and an eternal throne. As we're going to see this, this is an eternal house, an eternal kingdom, and an eternal throne. So David comes and he says, I want to build you a house, Lord. And God takes the words and flips them and says, no, no, no, I'm going to build you a house. And what he's getting at is that I'm going to build you a dynasty. David, your house is going to continue to rule and reign. Your kingdom is going to continue to rule and reign. Your throne will be eternal. This is a massive promise that David is receiving, that his children and his children's children and his children's children's children are going to continue to reign. David gets this wonderful promise.
And then he continues this promise. And speaking of his descendants, he says,
> I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men.
>
> But my steadfast love will not depart from him, as I took it from Saul, whom I put away before you.
>
> And your house and your kingdom shall be made sure forever before you. Your throne shall be established forever.
In accordance with all these words and in accordance with all this vision, Nathan spoke to David. So David gets, or Nathan gets this vision from the Lord at night, and he takes it to David. And at the last part of this he says, you, son David will be on the throne, and he will be like a son to me. I'm going to have a unique relationship with your line. However, built into this promise is some warning that if he strays, that if he commits iniquity, which is sin, that God will bring discipline. But even as the Lord disciplines him with the rod of men, even as he disciplines him, his love will not fade. It will remain with him because it will remain with David. So David will have an eternal house, an eternal kingdom, and an eternal throne.
Nathan takes that message and delivers it to David, which had to be overwhelming. Have you ever been in a situation where someone did something so wonderful for you, so kind to you, so amazing, you just didn't have the words to even convey thanks? My wife and I were watching the show, and this Secret Service agent, he takes a bullet for the President. And the President comes and visits him in the hospital, and they have this exchange where the President looks at him and says, saying thank you kind of feels insufficient. And the agent kind of quips back and says, well, I mean, saying, I'm just doing my job feels kind of lame. And I appreciate that exchange for the writing, but also the reality that it's like, yeah, if someone takes a bullet for you, how do you begin to convey thanks? David has received something so overwhelming, so wonderful, this promise that his sons and his grandsons and his great grandsons are going to sit on the throne and rule and reign unendingly. It's like, how do you begin to even respond to that? Thank you kind of feels insufficient. David's going to do his best. And this best prayer, a prayer of thanksgiving, and that's the rest of this chapter is this prayer of thanksgiving that David gives in response to this promise.
> Then King David went in and sat before the LORD and said, "Who am I, O LORD God, and what is my house, that you have brought me thus far?
>
> And this was yet a small thing in your eyes, O LORD God. You have spoken also of your servant's house for a great while to come, and you have regarded me as though I were a man of the highest rank, O LORD God.
>
> What more can David say to you for you know your servant, O LORD God. For your promise's sake, and according to your own heart, you have brought about all this greatness, to make known all that is in your heart.
>
> Therefore you are great, O LORD God. For there is none like you, and there is no God besides you, according to all that we have heard with our ears.
>
> And who is like your people Israel, the one nation on earth whom God went to redeem to be his people, making himself a name and doing for them great and awesome things by driving out before your people whom you redeemed for yourself from Egypt a nation and its gods?
>
> And you established for yourself your people Israel to be your people forever. And you, O LORD, became their God.
>
> Now, O LORD, confirm forever the word that you have spoken concerning your servant and concerning his house, and do as you have spoken.
>
> And your name will be magnified forever, saying, 'The LORD of hosts is God over Israel; and the house of your servant David will be established before you.'
>
> For you, O LORD of hosts, the God of Israel, have made this revelation to your servant, saying, 'I will build you a house.'
>
> Therefore your servant has found courage to pray this prayer to you. And now, O LORD God, you are God, and your words are true, and you have promised this good thing to your servant.
>
> Now therefore, may it please you to bless the house of your servant, that it may continue before you forever. For you, O LORD God, have spoken, and with your blessing shall the house of your servant be blessed forever."
That's the end of his prayer. That's the end of this chapter. David has promised an eternal house, an eternal kingdom and an eternal throne. And as I said earlier, this is one of the most significant promises in all of history. And we're going to see why as we walk through this. Though the word doesn't literally show up in this chapter, all the ingredients that are necessary for this are here. This is a covenant. This is a covenant that God makes with David. That's why the Psalmist in Psalm 89, Psalm 89 is all about recounting this covenant.
> You have said, "I have made a covenant with my chosen one; I have sworn to David my servant,
>
> 'I will establish your offspring forever, and build your throne for all generations.'"
This is often called the Davidic covenant. The Davidic covenant, that's David, the covenant God makes with David. And if you want to understand the Old Testament, the way to really understand how it all ties together is the history of the Old Testament is told through covenants. There are significant covenants that God makes that help define what the rest of the scriptures. So you can go to Genesis chapter nine and you can see the covenant that God makes with Noah and creation. And that is God's one way promise that he will not destroy the earth with water again. And that is the Noachic covenant, the covenant with Noah. Then you get to Genesis chapter 15 and then we get to see the Abrahamic covenant. This is the covenant, the promise. That's what a covenant is, a promise that God makes with Abraham. And when you look at those two covenants, what you see is that those are what are called unconditional covenants, meaning they are one way promises from God to the party he's agreeing with. So they're unconditional. So for Abraham, God makes this unconditional promise to Abraham that he is going to make a great nation out of Abraham, that he is going to bless Abraham with this big group of descendants. And that becomes the special people of God, the people of Israel. And that's an unconditional promise, meaning that Abraham does nothing, God does everything. Then you continue to read the Old Testament. And that covenant remains. God is blessing and forming a great nation through the descendants of Abraham. Then you get to the book of Exodus, and this is what we saw a few years ago when we walked through Exodus. You get to Exodus 19 through 24 and then the rest of the Old Testament law. And then comes a new covenant. And this is the Mosaic covenant, the covenant with Moses. But this covenant is different. It's not like the Abrahamic covenant, because this was what's called a conditional covenant. So we'll say a bilateral agreement. And what happens at the formation of the people of Israel with the Mosaic covenant is that when God gives the Ten Commandments and the whole Old Testament law that flows out of the Ten Commandments, this is what the Lord says. If you do these Ten Commandments and you abide by the law, it will go well for you in the promised land. But if you disobey the Ten Commandments and you don't follow the rest of the Old Testament law, it will not go well for you in the promised land. In fact, you will get curses and that's the agreement. God will bless them if they follow the law. But if they do not follow the law, they will receive curses and people will come in. As you read the Book of Judges, people are not following the Lord and enemies come in and they bring judgment. And that's the Mosaic covenant.
Now, these major covenants are still in play. They're like threads being pulled together through the Old Testament. And that gets pulled into this chapter right here. Because this is the last really major covenant of the Old Testament. And this is the Davidic covenant. Now, I'll be honest, this covenant is the source of a lot of debate over how to think about it. Because there is something extremely unconditional one way promise from God in all caps. And that is you're going to receive David, an eternal house with an eternal kingdom and an eternal throne, your descendants, one after the other, unconditional. This is going to happen. All caps, okay? And then in somewhat fine print right next to that, it says, however. And then we get some seemingly conditional language, because when you read it, it says, when he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men. But my steadfast love will not depart from him as I took it from Saul, whom I put away before you. And really, that even goes back to what was said before about the people being in the promised land and the surrounding nations having peace from them. All that's tied together. So he's got this unconditional promise of an eternal house, an eternal kingdom, an eternal throne. But also, if your sons and their sons who sit on the throne act wickedly, they will be disciplined with the rods of men. There will be discipline. So when you read that, it's like, oh, that seems a little bit like the Mosaic covenant. Very similar language to what was said with Moses. So it's debated. Is this unconditional? Is it conditional? And that tension right there is felt through the whole rest of the Old Testament that if you read the whole rest of the Old Testament, you feel it. Because when you follow the story, David's son Solomon takes the throne. And Solomon was. What's built in this promise is a couple of things. First, he is the one that's actually going to build the literal house for the Lord, which is the temple. And what you see from 1 Chronicles, chapter 22, verse 8 is that God didn't want David to build the house because he was a man of war. It says, but the word of the LORD came to me saying, you have shed much blood and have waged great wars. You shall not build a house to my name because you have shed so much blood before me I on the earth. So because David was a man of war, he says, you, it's not for you to build a temple, it'll be for your son. So part of this promise is coming to pass because Solomon is going to build the temple. But remember, it's not just literal, it's not just about the house, it's about his dynasty. So lots of blessing is coming to Solomon. And really, when you look at the full reign between David to Solomon, it's kind of the golden era of the people of God. This is when things go the most right and things go very well throughout Solomon's reign until you get to the end of his reign. And when you get to the end of Solomon's reign, he begins to accumulate lots of wives. And as we said, we said it in our overtime episode a few weeks ago, it's not how God wants us to be. And even worse, he starts accumulating foreign wives. And those foreign wives start driving his heart away from the Lord holy towards foreign gods. And at the end of Solomon's reign, because he does not abide by the law, he receives judgment that his son, the kingdom, is going to be torn from him. So Solomon to Rehoboam, which would be David's grandson, Rehoboam, does some foolish things, and then all of a sudden, the kingdom is torn in two. And now there's a northern kingdom, the kingdom of Israel, which is most of the tribes that were fallen. Saul and then Judah in the south. And there's tension. These two kingdoms don't ever really come together again. But when you follow the kings of Judah, because they're the ones that received the promise, they're the ones in the line of David, there are moments where things are going well and the kings are acting rightly and they're leading the people in worship. But then you get kings that are so pagan and wicked and horrible. You get Manasseh. Read the story of Manasseh. It's wretched, it's awful. Manasseh sacrifices his own son, burns him alive on an altar to a foreign God, and then just all types of abominable practices along with that. He's as pagan, even worse than the pagan kings of the surrounding nations. In the line of David. And judgment is coming. And then there's moments of hope where you get Manasseh's grandson, which is Josiah. And Josiah rallies the people and kicks out the idols and the high places and does all the things and leading the people back to following the law. And it seems good. And then his son strays away. And there's just this tension that's felt throughout the whole rest of the Old Testament of, what's happening here with this promise to David, because things are starting to fall apart until finally God just brings ultimate judgment on Judah. The Babylonian empire comes in, led by King Nebuchadnezzar, and they completely and utterly just decimate and destroy Jerusalem. They destroy the temple, they take the people, they bring them into captivity for 70 years. And there's. In all of this, there's just this longing for this promise of David to see its fruition. That's why it's helpful to look at Psalm 89, which is just this retelling of this moment in 2nd Samuel 7 that helps us feel that tension.
> I will establish his offspring forever and his throne as the days of the heavens.
>
> If his children forsake my law and do not walk according to my rules, if they violate my statutes and do not keep my commandments,
>
> then I will punish their transgression with the rod and their iniquity with stripes.
>
> But my steadfast love will not depart from him, nor will I be false to my faithfulness.
>
> I will not violate my covenant or alter the word that went forth from my lips. Once for all I have sworn by my holiness; I will not lie to David.
>
> His offspring shall endure forever, his throne as long as the sun before me.
If his children forsake my law and do not walk according to my rules, if they violate my statutes and do not keep my commandments, then I will punish their transgression with the rod and their iniquity with stripes, which is again that Mosaic-type language. But I will not remove from him my steadfast love or be false to my faithfulness. I will not violate my covenant or alter the word that went forth from my lips once for all. I have sworn by my holiness, I will not lie to David. His offspring shall endure forever his throne as long as the sun before me. And there's still that longing hope. But it is going to happen. And that tension is felt as the people are literally in exile. And it's 586 onward. It's just this. What is happening here? How is this possibly going to come to pass? It just feels like there's no kings right now. There's no, how can this possibly happen? I coached my son's baseball team. We started the season two and oh, and we played our third game Thursday. And I just knew that Thursday's game, I tried to prepare our parents for it. I'm like, y'all, this team is good. I knew before the season, this team was stacked to the ceiling. Their infield is efficient. It's a bunch of 8 year olds who just, they played for years and boy, oh boy, we just, it was very apparent the first couple of innings. We're just taking it. It's almost, you know, it's 13 to 5, it's 14 to 5. And it's just like, how in the world can this team rally? We just can't. Like we're just, how are we gonna get back in this? We're just. Doesn't seem like it's possible. There's this hopelessness that's amongst the people of God. Just how in the world can this Davidic promise come to pass while yet still clinging to the promise? Because God makes good on his promises and that's the guiding hope for the rest of the Old Testament, as one commentator puts it. He talks about that this Davidic promise becomes the nucleus around which all the Old Testament prophets are built. So when you read the whole rest of the Bible, just literally go through the Old Testament and you read the rest of the prophets from Isaiah onward, you just see this callback to the Davidic covenant over and over again.
I mean, Isaiah 9, Isaiah 11, Isaiah 16, Isaiah 55, Jeremiah 23, 30, 33, Ezekiel 34, Ezekiel 37, Hosea 3 and Amos 9, Zechariah 12. Like there's all these prophecies of hope that are anchored in this promise to David. And I just, I'm not going to read all of them, but I want you to hear a few of them to see this longing for this to come to pass.
> For to us a child is born, to us a son is given; and the government shall be upon his shoulder,
>
> and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
>
> Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.
That sounds familiar. It's because we read that every December.
> "Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.
>
> In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: 'The LORD is our righteousness.'"
It's this longing for this promise to David to come to fruition, to come to pass when things will be well again.
> "I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.
>
> And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken."
You just follow the prophets and you just see that there's this longing for the promise that was made to David to be fulfilled, that somehow his eternal house, eternal kingdom, eternal throne will be established century after century after century. It's not happening. It's not happening. It's looking more bleak. But in the bleakness, hope remains, because over time, the people of God start to call what this figure is going to be in the line of David. They start to call him the Messiah, the Savior, King. And if those Old Testament passages didn't give it away, if the Messiah language doesn't give it away, if the general trajectory of all of our sermons don't give it away, it's Jesus Christ. Jesus Christ is the fulfillment of the Davidic covenant. And that's what makes the Davidic covenant so special that throughout the whole rest of the Old Testament, there's this tension that's felt that God's going to make his promise come to pass, right? God said he would. He said he would. He said he would. And then God comes and he takes on flesh and he dwells amongst us and he fulfills it on the God side of it. But also, Jesus Christ is man, meaning the conditional elements that seem that are in it. Jesus Christ also fulfills. He fulfills all of it. That's why the New Testament begins with the genealogy. Some of you people think, man, what a boring way to start a story to name off a bunch of people. Why? It's because all this covenant promise is coming together with both Abraham and David. It shows he's in the line of David because he's the one, the Messiah who is to come. All the threads come together in a way that's so powerful, so beautiful.
When I was in college, I had to go to these things called cultural enrichment programs, which were boring. Most of them. They just, you go, you had to get a bunch of them, and then you just sat there and like, oh, please make it stop. And then you'd leave. But there were a few of them that were good. And one of them, there's this guy, it's the first time I ever saw this. He grabbed a guitar and he started playing a song and he started playing a rhythm and then he hits the pedal, then he moves on to another instrument, starts playing that, hits the pedal, comes back to the guitar, plays the lead line, hits it, and then he like hits another pedal and then boom, they all come together. And all of a sudden you're listening to all the parts of House of the Rising Sun. And now all of us who are conditioned for boredom in these things, are getting into it. And then he puts more instruments on top and layers and layers and layers. And this one man band, the first time I've ever seen this, puts together this wonderful sound. And that is what the Old Testament is doing. It's putting all these parts together. And then in Jesus Christ it all comes together in this wonderful song. That's what Paul's getting at in Acts 13 when he's making those connections from first and second Samuel into the New Testament.
> Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. And when he had removed him, he raised up David to be their king, of whom he testified and said, 'I have found in David the son of Jesse a man after my heart, who will do all my will.'
>
> Of this man's offspring God has brought to Israel a Savior, Jesus, as he promised.
And that thread gets pulled all the way to the end and the final chapter of the Bible and the final words that God gives in his word to his people.
> I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.
It all comes together and this beautiful promise and the question that you leave coming from that is, okay, well then why is that so significant? Why is that the most important promise in all of human history? It is because the whole story of redemption leads to Jesus establishing an eternal house. That's the family of God. That's the church we just sang. The church of Christ was born and the Spirit lit a flame. That's it. That's the fulfillment that as the eternal family of God, we get to be invited into a fellowship that never ends. That goes back to the promise to David. It's an eternal kingdom which is the rule and the reign of Jesus Christ, which we get to participate in as it expands and it moves. The reason that Jeff is in the water this morning declaring what happened years ago, because someone in the kingdom of God declared the good news of Jesus Christ and his ears were opened that he placed his faith in Jesus Christ. It all goes back to the promise of David. It's this eternal throne that when Jesus went to the cross and died for our sins, when he rose from the grave and conquering death, that Jesus Christ ascended to the right hand of God the Father, and that's the establishment, that the work is finished and his eternal reign will reign forever and ever and ever. Amen. And that's what we're invited into through simply believing.
But here's the deal. This is why this is really important. In the south, those of us that are in and around the church, we can deceive ourselves into believing that faith in this is the mere mental agreement to these truths. To cite Jesus died for my sins. To say Jesus rose in the grave. That's why we celebrate Easter, to say he ascended to the right hand of God the Father. You can recite the Nicene Creed a thousand times. Growing up, you could do all types of things to mentally agree with this message. But the heart of this message is not mentally agreeing. What it boils down to is, do you see that Jesus is the king in the line of David? Do you see him as your king? That's what this boils down to. Is he your king? Meaning, does Jesus Christ have supreme rule and reign over every aspect of our lives? That's the question that should be lingering as we look at the celebration of Jesus Christ the King on the line of David.
Because here's what happens in the south is that we have all the words that we can say. We know all the phrases. And the moment that Jesus starts to try to make a claim on parts of our lives that we don't want to yield to him, we say, mm, no. I want to dictate in my kingdom who I can have sex with. I want to dictate in my kingdom how I spend my money. I want to dictate in my kingdom how I use my time. I want to dictate in my kingdom the way I speak in the workplace. I want to dictate in my kingdom how I strategize and move, whether it's through slander or gossip. And then Jesus Christ stands at the right hand of God the Father and declares, I am king. And we say, yes, but not of this. And I want to tell you something. If that is the seated heart position of your life, he isn't king for you and that should terrify you.
But the good news of the gospel is that a you're here to hear the message of a God who loves you so much that he gave up his life for you so that he might become your king and invite you into an everlasting kingdom and a rule and a reign and a throne and a family that is far superior to anything this world has to offer. That as we regularly rehearse that Jesus is better than everything else, it is the rehearsing that we believe that his kingdom is better than everything else. We believe that his kingship is better than everything else. It is the invitation to see him as supreme master of every aspect of our lives.
And as we get ready to close out this morning, that is the question that your soul should reckon with. The band's going to come up and we're going to get to sing. But some of you, you might need to sit and you might need to consider if he's actually king of your life. And you might need to surrender to the King this morning and lay down your life, whatever it is that you're holding your tight fisted your hand onto that you don't want to give up, now's the time to open it up and say, take it, King, it's yours. Some of you have truly trusted in the finished work of Jesus Christ. But there are parts of your life right now that are so hidden that you've tried to make a claim on and I want you to see so clearly. The kingship of Jesus Christ is wonderful. The promises that go back to David are wonderful. And they're offered to you. That you don't have to run back to former ways. You don't have to go back to worse kingdoms and worse rules and worse reigns. That you have a savior that says, do you understand that I'm a good king? I'm a good and wonderful and gracious king. And that when I tell you that that part of your life is worth yielding to me, that I'm actually for your good, I'm not against you. I'm for you. And your faith needs to inform the actions that leave this place today. And you'll have some opportunity this week in community group to do just that. And my hope is that you would let me pray.
Heavenly Father, I thank you for this wonderful message that comes from 2nd Samuel 7 that helps us see that you are the king. You are the promised Messiah. You're the ruler of all things. May we in faith submit to you as our king to see how good and wonderful your kingdom is. May we yield to you in powerful ways. God, we have some repentance that we do in our hearts. We've got some areas of our lives that we've carved out for ourselves that belong to you. And I just pray that you do the work in our hearts to soften, to see it and to yield it. And as we worship and close out today, may the gospel of your kingdom coming to bear in our lives be felt and lived out in a way that makes you look good. In Jesus name, amen.
2 Samuel 6
Use this guide to help your group discussion as you meet this week.
Transcript
Good morning. My name is Chet. I'm one of the pastors here. If you will grab a Bible and go to Second Samuel, chapter six. We're working our way through the book of Second Samuel. We're going to go through all of chapter six today. Every culture and people throughout human history has had things that they considered sacred, things that they considered hallowed, that they revered. Our culture is unique in this regard because American culture kind of doesn't. We don't have a whole lot that we really revere, not culturally. America itself doesn't give that to you. You may say that you have something that you consider sacred, or this other person has something considered sacred. And we're taught that that's okay for them, but. But we aren't taught that we have to have anything that is sacred. And when it comes to politics and science and school and the things that you kind of enter into in the public sphere, you're basically told, like, hey, keep that to yourself. That's not for this place, for us to have things that we hold as sacred. And I think our culture thinks that they've successfully done that. The problem is that when you remove the pinnacle, if you take God out of that place, something still has to go there. And so what our culture has placed there is humanity. We consider man sacred. Another way to put that would be the sanctity of the self. That's the culture that we live in. Those are the lines you can't cross. Those are the things that are untouchable is your self. What do you believe about what you want for life? What's inside of you? This is why we don't look to God to direct our lives. We look in our hearts, we sing a song. Sometimes animals help. And then we go express ourselves. We go find out what's true about us. And we, you know, export that to the world. And the only real rule is that I can't stop you from being yourself and you can't stop me from being myself. What's right for me is right for me. The only problem is I can't have something that crosses the line into harming you. Carl Truman, in his book the Rise of the Modern Self, he says it this way. He says the only moral criterion, it's the rise and triumph of the modern self. Sorry, I realized I said that wrong. The only moral criterion that can be applied to behavior. So how do we know something is right? How do we know something's good is whether it conduces to the feeling of well, being in the individuals concerned. Does it feel right? Does it make you happy? And if what you're doing makes you happy, then good, as long as you're not making someone else unhappy. That's the place where we have conflict. But we've all agreed that the self is central. The reason I'm saying all of that is because in this text today, we're going to see the conflict in two instances between a self centered, a man centered view of the world and a God centered view of the world. Not only we're going to see it in the text, but if we're, I think, honest while we're working through the text, we're going to feel it in the text, we're going to feel it in ourselves as we go through. There's going to be some places where we realize that because of the culture that we're in, we are in tension with this text. And my hope for you, for all of us today, is that we will leave less self centered and more God centered, that we will have removed ourselves and rightfully see God there. And if you love Jesus, you want that, so you should be on board with what we're trying to accomplish today. And if you are not a Christian, you need that. Even if you don't like the idea, it's actually better. So hopefully that's enough to make you want to read the Bible with me. Let's go. Second Samuel, chapter six, verse one. David is king. He set himself up. Now he's in the city of David. It says,
> Again David gathered all the chosen men of Israel, thirty thousand.
> And David arose and went with all the people who were with him from Baale-judah to bring up from there the ark of God, which is called by the name of the LORD of hosts who is enthroned on the cherubim.
Okay, this is the first time we've learned about the Ark of the Covenant. Read about the Ark of the Covenant for 20 years now. For us, it was last fall sometime. But for those of you who have had a hard time with first and Second Samuel, it may have felt like 20 years ago, I don't know. But we, we were in 1st Samuel at the beginning. If you'll remember where the Ark was, it was in the tabernacle when Samuel was little. And then Hophni and Phinehas decided to use it as like a good luck war totem. And so they took it into battle to secure victory, which is a. An incorrect use of the ark, unless God tells you to use it that way. So God did not honor this. Hoffney and Phinehas die, Eleazar dies. Then the. The ark is taken. The Philistines take it, and they're going to use it as a trophy, which is an incorrect way to use the ark. So it goes really poorly for them, and God begins to curse them. So they start swapping it from town to town, being like, hey, you use the trophy for a while. Let your people die. And then eventually the town say, stop, we're not going to accept it. Send it back. So they put it on a cart and hook it to cows. And they just said, if this really is God at work, the cows will know where to go. They begin to bellow, and they walk uphill immediately back to Israel, and they're like, oh, they knew where to go. This was from God. So they send it back. When it gets to Kirioth Jearim, which is also baal, Judah town with two names, they uncover it, which is an incorrect use of the ark, and many of them die. So they cover it back up. They stick it in Abinadab's house, who is a Levite, and they don't mess with it for 20 years. And I think part of the reason they don't mess with it is I don't think Saul cared about it because it didn't help win. Oh, this is. This would have been longer than 20 years. It's been gone for a long time. It didn't help win. But David cares because it's not just about war. He goes to get it, to bring it back because he's setting up the city that's going to belong to God. He wants the ark there, so they go to get it. Okay, that's what we're doing. It's been in Abinadab's house,
> They set the ark of God on a new cart and brought it out of the house of Abinadab, which was on the hill.
> And Uzzah and Ahio, the sons of Abinadab, were driving the new cart, and Ahio went before the ark, and David and all the house of Israel were celebrating before the LORD with songs and lyres and harps and tambourines and castanets and cymbals.
So this is how it made it to that town. So they put it on a cart and they're bringing it out. That's how it got here. That's how they're going to leave with it. And Uzzah and Ahio, the sons of Abinadab were driving the new cart with the Ark of God. And Ahio went before the ark, and David and all the house of Israel were celebrating before the Lord with songs and lyres and harps and tambourines and castanets and cymbals. So stringed instruments, percussion instruments, instruments. And they're all celebrating loudly. This is a. I mean, a procession excitedly working their way towards Jerusalem. They have the ark. They're going to move it. There's thousands of people here. This is a big deal. And they're celebrating. It's loud, it's festive. And when they came to the threshing floor of Nakin, Uzzah put out his hand to the Ark of God and took hold of it. For the oxen stumbled and the anger of the Lord was kindled against Uzzah. And God struck him down there because of his error. And he died there beside the Ark of God. Loud, festive, joyful, marching along. We're going to take it up to Jerusalem. The oxen stumble. Uzzah, who's walking along with the ark, steadies it or catches it and then dies. The text does not tell us whether or not he just fell over dead, like his life just left him, or if there was this was accompanied by some sort of noise or display, whether this was loud or quiet. David is going to call it Perez Uzzah. They rename that place, and that Perez means breach or outburst, which could be referring to God's anger, but could also be referring to what it was like when it happened, or both. Whether he touches it and just falls, or whether he touches it and something happens, the music stops, everyone stops, the procession stops. And suddenly it's like, what. What just happened here? And David has a response that I think is very common and that we see culturally quite often as well. It says this.
> And David was angry because the LORD had broken out against Uzzah. And that place is called Perez-uzza to this day.
David's response is anger. And I think we see that all the time. I think we feel that at times that even if you've read this story before, I think sometimes what happens if you've grown up in the church or you've been around the church for a while, if you've read a lot, you just kind of sometimes move past this stuff. Like you start reading, you know what's going to happen, you just kind of work your way past it. You don't really think about it. But there is something in us that goes, He, he touched the ark to help was going to fall. Doesn't it feel a little like God overreacted? Should he die for that? Now I will say the ark should not have been on a cart. Uzzah and Ahio were Levites. They should have known that you carry the ark. That's in the law. They should have known that Levites carry the ark. They're often referred to as the those who carry the ark, not those who haul the ark on a cart. It's a. It was built in. It had poles. I think it had the poles on it, because otherwise they would have had to have touched it to get it on the cart. They just didn't carry it. They were traveling with it the way the Philistines had traveled with it. David was king. He should have known this. He was supposed to have a copy of the law that he made himself for himself so that he would know the law, so that he would follow the law. But they are not doing what they're supposed to. But there's still something that goes, yeah, but should he die? And I think culturally, we feel that a lot. And you'll hear people say stuff like that about God. They'll say, well, if God's like that, I'm not going to follow him. If that's the way he treats people, if that's the way he is, who does he think he is to act that way? I've seen interviews with famous people where they said, you know, interview. He said, you're a famous atheist. What happens if you die and you see God? He said, I'll start by saying, how dare you? And there's this general tone of who does God think he is? And the reason sometimes we feel that or think that is because we have placed humanity as central. And therefore God has rules he must follow in regard to us. We're first, we're primary. So God can't step over bounds when it is in regard to us. Not he's first, he's primary, and we have rules in regard to him. We. We read this, and we didn't immediately go, don't touch the ark. We went, don't kill Uza. Because there's something that we think is sacred, and it's not God. It's. It should baffle us. It should resonate with you. It should. It should bother you that we think that Uzzah should have more consequences from touching a hot stove than from touching the ark of the covenant of the Lord who sits enthroned above the cherubim, That we think there should be more consequences to simple things in life than to crossing a line to where God in His holiness has made his presence known. So he responds with anger. And I think that's a normal response. I don't think it's the correct one. Then
> And David was afraid of the LORD that day, and he said, "How can the ark of the LORD come to me?"
He responds in the way that I think is the appropriate response. And David was afraid of the Lord that day. And he said, how can the Ark of the Lord come to me? This is when the Bible says that the fear of the Lord is the beginning of wisdom. That when you realize he's different than you, bigger than you, more glorious than you, more dangerous than you, you've begun to understand the world. That's why it's the beginning of wisdom. And so David, they now all of everybody's eyes. In everybody's eyes. The Ark of the Covenant is different now. Everybody has backed up and now everyone is treating it with respect and reverence. This isn't the same type of celebration anymore. And David says, how? How can it come to me? We're not taking this to the city of David. If Uzzah is going to die, I'm not. I can't. If he dies for touching it, I probably can't get within 10. He just says, I'm not. So then it says this, which I find humorous and maybe I shouldn't.
> So David was not willing to take the ark of the LORD into the city of David. But David took it aside to the house of Obed-edom the Gittite.
> And the ark of the LORD remained in the house of Obed-edom the Gittite three months. And the LORD blessed the house of Obed-edom and all that he had.
I just. I wonder how that came about. This thing is dangerous. Hey Obed, we got something for you. You're going to need to store this. Don't touch it. I don't know if Obed was with him. We do find out in First Chronicles he's a Levite. That doesn't seem to apply here or matter. Maybe that's why they picked him. But if that's why they picked him, they don't tell us that in Second Samuel. It just seems like David was like. And then they were just somebody's house was close and they were like, here you go. And they give it to him. So that's what happens.
> And it was told King David, "The LORD has blessed the household of Obed-edom and all that belongs to him because of the ark of God." So David went and brought up the ark of God from the house of Obed-edom to the city of David with rejoicing.
So they said, hey, just want to let you know Obed edom's doing great because of the ark. And he's like, let's go get it seems as if he was worried that maybe God was going to punish. God was upset about how they'd handle it. It was going to go poorly. He gives it Obed edom. It goes well. And he goes, oh, well, then we can. That can we can get that into the city. They do. Beginning of chapter, verse 13 is very important, says this.
> And when those who bore the ark of the LORD had gone six steps, he sacrificed an ox and a fatling.
When those who bore the Ark of God, they're carrying it this time. So in that three month interim, they learned what they were supposed to do, or they knew it immediately and said, we shouldn't have been doing this. But we just know that this approach is different. They are now carrying the ark and it is accompanied with sacrifices. This whole procession seems more worshipful this time around and at least is trying to follow the guidelines given. So that's what's happening. It's accompanied by sacrifices. And they're going. And
> David danced before the LORD with all his might. And David was wearing a linen ephod.
David is celebrating. It's still worshipful, but he's dancing before the Lord with all his might. A lot of dancing, aggressive dancing. You've been at a wedding before where you saw someone dance with all their might. Like all that they could muster to dance, they were doing that. That's what David's doing. He's wearing an ephod, which is what priests wore. It's normal priestly garments. They're actually at times described as those who wear the ephod. So he's wearing priestly garments. This whole thing is more worshipful and the people would have recognized it as a priestly garment. The same way that you can, you know, play a game called Spot the Nun. And it's easy because of the way they dress. Same kind of thing. All right.
> So David and all the house of Israel brought up the ark of the LORD with shouting and with the sound of the horn.
So still celebratory, joyful, and this time, though I think more worshipful. As the Ark of the Lord came into the city of David,
> Michal the daughter of Saul looked out of the window and saw King David leaping and dancing before the LORD, and she despised him in her heart.
David's coming in, leading this procession, leaping, dancing with all of his might. She sees him and she hates him. Now we'll quick note to married couples, be careful the types of thoughts in your heart that you harbor towards your spouse. Be mindful of the way that you talk to yourself and think about your spouse. They are going to do annoying things at times it will feel like that's their main thing they do. But it's up to you to consistently seek good and joy and hope and love for your spouse. That's not what this passage is about, so I'm going to stop talking about it, but I just thought I'd give you that little aside.
> And they brought in the ark of the LORD and set it in its place inside the tent that David had pitched for it. And David offered burnt offerings and peace offerings before the LORD.
> And when David had finished offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD of hosts.
> And he distributed to all the people, to the whole multitude of Israel, both men and women, a cake of bread and a portion of meat and a cake of raisins. Then all the people departed, each to his house.
> And David returned to bless his household. And Michal the daughter of Saul came out to meet David and said, "How the king of Israel honored himself today, uncovering himself today in the eyes of the servants of his servants, as one of the vulgar fellows would shamelessly uncover himself!"
> And David said to Michal, "It was before the LORD, who chose me above your father and above all his house, to appoint me as prince over Israel, the people of the LORD—and I will celebrate before the LORD.
> I will be more lightly esteemed than this, and I will be abased in your eyes. But by the servants of whom you spoke, by them I shall be held in honor."
> And Michal the daughter of Saul had no child to the day of her death.
And they brought the ark, brought in the ark of the Lord and set it in its place inside the tent that David had pitched for it. So it's been in. It had been in the tabernacle, which is a tent. David sets up a tent for it in the city of David. The tabernacle still is set up somewhere else and they don't come together until they build the temple. So just so you know, the tabernacle still somewhere else with all the instruments of the tabernacle. But the ark now is in the city of David in a tent. And David offered burnt offerings and peace offerings before the Lord. And when David had finished offering the burnt offerings and the peace offerings, he blessed the people in the name of the Lord of hosts. So this whole thing is worshipful. And it's unclear. We don't know if it would have been approached the same way the first time, but it certainly is now. And he blessed the people and distributed among all the people, the whole multitude of Israel, both men and women, a cake of bread, a portion of meat, and a cake of raisins to each one. Then all the people departed, each to his house feeds everybody bread, meat, cake of raisins. Which I learned this week that a cake of raisins is not cake with raisins in it. It is just raisins smushed together, which they loved. It was a treat to have it's high, high calorie food that they were excited about. Some of you don't like that because you don't like raisins. But they were pumped. But it's like David has this and then he gives everybody like a half rack of ribs, some cornbread and banana pudding. He just feeds everybody. It's a celebratory moment. That's what's happening here. And so they just highlight that David feeds everybody instead of just sending them home.
And David returned to bless his household. So he's blessed the people he's now going to go back bless his household. But Michal, the daughter of Saul, came out to meet him. So he's coming back joyfully going to bless his household. She comes out to meet him and said, now we're going to read what she said in a second. But this is our second instance where we're going to see the self centered view, the man centered view, coming in contact and conflict with the God who centered view. It's on a different level than the situation we saw with Uzzah. But it's the same kind of thing at work here. And so we're going to see what she says. She says how the king of Israel honored himself today, uncovering himself today before the eyes of his servants, female servants, as one of the vulgar fellows shamelessly uncovers himself. Okay, so she says, well done. Made a big deal of yourself today, how you've honored yourself today. That's sarcasm. She doesn't mean it. Then she says, you've uncovered yourself like a shameless, vulgar fellow in front of the eyes of your female servants. Sorry, your servants. Female servants. Now, we were told what he's wearing, which is an ephod, he's not scantily clad. Ephods aren't like highly revealing outfits. It wasn't like when you went to see the priests. They were all not wearing much. They were wearing ephods. But ephods are thin linen garment, a very simple linen garment. And it was something that priests wore. It was not something a king should wear. We're also told earlier in the text when she saw him leaping and dancing, she despised him. It doesn't say when she saw him almost naked. So it's not just what he's wearing. That's what she's saying to him. But there's something else about the leaping and the dancing. And the whole thing is just dishonoring in her viewpoint. Now, I think to a king, it would look odd to see a king in an ephod. And I think in her eyes it would be very odd. It's a little bit like, because it's not a revealing outfit. But I'm going to try to help you have a connection point here. My grandmother, both my grandmothers would wear a house coat. My mom sometimes would wear a housecoat. And then if someone came around or if you went in, they'd say, I'm sorry, I'm in my house coat. Or, I can't do that, I'm in my house coat. Or, oh no, my house coat. Like that. Now a housecoat starts here Goes to here and then all the way down to your ankles. It's one of the least revealing pieces of clothing that you could possibly wear, but it feels like underwear somehow. And you don't want people to see you in your house coat. To be fair, I wouldn't want any of you to see me in a house coat. So I understand the. You know, but I think that's a little bit. What's happening here is. It's not revealing as much as what are you wearing? What is this? You're the king. And in her mind, it says that she's the daughter of Saul. It doesn't call her the wife of David, which it could say calls her the daughter of Saul. And I think that's to try to help us key in on how Saul would have handled this and how she would have understood what a king is supposed to do. That's how she's framed it up in her mind. This was a day to honor David, and oh, my goodness, how he's dishonored himself today. It was a day to put on display his kingliness. Bringing the ark to the city was to establish more of his power and his control and his position and his kingliness. And what he's doing done, wearing an ephod and really flopping around, dancing and bouncing and whatever that was. Oh, my. What on earth. That's what she meets him with. What are you. What. What. What are you doing? You look like a shameless fellow. What a. What a moron. Nobody wants to see their king jumping around like some goon in the street. That's what. That's what she's coming at him with. So he responds.
And David said to Michal, it was before the Lord, who chose me above your father and above all his house, to appoint me as a prince over Israel. The people of the Lord and I will celebrate before the. The Lord. She says she was viewing it through the eyes of servants. What did the people think about what's happening? That's what she was doing. And David says, irrelevant. Don't care. That's not who I was dancing for. It was before the Lord. I will celebrate before the Lord. It's about his eyes, not anybody else's.
I will make myself yet more contemptible than this, and I will be abased in your eyes. He said, oh, you're going to think worse of me, but the female servants of whom you've spoken, by them I shall be held in honor. So she's dishonored him, disrespected him. He said, it's going to get worse. I'm going to be more abased. He said, but the people that you're worried about, they'll hold me in honor of.
And Michal, the daughter of Saul, had no child to the day of her death. Which is an interesting note at the end of that story, because it doesn't tell us why. Which is a thing that people do, though, when they tell you a story. Sometimes they'll be like, buddy was never seen again. Yeah, but he never came back to that side of town. Yeah, but they broke up after that. And it's like, what does that mean? It's like just saying that's what this feels like. It is accomplishing that there will be no grandson of Saul on the throne. So him marrying into the Saul's lineage is. That's not going to continue. So that's accomplished. You can then infer either a rift between her and David or God not blessing her from this point on, because their. Their understanding was that children certainly were a blessing from God, and God oversaw that whole process. And so it just makes the note. And then you're like, why'd you write that? And it's like, all right, let's talk about chapter seven. It's just in there now. She comes to David and says, the point of today was to honor yourself. The point of today was like, you've dishonored yourself. Because in her mind, it's. It's. You're putting yourself on display in front of people. And David says that this is about the Lord. The day was for the Lord. I'm in front of the Lord. This is before the Lord. That stuff doesn't matter. And there's a way. This is why I said it's. It's Michal's interaction with this self versus the this man center versus God center is lower than the one when we're considering Uzzah. Because when we're considering Uzzah, we're considering are there sacred things, lines that God can't cross? But Michal's, on a much more practical basis of what's the point of today? Who's the point of today? What's the point of worship? What's the point of celebration? How often have you walked through life with Michal's lens on, which is, what do other people think of me? How am I being viewed in the eyes of other people? It's really interesting when you can begin to see this in children. Sometimes children for a long time are just kind of free. They're just doing whatever the heck they want. And then you'll see them start being able. And it's real obvious, but they're thinking about how you're thinking about them or how these people are thinking about them. They begin to be more aware of the eyes of the people on them. And there's something to Paul talks about, like, work as unto the Lord, not as unto your boss. There's a way for us to live as if my goal, my highest hope in life is to enjoy life, have life, be good and have everyone else around me, affirm me and be excited about me. And what I'm doing is actually putting myself on display to them. And there's a way to walk through life where it's about God is the one viewing me and he's the one who matters. And let me live in a way that honors him, let me live my life before Him. And one of those puts him central and one of those puts us central. So that David seems genuinely like, what are you. This today was about the Lord. It's not about anything else. It's not about me. Bringing the Ark of the Covenant to, to this city shouldn't be about me. Okay, so I said my hope was that we would begin to move ourselves out of that central position. Because there are distinctions between a man centered viewpoint and a God centered viewpoint. A God centered viewpoint says that God comes first, that he created everything and that there are actual morals that come down to us, that we are to live in line with the way he's designed the world and we're to relate to him the way that he tells us to. A man centered viewpoint says, no, we I get to decide. And if there is a God, he has to respect my boundaries. Which just so you know, the I'll decide what's right and wrong began in the garden. That was the first sin of humanity. Will be the ones who have the knowledge of good and evil. Thank you very much. We'll be the ones who choose what's right and wrong. So this idea that we'll pick, we'll decide what's good, we'll decide what's bad, we'll decide what's right. And God has to. And you'll hear people at times say things like, well, God couldn't do that because. And then their reasoning is some, some way that he would cross a boundary with us. There are times even where you're reading a text and they'll go, well, God can't do that, because he can't do. And it's like, well, he just did it. So you maybe need to go back to figuring out how you understand God. It says he does that. And there's part of us that doesn't want that. We don't want a God who chooses. We don't want a God who chooses winners and losers. We don't want a God who gets involved in life. We don't want a God who steps in and does things. We don't want a God who respects and defends his own holiness. There's a lot of things that bother us as humanity, and it's because we're trying to sit on a throne that's designed for him. That's why we don't like it. There are things God doesn't do, but it's because of who he is, not who we are. We're downline from Him. And then on a much more daily basis, there's a way for you to just walk through everything like it's about you. There's a way for you to show up in worship this morning like it's about you. You can get in the habit where you don't sing songs you don't like. Why are we singing? You can hang out there and go, yeah, I don't really. I'm not, you know, singing is not my thing. So you hang out and come in a little later. And your thing is people. So you talk to people. They're trying to sing or whatever. Hey, it's good to see you. You sit there, you get your phone out, you do other things because you're confused about why we're. There's a way for us to do that in our community group. And you'll hear it. You need to listen to yourself. You can hear it. Sometimes you'll say, yeah, I just am not really getting what I need out of that. What. What you need out of it is obedience and an opportunity to serve people. Doesn't sound like you're getting that. I'll agree with you. What you get out of that is belonging to the people that God tells you to belong to. But there's a way to show up to your group and be asking, are they treating me the way I want to be treated? Not am I treating them the way I want to be treated? Which is the way Jesus says it. I don't feel like they care about me enough. I don't feel like they love me enough. I don't feel like they do this enough. You find this one. It's real easy to not show up to your group meeting times. Because I just had some stuff going on, right? Because that group's about you. It's not about the other people who need you there so that you can love them, so that you can serve them. You're complaining about your group instead of making things better. Usually when you're frustrated with your group about something, it's an area that you're good at. And I'm thankful to Jesus that you're in that group so that you can make it better, not tell them that they're the worst. There's a way for you to exist in church family. Like, this is about you, and you're confused. And I'll add, probably miserable, because that's a terrible way to go through life. Michal had a day that could have been joyfully worshipful. She's miserable. Have you ever felt that? Have you seen that in yourself? You're just upset with everything, frustrated about everything. I'm willing to tell. My guess is that you're trying to sit on a throne that's too big for you and in a seat that doesn't belong to you, and therefore you're miserable because you weren't ever supposed to be there. But if you get in a position where everyone just annoys you, everyone bothers you, everyone falls short of your expectations, I will tell you who is central in your life and who matters the most. And I will tell you that you're wrong and you won't find joy there. We hear this stuff all the time. People will say things like, well, God just wants me to be happy. As if he centered that in his viewpoint for how life would work, our individual happiness. The reality is he does want you to be happy, but you don't know how to get there. You've picked something that won't actually accomplish your joy. It's actually only found in Him. It's only accomplished by Him. It's only carried out by Him. It's only kept by Him. And that when he calls us to him, he's actually calling us to joy. But when you read your Bible and you go, well, I know it says that, but I know that God wouldn't want me to be unhappy, so I get to do whatever I want. You're wrong and you've centered the wrong thing. In a moment, we're going to take communion together, which is a celebration of what Jesus has accomplished for us, that he died on a cross to rescue us, to pay for our sin. We're. We're going to. At the Last Supper, he said, this is my body broken for you. As he broke bread, he said, this is my blood poured out as a new covenant for you. That we would be forgiven, that we would be redeemed. But if we don't understand the glorious, unapproachable holiness of God, then we won't see the beauty of the gospel. You won't. You won't be able to wrap your mind around what you're getting to partake in. That he came as someone who could be touched, that he came as someone who died for us. If you've centered humanity, then you'll put it somewhere in like, well, of course he would. You won't see his humility, you won't see his suffering as glorious. You won't see it as wonderful. You won't be captivated by it. It won't break your heart and make you fall in love with him all at the same time. If we don't understand how big and how glorious he is and how much he did not have to come save us, except for the fact that he is really, really good and really, really loving. And he chose to redeem and to rescue people who did not deserve to be redeemed and rescued. And it is only by his grace and glorious goodness that we are welcomed in, not by some sort of centered excellence of humanity that he had to come get us. The band's gonna come back up. We're gonna sing in a moment. We're gonna take communion first. I want you to just ask the Lord, where have I centered myself? Is it in my philosophy? Is it on a high level in the way that you're supposed to interact with humanity as a whole? Or is it just in my daily life? Where have I failed to see that I'm supposed to live out in front of you and just talk to the Lord and then repent and then celebrate that we are saved by grace and grace alone, through the work of Christ and not through our ability to get this right, That God in his goodness, graciously removes us from the center. We have a hope in Him. Let's pray, Father. As we come to the table, as we come to partake in something more glorious than the ark of the covenant, that your Son would come and die to rescue us, to bring us hope, to bring us life and that we might celebrate together and remember together his sacrifice on our behalf. Lord, we pray that we would come in a way that helps remind us that you are central so that we might have the joy of self forgetfulness. In Jesus name, Amen. If you are not a Christian, we. We would ask you to refrain from participating in communion, but we would invite you to come know Christ as your savior. When you're ready. Let me take.
2 Samuel 3-4
Use this guide to help your group discussion as you meet this week.
Transcript
2 Samuel 1
Use this guide to help your group discussion as you meet this week.
Transcript
Good morning. Through snow and ice and disconnected H VAC units, we have finally gathered together, and we are getting ready to finally start Second Samuel. So if you're with us in the fall, we finished up First Samuel. We. We took a break with the Remember series and Give series, and now we get to start Second Samuel. We kind of jump into the middle of the story. First and Second Samuel actually were written as one book together. If you remember this when we first started, it's written as one book together because of how scrolls worked back in the day, they had to divide it in two separate scrolls. So it's one story. And we're jumping in the middle of a story at the beginning of 2 Samuel chapter 1. And we jump in the middle of a sad moment. And what we're going to see today is a lament that David has wrote for the people of God. And there are times where it's good to be sad. And when tragedy hits, when loss hits, there's something in us that aches for a response. I remember in 2001 when 911 happened, that as a nation, we were just collectively at a loss of words, and there was just a deep sadness for what many of us witnessed on TV and all the horror and the pain that came with that. And in November, two months after. I remember at the cmas, which is the Country Music Awards, Alan Jackson, he performed a song that he had written just a few weeks before. It's called Where Were youe In the World? Stop Turning. And the whole song is. It's a lament. It's country music, but it's a lament that captures how everyone felt in that moment as we witnessed all the pain and suffering at 9 11. And I just remember watching that with my parents and just being. Just felt it. You felt it in the room. And, you know, people outside of country music that don't even like country music, which is quite a few people, they actually, some of them very much appreciated the moment because what he was doing was capturing what we just felt. And that's what lament does. It captures this. This suffering, this. This loss, this pain that we feel. And it's good for. For us to sit in that. And poetic songs and poetic laments capture that. And that's what we get to see today as we jump into the middle of a story where we finish up in Second Samuel. We see the death of Saul and Jonathan and the defeat of Israel. We're going to walk through how David finds out about this. Then we're going to see how he laments and then as Christians, we're going to be able to sit in this and understand the importance of. Of what it means to be a people who lament. Well, so I'm going to pray for us, and then we'll walk through this together. Heavenly Father, I thank you for your word. It is precious, it is a gift, and it communicates wonderful, eternal truths that mold and shape us and conform us into your image in new and better ways. And I pray that you would do that to us this morning as we read and study and sit under the authority of your precious word. We ask this in Jesus name. Amen.
Okay, so if you weren't here for First Samuel, let me just give a quick summary. If you were here and it's been months, let me just help us remember. In 1st Samuel, God calls the final judge and the period of the judges and prophet Samuel. Because first and Second Samuel in the Old Testament is the beginning of the age of the kings. So the people are longing for a king. They want a ruler. They had God as their ruler. They had God as their king. And God used judges to reign them in at times. But this moment, they want a king. They go to Samuel. Samuel listens to the Lord, gives them their first king, which is Saul. And at first it goes well. Saul fits the bill. He looks like a king. He's tall, he's handsome. He leads the people, and they beat, they defeat the Ammonites. They do all kinds of things like this. And it's wonderful. And then as you keep reading, you see that his heart actually isn't fully for the Lord, that he has moments of deep faithlessness. And in his faithlessness, God rejects him as king. He anoints David, who is the next king of Israel. If you're familiar with anything in first and Second Samuel, you're probably familiar with the story of David and Goliath. That is when David steps onto the national scene after he's anointed by Samuel and he becomes a hero. He defeats Goliath, and then Saul appreciates David for, like, 10 minutes. It seems it's not very long. He, like, invites him to marry his daughter. He marries into the family. Things are good for a moment. And then quickly, I think Saul realizes, oh, David is the next king, and he becomes a threat. And the whole rest of 1st Samuel is Saul trying to kill David over and over and over again until finally we get to chapter 31 of 1st Samuel, when finally God brings judgment upon Saul and his house, and they're defeated by the Philistines.
In 1st Samuel 31 it says,
> Then the battle went hard against Saul, and the archers hit him, and he was badly wounded by the archers.
> Then Saul said to his armor-bearer, "Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and mistreat me." But his armor-bearer would not, for he was very afraid. Therefore Saul took a sword and fell on it.
> And when his armor-bearer saw that Saul was dead, he likewise fell on his sword and died with him.
> So Saul died, and his three sons, and his armor-bearer, and all his men, on the same day together.
So that is the end of Saul and 1st Samuel, or 2 Samuel chapter 1 picks up right where that leaves off a few days later. Verse 1.
> After the death of Saul, when David had returned from striking down the Amalekites, David remained two days in Ziklag.
> And on the third day behold, a man came from Saul's camp with his clothes torn and with dirt on his head. And when he came to David, he fell to the ground and paid homage.
So while Saul was fighting the Philistines, David was facing off with a band of Amalekites who had kidnapped him and his men's families. So he goes, he defeats them, and this is them kind of resting after the battle. And then all of a sudden, verse two, it says, and on the third day, behold, a man came from Saul's camp with his clothes torn and dirt on his head. And when he came to David, he fell to the ground and paid homage. So clothes torn and dirt on your head. That was an immediate sign to David and his men that something bad has happened. That's a sign of lament. You're in your garments, you put dirt on your head. Something major has happened. Which David said to him, verse three, where do you come from? And he said to him, I have escaped from the camp of Israel. And David said to him, how did it go? Tell me. And he answered, the people fled from the battle. And also many of the people have fallen and are dead. And Saul and his son Jonathan are also dead. So this is the first that David hears of this, that Saul, Jonathan, his friend, they're gone.
Now, put yourself back in when we finish this up in the fall, and remember all that David went through to get to this moment and understand the complexities of how he must have been feeling. Saul tried to kill him over and over and over and over again, hurling spears, chasing him in the wilderness, chasing him in and out of towns, and finally it's over. And David had opportunities. He had opportunities to kill him himself. He had two opportunities with his hand in his life, and he spared him because he would not raise his hand against the Lord's anointed. He said, God will bring judgment on Saul. I will not. And it's finally happened. So that's in the background. And then also, Jonathan was one of his closest friends. Jonathan was a dear friend to him. If you remember when we walked the story of David and Jonathan, we got to see Jonathan, who was the next in line to be the king. Saul's son was. He was beloved by the people. He was a mighty warrior. And when David steps on the scene, he yields. It's very clear that he trusts that God has anointed him to be the next king. And that doesn't happen in the Old Testament, that doesn't happen in history. People don't give up their right to the throne like that. But he's a faith filled man and he trusts the anointing that David has. And you see, even when they talk, he longs to be serving in David's court one day. And he also. We saw how much Jonathan honored his father. He called him out at times for how he was pursuing David, but he honored him and stood by him in this battle. And his friend Jonathan is dead. So there is a lot happening in the soul of David as he receives this.
And then in verse five, it says,
> And the young man who told him said, "I happened to be on Mount Gilboa, and there was Saul leaning on his spear, and behold, the chariots and the horsemen were closing in on him.
> And when he looked behind him, he saw me and called to me. And I answered, 'Here I am.'
> And he said to me, 'Who are you?' And I answered him, 'I am an Amalekite.'
> Then he said to me, 'Stand beside me and kill me, for anguish has seized me, and yet my life still lingers.'
> So I stood beside him and killed him, because I was sure that he could not live after he had fallen.
> And I took the crown that was on his head and the bracelet that was on his arm and brought them here to my lord."
Okay, if you're reading first into second Samuel, just chapter 31, straight into this right here. That's quite jarring because those aren't the same stories. That is two different tellings of what happened. And I just want to show you the differences in this. I've got a chart up here. And first Samuel, chapter 31, the narrator tells us that archers surrounded Saul and badly wounded him. But when the Amalekite retells, he says, no chariots and horsemen were close upon him. And in 1st Samuel 31, the narrator tells us that Saul turns to his armor bearer and asks to kill him because he doesn't want to be mistreated. But Amalekite says no. He called out to me. He said, I'm. He said, ask me to kill him. In 1st Samuel 31, we see that the armor bearer refuses. So Saul kills himself, but the Amalekite says, no, I killed him. The only part where. Where it is similar and you can line them up in compatibility is when it says in 1st Samuel 31 that the Philistines recovered just the armor. And then we get in the Amalekite retelling that the crown and the armlet he had so that you can line up, but everything else is different. So when we come upon situations like this in the Bible where there's. There's two differences there, that's an opportunity to lean in and to ask why? Why are these accounts different? And if you are undiscerning and you hop on the Internet and you get into the deep pages of Reddit or Google or wherever you go, you might find the lazy approach that's like, aha. Contradictions. See, your Bible is not trustworthy. And that's an opportunity to just sit in it longer, to ask deeper questions, to be more thoughtful and discerning. And once you do that, it's very clear what's happening. The Amalekite is lying. He's a liar. He's an opportunistic liar. He stumbles upon the battle. He sees Saul. Everyone knows that if Saul's dead, David is the next king. This is an opportunity for him to be rewarded in his mind. Grabs the crown, he grabs the armlet, he makes up a story, he leaves. And then he comes and he tells David the story. So he tells him this. Now David begins to really lament.
Then David took hold of his clothes and tore them, and so did all the men who were with him.
> Then David took hold of his clothes and tore them, and likewise all the men who were with him.
> And they mourned and wept and fasted until the evening for Saul and for Jonathan his son, and for the people of the LORD, and for the house of Israel, because they had fallen by the sword.
For Saul and for Jonathan his son, and for the people of the Lord and for the house of Israel, because they had fallen by the sword, which is just a picture. When, when the leader mourns and laments, everyone does. They follow suit. They tear their clothes, they weep, they fast. Which just as a thing to think about, that's one of the reasons for fasting. Like we're in the south and when someone dies, we eat. Which I think can be fun, but also have a category for fasting is good for the people of God to actually to. To fast and to pray and depend upon the Lord. And that's what they do until evening.
And David said to the young man who told him, where do you come from? And he answered, I am the son of a sojourner and Amalekite.
> And David said to the young man who told him, "Where are you from?" And he answered, "I am the son of a sojourner, an Amalekite."
David said to him, how is it you who. How is it you who were not afraid to put out your hand to destroy the Lord's anointed? So this is about the moment the Amalekite begins to realize that he has made a massive mistake. Because David had multiple opportunities to do just this. David could have ended Saul's reign, could have taken the throne, could have seized power. But he feared the Lord and he trusted the Lord. And he was not going to do and raise his hand against the Lord's anointing. He was going to trust the Lord when the Lord decided to bring judgment. So how in the world could this Amalekite, this person who belonged to a people who were enemies of God, think that he could raise his hand against the Lord's anointed and this would somehow be rewarded? This is not the case. And he realizes he has made a mistake, that condemnation is coming.
Then David called out, called one of the young men and said, go execute him. And he struck him down so that he died. And David said to him, your blood be on your head for you, for your own mouth has testified against you, saying, I have killed the Lord's anointed.
> And David said to him, "How is it you were not afraid to lift your hand to destroy the LORD's anointed?"
> Then David called one of the young men and said, "Go near and execute him." So the young man struck him down, and he died.
> And David said to him, "Your blood is on your head; your own mouth has testified against you, saying, 'I have killed the LORD's anointed.'"
So the Amalekite, his reward for opportunistic lying is execution. And that's is another example from the scriptures of the dangers of lying. You can do a whole sermon on that right there. But that's actually not the main point of this story. And we're going to move on to what is the main point, which is this moment of loss for David and the people. And David is going to enter into a lament that he has written. We get the setup for that in verse 17 when it says,
> And David took up his lament over Saul and his son Jonathan, and he ordered that The Song of the Bow be taught to the people of Judah; behold, it is written in the Book of Jashar.
So what we're about to read is a lamentation, a poetic sadness that the people of God are meant to read for centuries to come. And we also see that it's recorded in the book of Joshar, which. That is a Jewish history book that's referenced a few times in the Old Testament. It's lost to history. We don't have any more copies of it, but it was written in the Book of Joshar for the people, and it was recorded here in these scriptures for the people to remember and to lament together. So we're going to read this lament. But as we read this, I want us, as we catch this poetic capturing of the sadness of the people of God and David, we should remember the complexities of how David is feeling in this, of everything that's happened to him and everything that even Saul and his relationship and how complicated that was, that Saul was his enemy, that Saul wanted him dead, but Saul was also his father in law. Saul was also his king. Saul was also his commander. And now he's gone and so is his friend Jonathan. So there's a lot happening here. And we'll read this lament together. He said.
> Your glory, O Israel, lies slain on your high places! How the mighty have fallen!
> Tell it not in Gath; proclaim it not in the streets of Ashkelon, lest the daughters of the Philistines be glad, lest the daughters of the uncircumcised rejoice.
> O mountains of Gilboa, may you have neither dew nor rain, nor fields of offerings; for there the shield of the mighty was defiled, the shield of Saul, not anointed with oil.
> From the blood of the slain, from the fat of the mighty, the bow of Jonathan did not turn back, and the sword of Saul returned not empty.
> Saul and Jonathan, beloved and pleasant in their lives, and in their death they were not divided; they were swifter than eagles; they were stronger than lions.
> O daughters of Israel, weep over Saul, who clothed you with crimson in luxury, who put ornaments of gold on your apparel.
> How the mighty have fallen in the midst of the battle! Jonathan lies slain on your high places.
> I am distressed for you, my brother Jonathan; very pleasant have you been to me; your love to me was extraordinary, surpassing the love of women.
> How the mighty have fallen, and the weapons of war perished!
If you have a title for this lament, it's how the mighty have Fallen, which I got curious and I was wondering, and as best I can tell, that is where we get the sarcastic play on Lament, oh, how the mighty have Fallen. So this is. It comes back to this. It's how the mighty have fallen. One of the things he laments in the loss of Saul and Jonathan and this army is that the daughters of the Philistines rejoice. And this is. This is a picture of the people in Gath and Ashkelon. These are cities in Philistia. They're all celebrating. So not only have they lost their leader, but also their enemies are rejoicing and they're sad.
You mountains of Gilboa, let there be no dew or rain upon you, nor fields of offerings. For there the shield of the mighty was defiled, the shield of Saul not anointed. With oil. Mount Gilboa is where this battle happened. It's where Saul died. And David curses it. He curses it. He wishes this place to be as desolate and devoid of the life that was taken there. Cursed be Mount Gilboa. Says, from the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back. And the sword of Saul returned not empty. Which, every now and then the ESV translations get a little clunky. I think it's helpful if you reverse this. The bow of Jonathan turned not back, and the sword of Saul returned not empty from the blood of the slain, from the fat of the mighty. What that is saying is that they once were mighty warriors. They. They once fought for Israel, they slayed their enemies, and now they're gone and they're lamenting the loss of their mighty warriors. So Saul and Jonathan, beloved, beloved and lovely in life and death. They were not divided. They were swifter than eagles. They were stronger than lions. And we've seen this, we talked about this, that they, that. And through everything that was going on with Saul and David, Saul or Jonathan, honored both his friend and also his father. And they fought together, and they were mighty in battle. You read that in First Samuel. Together they were mighty warriors who defeated their enemies. They were swifter than eagles, they were stronger than lions.
You, daughters of Israel, weep over Saul, who clothed you luxuriously in scarlet, who put ornaments of gold on your apparel. Remember how when he reigned, how prosperous we were. How, how the daughters of Israel had scarlet and gold. He says, oh, how, he said, how, how the mighty have fallen in the midst of the battle. And this refrain leads into David reflecting on his friendship with Jonathan. Jonathan lies slain on your high places. I am distressed for you, my brother Jonathan. Very pleasant have you been to me. Your love to me was extraordinary, surpassing the love of women. So we catch this final glimpse of David's great love for his friend. And he describes this brotherly love that he had with Jonathan as surpassing the love of women, which we talked about this in the David and Jonathan sermon in First Samuel. If you weren't here, I'd encourage you to go back and listen to it. But just a moment to sit in that idea. It is good to have deep friendships like this. And more specifically, it is good for men to have deep friendships with other men. And a time where it is regularly written about that, that male. That male loneliness is a crisis. It's talked about as an epidemic, that men, especially young men, suicide rates are through the roof, substance abuse is through the roof. Drug overdoses has been through the roof. Sports gambling is an absolute disaster right now for young men. And on and on and on. It's just, it's regularly observed there's something wrong and that they're. There's a need for men to have deep friendships. And we aren't culturally set up well to do this. The men aren't culturally set up well to do this. In fact, it's very apparent that culturally we don't understand a depth of friendship like this. Because people read this and they, they, they jump to, oh, something, something sexual in nature must have been going on between those two. I mean, that is, that is, that is what some people will argue that this is evidence that something was happening between those two men. And it's like we've so misunderstood and are so underprepared to understand how important is to have deep relationships with other men that you can walk side by side and that you can see as brothers. So we, we need to, to grow in this. And especially if you're, if you're married. Let me just say this very clearly. If you're married and your wife is your only friend, nowhere in the Scriptures do I see that as wise. You should absolutely have friendship with your wife. Also, you should have depth of relationship with other men. She should not be your sole confidant. We have care nights where we separate the men and women. And one of the reasons we do that is so that men can grow in friendship and brotherhood and accountability and depth. And that matters. So you can go back, listen to that sermon. More was said there, but I'll move on. And he is just lamenting the loss of this great friend that he had. Verse 27. He ends, how the mighty have fallen and the weapons of war perished. So he ends that refrain, the reminder of what they lost in Jonathan, what they lost. And when you think about what David's doing on behalf of the people of God and personally, and thinking about this, it's very peculiar because you have to recognize that ultimately for David, this is a good thing for him. He's not going to have to look over his shoulder. He's not going to have to be on the run. He's not going to have the threat of death hanging over him over and over and over again. Saul for years has made his life miserable. And you can see this very clearly not just in First Samuel, but when you read the Psalms, particularly the Psalms that David wrote while he was on the run from Saul. You see this in Psalm 57. 4. It says, My soul is in the midst of lions. I lie down amid fiery beasts, the children of man, whose teeth are spears and arrows, whose tongues are sharp, sharp swords. I mean, you see the distress as. As Saul and his men, and all the lies and all the. All the slandering, all the. The threats. In Psalm142.3, another Psalm he wrote on the run from Saul, it says, when my spirit faints within me, you know my way in the path where I walk, they have hidden a trap for me under the threat of being captured continuously. Psalm 54, another Psalm that he wrote while on the wrong from Saul, he says, for strangers have risen against me. Ruthless men seek my life. They do not set God, God before themselves. They seek Saul and his ambition, but they don't consider the Lord. And you see the turmoil that David was in for years. So it's reasonable to assume this moment that he hears of Saul's death, that he's relieved. But that's found nowhere in this lament, not for a moment as you celebrate this, even though ultimately this is for David's good and he knows now I'm able to step into the throne that God has prepared for me, he still appropriately laments. He laments the loss of this nation's leader. He laments the loss of his king, he laments the loss of his friend. And he does this for himself and the people of God to remember. And I think David's response is exemplary. I think it's a very helpful example for us to have this category of lament, even though good things may await us, because I think as Christians, we are just in America. I think we're weaker here. And I see this in a few different ways. I see this in the way that some Christians approach funerals. And I'm not here to attack you. If you've said this or if you believe this, I do want to correct you. I've heard Christians say, well, this brother or sister died, and we're not having a funeral, we're having a party. We're having a celebration because we know where they are, and where they are is far better. So there will be no tears. We will celebrate. And I just go, where do you get that from the Scriptures? Where do we get that idea that we smile in the face of death? Where do you get the idea that we should just be happy? We know that good things just. David knew that good things awaited him. But in the moment of death, the appropriate response is lament. I see people when they lose a job, some Christians come alongside them and they're quick to just want to point out things and they'll say things like, yeah, you know, but it's an opportunity for you to trust the Lord. And it seems like you're really upset about losing this job. You might want to check your heart. It's possible that you have some idolatry for this job. It's possible that you have some control idolatry, that you're trying to control everything. And this is an exposure. God is working in this trial to teach you you should be joy filled. And it's like, whoa, he just lost his job. She just lost her job. There's a moment that it's appropriate to be sad. And certainly we can work through the other things later and count it joy for sufferings. But must we jump straight into the good things that might away? This happens with health trials, various members of our church going through all types of health trials and battles. And I appreciate some of the optimistic culture that surrounds all of that. You hear people say, you know, God's got this and, and, and we're, you know, just. And I appreciate aspects of that that rally in a way that's appropriate and good. But there also, there's a moment and there are days that it's just okay to be sad. It's just okay to lament the reality of suffering. And we should hold these together because human emotion is far more complex than this. We as Christians should be the best at this, y', all to have moments where we are just sad for the reality of death and loss and suffering, while also having our hope secured and tethered to the reality of the future promises that await God's people. We should be able to hold both intention together. And no one exemplifies this better than Jesus Christ.
When you get to the Gospel of John in chapter 11 with the recounting of the story of the death of Lazarus and his resurrection, when you read that in verse 11, it says, after saying these things, he said to them, our friend Lazarus has fallen asleep, but I go to awaken him. And that's important because Jesus absorbs the reality that his friend is dead, that Lazarus is dead, while also saying, I'm going to raise him. Jesus knows exactly what he's about to do. He's about to raise Lazarus from the dead because that resurrection is going to point forward to later, not far actually down the road where Jesus Christ will be resurrected, which again points to the future resurrection. So he's doing something bigger here. He knows what he's about to do. He knows the good things that are about to happen. And yet when he meets his friends Mary And Martha, verse 32, it says now, when Mary came to see to where Jesus was and saw him, she fell at his feet, saying to him, lord, if you had been here, my brother would not have died. When Jesus saw her weeping and the Jews would come with her, also weeping, he was deeply moved in his spirit and greatly troubled. And he said, where have you laid him? They said to him, lord, come and see. Verse 35. Jesus wept. And I think that's important because I think if some American Christians would have written this story, they would have said, Jesus comes on the scene and he sees them weeping and he says, dry your tears because I'm about to do something big, I'm about to do something good. I'm going to do something glorious. But he doesn't. He sees his friends who are broken and in tears, and he's deeply moved in his spirit and he weeps. It doesn't say he cried a few tears, it says he weeps. What a wonderful example we have in our Savior. And seeing the need to lament, knowing that good things may await. But the reality is, is that death stings. Yes. Oh, death, where's your sting? That's future looking. But the sting is now. And there are moments where that recognizing that and living in that reality is beautiful and good for our souls. We should be a people who do this well. We should be a people who both hold the reality of death in front of us and cry. And also hold the reality of the future resurrection and new heavens and new earth, where there is no more death, where there is no more sting, where there is no more tears. And hold those both together. I mean, that's when Paul is writing to the Thessalonians. In 1st Thessalonians 4, he says, but we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others who do not have hope. For since we believe that Jesus died and rose again, even so through Jesus, God will bring with him those who have fallen asleep. And I think some people just jump to the we have hope. We have hope. And it's like. But it presupposes what he just told them. He says, may not grieve as others who do not have hope. But he doesn't say, don't grieve. He says, no, we're going to grieve, but we're going to do it as those who have hope. Those who are grounded in the hope of the future resurrection. And that's what we're called to do. That when someone dies, the appropriate response is, if they're a Christian, is not, let's have a party. It's like, no, no, Death is awful. Now, we had a funeral here three weeks ago for one of our members, Ms. Valerie. And she was 93 years old. And y', all, she suffered greatly in the last few years of her life. And I could hold the thought in my head that says, I'm so thankful for where she is now. But when I sat with her family, I said, y' all should feel this death stings and it's okay to be sad. And we could hold both of those thoughts together. That when you experience loss, when you lose something, that you can be sad while also having your faith anchored in the reality that one day there will be no more losing, there will only be gain. That we as Christians can have sufferings. And know what James 1 says, when it says, count it all joy. My brothers know what Romans 5 says, that suffering produces character, care produces endurance. Like we can have all these together while also being faith filled and sad and also putting our hope in what is to come and growing and maturing along the way that we should be able to hold these both together. Because we as Christians live between the already and the not yet. We live between the reality of present suffering and the future promises that await. And we should be a people who lament well personally, but also we should help others lament, brothers and sisters. Do not rob others of the opportunity to both grieve and be sad and let God meet them in their grief. Because I think sometimes because we're uncomfortable, because we don't like the silence, or because we lack the theological depth to understand how we should respond. And we'll just offer shallow truisms or Christian niceties. We need to grow in helping other brothers and sisters who are lamenting suffer well and lament well so that God can meet them in their grief and grow their faith in wonderful ways.
I was on the Internet the other day and I saw one of my friends from college post this, one of the most moving things I've ever read on grief. And him and his wife had struggled with infertility for years. They six months ago had twin boys and were excited and did the gender reveal and all the things. And we're all very excited. And at 22 weeks, everything fell apart. They had emergency delivery and their boys lived for only a day. And then this past week, after six months of reflecting, he wrote this. And I Want to ask permission for me to read this because I found it to be very moving, very helpful. How God can meet us in our grief and our lament. And here's what he wrote. He said, grief is about allowing loss to enlarge my heart and increase my capacity to hold both joy and sorrow. Grief is teaching me that my boys live on in me and will always be a part of me. Grief is instructing me to cry out to God and complaint and lament long enough to hear him whisper, I know what it's like to lose a son. Grief is increasing my longing for heaven and the renewal of all things. Grief is daring me to believe that despite our loss, God is still writing a good story. Grief is consistently inviting me to choose life in the face of death. I'm a different person than I was six months ago. But as a friend who knows what it's like to lose a child, has told me I want my child back, but I don't want the old me back. I think I'm just starting to believe him. So it is through grief that I echo the words of Nicholas Wolterstaff in his book of Lament of a Son. I shall look at the world through tears. Perhaps I shall see things that dried eyed I could not see. I read that and I just was like, you don't arrive at that conclusion without having your faith so deeply anchored. The reality that one day he will make all things new, but he's sufficient to meet us in the moment of lament that comes through faith filled lament. You don't see God like this without him meeting us in our grief like this, knowing that God in our suffering gives us eyes to see, even if those eyes are stained with tears. You don't embrace this without faith filled lament. You don't refuse it. You lean into it. And that is something that we need to grow in as Christians. We need to grow in learning to lament well. We need to grow and having this trusting the Lord in the middle of the suffering and the loss.
And one of the ways we get to do that is through taking the Lord's Supper and through singing, which we're going to do in a moment. We're going to take the Lord's Supper and we're going to sing a song of lament. As we come to the table as Christians, we're reminded of what Jesus instituted for us on the night that he was betrayed. He took bread and he broke it. He said, this is my body that was broken for you. And he took the cup of the new covenant. He said, this is my blood that was shed for you, that as often as you eat and drink this, you proclaim my death until I return. Jesus instructs his church to practice this practice, to remember that he secured salvation for us on the cross while also pointing forward to one day when the final feast happens. And that we as Christians live in the middle between both. So we don't come to the table all the time with just joy filled hearts. Sometimes we come with heavy hearts, and that's good. If you're a Christian, you get to consider your sin, you get to consider our sufferings, and we also get to consider our Savior who meets us in our sufferings. And in a moment you'll come to the table and I invite you to. If you're not a Christian, we don't want you to come to the table. We want you to come to our Savior. That walking through this life will be filled with suffering, it will be filled with trials, it will be filled with death. And I hope that reality is impressed upon your heart to see that there is someone who can meet you in that and can point you to the hope that we have that is secure. So don't come to the table, come to Jesus Christ in faith. But the band's going to come up now. They're going to take the Lord's Supper, and then we're going to sing a song of lament that is meant to help us learn how to grieve well, how to lament well. And we will sing this out together.
Philippians 2: A Life Worthy of the Gospel
We had planned to begin our new series in 2 Samuel this week, but due to weather and cancellations, we’re moving that start date to next Sunday.
In the meantime, we invite you to be encouraged by a special message from Isaac Hill, recorded at Old Lexington Baptist Church in Leesville on January 18. We’re grateful for the opportunity to share this sermon with our church family.
This week’s group content will be standalone.
Use this guide to help your group discussion as you meet this week.
Transcript
This morning we are going to be in Philippians chapter two. And so if you've got your Bibles, I would love for you to turn there with me. I'm going to read for us verses 1 through 11, and I'm going to pray and we'll dive in. This is what Paul says in Philippians chapter two.
So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself by taking the form of a servant, being born in the likeness of men and being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every nation bow in heaven and on earth and under the earth and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Let's pray. Father, we thank you for your word in the way that it reveals who you are and what you are doing and who we are and what you are calling us into. And so we would ask this morning that you would use your word to teach and instruct us, and that it would not return void in Jesus name. Amen.
This morning, since we're jumping directly into the middle of a book, the Letter to the Philippians, I figured we could have a little bit of context. My Old Testament class professor always said, context is king. That was driven to my mind while I studied there. A little bit of context of the letter that Paul wrote. Paul was under house arrest when he wrote this letter to the Philippian Church. If you read the couple of chapters that are there, you find out that this is one of Paul's most encouraging letters that he has to write to the churches. We discover that he has a great and fond relationship of the church at Philippi. They mean much to him, both in his heart and then in his mission of declaring the gospel to those who have yet to hear. There's not a whole lot of correction in the letter, we do learn about some disagreements that show up between a couple members, but for the most part, Paul is really just encouraging this church to continue strong in the faith.
In chapter one, which is immediately before what we're looking at this morning, Paul writes to them to let them know about his imprisonment that he was under, but more specifically to write about how he has found joy in the middle of his circumstance. It turns out that the Lord has used it as an opportunity for the continuing advancement of the message of the Gospel, both to the prison guards that were keeping watch over him and then anybody who he also got to be around. After he shares this update at the end of Chapter one, I believe that there's a transitionary paragraph that leads into the rest of the letter, and I want to read the beginning phrase of that paragraph, because I think it's going to position us to correctly understand what Paul is talking about in the passage of chapter 2. This is what he says in Philippians 1:27.
Only let your manner of life be worthy of the Gospel of Christ.
Only let your manner of life be worthy of the Gospel of Christ.
There's a footnote in the ESV translation, which is what I like to use, and it writes that if you were to literally translate this phrase, it would read, only behave as citizens worthy of the Gospel of Christ, that what we're going to see today is Paul is going to show for us three aspects, three characteristics of a life that belongs to a citizen of the Gospel of Jesus, that Jesus is king, he is Lord, and for those that believe and trust in him, we exist inside his kingdom, and there's a way of life that is called for us to live in under the message of Jesus. With that, let's jump in to chapter two, verse. So if there is any encouragement in Christ, any comfort from love, any participation in the spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind.
He writes this language, if there is any. When he writes it that way, it's almost like when you and I would ask a rhetorical question. If you've ever been with your friend and you know somebody who did something totally outlandish, you might say, can you believe that? It's not really that you are asking. Can you show the proof and build out the reason as to why you believe that? No, you're just so confounded by what has taken place that it bursts out into question. In the same way Paul is saying, if there is any encouragement in Christ, there is. He's already written about it in chapter one, that there is encouragement in Christ as he's in prison. He writes, if there's any comfort from love, this letter is an encouraging letter, that the relationship that he has with the Philippian Church, there is comfort in love that he has from them. If there's any participation in the Spirit, he writes about their partnership with him in the Gospel. There's affection, there's sympathy. That's what Paul is seeing.
In verse two, what we see is he's saying, complete my joy. He's driving toward what he wants them to understand, what he wants to instruct them in. What we're going to see is what I believe is three categories that are important for us in understanding what it looks like, our life to look like it is worthy of the Gospel of Jesus. Verse two, he says, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. I think these are the three categories here. While we talk about them this morning as three distinct categories, because that's helpful for us in engaging it, they're actually interconnected with one another, as we'll see. But as we see here, Paul wants them to be of the same mind, Number one wants them to have the same love. It's number two, and he wants them to be of one in purpose. That word purpose is another way of translating the word accord. Those are the three categories that I think Paul is getting after and that we would do well to consider and study.
If you were to just read up to verse two here in the text, you would be asking some questions. What is the mind that we're supposed to be in? The same as what love are we supposed to be the same as what accord or purpose are we supposed to be full of? That's what I think verses 3 through 11 are going to help us this morning. Let's take these one at a time.
First, Paul is going to write about what it looks like being of the same mind. Pick back up in verse 3.
Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves which is yours in Christ Jesus.
Paul begins to explain what it looks like to have this mind. First of all, he categorizes it as being the mind of Christ. We'll get to talk about that in more detail here in a minute. In verse three and four, he practically is walking through what it looks like to have the same mind. Let's work back through just bit by bit of what he said. Do nothing from selfish ambition. Ambition is that idea of drive or motivation by which we do things. What he's saying is, don't—those a negative command. Don't be driven to terminate what you do on self. Do nothing from selfish ambition. Don't let your ambition, your motivation, your drive to accomplish things be for the end and the purpose of ending on yourself. Then he says, do nothing from conceit. Conceit is the idea of thinking more highly of yourself than you ought to. The important thing about conceit is it actually has to do with our relationship with other people. The way that I can think more highly of myself is by thinking more highly of me over you.
Then he goes on and starts to give the positive aspect of this, what it looks like in humility, count others as more significant than yourselves. That's the opposite side of the conceit that not only would I not think of myself as greater than you, but I would be thinking of you as greater than me. That's true humility of me bringing myself low and considering you as more than important. That's the mind he wants us to have. In verse 4 he says, look not only to your own interests, but also to the interests of others. Very practically what it looks like is not just me thinking about what I've got on my plate or whatever difficulties I'm facing or whatever wants I have thinking about you and what you're facing and what you're dealing with and what you want.
To flesh this out a little bit more, I just figured I'd share some of how this passage in this last week was hitting home for me. How the Spirit was working in my heart, convicting me and thinking this in verse 4. I really appreciate Paul's language of look because in life what happens is we've got our stuff that we're dealing with, whatever it is. Your alarm goes off, my alarm goes off. I wake up and I go to my job and I sit at my desk and do my work and tackle my problems. Then I come home and I've got my house and my family and I'm zoned in. It's something about us that we've got to take care of it. We're looking at the things we're doing, and we're just looking and we're doing and we're looking and we're doing and just locked in. What Paul wants us to see—this is why I found that language of look so helpful—is that if we take a moment to pause and look, I see there's more than me. I see there's more than what I'm facing and what I'm dealing with and what I'm working at. Now I'm beginning to see you. If I spend long enough looking, I'll start to see the else who has all the things that you're doing that you're working towards, that you're facing, that you're struggling with.
This is why it's convicting for me, is that I'm very driven by accomplishing, by getting stuff done, but I should slow down. I hope to consider and look and see other people. Another thing that was striking in this passage is Paul doesn't say, don't just look to your own needs, but look to the needs of others. He says, don't just look to your own interests, but look to the interests of others. I think we might find it a little easy to wrap our heads around. Well, yeah, they have a need, so I'll help them meet a need that makes sense. But he just says their interests, what they have want for. That's true humility coming all the way down low, that I would consider what you want above what I want. This is the mind that Paul is wanting us to have and to share.
As mentioned earlier, Paul has a lot of commendation for the church, but he really wants to push them to grow in this way. As I was trying to consider how we might be able to connect in our own context with what Paul is writing here, I was thinking about verse one, as he's writing about the encouragement that's there, the comfort that is there, the sympathy, the affection. I was beginning to think we might say something like, the Joneses, they're just good people. They're good people. Or you might say the Millers, they're just so nice, just decent people. We might use language like that. Genuinely, we're talking about good things. We're talking about them being respectful, cordial, nice, kind. They're genuinely wonderful good qualities about people and something that we should be. But Paul is trying to drive us into something deeper because remember, he's talking about a life that is worthy of belonging to the gospel of Jesus.
I don't think it's enough that we could just be good people. It's not enough for me to just be decent. Even this morning as I'm here and I'm walking and I'm getting to shake all of your hands and meet you, I said, you don't know me. Maybe after you've had an interaction with me, you might think, oh, he's a decent fella. I haven't rubbed the wrong way. I think that's a perfectly fine thing. But I can do that and still be driven as a person by selfish ambition, I can do that and still be a person that is driven by conceit, that I would think more highly of myself, or that I could be a person that is really just mainly concerned with my own interests. So it's not enough. A life worthy of the gospel of Jesus in our mind must go beyond what are good things. We have to drive deeper into the faith that we have been called into. I would be thinking of other people as more important than myself. This is the mind of Christ. This is the mind that Paul wants us to live in as people who belong to Jesus. That word humility there is the perfect summation of what he is getting at, that I would be humble. That's the first category that Paul has for us of living a life worthy of the gospel of Jesus: that we would be of one mind, the one mind of Christ that is humble.
Secondly, being of the same love. Paul talks about, he wants them to be of the same love. Pick back up in verse five.
Have this mind among yourselves which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped.
As mentioned already that this mind of humility belongs to Christ. Paul is about to explain here the depth of the humility of Jesus. Follow the journey of Christ as Paul has it outlined here. First we see that Jesus was in the form of God. Theologically, Jesus is God the Son, that our God exists as a triune God, he is three persons in one being, that he is God the Father, the Son and the Spirit, and Jesus is God the Son. We could have spent all morning just trying to talk about and tackle and understand what that means, and we still would just barely have scratched the surface of understanding it. But let's focus on what Paul is considering this morning along the lines of humility.
Jesus has a claim to be God the man. Jesus who lived 2,000 years ago, a real person like you and I. He has a claim to the name of God that includes all the power, includes all the authority. In other scriptures we see that he's accredited with creation. He's the Creator, he's the Almighty, he's powerful, he's the Name above all names. He has the authority. Yet he, verse seven did not count—sorry, verse six did not count—equality with God, a thing to be grasped, but emptied himself by taking the form of a servant being born in the likeness of men. This is the beginning of the path of humility that Jesus takes. It starts with the mind of Christ here, right? He says, do not count equality with God a thing to be grasped. He does not think of his claim to the name of God as that which should be grabbed with triumphal assertion. As one commentator put it.
I have a young son now. He's almost 10 months old and yesterday we got to play together and he has this little screwdriver chew toy thing to help him with teething or whatever. He was just holding on to it. He was just grasping onto it, super excited, super cute, and that's that idea of grasping onto it like it's the spoils of victory of war, that he's got this rubber little chew toy thing. When we think about the idea of Jesus having a claim to the name of God and that he didn't count it as something worth grasping to, what does he do? He put on the likeness of man that the Son of God eternal became like you and I. He had real skin, real bones. He had muscles that grew weary as the day went on. His mind grew hazy as tiredness began to set in, or maybe hunger, a stomach that growled when it was dinner time.
I want to be clear here so I don't get myself into trouble when talking about this aspect of Jesus being in two natures, fully God and fully man. When Jesus put on flesh, he didn't in any way lose his status as God. Remember, he has full claim to it. But he still did put on flesh. He still was like you and I, weak. We've gotten to talk with some of you that are much further along in the journey than I am now. I'm sure you understand that, do you not? Body begins to be weak, gets to be harder to do things. Jesus was man, with times experienced weakness. We could have spent all morning just talking about this aspect of Jesus, and still we would have just barely scratched the surface of what it means. Let's continue on along the purpose of what Paul is talking about, outlining the path of Christ's humility.
First, being found in human form. He humbled himself by becoming obedient to the point of death, even death on a cross. We have Jesus, who is the Son of God, eternal, creator, almighty, powerful. Then he takes on human frame like you and I, and he experiences life like you and I experience with weakness, with sadness, with tears, with difficulty. He also submits himself to obedience to the Father. We see this throughout the Gospel accounts that Jesus in his ministry submits to the will of God. See this most potently in the Gospel of John. Over and over again Jesus recounts, I do nothing of my own accord, but I do that which the Father has sent me to do. He lives in that way. Not only does he submit himself in obedience, he submits himself to death. Not only does he submit himself to death, but he submits himself to the most humiliating death. It was not honorable for him to hang on that tree. That was cursed man's death. That was the death that he went to go to.
Do you see this path of humility? God eternal, Creator, Almighty, and he steps down into human form, and then he steps down into obedience, and then he steps down into death and into the humiliating death on the cross. At this point you might be thinking, did we start off this category by Paul talking about being of the same love? What does this have to do with love? That he whom for God so loved the world that he gave his only Son. This is the giving of the Son, that in humility he comes. This is the kind of love that Paul is calling us to live in, the giving completely of oneself. Remember, it starts in the mind, the humility to consider for a moment that somebody might actually be more important than me. Then it shows up in real life and then I actually give of myself to that person, whatever it might be, whoever it might be, in whatever situation it might be. This is the kind of love that we are called into.
Think about First Corinthians 13, a very popular passage on love. It's patient, it's kind, doesn't envy, it doesn't boast, it's not proud, it's not arrogant. Selfishness and pride are the opposite side of this kind of love of bringing myself low and considering other people and loving and giving myself for them. This is what it looks like to live as citizens worthy of the gospel of Jesus, that I would love in a way that is giving of myself. Real love takes real sacrifice. It takes real giving. I love my wife and if I were to stand here and tell you not once have I ever had to give anything up for her, I hope you would look at me and say, you don't love your wife because it takes giving of myself—humility—to come low and to consider her interests above my own. If we never give up anything for the sake of our brothers and sisters in Christ, do we love them? Are we of this same love that Paul is talking about here, this love of Christ that gives himself up for the sake of others? This is what it looks like to be people of the same mind and the same love as Jesus, to live as somebody that's worthy of belonging to the gospel.
That brings us to our third and final point being one in purpose. Continue on in verse nine.
Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow in heaven and on earth, and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
The path of Christ's humility did not end in the grave, but Jesus rose victorious over death and over hell. Now at his name, because of his willingness to be humble and to submit himself to the Father and to submit himself to death, he now is risen and exalted above all things, risen and exalted above all names. So that at his name, every knee—your knee, my knee, the knees of all those who live around you in this area here, the knee of everybody who lives in my area—across the whole globe, across all time, in the grave, living and breathing in the spiritual realm, every knee will bow to the name of Jesus, our King. He is the King of the kingdom of the Gospel, and all will bow to him, and all glory will be due his name.
This has everything to do with being of one purpose. This is the one purpose of our God, that all glory would be ascribed to him. Our purpose is to bring glory to him. When we are citizens of the gospel of Jesus, who we are and what we do is to be of that singular purpose and none other. Your glory, not my glory, not the glory of a city, not the glory of this country, of this world. The glory is to him because we are his people. What it looks like for us to live in that way is that we get to follow the same journey and trajectory as Jesus who humbled himself, that when we belong to him, we're called into the same life of coming low.
Surely you all have experienced tumbling in your time. In those moments where you have been brought low, maybe it's for a purpose. Maybe it's not just random. Maybe it's not just bad luck. Maybe it's the Father trying to help us participate and join with Jesus so that our life could be worthy of the gospel of Christ. In those moments of weakness and being brought low, there is an opportunity for us to live in this way, to be people who would see others as more important than ourselves, just like Jesus did, to work and to live and to act for the interests of others, to love and to give of ourselves completely, and then ultimately and fully the same exact end result takes place. Glory to Jesus and not to ourselves.
I think that the greatest danger for us who live in the time and the space that we do is that we would try to be comfortable and follow Jesus at the same time. We've been called into more than that; we belong to a different kingdom. While our cultural moment is pulling on every thread for us to terminate all things on ourselves, Jesus is calling us into something different and greater. If this morning you belong to him, that is the life that we are called into. A life of surrender to the gospel of Jesus.
Maybe this morning you're thinking, yes, absolutely, that's what I want, live in that kind of life. If you think that what it's going to take is for you to walk out the doors and white-knuckle it, you're going to figure it out, you're going to change your mind, you're going to change the way you love, you're going to change the way you live, I would encourage you to look to Christ. The gospel is not about you doing and earning it. You can't. This life that Paul is talking about is not about earning anything. It's about living in what already is true, that Jesus in his humility really has rescued us and set us free from a life of selfishness. Do you know how destructive a life of selfishness is? It's so broken. But we can live into more. The gospel doesn't start at just us being set free, but his Spirit, the Spirit of the Almighty, the Spirit of the humble, comes to live within us and indwell us and empower us to live in this way. This is what it looks like for us to participate in this. As we sang earlier, how sweet it is to trust in Jesus, to trust him in this. Not to trust in our ability to execute this perfectly, but to trust in him and to come low into living this way.
Let's pray, Father. We confess that we are too often drawn into a life of selfish ambition, where the things that flood our minds are the things that terminate on us. There's a possibility that we could live this life by just trying to be respectful or cordial or nice, decent. But you're calling us into something more and we want to participate in that. Father, would you fill us with your Spirit to live as people that are worthy of the gospel of Jesus and that our minds would be changed, we would look up and see other people and consider their interests, that we would think of them as more important than ourselves. Then that would call us even deeper into loving them, giving ourselves up for those that are around us, those that are sitting in this room, and that ultimately that would draw us into the purpose, the ultimate purpose of all glory being given to Jesus, of our life bowing down our knees coming low to worship Christ as king of the kingdom to which we belong. In Jesus name, amen.
New Testament Prayers: Week 4
Use this guide to help your group discussion as you meet this week.
Transcript
Hey everybody. Unfortunately, due to the weather, we have been unable to meet, and we are going to be starting Second Samuel this coming Sunday when we are hopefully, Lord willing, able to get back together.
So what we wanted to do was I’m just going to take a moment to kind of walk you through some of the content that we had prepared and was intending to walk through as we finished up our prayer series this Sunday. And so just wanted to walk you through some of that.
If you will just grab a Bible, go to Matthew chapter 6. We’re going to look at what is known as the Lord’s Prayer. So Jesus, this is how he teaches his disciples to pray. And this is actually in the middle of what we’re looking at is in the middle of the sermon on the mount, although it shows up in other times as well.
So what we’ve done in our prayer series is we’ve taken the time to look at New Testament prayers and consider the things that Paul prays for. Some of the things that Paul prays for and we’ve seen these expansive prayers. The requests that he’s making are huge. He wants us to see the glory of God and to know eternally what’s coming for us. He wants us to be sanctified completely. That’s the will of God, that we would be sanctified, that we would completely be made holy. He wants us to know the love of God, the unknowable love of God, so that we might be filled with all the fullness of God, which is unfathomable. And then to be able to then see that he’s able to do more than we can ask or imagine. He’s beyond our mental capabilities. Like these are massive prayers.
And what we’re going to see here is something very, very simple, straightforward.
And so some of what I think is helpful for us to understand is that there is no ceiling to prayer when it comes to the things we can talk to God about and we can pray for, that we’ve entered into it goes as high as heaven, like it is beyond thought, it is beyond reason. We get to go and talk to him about everything and request anything and talk - like the expanse of prayer is wide open.
But the floor to prayer is very low. It’s not complicated. And that’s what we’re going to see as we talk through and see what Jesus teaches his disciples here, is that it’s not like, hey, in order to pray this is going to be real hard. Anybody can enter in.
So for the person who goes, man, I just don’t even know how to pray and I feel like when I pray it’s only like 30 seconds long and then I’m distracted, it’s like, yeah, you can do it. A prayer can be 10 seconds long. The prayer that when he says pray like this, he prays for about 20 seconds. The thing that he shows him how to pray.
But then we see that Jesus also prays all night long. And so there’s just, the ceiling is non-existent. You can go as high as possible. So for the person who’s like, oh cool, I prayed for 15 seconds, I did it - it’s like, no, you get to keep growing in this.
But for the person who’s like, I think this is really difficult and I don’t even know if I’m praying right - it’s like, hey, the entry level is real simple. And so that’s where we’re going to start with Jesus teaching a basic daily prayer that’s pretty straightforward.
And so I want to read the whole section we’re going to look at. It’s in Matthew 6. And then we’re just going to go through it piece by piece. And I’m going to try to go through it fairly quickly. This is the content that I would have been preaching, but I’m not really preaching to y’all. I’m just kind of walking you through some of this. So we’ll move fairly fast.
Matthew 6:5–8
“And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.
And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him.”
Now, I said I was going to read through the whole thing, but I want to stop there for a second.
He’s going to start off by basically saying, “Hey, I’m going to teach you about praying, but when you pray, there’s some ditches. There’s some things you just need to avoid.”
One of the dangers of praying is that you would pray to be seen by others. That’s the way he words it. He says, “Don’t pray like the hypocrites,” meaning that they look like something on the outside, but there’s something else going on. It’s a trick.
And so he says they pray in the synagogues, they pray at the street corners, and their goal is for you to see them. And he says they have their reward. They’ve done it. So if your praying is a performance, it works. It works as a performance, but it doesn’t work as a prayer. They get what they wanted because their prayer wasn’t to God. It wasn’t between them. It was for you to watch them.
And so he says, “Don’t do that. Don’t make praying a performance. Rather, go into your room and shut the door and pray to your Father who sees in secret.”
So the bulk of Christian prayer should be done privately like that. You should have an active private prayer life.
He does not forbid praying in front of people, and we actually see that he prays in front of people. He prays out loud at times. The disciples pray together and pray out loud. There’s actually a lot of good and health that can come from us praying together. But you do have to watch that the point of your praying together is still relating to God, communing to God, speaking to God, and not somehow putting on a show.
So we just have to be careful if somebody asks you to pray at a meal or if you’re praying in your group. Like I know that there are times where we’re praying together and I’m thinking about what I’m going to pray and I’m not praying with them. And so I’m doing what he said here as I’m turning it into some sort of performance.
And he says, “Don’t do that. I don’t think you have to pray out loud in front of people. You do have to pray.” And he says, “Go in your room, close the door, pray by yourself.” So that is commanded of us as Christians.
But he’s not prohibiting praying together. But we do have to be on guard that when we do that, that we don’t miss the point and make prayer somehow a performance.
So he starts off there. Don’t do that. Don’t pray as a performance.
He’s going to give us another ditch. Don’t do this.
So then he says, “And when you pray,” this is verse 7, “do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him.”
Okay? So don’t heap up a bunch of empty phrases. Don’t think that your prayer has to be a certain length or a certain amount of flowery language or you’ve got to use the right words. Don’t do that.
And specifically, one of the things I think you would see here is that his disciples are coming to him and he’s teaching them how to pray. He’s explaining to them how to pray. And this is in the sermon on the mount. There’s another place where they come and say, “Teach us how to pray,” and he does the same thing.
If you went to a priestess of some deity and you were asking, “How do we pray?” what he’s saying is that they would, they have all this junk. You got to chant. You got to wear the right clothes. You got to be in the right place. We’re going to have to have some music. We’re going to need to cut ourselves. They’re going to add all this stuff to it. You got to do it a certain amount of time or it doesn’t count. Or you have to do it at a certain time.
And he just is like, “No, none of that. Don’t heap up a bunch of empty phrases. Don’t think that your many words are going to get it. Don’t think you have to assault God with language to get him to bend to your will. None of that.”
And then what he’s going to say is, “Pray like this.” And what he prays now is simple in its form, simple in his word use, simple in his sentence structure. It’s straightforward and it’s not long. Just pray like this.
So when we’re talking about like this, which is what he says in verse 9, pray like this, it’s simple, but it does open for us, I think, categories that might, when you’re thinking about the prayers that you have, might increase the like, oh actually, I probably should be praying about this and I should be praying about this.
So we’re going to take it through and just kind of go, what are the categories that he prays? You’ll notice the sentence structure is simple and the length is simple. But it maybe will add some complexity to your praying if there’s some areas where you’re just like, I haven’t been praying about that and that.
So I don’t want you to, because we’re going to go through it and look at the different categories, suddenly go, “Oh, wow. This is really complex.” It’s like, “No, he actually is praying pretty straightforward, pretty cleanly, pretty simply,” even if it opens up categories for you, it doesn’t make it more difficult.
Like I said, the floor here is very low. And I think that’s built into what he says when he says, “Don’t be like them.” This is verse eight: “For your Father knows what you need before you ask him.”
And that’s the baseline assumption in praying, is that we’re going to the Father and he cares about us. He knows what you need. And that’s beautiful.
So if you understand, okay, does a three-year-old know how to talk to his father? Does he know how to approach him? Doesn’t know how to be humble and to be in need. Then if that can happen, then you can pray. If you knew how to ask your father for something you needed, then you can pray, because that’s the baseline thing that’s happening here.
So with that in mind, we’re going to look at, he says, “Pray then like this.” I’m going to read the whole thing and then we’re going to go through bit by bit to just see what’s in this prayer. Even though it’s simple and straightforward, it takes 15 seconds.
And like I said, that’s the entry to prayer, is we get to pray very simple, very straightforward. And then we can go from there into not more empty words and phrases, but just greater depth of relationship.
You know, Jesus prays all night long, and it’s not because he had to say the same thing over and over again for it to work. It’s because he relates to the Father. The same way that you would stay up all night and talk to someone, a friend that you cherish or someone that you’re in love with, and you would just, it would just keep going and it’s conversational and there’s so much to talk about and you don’t want to stop.
That’s what I mean by the ceiling to prayer. The requests that you can make, the things that you can talk about is unending because of the depth of relationship that we get to have with the Father.
But the entry level to just like what counts as a prayer is any of it. If you’re aiming it at him and if the point is to relate to him and to talk to him and to bring your needs to him, then it all counts.
So I’m going to, this is what he says. Pray then like this.
Matthew 6:9–13
“Pray then like this:
‘Our Father in heaven, hallowed be your name.
Your kingdom come, your will be done, on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our debts, as we also have forgiven our debtors.
And lead us not into temptation, but deliver us from evil.’”
That’s it. That’s the whole prayer.
So we’re going to walk through. I’m going to tell you what these different things mean, what he’s saying, and then I want you to consider them as like, okay, do I have category for that? Do I pray that sort of thing?
Again, not complicated in language, not long, not repetitious, but also for us to go, hey, there’s things I should be praying for.
It’s like, what? Well, let’s look and see what sort of things he says to pray for.
So he starts off with “our Father in heaven.” And that’s just framing up who are we talking to. Prayer is not to the universe. It’s not just floating out there. And Christian prayer is to the Father. We can pray to Jesus. We can talk to the Spirit. But in general, normative Christian prayers, we’re praying to the Father. That’s who Jesus bought our relationship with. He brought us back to the Father. Our arrangement was with the Father and that Christ comes to rescue us and to bring us in to be adopted as sons and daughters of God.
So we’re praying to the Father, and it’s beautiful this pairing. He’s our Father in heaven.
So he is our Father. That’s the - he loves us. He knows us. There’s this relationship built in. But he’s also in heaven. He’s big, competent, capable, ruling, reigning, glorious.
And so know who you’re praying to and begin with the relational depth there, but also the weighty glory of him reigning from heaven.
So that’s “our Father in heaven” is where he starts.
And then “hallowed be your name.” Now we don’t consider, we don’t talk about hallowing things very often, but it’s may your name be honored as holy. May it be set apart.
And I think that there’s two things happening here. This is just praising God. So it’s beginning with, I’m hallowing, like I’m surrendering to you your honor. It’s, you know, when the angels say glory to God in the highest, it’s I’m glorifying you now. I’m hallowing you now. I’m honoring your name now in this very moment.
And so it’s, you can praise God, glorify him, honor him. And it’s a way for you to remember you are my Father in heaven. You do love me but you are holy and completely other and different and above me. So it’s a humility in approach.
It also, if it’s a prayer that moves forward, is to be praying that, Lord, I would honor you, that I would show you respect, that I would bring glory to your name, that in my heart and my words and my actions I would live in a way that brings you honor.
So that’s start off knowing who you’re praying to, and then in submission and respect and humility, we praise him. But also do you pray that you would honor him as you go forward and as you live your life.
So that’s some of what’s happening there.
Okay. “Hallowed be thy name.” “Your kingdom come.”
Now again, I think all of these is such a simple phrase. All of these we could spend a whole sermon on just explaining some of what’s going on here. But the category that I want to open up for you is that we should be praying for the advancement of his kingdom on earth.
We want more people to submit to the King. Which means that we want more people to place faith in Jesus. We want the advancement and the good news of the kingdom to be proclaimed. We want the good effects of the kingdom to be extended.
So you should pray for missions and missionaries and for your school and for your co-workers. You should be praying that people would meet Jesus.
This is, you know, we have this section in when our groups meet. We want to discuss and review kind of how are we being missionaries together and who are we building with? We want to pray for those sort of things.
And this is built into what you’re going to see later. It’s a daily prayer. So it’s just the normal daily way to pray. You should be praying for missions. You should be praying for the kingdom to advance and for more people to surrender to Jesus.
And then this fits into that, but he says, “Your will be done on earth as it is in heaven.”
So this kingdom advancing is faith and it is new believers, but it also is submission to his will. It’s that the world would look more like it belongs to him.
So “your kingdom come, your will be done on earth as it is in heaven.” So we should be praying that his will would be accomplished in our lives, in the lives of others, in our schools and our neighborhoods, that it would look like we belong to him, that we would surrender to him, that good things would happen, that people would turn from sin, that we would do what is right.
And so as you’re going through and thinking through what are the things I’m praying for and how do I pray normally, we pray for missionaries, we pray for the work of the advancement of the kingdom, and we pray for the advancement of his will.
And then also when there’s situations in your life, you can pray it like this: I pray that your will would be done. I don’t know what should happen at work. I don’t know how this conversation should go. I don’t know how I should handle this, Lord. I pray that your will would be done. I pray that I would be sanctified and repent of sin and handle this well and honor you well. And so I just pray that your will would be done in this situation.
And so that’s the - he prays that.
Then he says this: “Give us this day our daily bread.”
This is humility in the fact that we are dependent on him every day of our life.
I think that for a lot of us, this is kind of where most of our prayers center around, just what’s going on today. What do I need? And that’s fine and beautiful that that shows up in our prayers. He expects it to.
This was a practical reality for them that often they needed their food today. Like they didn’t know if they were going to have it. Whereas we, you know, we have grocery stores and refrigerators and freezers. And so a lot of times we just kind of aren’t thinking about how dependent on him we are for the general just function of life, but you are.
And so we should normally be asking, Lord, hey, provide for me what I need. And one of the ways I word it, and I pray this through this with my boys a good bit, was, Lord, give us everything we need and help us to be truly thankful. Help us to enjoy it, but help us to be truly thankful.
But I think for a lot of us, this is the stuff. This is, you know, praying over this meeting I have at work and this test that I’m going to take and all these just different things that are coming up that are on our plate that day. This conversation I’m going to have with this person. Just, Lord, provide the things that I need to live, to exist, to function, for this day to go well.
And so we ask for that, and we humbly are dependent on him for those things.
I think for some of us the bulk of our prayer may be in this zone, this practical need zone. And I would just say, yeah, but you need to open up and understand we should be praying for missionaries. We should be honoring the Lord in our prayers and we should be considering his will at work and things. So, you know, spread it out.
And then I think that every once in a while I’ll meet someone and it’s almost like talking to God about simple things like bread is beneath God, so we shouldn’t talk about stuff like that. I shouldn’t pray to him about, you know, this test I have because I don’t want to waste his time.
And that also, I think, belittles him as if he’s big but not so big that we are able to waste his time. We’re not able to waste his time. He’s not exhausted by us. He’s not limited by us. We are to bring things to him, and he delights to talk to us.
If there’s something that’s burdening you or bothering you or in your way or in your need, you talk to him about it. He’s not too big for that. He’s not too busy for that.
And so I would say for the person who’s like, I only pray big prayers - it’s like, yeah, we should pray big prayers. But we also should know that he loves us, that he cares for us, and that he is dear and near, and not too big that these are beneath him, but so big that he can handle everything. And so I just think that don’t limit him in that way either.
So we should have the humility to realize situations and we should talk to him about practical things.
All right. So then as he finishes, he’s going to say, “Forgive us our debts as we also have forgiven our debtors. Lead us not into temptation but deliver us from evil.” Those three together.
I find it very interesting and very helpful, and I point this out a lot when I’m talking to people about prayer. The Bible tells us we have three enemies: the flesh, the world, and the devil. And it doesn’t always frame them up like that in that order, but we do. It’s going to talk about those three things as that stand in the way of us following God.
So we’re told that we have to put to death the deeds of the body, that we’re fighting the passions of our flesh, that the flesh is opposed to the Spirit, and that we’re only going to walk in one. We’re either going to walk in the Spirit or walk in the flesh.
And so that’s the idea that you want to sin, you desire sin. That there’s a part of you, there’s a part of me that genuinely wants to sin, and I have to put that to death. I have to fight against that. You have to fight against that.
It tells us that one of our enemies is the world. This is not like “God so loved the world that he gave his only Son” as in the people, but the world systems, world ideas that stand opposed to God. It is people that tempt us to sin or that tell us sin is okay or that normalize it, or the systems that are in place that help us rebel against God.
So that friendship with the world is enmity with God. That is the way the Bible’s going to talk about it. So that we shouldn’t be friends of the world but we should come out of the world. We should love Jesus. We should follow him. We shouldn’t look like we belong here. We should look like we belong to him.
So that’s a second enemy, is the world.
And then the third one is the devil, that we actually have a real spiritual enemy that wants destruction for us, that wants us to follow him into rebellion, that doesn’t want joy or peace. You know, he roams around like a roaring lion seeking someone to devour is the way Peter puts it. So we have that enemy.
And what’s interesting and I find very helpful in this normal daily way to pray, Jesus has in mind all three. He has in mind that we are in a war against sin, that sin is destructive. We are in a war that the world tries to pull us and lure us and take us captive. And that we’re in a war against a real enemy that wants us to not surrender to the Lord and not follow him.
And so I think it’s very helpful that in his normal daily way to pray, he considers all three: the flesh, the world, and the devil.
And so when he considers the flesh, what he says is, “Forgive us our debts,” or forgive us our sins, “as we have also forgiven our debtors,” or as we have also forgiven those who have sinned against us. And so trespasses is another way that that’ll be translated at times.
That a normal daily way for you to pray is to ask for forgiveness, to walk in repentance. That repentance is part of the Christian life. And it’s not us walking with our head down in shame. It is delighting in the freedom that has been purchased for us by Christ, that we get to be forgiven.
And so you should, in your normal praying, be considering: forgive me for how I spoke yesterday. Forgive me for the language I use. Forgive me for the attitude that I have. Forgive me for when I had that opportunity to serve somebody, I just did it begrudgingly. I was annoyed the whole time that there was a person around me in need rather than loving them. So forgive me. Help me.
And this is why one of the normal things Christians should do with each other is repent to each other, because it’s been - it’s part of our normal praying. It’s part of our normal walking with the Lord, is that we’re asking for forgiveness.
The flip side of this, and I would encourage you to read what he says after this in 14 and 15, but he connects this idea of us being forgiven with us forgiving others. And Matthew 18 is also helpful here. Yeah, all of Matthew 18. I was wanting to see if it went into Matthew 19, but in Matthew 19 he starts talking about other things. So just all of 18.
But it’s helpful here in this idea of how forgiveness works.
But we’re to be people who receive grace and live in the grace and the mercy of God, and that we’re to be people who give grace and mercy to all those around us. And so that’s where he puts those together. That he says forgive us as we forgive those who sin against us.
And so that a normal part of our daily praying is to consider our sin, but also to walk in repentance and ask for forgiveness and to move forward in being forgiven and receiving mercy. That his mercy is over all that he’s made, and so that daily we receive mercy and it’s wonderful. And so that we would normal daily pray, repent of sin.
The next thing he says is, “Lead us not into temptation,” so that we would be aware that one of our enemies is the world. That the world is going to try to normalize sin. It’s going to be out there taunting us and calling to us.
And you’re saying, “Lord, don’t let me look at the bait on the hook and not see the hook.” You know, that’ll keep me away from temptation. He doesn’t just say, “Help me withstand temptation.” He says, “Pray that you won’t even enter into it. That you won’t go near it. That I won’t even be tempted today.”
And I was, Chet said one of the ways that he prays this and considers this in his prayer life is, Lord, help me to see the things that tempt me. You know, he gave the example of like if there’s a certain app on my phone that’s going to keep tempting me, help me to see that, recognize that, and just get rid of the app. Help me to see the areas and the avenues and the people and the places that lead me into temptation so I can get rid of them.
You know, I heard a pastor say this one time and I found it very helpful. But the sooner you show self-control, the less self-control you need.
So that saying, “I’m going to go to the party, but I’m not going to drink,” is harder than just saying, “I’m not going to go to the party.” Saying, “We’re going to go up into the dorm, but we’re not going to commit sexual sin,” is harder. It’s more difficult than just being like, “Hey, let’s just not go in the dorm. Let’s just not be alone together.” That temptation level is higher. So let’s avoid temptation.
And so rather than saying, “I want to avoid sin,” Jesus is saying, “Yeah, okay.” But also you want to be forgiven for sin and you want to avoid temptation. You want to go further back and say, “What are the things that tempt me? How do I not even get to where I’m close to the line? How do I stay away from temptation?”
And so that’d be a thing that you’d be praying, and that you would be aware of the world’s influence to draw and entice you away from the Lord and into sin.
Third enemy, and the way that he finishes prayers: “But deliver us from evil.” Now the word evil there, evil is a fine translation. Wickedness is a translation that it’ll be translated wickedness sometime, or wicked as in like wicked people, or the evil one as in Satan himself.
And so I think you just need to be in your praying mindful of the evil of the world. And so this is in some ways praying, Lord protect me from wicked men, from evil situations. Protect me from the evil that I’ve already gone into and that I’m surrounded by. Like deliver me out of it. Rescue me is kind of the word he’s using here.
But also to be mindful of like when Ephesians says:
Ephesians 6:12
“For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.”
That I think sometimes in our normal configuration of prayer and the normal way that we think, because we’re western, most of us, and we don’t grow up considering spirits and dark forces and invisible things, we even in our own faith are sometimes like, yeah, well this is my personal faith, but the real things in the world are like on the periodic table. And we even miss that like, no, God is real and the spiritual world is real. It’s as real as oxygen and hydrogen. We’re just not thinking about it right. We don’t have it framed up in our head right.
And so sometimes when we think about the things that we’re worried about or that are assaulting us, that we most often in the western world, when you think about like what are the enemies, you pick people. You pick political ideas or entities. And so the things that you’re worried about is like them trying to do this, this nation, this people, this idea, this group.
And Paul says, yeah, we’re not wrestling with flesh and blood. That’s not who we’re worried about. That we’re at war with a much bigger enemy in a much bigger scheme. And so your normal daily praying should consider, hey Lord, deliver us. Rescue us from the influence of the enemy. Rescue us from the evil one. Rescue us from evil. Rescue us from sin as it goes to work. Protect us.
And so your normal daily praying should include repenting of sin, praying against temptation, and praying about the work of the enemy, that he would not have any effect, that he would not, that the Lord would rescue you from lies that you’re believing and ways that he’s at work and ideologies and temptations and things that he’s doing in the world, and just that evil is at work in the world.
But evil isn’t just a benign force. It has an agent behind it, and being aware of that in our praying.
So Jesus says praying is not a show and it’s not some big long complicated thing. Pray like this. And then he gives a simple straightforward prayer. But I do think it opens up categories for things that we should consider as our normal prayer.
So that you should go in your house and close the door and pray simple straightforward things. And I think it’s helpful if you can print this out or you can open it up to Matthew 6 and you can just kind of go, okay, and help these things guide some of your praying. But don’t complicate it. Don’t think you have to say it well. You’re not filling out forms at the DMV. It’s not like it’s going to get rejected and sent back to you.
You’re talking to your Father who already knows what you need before you say it.
Now, Jesus does tell us to labor in prayer, to continue at it, to pray the same things. And he doesn’t mean say it seven times in a row for it to count. He just means come talk to him again about it tomorrow. Pray when it’s on your mind. Pray again. Pray this morning and pray this afternoon. And then when you think about it again, pray, because he cares about you and he knows you.
And keep at it. Keep talking to him. Keep telling him what’s going on. Keep letting him work on you in prayer so that we would be people who pray.
And the last thing I want to point out as I’m wrapping up just kind of this walkthrough, this assumptive reality of how we get to approach God that Jesus teaches his disciples, is purchased by Jesus. This is a blood-bought gift to you.
You don’t get to pray like this if Jesus doesn’t go to the cross, because he’s not your Father, because you haven’t been adopted. If Jesus hasn’t saved you, you haven’t been brought into the family.
Jesus has to go die for this to be a reality, that he gets to be our Father in heaven. You don’t get forgiven if there is no cross. You don’t get rescued from the enemy if there is no cross. You don’t get taken out of the world if there is no cross. The provision that we need stops at daily, and our eternal provision is not provided if there is no cross. His kingdom doesn’t come if there is no cross. His will isn’t accomplished if there is no cross.
And so one of the things that is to be in mind as we do this is to rejoice in the work of Jesus and to know the privilege and the delight that this type of praying is because it was purchased by the precious blood of Christ and given to those who belong to him as a way that we get to relate to God.
And without him it doesn’t exist, but with him we get to delight in and enjoy it. And it’s not something that we earn or that we achieve or that we do well. It’s something that he’s graciously given us as a gift.
So hopefully as we wrap up our prayer series, this simplified kind of, hey, it’s not a show and it’s not complicated. You get to go talk to your Father and you get to do it because Jesus has earned that for you and given that to you and modeled it for you.
Then go pray. Pray big prayers, but also realize that you get to talk to him normal daily about all the stuff of life. And trust him, because he’s your Father and he loves you and he knows you and he already knows what you need even before you ask.
New Testament Prayers: Week 3
Use this guide to help your group discussion as you meet this week.
Transcript
My name is Spencer, I'm one of the pastors here. We are in week three of a four week series on New Testament prayers. So we are looking at some prayers that are in the New Testament and trying to capture some of the truth that is bound up in them so that it might encourage us in our prayers but also help us grow in the discipline of prayer which is vital for the life of the Christian. So we'll finish this, we have one next week and then we'll jump back into Second Samuel. So we're gonna be in Ephesians chapter three today, verses 14 through 21. It's on page 568 in the blue Bibles. If you don't have a Bible at home, please take that blue Bible. That's a, that's a gift we want. You have a Bible that you can read, but you can follow along with us. The text will also be on the screen.
There are some things in life that you learn kind of on your own through reasoning and all types of things. And then there are things that happen to you that just change you. Some external forces that just absolutely change your life. So this can happen in a variety of ways. One of the clear ones that happened for me was when we had our first child. So, you know, heard for years that we have a child, it'll change you. Have a child, it will change you. And kind of do that at some experiential level. That was going to happen before we had a kid. We had a, we had a dog. So we got a little bit of a jump start on taking care of some type of creature. And we loved that dog. I didn't like that dog. You've been here long enough, you've heard enough stories about that dog. That dog was the worst. But we loved it, took care of it. And then like lady and the Tramp, that story that plays out over and over again, we had a child and that child, like when you first hold your child in the hospital or if you adopt a child and the agency places that child with you either, and you're in the room with that child for the first time, like there's just something that happens within you. External force just comes in and it just, you, you thought you, you, you knew this category of love and that just gets deepened in ways that are just so profound and wonderful. And when I held my daughter for the first time, it was just powerful. Then went home and I saw that dog and I was like, I hate you. Like, I love, I love this child so much. With the Love that I had this child. I just is a disdain by comparison. But there's just something happens. There's external forces that work in you. That's not just limited to children. Sometimes experiences happen to you and it changes you. And none of those hold, hold a. Hold a flame to. When the Lord determines to work in our lives in powerful ways, the external force of who our Lord is is working in our hearts. It changes us in ways that are profound. And that's what this prayer is today. It's capturing that. It's a prayer for God to. To work powerfully within us. So we're going to see this prayer and see the encouragement that comes with a prayer like this and then also see the fruit that comes from these types of prayers. So let me pray for us and then we'll walk through this piece by piece.
Heavenly Father, I thank you that you do work in mighty ways. And I pray that this would be a morning in which you do that you would work in our inner being, in our hearts, in profound ways that help us not just hear your word, but do it. But that comes not from ourselves. It comes from you. And we ask that you do that in Jesus name. Amen.
All right, so this prayer begins in the middle of. Towards the end of chapter three with for this reason. Okay, we're going to stop there. So this happens in Ephesians. You see this phrase for this reason over and over again. And what's happening is that Paul is drawing to mind what he said previously. He's building on truth that he's already established for this reason. And we saw this a little bit in week one. Chet, in week one of this series went to a prayer in Ephesians chapter one. And that was built upon the truth that came before that, which is the first few verses of Ephesians is this. This declaration of how God plans to redeem his people, that he chooses us and he redeems his people. And then Chet walked us through this prayer of wanting to know God and experience his glory in profound ways. Then when you get to chapter two, those first 10 verses one through 10 and chapter two are some of the most, I would argue, one of the most important passages in all the Scriptures. It is a beautiful summary of the gospel. That we were once dead in sin. We were sons of disobedience, children of disobedience, that we were wayward and that God, in his mercy, he saves us by grace through faith, not of our own doing. So if you're looking to grow in some scripture memory this year, and you have no place to start. I can't think of a better place to start than that passage right there. Builds upon that talks about how Jews and Gentiles are both a part of the same household of God, of how God dwells in his church. So really, for this reason, builds upon the gospel that he's articulated with such beauty and specificity. And those first three chapters, because the gospel is good news.
> For this reason I bow my knees before the Father,
> from whom every family in heaven and on earth is named,
> that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being,
> so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love,
> may have strength to comprehend with all the saints what is the breadth and length and height and depth,
> and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.
> Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us,
> to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.
I bow my knees before the Father, from whom every family in heaven and on earth is named. Stop there. As I bow my knees, which just for a moment, we should consider our posture when we pray. Now, I'm not being dogmatic on this. I'm not saying that every time you pray you have to bow on your faith, bow on your knees, that every time you pray you need to be on your face before the Lord. I think you can drive and pray. I think you can sit in a chair and pray. But if the only posture by which we pray is a comfortable posture, I think we're missing something. In prayer, there's something about the physical body and how God has made us in the position of bowing before the Father, laying prostrate on your face before the Father. And if that's not an aspect of your prayer life, it should be because it brings humility within us. There's a physical humility displayed when we bow before the Father in prayer. That's what he's doing here. I bow before the Father, which also should be noted. This prayer is very trinitarian in its language, very explicitly. So going to see Father, Son and Holy Spirit in this prayer. And as most prayer in the New Testament that we see, all the prayers that we see written, some of the teachings that we see on prayer, normative patterns of prayer are to the Father, but we also think of our triune God, Father, Son and Holy Spirit. So this begins with I bow my knees before the Father, from whom every family in heaven and earth is named. Throughout every family, every creature comes from, from his creation that we're named, that God's sovereignty and all of this is implied here.
And then we have verses 16 through 19, which is very dense, very rich, and it is a lot. So we got to kind of take it component by component. Because Paul's breaking down one kind of overarching truth for us piece by piece. My wife and I, we were trying to teach our kids some life skills and try to teach them to make a sandwich. You could just say, get on in there and make it. Make yourself a PB and J. It's like, no, it's like, this is how it works. Step one, get the bread out. Step two, get the jar of peanut butter. Put the knife in the jar, get the peanut butter out, smear it over this one piece, then take the a paper towel and wipe that peanut butter off. Because only psychopaths put that straight in the jelly. You know who you are. Leaving peanut butter remnants in the jelly like a. And then get the jelly smear in the bread, and then we piece it together and then you've got the sandwich. Right? So Paul's component by component here, there's one overarching sandwich, one big truth he's trying to give us, but he's got to break this down. So we're going to have to take this piece by piece to see what he's getting at here.
In this prayer, he says that according to the riches of his glory, he may grant you to be strengthened with power through his spirit in your inner being. Okay, sit there. That first part, according to the riches of his glory, Chet helped us see in week one of this. He was quoting Herman Babnik, a theologian from a century ago, and describing glory and defining it. He said, the glory of God is the infinite, indescribable perfection and beauty of all the other attributes that all the good and wonderful attributes of God, his goodness, his faithfulness, his power, his might, and on and on, shine brightly in a way that displays glory. And he says, according to the riches of that glory, this indescribable, infinite, marvelous glory says, according to the riches of his glory, he may grant you to be strengthened with the power through his spirit in your inner being, to be strengthened with the power of spirit through his spirit, the Holy Spirit in your inner being. Okay, let's pause there for a moment.
There is an American lie that is told repeatedly over and over again that if you look inside yourself, inherit to who you are, you'll discover power, you'll discover greatness. And that greatness will help you win and overcome and be great. And y', all, that story is told over and over again, from Moana looking inside herself to, I mean, most recently, Stranger Things, the stories that we tell over and over again. There's something inherent inside of you that you just got to tap into. To overcome, to do great gets told over and over and over again. And that sometimes actually even funnels into some American churches, not even the majority, but some of them, certainly some with big platforms, and there are even some pastors, at least those who claim to be, that will parrot that lie. Over and over again. There's something you just gotta tap into. The power that's deep, that's wonderful within you. But that's not what the gospel teaches at all. It's not what the gospel teaches. The gospel teaches that if you look deep inside yourself, what you will discover is frailty, weakness, sin, brokenness, depravity. That's what's inherent in each of us. And that's what makes the gospel such good news. That's why that's wonderful that it's not in ourselves to arrive at greatness. It's on ourselves to overcome that. It comes from God working within us, the external power of God coming to work inside of us in powerful ways. May he strengthen by the power through his spirit in your inner being. This power comes from God.
In verse 17, he says, so that Christ may dwell in your hearts through. Through faith. That Jesus Christ and faith in him brings the power of God, Father, Son, Holy Spirit, to dwell richly in his people. And then he continues. That you, being rooted and grounded in love. Here we go. May have strength to comprehend with all the saints what is the breadth and length and. And height and depth. And to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God, goodness. When I was a kid, we got to go to the Grand Canyon. My stepdad and I, we went. And I remember getting out of the car, walking through this clearing and seeing the Grand Canyon and having a very normal experience that many people have when they see the Grand Canyon. You just feel small. Now, the reasons that you feel small, because the Grand Canyon is massive. The Grand Canyon is 277 miles long. It is 4 to 18 miles wide. various points. It is over a mile deep. Totals at 1,904 square miles. You could take the entire state of Rhode island and put it in the Grand Canyon. I want to help you picture this for a moment. You may not find this helpful. I found this helpful and I'm talking. So theoretically, if you filled up the Grand Canyon with water, okay, it would take 4.17 quadrillion liters of water to fill the Grand Canyon. Now, if you're like me and you failed math as a kid, you might ask, what's a quadrillion? Had that same question. Quadrillion is 1 million billions, right? Take a billion. Now you have a million of those billions. And now you have a quadrillion four of them. That's how many liters of water it takes to fill the Grand Canyon. Now stay with Me further, the average adult human being, the capacity and the adult human being is about 42 liters. So if you were to take a human and fill it up with water. 42 liters. Okay. I in the eighth grade, well after my second eighth grade because I failed math. Stay with me. After my second eighth grade when I was there witnessing how big the Grand Canyon was, I was very small, very had not broken £100 yet. So half an adult human being. So think 20 liters capacity human being beholding 4.17 quadrillion capacity Grand Canyon. That's why I felt small. That's why anyone feels small. You might be. That's the most crazy confusing way to explain how to behold the Grand Canyon. I could keep going. I could tell you that if you took all the people in the world and put them in the Grand Canyon you wouldn't come close to filling it up. But it takes 60 to 70 trillion trillion human beings to fill up the Grand Canyon. I could do this with all kinds of things. With AI, I can do jello, I can do VW beetles, I can go all day pounds of sand. And every time I try to explain to you how big the Grand Canyon is by our understanding, you still can't grasp it because you can't understand 4.17 quadrillion liters of Wallers. Even if I switch it to gallons, which would be more helpful, I couldn't understand that. 67 trillion people. There's no quite way we could possibly picture and understand how big the Grand Canyon is. And when we in ourselves try to understand the bigness of the God who made that Grand Canyon, who holds that in the palm of his hand like it's nothing, the scale of comparison doesn't work. To try to comprehend with all the saints what is the breadth of and length and height and depth and to know the love of Christ that surpasses knowledge. It's not an 8th grade kid trying to stack up against the Grand Canyon. We don't have categories for that. The discrepancy between us and the size and the majesty and the wonder and the glory and the weight of glory of who our God is, is infinite. Yet God and his graciousness, this is what he does. Knowing that we and ourselves have no ability to begin to comprehend how great and how wide and how wonderful the love of his love of God. Him understanding this, He Himself dwells in us. He goes to work in our inner being to strengthen us, to empower us so that we can begin to understand the infinite capacity of love. That God has for us. That's. I mean, that's more than having your first child and having this love grow and understanding of what really love is, it's much, much, much, much, much bigger than that. When God goes to work in us to give us eyes to see and understand just the beginning of how great his love is. That's why, y'. All. I don't. When people who don't believe in Jesus and are skeptical when they take shots at the character of God. Your God is loving. Let me tell you how your God's not loving. Your God is not righteous. Not just. Let me tell you why your God isn't just. This is why. I don't. I don't get all offended. I'm not. Of course you would not begin to. How possibly could you begin to understand the depths and the riches of the love of God if He's not working in you to help you understand that in the first place? You have no capacity to understand how great he is. You have capacity to understand his great love. You have no capacity to understand his justice. You have no capacity to understand the riches of his glory and his majesty and his wonder and his all. So of course you would not get this. But when the Spirit goes to work in us and begins to open up our eyes to see and we. We begin to. To start to grasp how. How grotesque our sin is and how wretched our rebellion is against God and how we just joyfully choose sin over him repeatedly, over and over and over and over and over and over again to the point of ad nauseam. When we begin to understand with new spiritual eyes to understand how much our sin is heinous against a holy and perfect God who made us. Once we start to understand that, we can begin to partially understand how rich his love is that he would not injustice bring down his full wrath upon us. But he would send His Son to be crushed for us. He would send His Son to be crucified for us. He would send His Son to take the place that we deserve in judgment. And the more you stare at the cross by the power of the Holy Spirit working in us, you begin to see how deep his love is. You cannot discover God without Him first working in you. You cannot know him without him first working in you. You cannot understand his glory, his goodness, or any aspect. And especially you cannot understand his love without him first working in us. We need God to work in us. That's why Paul's praying this. That's why he's praying this over them, because they're not going to reason their way to this. They're not going to logic their way to this. No, they need God. He's praying. May God work in your inner being to see this and to know the love of Christ that surpasses knowledge.
And here's the sandwich, y'. All. Here's where it all comes in. That you may be filled with all the fullness of God. It all leads into that. He's praying you don't have it in you, but may God work in you, strengthen you, work in your inner being, so you might understand the depths of. Of the love of God, that the fullness of God may dwell in you. He's praying the fullness of God may dwell in you. Which begs the question, what is that? What is the fullness of God? I can both tell you what that is and can also admit I don't fully understand what that means. I can tell you biblically what that means. Biblically, it means that God dwells in you and his glorious attributes begin to work through you in mighty wonderful ways that display who he is. That's what that means. But how to fully understand that? I don't know. I don't know how you pictured that. I mean, you can tap a 4.17 quadrillion liter water tank and take your eighth grader and say, get to drinking, but I don't. So how do. How do you understand the fullness of God? And as I thought through this, the best way that my finite mind could try to picture this is that if you have a light bulb on a dimmer switch that you can slowly turn up, which I do in my. In my dining room, I've got this dimmer switch and turn it on, and I still have the Edison bulbs that haven't got out of stock yet. And you can turn it up a little bit and then you'll see the. The inner components of the light begin to light up. Light bulb begin to light up. But if you have a powerful enough light switch and enough light source, the more that you turn up that switch, the less you're going to see of the components of that light bulb. And eventually, if you turn up a light bulb to its maximum capacity, that you're not going to be able to see anything but light itself, you're not going to be able to see the inner workings of this at all, that the only observable substance will be light. And the best I can picture of what the fullness of God is is that God and His glory and the perfection of his attributes dwell so richly in his people that the only observable reality is God himself. And that's a beautiful thing to pray for that when people see you, the only observable reality that shines through you is the fullness of God. And that is a glorious thing to pray for. As he prays this on behalf of this Ephesian church. And you can't reason your way to that reality. You can't discover that our only hope is praying for it is praying for God to work in us in mighty wonderful ways. That at the fullness of God, God and all of his glory and his bright shining love working in us would just be the only observable thing about you.
So that reality makes this final part of the prayer that we're about to read so beautiful. Because that's true now.
To him who is able to do far more abundantly than all we ask or think according to the power at work within us to him be the glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen, man. The end of this prayer is an opportunity to dream, to dream a bit. Any all ever dream about winning the lottery? I know a Baptist would never do that. I think most of you have. I've dreamed about it and all the silly material things that you could purchase if I won the lottery. Now let's just disclaimer. I don't buy lottery tickets because I'm a Baptist. I really don't. Let's put that aside. If I won the lottery right now, there's no limit on money. There are some material things that my heart would go after. No doubt. Probably not the same as you, but I would try to find. There are some big land tracks between like Cayce Lexington. So if you took Cayce Lexington, Red Bank. There's an area right there where there's still some big old land tracks. It's getting developed, but not all. And I scoop up one of those land tracks, 100 acres. And then I put a giant fence, we're talking like 20 foot fence all the way around it. And then I'd stock it with as many deer as possible. Just load it up. It'd be a reserve. I wouldn't be selfish. I'd invite some of you. Some of you that don't shoot things you shouldn't shoot. You know who I'm talking about. Some of you know how I'm talking about. This isn't pointing anybody specifically. It just annoys me when people shoot smaller bucks. But that's not the point of this dream. If I I would. I would get this big land track and then I build pretty much the same size house I have now, a little nicer and there'd be a pond because my son has gotten into fishing. We stock it with fish and we just invite people to this to be. So we just have people coming over enjoying it. And I'm sure you've done some version of that, probably different. I don't think your lottery dreams are based in that area of town. But we've done this if we're honest, many of us. And what makes some of those dreams about things that do not matter at all, that have no really tangible, eternal significance, the reason you could do that is because money is the limit, right? That's the point of those lottery dreams, is that money is the limit. And if you didn't have money, here are the things you could really do. But it's all about things that don't matter. It's all about things that don't last. It's all about things that will be here and gone.
When is the last time we took that type of creativity and dreaming about things that do matter, things that have eternal significance, that if there were no limits and God was at work in us in mighty wonderful ways, beginning to help us comprehend the limitless love of God and the fullness of him dwelling in us in rich and powerful ways. If that's true, then man, what are the things that we could be dreaming about that we could pray for now to him who is able to do far more abundantly than all we ask or think? And I want you to dream for a bit about things that actually have significance. If God and His infinite power is at work within us, what are the things that we should be praying for, things we should be dreaming about? I want to give you some categories. Last week we talked about holiness. We talked about. We read a prayer of sanctification, of us becoming more like Christ by repenting of sin and obeying him. And the hope is, is that you didn't just hear that, but you responded to be a doer of the word. And this week at group, you began to talk about sin and not in shallow ways, but in real ways. That's my hope. And if you haven't done it yet, please do. But what if in this past week you started to take sin really seriously and then leaving today, you started to pray big prayers of just like God, this area of my life that I so deeply want you to change, this sin that just keeps plaguing me, God, would you so remove its Influence in my life that a year from now, just walking with you and all of a sudden temptation comes and I'm like, neo from the Matrix, just. And you're just. No, it's just an annoyance. I'm just. Would you work so powerfully within me that I wouldn't feel the destructive influence of the sin? I just have so much fullness of you dwelling within me. That's a thing to pray for.
Let's talk about reconciliation as a category. Some of you have relationships with people that have been marred by the effects of sin. And maybe you're not talking to them anymore. Maybe there is relational weirdness. And it just. Every time you see them, it just. You. Every time you see something online, you just. What if you started praying in a way to our limitless God that he would work in a mighty way in you and in them, so that when you saw them, all you felt was actually love, the love of God. That brightness just shines through you in a way. It's like I. I just love that person so much because he can. He can work in mighty ways.
Give you a different category, personal evangelism. Some of y' all have that lost coworker or that friend that you've been building with for quite some time. What if you began to pray with dream and imagination? God? Would you. Would you use me to declare the gospel of Jesus Christ to this person? Would you save them? And what if God, in a few months, orchestrated you and her? Or you and him standing right in front of me in a pool baptizing them, celebrating that Jesus saved them, and then you disciple them? You say, come, follow me as I follow Christ. Here's how you study the Word. Here's how you pray. Here's how you live in community. Follow me as I follow Christ. And then in a few years, they're actually a group leader. Because you prayed for boldness and zeal, the death of apathy and self interest, and God worked in you and you declared the gospel of Jesus Christ.
Give you another category about planting a church. It's about time we did that. It's about time we planted a church. What if 50 of you weren't in this room a few years from now? What if you, because God, working in your inner being, gave you faith to take a step of obedience and go and take the gospel somewhere else? I'll give you one couple more categories. What if some of you considered the call to ministry, serving the local church? What if some of you prayed some dangerous prayers and God began to work in your inner being in wonderful, mighty ways. And you said, I, I'll make less money. I'll serve the church, I'll be obedient. And for, for the men in this room, some of you, that means considering the call to be a pastor and, and aspiring to the office of overseer and desiring that noble task 1 Timothy 3:1, in a way that you would give your life away to loving and shepherding and leading and preaching God's people. And I'll give you one last category to dream on. What if some of you became international missionaries, you began to pray those kind of dangerous prayers that when you think about it, you want to put it to the side because you don't want to go there. But God began to work in you and broke your heart for a people group that doesn't know the gospel, for a country that needs solid theological enrichment in the local churches. And you, in a few years packed up your bags and sold everything and you left. And you're obedient to the call to go, to make disciples of all the nations. Those are the things worth dreaming about and those are the things worth praying for.
Now, to him who is able to do far more abundantly than all that we ask or think according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen, y'. All. He's able. He's able to do more than we could ever dream or imagine. Why aren't we praying? The type of dangerous, wonderful, glorious Christ exalting prayers that make us uncomfortable. We have access to limitless power to go to work in us, to do unimaginable work that he set apart for us. And the question is, is what are we waiting for? I think some of us are holding back. I think even as we think in those type of categories for a moment, there's already the counter that said, I just, I don't know, I'm not ready. I don't know if I'm ready for that yet. That seems scary. What if I fail? What if it doesn't work? What if? What if? What if? What if? And I want to tell you, you let God be the limit on what he's going to do in you and through you and get out of the way. We pray and we dream like this because of where this ultimately ends. Because to him belongs all glory and the church and in Jesus Christ throughout all generations, forever and ever. Amen. This ends in doxology. This ends in glorious praise to Him. Did we get to experience him in indescribable ways that we would get to be used by him to do unimaginable things to Him. Be the glory forever and ever. Amen.
Brothers and sisters, God wants to strengthen us, to help us comprehend the depths of his love in profound, wonderful ways. And as we experience his love in infinite, wonderful ways, we'd be obedient to the things that he calls us to with no limit style Dreaming it's time for us to pray for the fullness of God to dwell in us. It's time to start praying bold, audacious, big dream prayers. And that's what we're going to do for the next few minutes. Daniel's going to come up here and he's just going to play and we're going to sit and we're going to pray and we're going to pray for two things. We're first going to pray for God and His fullness to dwell in us that would shine so brightly that when people see us, they see Christ. And the second thing we're going to pray for is going to pray for God to do far more abundantly than all we ask or think. And we get to dream a little bit and we get to be dangerous a little bit. And we get to be silent for a little bit. And we get to let the Lord go to work in our hearts. So that's what we're going to do. For a few minutes we're going to sit in silence and then I will close this in prayer. But let me, let me make this clear. Some of you need to encounter, maybe for the first time, this power of God. Some of you. This won't make sense until God first begins a work in you, which means some of you need to place your full faith in Jesus that you've been putting faith in other things yourself. And now is the time for you to actually respond to the lordship of God so that he might begin to dwell in you fully. And I would encourage you to do that as well. But we're going to sit for a few minutes. Maybe you need to get a posture of prayer. Maybe you need to be open handed a little bit. Maybe you need to get on your knees. We don't have a traditional altar, but you might need to come up here, you might need to stand up and walk out, but prepare yourself to be in a posture of prayer. And for a few minutes we're going to sit in silence and we're going to pray for the fullness of God to dwell richly in us in mighty ways. And then we're going to pray for God to do far more abundantly than we could ever ask or think. Let's pray.
Lord, we pray that we'd be filled with the fullness of you, God. May you work in our inner being that we might be begin to comprehend how profound and wonderful our love is and a world way that you would dwell so richly within us and shine so brightly through us. Oh lord, would you fill us, God, to you who are able to do far more abundantly than all we ask or think. God, would you remove the limits that we place on you in our lives? Would you make us uncomfortable? Would you give us faith? God, we ask for faith to pray like this. May you work mightily in us to do the things that you desire for us. To you be glory and your church and our Savior Christ Jesus throughout all generations, forever and ever. Amen.
We're going to stand, we're going to praise our glorious God and we're going to worship.
New Testament Prayers: Week 2
Use this guide to help your group discussion as you meet this week.
Transcript
Good morning. Nope, wrong way. There we go. My name is Spencer. I am one of the pastors here. We are beginning the year with a series on New Testament prayers. So just the first four weeks, we're going to look at. When you read the New Testament, you're going to see in various points where it's not teaching, it's. It's not application, it's not correction, but it's actually just there's a prayer. And we're going to look at a few of these over the next few weeks with the goal of encouraging us to pray, which is a discipline that we as Christians need to continue to grow and especially as we start out a new year. Then we'll jump into second Samuel and we're done with this to finish out first and second Samuel. So we're going to be in first Thessalonians 5, 23, 24. Last week, Chet took us to Ephesians 1, and we got to look at a prayer that calls God's people to delight in worship in God and his glory, to know him. And this week we get to see another aspect of what God desires for his people.
So I am getting closer to 40. Yeah. Which means getting closer to the age where you start going to the doctor more because you get to discover all the ways that your body is trying to kill you. You just. When you're younger, most folks, the only doctor that you have is whoever you see at urgent care. But when you get older, you, like, have your own doctor. And then you start having a team of specialists, which I've gotten a head start on already. I realized I had entered a new phase of life when I started bragging about how good my specialist was. But this, this is what happens, because the older you get, like, statistically, when you're younger, your car is more likely to kill you. When you get older, your heart is more likely to kill you. So you, if you want to live, if you want to thrive, you want to flourish bodily, you've got to actually go to the doctor more regularly. And our older folks know this. How many of you of our older folks this that? A big topic of conversation that shows up every time that y' all get together is doctor visits, right? It. It's, it's. That's a reality. And we should consider our health seriously. We should go to the doctor. We should be healthy. We should do all of those things. We should take our health deadly serious. It matters.
Paul in, in. In First Timothy 4, he makes the point that for a while, bodily training is of some Value. So he starts that statement with saying, yes, you should. You should take care of your body. There's some value there. But he continues and says, godliness is of value in every way as it holds promise for the present life and also the life to come.
> For while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. (1 Timothy 4:8, ESV)
So it makes the case, yes, bodily training is of value, but you should train for godliness. As serious as we take our physical health, the question is, how serious are we taking our spiritual health? And more specifically, how serious are we taking sin in our lives? And that's the subject matter for this prayer today. This is a prayer of sanctification. It's very brief, but I'm encouraged that we get to look at this this morning and hopefully we will see a prayer that calls us to grow in being more like Christ, the process of sanctification. So let me pray for us, and then we will walk through this together.
Heavenly Father, I pray that you might help us consider the reality of our sin in ways that we may not have or are not. That takes you going to work in our hearts in a way that compels us to be the people that you've called us to be. So God, I pray that you'd speak to us and that we would respond. In Jesus name, Amen.
All right, so first Thessalonians 5, 23, 24.
> Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will do it. (1 Thessalonians 5:23–24, ESV)
All right, so this is a prayer. It's a benediction, a blessing, a prayer that he prays over this church in Thessalonica. So before we jump into this prayer that comes at the end of First Thessalonians, I want to give a little bit of context for this letter that Paul wrote to this church in Thessalonica. So Thessalonica is a city in Greece, still is a major city in Greece, and at the time in ancient Greece was a major city that Paul traveled to. In Acts 17, he plants this church. It begins, it grows, and then there's some persecution and suffering that happens, and the God takes him elsewhere. And one of the things that Paul does in his ministry as he starts churches all over Asia Minor, Asia Minor in Europe, is he ministers to them from a distance. And some of that we get in these letters that God has inspired through him, teaching truth to these Thessalonians.
So when you read First Thessalonians, there's a major theme that shows up over and over again. And that is the encouragement that Christ will return, that Jesus is coming back. That's a, that's a big part of this letter. And that's important for Christians to remember that Jesus is actually coming back. If you were here this time last year in January, we were finishing a five month journey through the book of Revelation. And one of the helpful things that we gathered from that is this regular reminder that the end is coming, that Jesus will come, he will make all things new, that we need that encouragement, especially when life is very difficult.
Over the past couple of weeks we've had sickness, various forms of sickness flow through our house, which has been loads of fun, you guys, but we had the flu. Now we've got some type of infection. And one of my kids who was going through seven days of fever ridden flu in the middle of it, she just was so tired of it. She just was like, I'm, I'm so, I've just, I want to be well. And I just had to say, hey, listen, I know the flu stinks. Waking up every day feeling like this is rotten, it's awful. But there's a day coming in just a few days, you're going to wake up and you're going to finally feel better. And she just needed that little bit of encouragement to pick her head up and realize, okay, no, this is hard, but I'm going to be okay at the end of this. And the New Testament does this over and over again. It picks up our gaze a bit and says, Jesus is coming. He's going to make all things new. And that's the big theme that runs throughout this letter. And towards the end of him really pressing this upon this church, he prays this blessing over them. May the God of peace sanctify you completely and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.
As, as Jesus is going to come, he says now, may the God of peace, which pause for a moment. Isaac Hill and I were, we were discussing this this week and he just made a really good point. He says it's so helpful that he, he could have chosen any attribute to emphasize here about God. But he says, may the God of peace. It doesn't say may the God of wrath. He says, may the God of peace, which is a picture of God the Father who makes peace with us. We once were lost, dead in our sin, enemies of God. But through the redemptive work of Jesus Christ, we have the opportunity to become friends of God because he makes peace with Us and we live in peace with God, says, may the God of peace sanctify you completely. May sanctify you. So that is the prayer of sanctification. So let me take a moment and define sanctification, okay? Because it's important for us to not miss this sanctify, which is the verb form here, or sanctification, which is the noun form, the state of being. Sanctified comes from the Latin word sanctus, which means holy. And the original language, which is the Greek here it's hagios. So this is the process of becoming holy as God is holy.
When you read the Old Testament and the Old Testament law, in Leviticus 11, it says, Be holy as I am holy. But we get the fullest picture of what sanctification is in the New Testament.
> For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. (Leviticus 11:44, ESV)
So if I had to define sanctification for us this side of the New Testament. And sanctification is the process of becoming more like Jesus Christ through repenting of sin and obeying him. Sanctification is the process of becoming more like Jesus through repenting of sin and obeying him. Which means that for the life of the Christian, this is one of the most important aspects of our faith. It is becoming more like Jesus taking sin seriously, repenting and obeying him. That this should mark our lives.
Every now and then I'll be meeting with somebody and they'll, they'll ask some version of. I'm just trying to figure out like what, what is God's will for my life? I just want to know what God's will is for me. And when they say that, I have to have some self control because an intrusive thought comes in. Because first Thessalonians 4, 3 is the, the one verse that captures that idea. The bet, like the most explicit in the Scriptures, 1st Thessalonians 4. 3 says, for this is the will of God, your sanctification.
> For this is the will of God, your sanctification: that you abstain from sexual immorality. (1 Thessalonians 4:3, ESV)
And every time someone, I know what they're saying. It's not that the will of God is just narrow to sanctification. They're asking about how do I think about this job or how do I think about this decision. I just wonder what the will of God is. In the back of my head, I'm like, it's your sanctification. No, put that away. You're talking about something else. But that is a big part of the will of God for us is that we would be more like Him. That's one of God's grand desires for us, is that we would be more and more like him. That's a big part of our faith. And in the context of First Thessalonians 4, when he continues, for this is the will of God, your sanctification. He starts to name what is one of, probably one of the bigger sins in that church and in that city at the time. He says that you had abstained from sexual immorality. And he goes on to explain that further. But you broaden that out to the rest of the New Testament and you see that God desires His people to take sin seriously. I want you to hear that He. He wants his people to take our sin seriously.
> And those who belong to Christ Jesus have crucified the flesh with its passions and desires. (Galatians 5:24, ESV)
Galatians chapter 5, verse 24 says, and those who belong to Christ Jesus have crucified the flesh with its passions and desires. That he references the horrific, violent, brutal murder of Christ pulls that imagery to mind. And he says, all of that violence you should reserve for your flesh, that you should murder, destroy, end the desires of your flesh.
> Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance? (Romans 2:4, ESV)
Romans chapter 2, verse 4 says, or do you presume on the riches of his kindness in forbearance and patience, not knowing that God's kindness is meant to lead you to repentance? It's this idea that gets throws up over again. We do not presume upon the kindness of God. The kindness of God and His patience and his forbearance is meant to lead us to repentance, to the turning away of sin to crucifying the flesh. You see this over and over and over again in the New Testament as it calls us to take our sin seriously.
So we should, as Christians, consider our sin seriously. That we should consider all the ways in which we sin. We should live a life that is one of walking in the light, that is one of confession, confessing our sin to the Lord and confessing it to other Christians as we walk in the light together. That we should be in the process of sanctification, reading our Bibles and reading His Word and knowing God and His Word and knowing his holiness, and as we read His Word, realizing and reflecting upon all the ways in which we sin against God. That we should grow in this type of holiness. That we should grow in the difficult work of identifying patterns in our life that need to be changed and changing those patterns. We should identify habits, we should consider what we watch. We should consider the things that we scroll through. We should consider the things that we fantasize about, the things we think about that in all these ways and more, we should consider our sanctification seriously. We should be serious about our repentance as we plead for God to sanctify us. We should have this type of Prayer, pleading for God.
And think about how thorough Paul is here. He says, now, may the God of peace himself sanctify you completely. And he says, and may your whole spirit so that word, the word for completely and the word for hold there in the original language are the same. And I, and I, I think, completely captures some of this. I do like what the NIV says. The NIV says, may he sanctify you through and through. May he sanctify you through and through thoroughly. And then he goes on to picture this. Your whole spirit, your whole soul and body be kept blameless. Now, I, I, I don't think what Paul's doing there is dividing the self into three different parts, body, soul, spirit. I don't think that's what he's doing. He's not doing three clean divisions of who we are. I think what Paul's getting at here is he's saying all of you, and this is what the scriptures do sometimes and just capturing all of who we are. This is your thoughts, your actions, your immaterial self, your spiritual self, your material self, your body, every aspect of may God sanctify you completely. And this should be our desire.
Let me address an aspect of sanctification that I think our church, specifically we need to receive this and understand this. Well, I'm going to say something, and for some of us that's going to be quite jarring. But just stay with me. You should desire. We should desire to please God in our sanctification. Now let me qualify for a moment when it comes to the work of justification, faith in Jesus Christ. When he converts us, we go from old to new, dead to alive. We're born again before Christ. You cannot please God. I think it's important, because we say this sometimes, is that we cannot please God with our good works. We cannot please God. We cannot earn our favor, earn favor before. We cannot earn our status before Him. And it's like, yes and amen. We absolutely should remember that, that we cannot please God in earning our place before him. So have that locked in our brain when he makes us new and brings us to a new life in Christ. In our sanctification, we should want to please God. We should want to please Him. And the New Testament captures this over and over again.
> But just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts. (1 Thessalonians 2:4, ESV)
I'll just give you a couple of ways it captures this in First, Thessalonians 2, 4, it says, but just as we have been approved by God to be entrusted with the gospel, so we speak not to please man, but to please God, who tests our hearts in Colossians 1 a prayer, he says, and so from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will and all spiritual wisdom and understanding, 10 so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God.
> And so, from the day we heard, we have not ceased to pray for you, and to ask that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. (Colossians 1:9–10, ESV)
So when it comes to the work of sanctification, the work of becoming more like Christ, the repenting of sin and obeying him, that we should want to please God, that is for our joy, for our flourishing, for our good, and we have to kind of separate those two parts of our brain that we will never please God to be saved. But in Christ, when he puts the Holy Spirit within us, that work that is flowing in us when we lean into this, it is pleasing to God. Every deliberate choice to kill sin and to honor God is a choice to depend upon his power and not our own. Every time we decide to know, I want to grow in this, I want to be holy as God is holy. It pleases him, it's pleases him. When we confess Jesus is better than everything else and we live that out. When we have temptation that comes to us and presents, send us and we just say, no, I want Jesus, I believe that he's better than everything else. And therefore I'm going to desire, I'm going to choose, I'm going to follow Christ here. It's pleasing. And we should remember that language because I think sometimes we get so much in the language of I don't have to please God, I have to please God, I have to please God. And we blur the lines a bit till we get to a little bit of Romans 6 where we're presuming upon the grace of God and that's not a place where we need to be as Christians, we should desire to grow in sanctification.
We should take our spiritual health seriously as like more seriously than we do even our physical health, as I said earlier, with all the time and energy that we take to think about our physical health, to think about our overall financial well being, our overall success in life, all that ever different aspects of our life which we should consider and pray for, we have a lot of energy that's directed in that. And then some of us, we have little energy that's directed in seeking the Lord, asking Him to sanctify us. I mean, consider our prayers. Consider what you pray for on a regular basis. Do you pray for, for physical health? Do you pray for financial success? Do you pray for a lot of good Things that you should absolutely pray for. God never grows tired of hearing those prayers. You should. We should grow and we should pray. We should do all of that. But do we pray for that with more zeal, more passion, more earnestness, more consistency than we do in praying and considering our own sin? That's something we should reckon with and we should consider.
I mean, think about the psalmist, how the psalmist pray. Go to Psalm 139. It says, Search me, O God, and know my heart. Try me and know my thoughts and see if there be any grievous way in me, and lead me in the way everlasting.
> Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting! (Psalm 139:23–24, ESV)
When is the last time that we prayed like that? That on our face before the Lord? We're saying, God, would you search me? Would you know my heart? Try me, expose me, help me see. I don't want these grievous ways to have victory in my life. I want you to lead me in the way of everlasting. When is the last time that we prayed passionately, consistently, fervently like that?
Consider how David prays in Psalm 51 after he. He sins against Bathsheba and Uriah, which we'll read about in Second Samuel, coming up. And he has this prayer of repentance. He says in verse seven, purge me with hyssop and I shall be clean. Wash me and I shall be whiter than snow.
> Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. (Psalm 51:7, ESV)
When is the last time on your face before the Lord? You said, God, purge me. Purge me of the sin. Purge me like hyssop. Cleanse me. Remove this. I want to be holy as you are holy. I want to be whiter than snow. I don't want to be a slave to my sin. Would you purge me of this? When is the last time that we fervently prayed like this? This is the type of intensity that God desires of his people that we might pray like this, y'. All. We will. We currently do. And we will probably, with the size of our church, always have someone who is battling cancer, who is battling disease. And this church, we respond by consistently and passionately pleading with the Lord on behalf of our church family to heal. And we're not going to stop doing that. But with that type of intensity that we're asking for physical healing, do we do that with spiritual healing, with becoming more like Christ, with repenting of sin and becoming more like him. Do we pray like this? Because we should.
We should consider all the ways in which we are plagued by sin and praying. We should pray earnestly. God so tired of the sexual sin that's bound up within me. I'm so tired of stumbling and falling with actions and with thoughts. God, would you purge me? Would you cleanse me? Would you remove it? I don't want to sin against you when the temptation comes. I want to believe that you're better. Would you cleanse me of this? God, would you purge me of a dishonest tongue? Because I don't know what happens at work. My boss talks and it gets me stressed out and I tell half truths. I'm hanging out with my friends and they're telling all kinds of stories and I feel like I gotta tell a story and then I embellish upon it. And then all of a sudden I just. I don't want this anymore. I want to speak truthfully. God, would you purge me of a dishonest tongue? Would you cleanse me of the heartless apathy that has plagued me in this season? I feel so spiritually dry and distant. And I don't want it. God, I want to. I want a fervor for you. I don't want to be so apathetic. God, would you cleanse me of this? God, would you purge me of the greed within me? Because every time I get a raise, all I can think about is the next thing I want to buy that. All I can think about is more and more. I don't want that. God, would you purge me of my greed? Would you cleanse me of my faithless anxiety that I'm so tired of being so fearful of everything else but you? But God, I want to fear you. Above all, I want to try. I don't want to live in a persistent, consistent state of anxiety. God, would you purge me of the petty rivalries that I create in my own heart with people that don't even know that I'm mad at them and the gossip that flows out of me and the slander that flows out of me? I don't want this anymore. Would you cleanse me of this desire to seek substances for my pain? I'm tired of just wanting the next drink. I'm tired of getting THC in my system. I just. I don't want. Would you cleanse me of my faithless anxiety, my faithless idolatry? And on and on and on and all the ways that we should consider, all the ways in which we sin against God? When is the last time that we got on our face and prayed with that type of zeal? That's what God desires of his people, to pray and say, God, peace, sanctify me. Sanctify my whole spirit, my whole, every part of me. Keep me blameless until the coming of Jesus Christ.
John Owen, the Puritan pastor from centuries ago, and his work, Mortification of Sin and Mortification of Sin, which mortification just means putting to death of a thing. He impacts this idea of mortifying sin in the flesh. He says to mortify means to put any living thing to death. To kill a man or any other living thing is to take away the principle of all its strength, vigor and power so that it cannot act or exert or put forth any proper actings of its own. He goes on to say, it is the constant duty of believers to render a death blow to the deeds of the flesh that they may not have life and strength to bring forth their destructive influence. Boy, oh boy, when have we prayed that God would remove the strength, the vigor, the power, the destructive influence, the life, all of it from our sin? I just want you to remove the destructive influence of this sin in my life. God, would you do it? You put the spirit in me. It's alive and it worked in me. Would you empower me to put this to death? This is the pursuit of the Christian life. This is what God desires of his people. How often are we praying for our sanctification like this.
And push this even further. How often are we praying these type of prayers for one another? How often are we praying? Because look at this, this is Paul praying for them. He's praying for their sanctification. And how often are we doing that with one another? Because sanctification is not a solo sport, it's team sport. We have a Western American individualistic mindset that my sin is my business. The Bible says, no, it is not your business. You belong to a community. No, your sin is not just your business. This is how we love one another.
Well, I was watching over the holiday season, I was watching a movie called the Long Walk, which is an adaptation of a Stephen King novel. And it's about a dystopian future after an American civil war where there's a totalitarian regime in place. And they, they have a contest and a lottery for that contest. They take young men from all 50 states and they put them in the Long Walk, which is a death march, which is quite the movie to watch over the holidays. But I was really looking forward to seeing this movie and a death march, if you don't know what that is historically, it's where you tell people to walk. And every person that stops walking is shot. And the last person standing, last person walking, the end wins. The contest. And one of the things I appreciate about this story is that the main character, he arrives and he. He decides, I'm going to team up with some of these other guys and we're going to walk together. And they. They team up and they walk together. There's another guy that shows up, and his strategy is to walk alone. And he. His whole strategy is to discourage everyone else who's walking. And for a few days, it works. He gets in the head of a few other guys, they stop walking, they're killed, and he just keeps walking. And that works for one, two, three days. But about day four, day five, and day six, when there's only about 10 people left, the guys who've been walking together are still walking together. And there are times where it's in the middle of the night, and one of them is literally sleepwalking. He's asleep and he's walking. He's slowing down, and his friend grabs him and carries him every step of the way. So they endure as they go up steep inclines, and people are starting to fall off. One by one, they encourage each other together. And these five are walking together. By day five or six, the guy who's been walking alone begins to go insane. Name? He begins to lose his mind. He has this desire. He's freaking out where he wants a team, he wants people to walk with him. He feels all types of disorientation. Then he finally stops walking and he dies. And as I'm watching that, I'm like, that is such a picture of why we need each other so much. That sin is serious. This life is serious. There's a lot on the line, and we should walk together. We're not designed to walk alone. We're designed to walk together. That means we should care about each other enough to care about each other's sin and sanctification.
When is the last time that you. You reached out to someone in your group and asked them, would you be praying for me? I'm struggling right now with temptation. I've been struggling with sin. But would you pray for me? When's the last time that you've reached out to someone in your group, someone you're walking with, inviting them in? When's the last time that you spoke honestly about the reality of the sin that you're struggling through? When's the last. At a time, at a care night, as we're talking to each other in group, that you were real and honest and didn't give polished stories of your reality even further? When is the last Time that you cared enough about someone else that you're walking with to go out of your way to ask them tough questions. Do you know their sin? You've walked with them for a year, a few years, you know what's happening. When was the last time that you went on your way to ask them difficult questions, to reach out and say, hey, I know it's been hard lately, but I'm praying for you. And you're on your face pleading and praying, may God sanctify him completely. May he sanctify her completely. May you help this brother or sister, crucify this desire, and may they have victory. When have you been praying like this and caring about someone else that you walk with? This is what we're called to. This is sanctification in the church of Jesus Christ. This is what part of the reason he's given us one another, that we might walk together in this battle with sin.
Let me close with this. In verse 24, he says, he who calls you is faithful. He will surely do it. The good news of God's sanctifying work is that God is the One at work within us. God is the one at work with us. He will surely do it. It is he that will keep us blameless. The God who calls us into faith carries us through to completion and works within us every step of the way. And if you belong to Jesus Christ, he will surely do it. And that is encouraging. And some of us need to be reminded of that today. Some of you need to be reminded of this because some of us have been trying to sanctify our worldly minds by our own effort, by our own strength. And we're neglecting this opportunity to run to the Lord in prayer, pleading with him, relying upon Him. Search me, know me, purge me, cleanse me, sanctify me by his power and not our own.
Some of us need to hear this this morning because some of you are deeply discouraged right now. You've been stumbling and stumbling and stumbling and I want you to hear so clearly this morning. He is at work within you and he will surely do it. That as you lean into the reality of spirit filled dependence upon him to crucify the desires of the flesh. Yes, we know biblically we're never going to be perfect. We know that. We know we're never going to arrive there. We know that we're broken, sinful, corrupt to the core. We get that. And also the Spirit at work within us will mold us and shape us in the image of Christ. And whatever you're facing right Now God is at work. If you belong to him, he will surely do it.
Some of us have neglected. Though hear this. Some of us have neglected the power of God coming to bear on our lives because we have not taken sin seriously enough. And it is time for us to start taking some sin seriously. The beginning of this year. Some of you need to start taking sin seriously. You need to start praying for God to search you, to know you, to purge you, to cleanse you. Some of you have neglected the power of God to destroy the patterns of sin in your life, be it for reasons of apathy, distraction, indulgence, indifference, unbelief. But all of those we got to put at the foot of the cross and we got to plead for God to change us. But if we belong to Christ, we have to start taking this seriously. And for some of you, some of you have only depended upon your own self. And this morning, it is time for you to depend upon the Lord to actually see him as Lord and ruler of your life, taking over every aspect of your life, including the things that you've held most dear to you, so that he might change you and conform you into his image. And beautiful, wonderful ways to bring about the change that God wants for you because there is a man or a woman that he has made you to be that is growing in Christ likeness. But you cannot take those steps to flourish and grow into his image until you start taking sin seriously. But if you woo, if you, if you, if you take the leap of faith, if you walk in the light, if you start talking to other Christians, if you do the tough work of sanctification, you will change. He will surely do it.
This is how we're going to close this morning. It's going to be a little bit different. We're going to take communion here in a moment. So let me go ahead and introduce communion now as we prepare for the table. On the night that Jesus was betrayed, he took bread and he broke it. And he said, this is my body that was broken for you. And he took the cup. This is the cup of the new covenant. This is my blood that was shed for you, that as often as you eat and drink this, you proclaim my death until I return.
> For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." In the same way also he took the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. (1 Corinthians 11:23–26, ESV)
So the table is a reminder that our sin cost the blood of God and that God and His abundant mercy and kindness gives us Jesus Christ. That covers our sin. So typically, we take a few moments and we consider our sin and we consider our Savior and then we come to the table. But that's not what we're going to do this morning. We're going to do something a little bit different. I'm going to ask Matt to come up and Matt is going to sing a song over us. So right now we're going to pray. We're going to pray. The song captures Psalm 139, Search me and his kindness leads us to repentance in Romans 2. And we're going to pray. We're not coming to the table. We're going to sit and we're going to pray. And we're going to ask the Lord to sanctify us. We're going to ask the Lord to expose us, to search us, to know us, to find the grievous ways within us. And we're going to sit in silence as he sings and ministers to us, as he sings over us. We're going to consider our sin. And I hope right now that the Holy Spirit begins to prod and worship. I hope he starts giving you action steps when you leave here today that you start having conversations. We got a care night this week in our community groups. I hope that you come prepared to bear burdens with one another there. But we're going to do the work right now where God's going to work in our heart. So don't come to the table. We're going to pray. And when he's done singing the song, then he'll invite us to the table. But right now, sit and pray before the Lord in silence. And may the Lord go to work in our hearts.
New Testament Prayers: Week 1
Use this guide to help your group discussion as you meet this week.
Transcript
Well, good morning. Happy New Year. My name is Chet. I'm one of the pastors here. If you will grab a Bible and go to Ephesians, chapter one. We are going to begin the year by. I got to get rid of this pen or I'm going to fiddle with it. Sorry. We are going to begin the year by studying prayer together and seeking to grow in prayer together.
As we start this year, I know a lot of people kind of think through, okay, how did last year go? What do I want to change, what I want to grow in? And as a church, we want to grow in praying. And so the way we're going to go about doing this is we're going to read New Testament prayers. We're going to see what they prayed for, how they prayed. At its simplest, prayer is just talking, talking to God. It is a gift from God to us that we would be able to speak to Him. He, that we, as intelligent, relational creatures, he's given us a way to relate to him in an intelligent way, who is the source of all relationship and the source of all intelligence. So he's given us a way to commune with him, to speak with Him. And we want to grow in this. And we're going to see how they prayed in the New Testament. We're going to practice it. We're going to mimic it, which is how we learn things. It's all the things that little kids do and the games they play and the ways they learn things. They just mimic the things that they're seeing. This is why you had an Easy Bake Oven. It's why you had a pretend little push lawnmower. It's why my dad spent most of his games as a child being a cowboy, because that's what he saw. Apparently, all the shows were cowboy shows. That's why I was a Ninja Turtle and why. Why I've been beaten up by Black Panther and Captain America more than I care to admit now with my two sons. It's because we see something and we want to practice it. We want to grow in it, we want to develop it, and we follow what we see. So we're going to do that. We're going to see how they prayed, what they prayed for, and we're going to practice it together.
So we're going to pray more in our groups over the next few weeks that we'll get together and spend more time in our groups praying. We always pray in our groups. It's a great time for us to share burdens with one another, pray for one another. Pray with one another for our missionary efforts and for our lives. But we're going to do more of that in the coming weeks. And as seems fitting, we're going to pray this morning as we begin, before we get into the text. Lord, we ask for your help and your mercy that as we study your word, your spirit would go to work to help us, to hear it, to see it, to believe it. So we ask for you to minister to us in this time. Lord, we're so often hard of hearing, so often dense, so often shallow, easily distracted, worried about other things. But we ask for your spirit to put away distraction and to open our eyes that we might see you in Jesus name. Amen.
So we're going to be in Ephesians, chapter one. We're going to pick up in verse 15. So Paul, the Apostle Paul is writing to the church in Ephesus and he's going to talk to them about him praying for them. And he's going to say what he's been praying for them. So he says, for this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints. So he that for this reason is a bridge statement. It's referencing what he's been talking about and where he's about to go, so that it's walking through all the things he's been saying already and then what he's about to say next. And. And so what he's been talking about is salvation. He's been saying that we have been saved by grace, by the work of God. It's what we read together a little while ago, that it's to the praise of his glorious grace that he has saved us, that he's predestined us, chosen us, adopted us as sons. And he's been talking about this and he keeps saying it's to the praise of his glory, to the praise of his glorious grace. And he says for this reason, all of that salvation and that you believe it since I heard of your faith in the Lord Jesus and your love toward all the saints.
So those, those things, salvation and your particular salvation, the church in Ephesus. Here's what I've been praying.
> For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers, 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, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.
So he's thankful for them in his prayers. And then he says, remembering you my prayers, that so he can tell us what he's been praying for, 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 Having the eyes of your hearts enlightened that you may know. So let's go back. So he's praying to the God of our Lord Jesus Christ, the Father of glory may give you the Spirit of wisdom. So right there we see the Trinity, we see the Lord Jesus Christ, God the Father and the Holy Spirit at work. And so what he's saying is, I'm praying that Jesus, who is our Lord, who's brought us into a relationship with the Father, I'm praying basically through Jesus to the Father. And he calls him the Father of glory, which is not a phrase he uses often, but in this whole context, he's got glory on his mind. He's been talking about all the salvation is to the praise of his glory, to the praise of his glorious grace. And we're going to see that he says glory multiple times as we keep going. We're actually going to take some time to consider glory this morning. So he's saying the Father of glory that he may give you the Spirit. So he's praying that the Holy Spirit, and he calls him the Spirit of wisdom and of revelation in the knowledge of him. So specifically what he's praying, he's asking the Father for the church in Ephesus that the Spirit would go to work in such a way that they would know God, that he would reveal God to them. He's going to say specifically what he wants them to know about God, what he wants to understand about God. But I want you to see that his primary, the basis of his prayer is that they would know God.
Now he's writing to a church that he helped get started. And when he helped get it started, it was kind of a mess. At some point he gets run out of the city. But he now hears that they're still following the Lord, they're growing. He's excited about their faith. He's thankful. But consider what he could be praying for them, what he could have written. Here's what I've been praying for. You think about what you would be praying for. A church plant in a difficult spot that has faced opposition. I wouldn't be surprised and honestly might would find it more practical if he had said, I'm praying for protection, praying that the Lord would help you against those that would oppose you. I'm praying for your safety. I'm praying for the effectiveness of the gospel work. Like there's a lot of things he could be praying for them. I'm praying that y' all find places to meet and gather where you're not in danger. I'm praying that you can share the gospel well and people will receive it. But that's not what he says. He's saying, I'm praying that the Spirit goes to work in your heart so that you can know God. He actually says that the eyes of your heart would be enlightened. Okay. It's a real simple picture. What do your eyes do? They see. What does your heart do? It loves. It takes in the essence of things. It's what people talk about, that they feel something in their heart. If you looked at somebody and said, the eyes of my heart see you, they'd get what you meant. And let's hope it was appropriate for you to say that to them. It's probably not first date conversation, but you they'd get it. And that's what he's saying is, I want your heart to grasp this. I want you to know know it. Not just know it. I want you to know, know it. I want the spirit to go to work so that you really, really, actually, really, truly inside of you know this. He wants us to know God and y'. All. That is primary, that is essential.
If you live your entire life and it's a good life, a comfortable life, that you're kind, you're generous, you're well liked, you're well received, you get to enjoy life, you get to partake in some of the good things that the earth has to offer. And then you get to the very end of all things and you don't know God. You get nothing. Nothing. You have nothing. But if we make it to the end and we know God, then we've gotten everything. And it's essential that we know God, that we have God, that we participate with God, that we worship God, that we delight in God.
I want to take just a moment for the skeptic in the room, because I've heard before, I distinctly remember my grandmother was a missionary, and I remember her talking to my cousin and he was being antagonistic to this idea, but he was saying that he thought it was crazy narcissistic that God would create the world and then demand that his creation worship him, that he would make himself essential. Basically, for this to be essential for us to either get God and that's all that matters, or not get God and like that this is the bare essence of all creation and existence would be, do you know God or not? Do you relate to God or not? He just said, that's crazy. So if that's where you are, I just want to give you two things to consider One, it is the right ordering of the world that us as creatures would relate to God, know God and worship God. That if you said, why should I worship God? And I responded by saying, because He's God, that's not a cop out. That's a legitimate answer. Imagine with me for a moment that you are a headstrong, recalcitrant, cheerless teenager, rebellious, problematic, mouthy, and you say to your friend, I just don't know why my mom's all in my business and why she wants to ask me all these questions and why she wants to be my friend. And let's imagine for a moment that your friend says, because she's your mom. That's a legitimate answer. You understand? That's a legitimate answer. It's actually messed up if she doesn't want to know you, talk to you, care about you. That's where the brokenness comes in. Not when she's momming, but when she's not. And so when we say, well, why would God want us to know him, worship him, relate to him, because He's God, is a legitimate answer. Because it's the right ordering of the world. It's my first one. Second one, if God were to say, create the world and then say, hey, the most joy, the most delight, the most goodness, the most life can be found in blank, and he pointed to anything other than Himself, then that thing would be more glorious than him, and it would be God, not Him. So not only is it the right ordering of the world, but it's actually innate to the, to the intrinsic goodness of God, and it's for our good that we would know him and relate to Him.
So what Paul is praying for is actually that we would get what we've longed for always, which is a right relationship with God, that we would really, really know Him. That's what he's praying for them. He's going to give three specific things he wants them to know. So he says that you may know, Having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you? What are the riches of his glorious inheritance in the saints? That's number two. And number three, what is the immeasurable greatness of his power toward us who believe? So the first one, That you may know what is the hope to which he has called you? Second one, what are the riches of his glorious inheritance in the saints? And the third one is the immeasurable greatness of his power toward us who believe.
So the first one is that you may know what is the hope to which he has called us, called the Church? He's talking to Christians. What is the hope? Well, there's a hope of salvation. There's a hope of heaven. There's a hope of eternity. There's a hope of joy. There's all these things. But there are some places where Paul specifically references this hope that we have. And I want to point them out to you because I think he's getting at something specific here. It is all of those things, but it's bound up in something.
Romans 5:2.
> through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.
Through him, that's Jesus. We have also obtained access by faith into this grace in which we stand. Okay? This is how we're saved. By the grace of Jesus, by our faith in Jesus. Grace meaning that he has freely gifted salvation to those who will believe. And then we just trust him. We believe in him. So if your New Year's resolution was to get your act together and be moral enough to please God, we're glad you're here. And that will never happen. I don't even know you. And I can already tell you that will never happen, because that's not how it works. So we receive salvation by grace. We receive it by the work that he's done. That's why it's good news that we place faith in him and that he saves us. That's what he says. So it's in faith, by grace, through faith. But then he says this, and we rejoice in the hope of the glory of God. So we're hoping our hope is the glory of God.
And he says this other places, says it all over the place.
> To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.
Colossians 1:27.
> waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,
Titus 2:13.
That's our hope, that he's going to show up in glory, that we're going to rejoice in the hope of the glory of God. That's Wonderful if we know what glory is, because it's like, that's great. What's glory? It's glorious for sure. But what is it? What does it mean when we're hoping in the glory of God, he's our blessed, that we're awaiting the appearing of the glory of Christ. What does it mean when he says he's the father of glory? Tim Keller, who I thoroughly appreciate, he passed on recently. He was a pastor in New York for a long time. He said that if you'll notice that sometimes when you read a theology book that there's no that when it talks about the attributes of God, sometimes it won't even list glory. It'll just talk about his power, it'll talk about his omnipotence, it'll talk about his love, but it won't say that he's glorious or that he has glory. And he said the reason he thinks that, and he actually thinks that. Herman Bavink and his theology work puts it best when he says the glory of God is the infinite, indescribable perfection and beauty of all the other attributes. John Piper says that it's the beauty of his manifold perfections. And John Piper, when talking about glory, said, one of the reasons it's hard to define glory is that the word glory is a lot more like the word beauty than it is the word basketball. If you didn't know anything about basketball, in about 10 minutes, I could describe both the object and the game to you in such a way that you could walk into a room and pick a basketball out of a whole bunch of other balls and get some people together and basically play the game. Doesn't take much to describe it. You can do that. But if you don't know anything about beauty, you've never heard of the concept, and I've got to describe beauty to you, we're going to have a harder time. Piper says that we know beauty because we have the ability to point, say, that is beautiful. It's right there. And that's kind of how glory works.
But when the Bible talks about glory, it does talk about glory, and I think three distinct ways. So even though it's hard to describe, we've got to try to wrap our minds around it this morning. So I'm going to show you three ways that the Bible talks about glory, and then we're going to try to understand what it means that we have a hope of glory and why it's so important to Paul that our hearts know that this is the three ways that the Bible Talks about glory, talks about intrinsic glory, ascribed glory, and manifest glory. So if you just went right now and word search glory in your Bible and started reading all the places that said glory, you're going to see that it uses the word differently. And that's because it's going to use it in basically these three categories. Intrinsic glory is glory that is essential of the nature of something. God has intrinsic glory. He is glorious, whether you know it or not, whether you see it or not, whether you enjoy it or not. He is glorious that there are things that have glory. This is where Paul can say that there's a star differs from star in glory. It means it's intrinsic glory. Then there is ascribed glory, which is most often used for us to ascribe glory to God, meaning that we're responding to his intrinsic glory and we're saying that he has glory. This is when the angels show up to the shepherds and the stories that we read around Christmas and they say, glory to God in the highest. That's how they're using it. Give glory to God, acknowledge his glory, ascribe glory to him. And then there is manifest glory, which is God's glory on display. Glory that can be perceived, glory that can be received, glory that can be enjoyed. This is when the angels show up and it says, the glory of the Lord shone around them. He made some of his invisible attributes visible so that glory is displayed.
Now, I don't know if you know this, but you are hungry for glory. We thirst for it. We love it. You know when you watch a movie or a television show or you go to a concert or you go see a play, or you go watch someone play a sport, you know what you want? You want the most glorious version of that. You've never gone to a concert and been like, oh, I hope they come out 30 minutes late and they're off their game. I hope this is the most mediocre spot on their tour. Now you want the best one. If I told you I had a time machine and we were going to go watch Michael Jordan play, and then I took you to Birmingham, Alabama, so that you could see him play minor league baseball, you'd be furious. If I took you to 2003 when we could see him play for the Wizards, you'd be less mad but still annoyed. You want to go to early 90s Chicago because we want the most glorious version. We want to see. This is why we go see great sights. This is why we want to be in awe of things. We want to participate in glory. We Want to see the original cast sing the songs? Because we want the most glorious version. We're chasing it all the time. We want those things that when we look at someone and we go, I can't describe it to you. You should have been there. I mean, I can try to tell you about it, but all I can really say is, it was beautiful. You should have seen it. It's etched in my mind. I'll never forget it. And what he's saying is, I want your heart to know that the glory of God has never fully been revealed to man. It's been shielded for us. And every little bit of glory we've ever gotten is just a wisp of a vapor of a taste of a hint of a smell of the glory that is bound up in his person, in who he is. And our hope is that one day, full, unadulterated glory will be ours to partake in, to receive, to enjoy forever. That everything we've ever chased and wanted, that one day, it's just there. This is why the book of Revelation says, and I saw no sun, because the glory of the Lord is their light. You ever just walked out after being cold and stood in the sun, close your eyes and just let it kind of cook you for a second. You ever done this? Am I the only person who does this? Ever just stood and been like, oh, there'll come a day when there is no sun. It's just the glory of the Lord that we're standing in, soaking and delighting and enjoying that every bit of every little hint of glory we've ever tasted pales in comparison as we are brought up into the glory of the Lord forever. And if you belong to Jesus, that is your hope. And Paul's saying, I'm praying that the Holy Spirit would come into your heart and open it up so that you might see that, so that your heart might wrap around it. Because I can tell you, if it does, it changes what we care about and what we chase after.
That's the first thing he wants for us, that we would know what is the hope to which he has called us. Second thing, he's praying for the church. What are the riches of his glorious inheritance in the saints? What are the riches of his glorious inheritance in the saints? I want to highlight two words for you because I think it's quite possible that we've just read this backwards. The two words I want to highlight are his and in. Now, we read together earlier the passage leading into this. And in that, it talks about our inheritance, meaning that we Have a hope of something that we're going to receive, that he's set aside for us, that we have an inheritance that's kept in heaven for us, undefiled and undefeating, unfading. That's the way Peter puts it. But this doesn't say our inheritance. It says his inheritance. And it doesn't say for the saints. It says in the saints.
Now, if it said his inheritance for the saints, we would just think it's worded a little oddly, but we would understand what it meant. Because if your granddad came to you and said, hey, I want to talk to you about my inheritance, you're like, you mean my inheritance, but you wouldn't say that. You just wait and see. If that's what he was talking about, the thing you're going to inherit, meaning the stuff that he's going to give, you'd be like, that's cool. If he said, I want to talk about my inheritance for you, then you'd go, got it. So if that said for the saints. Got it. If it said our inheritance in the saints, then we'd go, okay. It just means as we are in the saints, as we belong to the church. But it says his inheritance in the saints, meaning that it's talking about the thing that Paul wants your heart to grasp is that he intends to have the Church, that God will have his people. It's a rich and glorious inheritance. And the reason we invert that is because without the Spirit helping our heart see it, we reject that idea. What do you mean? I want to show you this. This is throughout the bible. It's real.
> 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.
1 Peter 2:9.
First Peter 2. But you Christians are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that when Jesus came, what he came to do was to claim a people that are going to be His.
> I will tell of the decree: The LORD said to me, "You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession."
Psalm 2:7-8.
Okay, now this is quoted in the New Testament to tell us it's referring to Christ. This is the Messiah. What's he say in verse 8? Ask of me, and I will make the nations your heritage and the ends of the earth your possession. In the Book of Revelation, when the tribes, when all the tribes and language and tongues and people are gathered around the throne, that is Jesus's inheritance. Those are his people that have been made his through his work and through the gift of the Father, who set it up this way and preordained by his will to do it. It's a glorious inheritance.
> But the LORD's portion is his people, Jacob his allotted heritage.
Deuteronomy 32:9.
Deuteronomy 9:29 says, for they are your people and your heritage, whom you brought out by your great power and by your outstretched army. Deuteronomy 32:9 says, but the Lord's portion is his people, Jacob is his allotted heritage. Heritage. That's why Jeremiah 10:16 in the same verse will say it both ways.
> The portion of Jacob is not like these, for he is the Maker of all things, but Israel is the tribe of his inheritance; the LORD of hosts is his name.
Jeremiah 10:16.
Not like these is he who is the portion of Jacob, meaning that Jacob gets him, Israel gets him, for he is the one who formed all things and Israel is the tribe of his inheritance. The Lord of hosts is his name, so that we have a hope of glory, which is that we get him and that he intends to get us. That the church is his glorious inheritance that he plans to bring to himself.
You know, this is written in our hearts too. You can be one of the most non romantic people, but if you watch a show that has a love interest, you're still kind of like, alright, get it together. Fall in love already. I know, I'm just watching Cheers or the Office because I want to laugh, but I also now I'm somehow invested in you two dating. I care and I'm annoyed that y' all haven't gotten it together yet. I'm not a. I'm not a sappy person, but in the Office, when they started messing with their relationship at the end of the sea, the end of the series, I was having problems, you guys, I was distraught. Can't do that. There's something in you that wants this to work out. And y', all, that's what he's doing, that we're going to get him and he's going to get us. And Paul says, I'm praying that the Spirit would show up and help your heart to grasp that. That he intends to have the church as a glorious inheritance and that we get him. Do you know that? Do you know know that? I think it's so easy sometimes for us to just be like, yeah, well, I'm like lagging behind. I'm not really. It means in general, but it doesn't mean me specifically. That he loves generally, but not specifically. The enemy comes in right now and goes, sure, if the Bible says that, sure. But not really. And not really for you. You're in on like a technicality. You think Jesus Christ shed his blood and chose you in him before the foundation of the world on a technicality. Do you think that he bought you as a treasured possession on a technicality? Or do you think that the God of all the universe, who specifically Saved individuals made you an individual and specifically went to work to save your soul and has been at work in you to change you and to redeem you and to make you more and more glorious and. And to be made into the image of Him. Do you not think that he will not, with tears in his eyes, delight to welcome you? Let's not besmirch his glory by thinking that it's somehow beneath him to be that wonderful? Oh, he's glorious, and our hope is glorious, and his redemption of the saints is glorious. And it magnifies his glory that he goes to work to save you. And Paul says, I want your heart to know it. I want you to respond to it. I want you to see it, I want you to feel it. I want the Spirit to go to work so that you know know it.
And then he says, third thing he wants third thing he's praying for, that we would know what is the immeasurable greatness of his power toward us who believe. So this is, if you believe, this is all for the saints, it's all for the Church, it's all for those who've placed faith in Jesus. But he says, I want you to know what is the immeasurable greatness of his power toward you according to the working of his great might? And then he's going to describe where his might is found according to the working of his great might, that he worked in Christ when He raised him from the dead and seated him at his right hand in the heavenly places far above all rule and authority and power and dominion above every name that is named, not only in this age, but also in the one to come.
I'm just going to read that again because it's a lot to try to take in.
What is the immeasurable greatness of his power toward us who believe according to the working of his great might, that he worked in Christ when He raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age, but also in the one to come. He goes on to say, he put all things under his feet and made him the head of the body of the Church.
And I love how these three things pair together. Paul says, I want the Spirit to help your heart know where you're headed and what we're longing for. I want the Spirit to let your heart know that he intends to have us. And I want the Spirit to let you know there's not anything ever going to come remotely close to stopping it. I want your heart to know the immeasurable greatness of his power, that he has worked in Christ when He rose him from the grave, when he seated him above all things, and that he has the name above all names in this time and the next time and all times forever. And not a single thing will stop his intended will from taking place. That's the kind of hope that we have. It's not even close. It's not a toss up.
See, I think if we can wrap our minds around it, the Spirit can help our heart see that God intends to have us. Then the next thing where the enemy goes to work and goes, well, let's hope it works out. We'll see if he does it. We'll see if you make it to the end. I don't know. We'll see. I sat on my couch yesterday and I watched the Carolina Panthers try to win a division. And I had hope. It's the word I would use. It did not work out. I now have to cheer for the Falcons. Today I coach Little League football. I got invited to coach tackle football with seven and eight year olds. I don't know if you've ever seen a seven or eight year old wear football pads. It's awesome looking. It's basically just pads with hands poking out. One of the things that happens in the world of Little League sports is people intentionally bring in older children because it makes a massive difference. And then because that happens every once in a while. I don't think it happens a ton, but it does happen. All parents are paranoid and angry forever. And if your kid just happens to be tall, people want to see their birth certificate. I've had coaches come over and ask children on my team what grade they were in. It's like, dude, quit talking to these children and get back over on your side. But imagine for a moment that somehow Lexington county allowed the Carolina Panthers to play against 8 year olds. Do you think they'd win the league? I mean, mentally picture the tackles that would take place. What would happen when we handed the ball off to a Carolina Panther and then watched 8 year olds try to take him down? If there weren't so many injuries, it might be fun to watch. Paul is saying, it's not even close. It's not a toss up. It's not in doubt. Do you see the resurrection of Christ? Do you know the immeasurable greatness of the power that was at work not in him, just in him, but toward you? That when he did that it was aimed at you. The redemptive work at Christ was aimed at you, the church. That he might claim you, that he might wash you, that he might make you new. This is why the Bible talks about all the time, that he's going to present us to himself. This is why in Ephesians 5, it calls us his bride, that he came to claim and to keep forever. And not anything is going to stop him from doing that. And Paul says, that's my prayer. I heard you believed. I'm so thankful. And I want you to know what that means.
There's some new Christians in our church, Paul saying, I want you to get on your face before the Lord and I want you to ask that you would know what this means. If you're trying to disciple somebody and help them grow, this is what you're praying for them. I want them to know what it means that Jesus has claimed them. I want them to know that there is no doubt. I want them to know that they will be kept. I want them to know what. What they're hoping for and longing for and what the end will be. I want them to know that if he says, you're his, you're his, and there's nothing stopping. We want to pray that the Spirit would be at work so we would know that the hope of salvation is the eternal delight in the manifest glory of God. That we would know that he has a rich and glorious inheritance in the saints. His church is beautiful. And that we would know that nothing is going to stop that from taking place because he has a powerful, immeasurable greatness of power at work toward his church in the resurrection of Christ. And that he's seated above all things, all rule, all authority, all power, all dominion. He has a name above every name, not only in this age, but in the age to come.
So we're going to pray. I would invite you to keep your Bibles open to Ephesians 1. We're going to put back, if you don't mind putting back on just the three things that he prays for. We'll have it up there. But I'd encourage you to look at what else he says in here. We're going to take a moment to pray. I'm going to start us, then we're going to pray. You pray where you are. Pray for your own heart. Pray for the heart of those in your group. Pray for our church, that this would be true, that the Spirit would go to work. And then I'll close this in prayer and we'll sing.
Lord Jesus, we're thankful for the salvation and the hope that we have. And so we ask you, Father, Father of glory, that the Spirit would come to work in our hearts. That you would send the spirit of revelation and knowledge of you. That he might open the eyes of our hearts to see this, to see you, to know you, to know the greatness of the salvation that you have offered. That it is not some small thing, that it is not some little moment in our life. That it is not fitting into our life in some way as if this is our religion, but other religions are somebody else's. And this is my thing, but that's their thing. That it's not little, but it is cataclysmic, glorious, eternal. And we ask that you'd help our hearts to see it and that your spirit would go to work. So, Lord, we're. We're going to pray. We ask you'd help us to pray and that you would answer our prayers. Lord God, may you answer the prayers of your people. May you open our hearts to the work of your spirit. To know you, To know the hope to which you have called us. To know what is the immeasurable riches of your inheritance in the saints. And to know. The great power that was at work toward us who believe in Jesus name. Amen.
We're going to sing together. If you need to keep praying, keep praying. Band's going to come back up.
|giv| Week 3
Use this guide to help your group discussion as you meet this week.
Transcript
Good morning. My name is Mike. Do I look that nervous? Last time I came up here, I said I was about to walk right out the back. This time I was about to walk right out the back. So here I am. Nevertheless, my name is Mike. I’m an elder in training here, and I’m thankful for the opportunity to be able to open up God’s Word with you today.
We are going to pick up where Isaac left off last week in Matthew chapter 6. If this is your first Sunday, or last week was your first Sunday, you are witnessing a little bit of an anomaly, because Isaac and I don’t regularly teach on Sunday morning. If, however, you would like to hear us teach more regularly, you can find our podcast on Apple Podcasts. No, we don’t actually have a podcast. Isaac did, but he did not invite me to be on it, and that doesn’t bother me. I’m okay with that. But acknowledgement, or even an offer, would have been whatever.
Over the last few weeks, we’ve been going through our GIVE series, at a time of year where there is frequent messaging from modern companies directed at us with the intent of getting us to believe that more stuff equals more joy. We pause and we open up an ancient book that teaches us that God alone is our source of joy.
In 1999, Brian Johnson, a student at Brigham Young University in Provo, Utah, founded a small startup company that sold cell phones to students on campus. He used the commission he made on the sales to pay his way through college. In subsequent years, he founded an e-commerce company called Braintree, which exploded in popularity and eventually became so big in the e-commerce space that they acquired a mobile payment app called Venmo. Being that it was one of the first companies to bring the ability for people to send money to each other electronically by an app, they did extremely well. In 2013, they were acquired by PayPal. Brian Johnson, the college student who at age 22 sold phones out of his dormitory, walked away with $300 million from the sale at the age of 36.
Here’s a guy with great success in business, resulting in significant wealth at a young age. When we hear that, we say, “Wow, that’s the American dream. That’s terrific. That’s everything we could possibly want.” While he does have an incredibly impressive résumé, it’s not these specific accomplishments that he’s best known for.
In 2021, he started Project Blueprint, which was a campaign against aging. This was an experiment he did on himself in which he started eating a vegan diet, taking approximately 54 supplements a day, exercising about one hour every day, doing red-light phototherapy, and doing electromagnetic abdominal muscle stimulation. In addition to that, he was receiving plasma infusions from his own son.
When he was interviewed by a reporter from The Guardian in 2023 about his ultimate goal with all of these endeavors and what he really planned to accomplish, he gave this incredibly insightful, inspiring, and impactful quote: “Don’t die.”
Interestingly, he’s not the only one to pursue this. Other people with this same goal include Peter Thiel, billionaire tech entrepreneur and one of the first major investors in Facebook; Sam Altman, the CEO of OpenAI and a man involved in the creation of ChatGPT; and Jeff Bezos, the man who transformed his idea for an online book marketplace into Amazon, one of the richest and most influential companies on earth.
These are men with yachts, sports franchises, rockets—just about everything on your eight-year-old son’s Christmas list. Men with everything at their disposal. And what do they get from it? Anxiety. Anxiety about their life.
So here we are today in Matthew chapter 6, with Jesus saying that where your treasure is, your heart will be also, and you can’t serve God and money. You seek after what you desire, but ultimately desiring both God and money equally is not possible.
We pick up today in verse 25. Before we do that, I’m going to pray and ask for help.
Father, I come before you as a desperate man, knowing that you’re a God for desperate people. I pray for your help this morning, and I pray that our hearts would be changed by the good Scripture. In Jesus’ name, amen.
Open up your Bibles with me to Matthew chapter 6, verses 25–34. This is on page 474 in the blue Bible underneath the seat in front of you. If you don’t have a Bible, you can keep that Bible.
“Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?” (Matthew 6:25, ESV)
He starts off with a “therefore,” which means “for this reason.” Because of what I just taught you about where your treasure is, now I tell you this: don’t be anxious about your life.
Why does he go there next? Why would he presume that correctly applying his previous teaching could result in anxiety, such that he would immediately give a command against it? To answer that, it’s helpful to think about who was in the audience.
In the crowd would be his disciples, mostly tradesmen and fishermen. Alongside them would be other craftsmen, farmers, shepherds, day laborers—many who were making just enough money to live. The group of people Jesus is talking to are not people seeking money to show up their neighbors; they’re seeking money to survive. Jesus knows that when he tells people who seek money just to subsist to now not seek money, they will inevitably be anxious.
One of his disciples there was Matthew, the one who recorded this account. Matthew was a tax collector, which potentially means he had enough money to provide for himself. So there was likely a mix of people—some living paycheck to paycheck and others with some excess. Jesus thinks all of them need to understand that they should not be anxious about their life.
We can treat this passage as a standalone commentary on anxiety, filtering it through what’s going on in our lives—tense relationships, conflicts with spouses, concerns about our kids. The Bible does speak to those things, but that’s not the specific subject here. Today we’re talking about anxiety that comes from storing treasure on earth.
Back to verse 25. Jesus says not to be anxious about your life—what you eat, drink, or wear. These are basic human needs. Jesus says, “Don’t worry about those things.” That’s a high bar. Will I have what I need to live? Jesus says no—don’t worry about that.
What do we worry about? Hot latte or cold latte? Dunkin’ or Starbucks? What if I have to drink lousy Keurig coffee again? Should I wear those jeans? Are they flattering? Do they make me look cool? How silly are some of the things we worry about. Often our anxiety comes from being overwhelmed by nearly limitless choices.
Jesus asks, “Is not life more than food and the body more than clothing?” The answer is yes. Life is more than calories, more than fabric. We know that.
Then in verse 26, Jesus makes it practical.
“Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?” (Matthew 6:26, ESV)
The birds are fed. They’re provided for. They don’t plant, harvest, or store. Jesus doesn’t say, “You don’t have to worry because you can plan.” He says, “You don’t have to worry because you are valuable to God.”
Some of us struggle to believe that. Maybe because of recurring sin, or because someone taught us we’re not valuable, or because we struggle with self-worth. At some point, nearly everyone wonders what makes them valuable to God.
David says in Psalm 8:
“When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place,
what is man that you are mindful of him, and the son of man that you care for him?
Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor.” (Psalm 8:3–5, ESV)
God says you have value because he made you in his image. When Jesus asks, “Are you not of more value than the birds?” the answer is yes.
Verse 27:
“And which of you by being anxious can add a single hour to his span of life?” (Matthew 6:27, ESV)
This doesn’t advocate neglecting your health. We should be good stewards of our bodies. But anxiety over life cannot prolong life. The answer is no.
Verse 28:
“And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin,
yet I tell you, even Solomon in all his glory was not arrayed like one of these.” (Matthew 6:28–29, ESV)
Solomon had unimaginable wealth, yet it didn’t compare to the beauty of the lilies God made.
“But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?” (Matthew 6:30, ESV)
Worry over life betrays small faith because it comes from faith in earthly treasure.
Verse 31:
“Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’
For the Gentiles seek after all these things, and your heavenly Father knows that you need them all.” (Matthew 6:31–32, ESV)
God knows your needs because he made you. No one knows you like he does.
If everything is stored here on earth, then death becomes the greatest enemy. Laying up treasure on earth results in perpetual anxiety.
Verse 33:
“But seek first the kingdom of God and his righteousness, and all these things will be added to you.” (Matthew 6:33, ESV)
“Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Matthew 6:34, ESV)
Seeking the kingdom of God starts with the cross—repenting of sin, trusting in the gospel, and being transformed. Over time, our focus shifts to unseen things that glorify God.
You cannot serve God and money. Don’t be worried about your life. God will provide exactly what you need.
Let’s pray.
Father, we thank you for your Word that corrects us when we’re tempted to believe everything depends on us. Help us leave that behind and seek the kingdom of heaven. In Jesus’ name, amen.
Would you stand and sing with us?
|giv| Week 2
Use this guide to help your group discussion as you meet this week.
Transcript
Good morning. Sounds like a couple of you might have what I got the other week. So I apologize if at some point I have to cough or drink out of the water here this morning. But as has already been mentioned this morning, we are in the middle of our Give series. And so every year between Thanksgiving and Christmas, we as a church take the opportunity, while our culture is pressing in on us with a message of consumerism, to look to the scriptures. What does Jesus have to say about what is an appropriate way for us to approach our money and our stuff? And at the center of it, at the heart of it, is giving that he gave himself. And so we want to look at what it looks like to be generous people. And as a part of our Give series, we have what we call a Give project. And so every year we have an opportunity to partner with some organization, mission opportunity, ministry, something, somewhere, someone in need that we can help fill the gap in as a church by giving of our money, giving of our time, resources, whatever it might be that year.
This year we've been focusing on international mission work. And last week Chet got to introduce phase one of our project. So if you weren't here, I'm going to briefly explain what we're doing in this phase one. We are partnering with mission organization based in Mexico called elam. And they specifically help partner with local churches in Mexico to share the gospel to people who don't know. And one of the ways that we specifically get to partner with them is that several times a year they do short term mission trips, medical mission trips into indigenous communities in Mexico where they go in trying to help meet physical needs of people, whether it be that they have a hard time seeing, hard time hearing, so some ailment in their body, and that is a doorway by which they use to partner with local churches to share the deeper spiritual need of the gospel of Jesus. And so we're specifically helping raise funds for that avenue of ministry that they do.
We're looking to provide for them an enclosed trailer so that they can transport materials. And then we're also looking to fill that trailer with all sorts of medical equipment for them as they do this work. So I'm excited that thus far we have been able to raise in the last week a little over $7,000 toward this project, which is exciting. Yes, very exciting. And so right now, if for some reason this all had to stop, we'd at least be able to at this point be able to purchase them a closed in trailer where they could transport their supplies. But we're hoping we get to continue and we get to continue to raise funds. We're looking for another $15,000 for this part of our project where we get to fill this trailer full of medical equipment to help them, equip them for the work that they are doing. And then Chet's going to come back at the end of this morning and introduce what phase two of this project is. And this is really a great opportunity for us as a church to give toward the mission that God is doing in these other mission organizations. And not only is it a good opportunity for us to give to them and in this participation of giving, this is a good opportunity for us to have our own hearts drawn in toward the mission that God is working across the world.
Today that's what we're going to be looking at in this passage. Jesus is going to be specifically addressing the orientation of our own hearts toward our stuff and our money. So let me pray and then we'll dive into the text. Father, we thank you that you first gave to us. And so we pray that this season, as we are pressed in to think that we should take and that it's about us, that we would consider others as more important than ourselves, like you did, and that we would be people of generosity. This morning, would your word speak to us? Would it inform what it looks like for us to be followers of Jesus? In his name we pray. Amen.
If you will, you can turn in your Bible to Matthew chapter six. We're going to be in verses 19 to 24. If you don't have a Bible with you, you can use one of the blue ones in the chair, chair in front of you. That's going to be on page 473 as you're turning there to give a brief context to the passage that we're going to be in. Because we're just jumping right into the middle of the book. We are in the Gospel of Matthew. So this is an account of the life of Jesus, his ministry on earth. And specifically in chapter six, we're in the section that is commonly referred to as the Sermon on the Mount. So this is the longest chunk of Jesus's teaching that we have in a row back to back, where he's sitting down and teaching his disciples. Specifically in the Gospel of Matthew, the main theme is the kingdom of God coming. And so he has a whole scope, a broad scope of topics that he's teaching on. What does it look like for the kingdom to be coming here and now? And if you actually look inside of those three chapters, 5, 6, and 7. And look at all the individual things he talks about. There's one that stands out that he talks about more than any other, and that is specifically our relationship to money, our relationship to our material possessions. And so that's what we're going to be looking at.
In this passage today, Jesus is going to be taking us on a journey from our outward experience with the material things with money, down into the inner experience with money and stuff. And he's going to do so in sets of two. So I'm going to cheat. I'm going to tell you exactly what we're going to talk about all morning, and then we'll get to go in more detail. So first, Jesus is going to teach on two different treasures. Two different treasures. Then he's going to teach us about two different eyes. Eyes. And then he's going to teach us about two different masters. And that's where we will finish out this morning. But first we'll start with two treasures. So let's read starting in verse 19, Jesus says,
> "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys nor thieves break in and steal. For where your treasure is, there your heart will be also." (Matthew 6:19–21, ESV)
So Jesus starts out by comparing laying up treasures on earth with laying up treasures in heaven. Don't do the one, do the other. So let's take this one at a time to start off. First, Jesus says, do not lay up for yourselves treasures on earth. Now, what exactly does he mean by this? On the surface level, I think we can understand the basic principle of don't store up too much stuff on earth here. But how much is too much? Can I store a little bit? Dave Ramsey told me that I should save $1,000, then I should pay off all my debt, and then have three to six months worth of an emergency fund. Can I have an emergency fund? Is that something I should have? We don't even have to go outside the text for this question to come up. In Proverbs 21:20
> "Precious treasure and oil are in a wise man's dwelling, but a foolish man devours it." (Proverbs 21:20, ESV)
So it's wise to have money, to have treasure stored up. But I thought that's what we're not supposed to do. Well, before we get too confused here, let's take a step back, look at the full context of what Jesus is teaching here. Because I definitely don't think the Bible is contradicting itself. I just think that Jesus is after something different than what this proverb is. So let's go back to the text, read it a little bit more in its full context. Do not lay up for yourselves treasures on earth where moth and rust destroy, where thieves break in and steal.
The other month, my wife and I got to go to the State Museum, the South Carolina State Museum we were actually invited to. It was. Apparently you can rent like the lobby space. So it was a private event after hours. It was a wedding ceremony, reception that was being held afterwards. So we're there, we're having a great time, and then we find out like halfway through this event that apparently when you rent the space, you also get access, or at least when they rented the space, we had access to all the different floors of all the different exhibits. So we thought, perfect, we're here, let's take advantage of it. So there was like nobody in the museum. We're just walking around, having a great time. And on that first floor, when you walk in, you know, you got that big shark that's hanging down from the ceiling and you get to walk through. It's like the prehistoric exhibits and stuff. And we come across this one that I'm looking at, and it's called a fossil, a petrified fossil. I'm like, wow, that's pretty cool. It's impressive. It's been a while since I've been in the State Museum. And then I'm looking at it, it's not like in any enclosing, it's just out in the open. So I start reading in more detail. This is a replica of a. Immediately as soon as I read that, my care for this went from really to almost not. I could have seen a picture on the Internet of a replica of a petrified fossil. And so we move on from that. We're going through the different floors. Eventually we're on that top floor, which is like the Revolutionary War and Civil War memorabilia, and they got the Industrial Revolution stuff. And right in the middle of all that, there's this like 15 foot by 15 foot structure, which is apparently an old house that used to be used as like a schoolhouse where they would have gathered. And walking in, I'm walking on the floorboards, I start to read the description. This is the real deal. Apparently the boards that I'm standing on, the ceiling that I can touch, not just because I'm tall, because it's also short ceiling. Everything about this structure, it was the real deal. It was actual history from back in that time. Now, I'm assuming they probably deconstructed it and put up pieces in and put it back together. But this is really it. It's like from the 1800s, this old building. And I'm amazed being able to stand in here. I'm just taking it all in, soaking it all in. And the reason that it was so exciting is because it's not supposed to be there. That's not our experience with stuff. When was the last time you came across something from the 1800s? I don't know. You can go to the State Museum, you can see that. But this is the reason why we would even have something like a museum, that we would get excited about walking around and looking at old things. But because old things aren't supposed to last, that's not our experience. Things fade, they break. It's why we have to have replicas of fossils, because they're not around. That's our experience. So Jesus is saying, don't lay up treasures on earth because moth and rust destroy. Because stuff, it crumbles and falls apart.
He continues on. But lay up for yourselves treasures in heaven where neither moth nor rust destroys and where thieves do not break in and steal. Now notice here that Jesus isn't condemning laying up treasure. He's just telling us where there's a better place to put it. Now, what would you say if I told you that there is a house that has zero maintenance issues and zero maintenance fees? Can you imagine that maybe. No. I get one head nod back and think, no, it doesn't exist. If you could maybe envision it, it's possible that you have in your head that you don't have the maintenance issues or fees, but somebody else does and you just get to live there. Because that's not what we're used to. Stuff breaks, it falls apart. But if we take Jesus at his word for what he says, do you know that there's a place in which the things that you and I possess, they never fade? It never breaks. Did you know that there's a place where your check engine light never comes on again? There is a place where your H Vac unit doesn't make that weird clunking noise every time it turns on? There's a place where your phone screen no longer has a crack running right through the middle of it? Or that you know that Tupperware that you've got positioned just right under that leaky faucet underneath the little shutoff valve? Yeah. You know that Tupperware. You know it's there. That valve Never leaks again. That's a real place. And if you start to really think about it and consider it, I want to be there. Don't you want to be there? What would it look like for us to invest in that kind of place? Because Jesus says that kind of treasure, it never fades. And it's found in heaven is what he says.
It's found in the place where the glory and the presence of God is perfectly and fully manifested. And the story of the Scriptures is that that place, that heaven at the end of this time will come to be with us here on this earth, that that perfect place where the glory of God is perfectly displayed, where things don't ever break, things don't ever end, it comes to be with us. And Jesus says that he's going there to prepare a place for us. There's a seat at the table of the feast of the wedding lamb. The imagery at the end of the Book of Revelation, it's filled with beauty and wonder. The streets lined with gold walls and buildings held up by foundations of precious stone. A perfectly clear river running through the city, with a tree of life ever producing perfect fruit. Treasure abounds. Everlasting treasure abounds there in that place.
Now, laying up treasure in that place, I think it looks a little bit different than what you and I are used to because we're very physical, tangible, immediate response type people, right? And so it's easy for us to look at, you know, like numbers on a bank account screen. And that feels tangible as like a storing up of treasure. It's easy to think about the house or the car, the toys and the trinkets, because it's immediate feedback stuff. We invested our time, our energy, our money, whatever it is, and immediately there's something there. But when it comes up, when it comes to laying up treasures and heaven, Jesus says things like this in the Gospel of Luke, chapter six. He says,
> "Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil on account of the Son of Man. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets." (Luke 6:22–23, ESV)
A little later he says,
> "But love your enemies, and do good, 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 to the ungrateful and the evil." (Luke 6:35, ESV)
A little later in the Gospel are in, Jesus says this, and whoever gives one of these little ones even a cup of cold water, because he is a disciple, truly I say to you, he will by no means lose his reward.
> "And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward." (Matthew 10:42, ESV)
Or in the Sermon on the Mount itself, chapter six, a little bit earlier than where we're reading. Jesus says,
> "But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you." (Matthew 6:3–4, ESV)
So this isn't quite as simple as hitting the Buy now button on the Amazon app and two days later a package arriving at your door. Maybe it looks a little bit something like this. Maybe you don't get invited to go hang out with the co workers at dinner after work because you've been labeled as one of those weird Christians. You've talked about Jesus one too many times for their comfort. Maybe it looks like you know that next door neighbor of yours that seems to hide out in the bushes with binoculars and wait until there's one too many leaves in your yard to report you to the hoa. Well, one week, you know, you notice his car has been in the same spot in the driveway for longer than usual and the leaves are piling up. So this is finally your opportunity to go and blow his leaves into your yard so that you can pick them up. Or maybe it looks like something as simple as carrying some cold water bottles in your car on a hot summer South Carolina day so you can hand out to the beggar at the side of the intersection. Maybe it looks something like someone in your group is talking about how money's tight and the grocery budget is really slimming up and they don't know exactly how it's going to work this month. And so the rest of you talk and deliberate. You get some money together, a couple, you go down to Walmart and you fill up bags with food and you go take it to their house and drop it off. This is the kind of stuff that it looks like to participate in storing up treasures in heaven. I'm sure we can continue on with different types of examples, but what Jesus tells us as well in this, if you were paying attention to these different references, Jesus says that the Father sees it all, the Father sees it, and in his justice will reward every effort that is made.
Now at the end of this comparison between the storing of treasures on earth, storing treasures on heaven, Jesus gives us the reason why. In verse 21 he says this. For where your treasure is, there your heart will be also. Very basic principle. You care about the things that you put money into. I'll let you in on a little secret. I don't know if you knew this, but before six years ago I never cared about the property at 327 Piney Grove Road, which, if you don't know me, that's my home address. You can send mail there or something. I'll accept a Christmas card. Never cared. So pre2019, didn't ever think about it. Now, here's the rest of the secret. For the last six years, I have cared more about the property at 327 Piney Grove Road than any other property in my life. Because for the past six years, my wife and I have lived there. We've invested our time, our resources into making a home for us and our family and people to come over. But it's just how it works. Wherever we put our money, wherever we put our resources, our time, that's what we care about. We start to be drawn into that thing. Maybe we never cared about it before, it's just a thing, but we started investing our money, our time. All of a sudden, our heart is drawn there. In other words, Jesus is telling us, don't store up treasures on earth, not just because it doesn't last. That's an important thing to understand. It's because when we start storing up treasure here in this place, where does our heart go? Our heart starts to be drawn to this temporary space. But if we start to invest, if we start to store up treasures in heaven, where does our heart go? Our heart goes to that eternal kingdom. Our heart begins to care about, be drawn toward the Father, toward his work, toward his glory. That's what we care about when we start to do that.
So this brings us all back to that confusion where we started off. Here, Jesus says, don't store up treasures on earth. The proverb we read said, the wise man has it there. But remember that Jesus is after something else. That proverb, it's. It's teaching us about practical wisdom, of, you know, having a budget and being good stewards of the things we have. But Jesus, he's turning us in a different direction. He's focusing on the heart. So I think that when we ask the question, how much is too much? We've just asked the wrong question. And not just that, but actually if we ask that question, which I think we all have, if we've come across this, it exposes our heart that we don't know what Jesus is talking about. If that's our question, how much is too much? So I think rather the better question is, how can I store as much treasure as possible in the eternal kingdom? I think that's the better question. How can I store as much treasure as possible in the eternal kingdom? Because it's what Matters, it's what lasts. So when we're asking that first question, we've got our eyes in the wrong place. And that's why Jesus doesn't stop there, he continues on. So he's going to move on from talking about two treasures to now talking about two different eyes.
Verse 22.
> "The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!" (Matthew 6:22–23, ESV)
So we've got a healthy eye and we've got a bad eye. Now I'll be honest with you, this illustration throws me for a loop just about every time that I come across and read it because I get stuck like envisioning a lamp in place of somebody's eyes on a face. And it's just a weird image and it throws me off and I get all tangled up. But I think it's actually much simpler than that when we slow down when we read it. And very basic principle here that we all understand. A lamp gives light. And so a lamp that's working well provides light. A lamp that doesn't work, no light, it's just darkness, you know. I help with our student ministry to middle and high school students. And so we have student nights during the fall and spring semester. We meet here in the building and we always play some kind of game. I like to have something fun and exciting put together and I'm always trying to figure out what's the game that they like most to play. Over the years I found they really love to play hide and seek. It's one of their favorite games. However, they do not want to play that in August because in August at 5:36 o', clock, the sun is still about 3/4 in the sky and this whole place is lit up. And it's not very challenging to hide or to seek. But November comes, the time changes. The sun at 5:36 o' clock is already down. It's dark everywhere in here. We turn the lights off, we have appropriate safety measures, boundaries, and the leaders spread out and the kids get to go and they get to hide. And now it's challenging because now you can't see there's no lamp that's giving off light to participate. So this is a basic principle that we understand about light and darkness being able to navigate this space.
So if we hold on to that idea and then we also. There's one other thing that I think is helpful at Least it's helpful for me when reading this verse. Reading this message that Jesus is saying is substituting in the definition for the word I. And so the definition that I think Jesus has in mind when he says the word I is how you view your stuff and money. So in other words, it would read like this. Now, what's about to be up on the screen in parentheses, that's my own words, not the words of Scripture, but you can track with me here. So if Jesus were to say it this way with the definition instead of the word, it would read something like this. How you view your stuff in money is the lamp of the body. So if the way you view your stuff and money is healthy, your whole body will be full of light. But if the way you view your stuff and money is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness? So our view of our stuff and our money, it shines a light into our inner being. At least it has the opportunity to shine a light into our inner being. Because if we have a healthy approach to our stuff and our money, it exposes that we have light. Or in other words, remember what we just talked about earlier, that we can see, we can navigate, we understand the world as it is, and we can appropriately engage with things. And more importantly, we can appropriately engage with people because we have a healthy approach and understanding of what this stuff is. But if we have an unhealthy view of our money and of our possessions, then it's darkness. All of a sudden, it becomes challenging to navigate this space that we live in. All of a sudden, it becomes challenging to relate to people because we don't have an appropriate understanding of what this stuff is, what money is.
Now, I think a fair question to ask would be, what is a healthy or an unhealthy view of our stuff and our money? That's an appropriate question that flows out of this. Now, unfortunately, we don't have the time to dive the full depths of that question, and Scripture has much to say on it. So I think we would be wise to consider that question in our own hearts and then see what the Scripture teaches. But we can at the very least right now refer back to what we have already just labored to understand because Jesus has been teaching on this idea. A good starting point of having a healthy view of our money and our stuff is knowing that it's temporary. It's temporary. It's not all that it's cracked up to be, especially compared to the worth that awaits us in the eternal kingdom. I think that when we start to see our stuff and our money as just dust that's packaged in a neat little form for a little while, then our perspective on it starts to change. Those grandiose promises that wealth and riches make, they start to be exposed as lies.
And that leads us to our final set. We're going to see what truly is at stake here. This is where the true issue lies in two masters. Jesus finishes out with this in verse 24.
> "No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money." (Matthew 6:24, ESV)
If you work for Apple, then you sign a non compete, which means that you can at the same time also work for Microsoft, or if you work for Coca Cola, at least maybe high enough up in the ranks, you also would sign a non compete, which means at the same time you can't work at Pepsi. Basic understanding, they're in competition with each other as businesses. Jesus saying here that you can't live for God and also live for money. They're in competition, they're exclusive. You sign a non compete. This is what we mean when we talk about here being gospel centered. We don't talk about having our little Jesus stuff on Sunday morning and Wednesday night. And for the super spiritual 15 minutes in the morning, no, Jesus takes over it all.
Now here's the bigger issue with what Jesus just said. Because Jesus just said that you and I, we are servants and we have one of two masters. Either the Lord is our master and we serve him, or money is our master and we serve it. I think our American skin crawls when we hear that we don't have a master. No one tells me what to do. Well, Jesus has a different take. It's not a question of whether or not you will serve. It's simply a question of whom will you serve. And outside of Jesus, you and I don't have have a choice. Outside of Jesus, you and I are enslaved to money. It owns us. Just ask yourself these types of questions here. Do a little thought exercise. Outside of Jesus. So think before your life was surrendered to him, or maybe even some. When your life was, what was your drive? What woke you up in the morning? Why'd you set the alarm? What orients your schedule? Why do you live in that location? Why did you study at that college? Why did you take that job position? You think on these types of questions, you might start to see a pattern. Well, I Set my alarm for that time because I have to wake up to be a work and I have to be to work because I have to make money. And I moved here to this area because, well, there was a job, it was pretty good job, pretty good money. Well, I moved, I moved here because, I work remote and I was living in a big city where cost of living was extreme. And I came here, Columbia, you know, it's kind of still up and coming, so it's kind of cheaper to live here, but still got good amenities, you know, that's why I live here. Well, I studied at that college, I took out some loans to go to that college because I was convinced that it would pay off and I'd be able to make some money. We're enslaved to owns us. It works us and it grinds us until we're just shells of people. And the worst part is that it tricks us. It makes promises. And what we thought was going to be our deliverance from the guilt within and from the suffering imposed on us, it turns out to be the very force that holds us in captivity.
And if this morning that is what you feel like, you feel stuck under the compulsory rat race that we call the American dream, let me tell you that more isn't enough. It never satisfies. You can't have enough money in your bank account. You can't have a nice enough house, you can't drive a nice enough car, you can't have enough toys and trinkets to satisfy what is within you. It's a bottomless pit that just keeps on going. And if this morning you're prone to self righteousness, let me also tell you that you can't give enough to deal with that guilt within you. Because only Jesus is enough. Only at the cross of Christ is the guilt for sin actually paid for. Atonement is only found there. And when we close this morning, the news doesn't stop there. At the cross, Jesus rose from the grave. He rose in power and paved a way for you and I to live inside of new resurrection life. And this life, it's not theoretical. It's not just ideas that you and I talk about on a Sunday morning or on a Wednesday night when we get together. It's real power to live.
Do you know that you've been set free by Jesus for money? It no longer owns you. It is no longer your master. Jesus is. So as a church, we're going to participate in storing up treasure in the eternal kingdom because we see this stuff for what it is, just temporary Dust and a neat little form that fades away. But there's a place where the treasure abounds eternal. And that as we give to that, our hearts are drawn into him and his work. And so as a church, we're going to be people that give our money away. We're going to give and we're going to give and we're going to give. We're going to give to things like this give project to international mission work. And our hearts going to be spurred and drawn on towards that king kingdom work. We're going to be people that use our homes as places of rest for the weary and the broken, not as places where we can put up walls to block out those types of people. We're going to be a church that lend out our cars to people who need transportation because we can be inconvenienced. It's just temporary. We're going to be people that give food to the hungry. We're going to give shelter and care to the orphan and the widow. And we're going to give more and we're going to give more and we're going to give more. And we're going to ask the question, how much treasure can I store up in that eternal kingdom? Because that's what matters. That's what's eternal. It's not temporary. It doesn't just come and fade. It's forever. And most importantly, because when we belong to Jesus, we belong to him. And money no longer is our master. It does not own us. We are set free from it. What a beautiful, wonderful truth that we could belong to him.
Father, we thank you that in your generosity and your love for us you would set us free from what held us in captivity because we were being promised life in the path that leads to death. But we want the life that you offer. So would you remind us in your spirit of the resurrection power of Jesus? And would we be a church that participates in radical generosity? Because we are utterly and truly convinced that life is not found here. It's found in you. And we want to live and we want our hearts to be drawn towards you. Father, we love you and we pray this in the name of Jesus. Amen.
One of the ways that we regularly remind ourselves of where true treasure lies and who the true master is is by participating in the Lord's Supper. This is a very practical and tangible reminder for us. We have real tables with real drink and bread up here and in the back and up in the balcony there's gluten free in the back right over here. And up in the balcony as well. But it's a real practice that you and I are about to stand up and walk and really grab some bread and eat it. And it's a reminder of who Jesus is and what he has done for us, that he went to the cross so that you and I could be set free from the bondage to something like money. And this is what Paul says about it in First Corinthians. He says,
> "For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it and said, 'This is my body which is for you. Do this in remembrance of me.' In the same way also he took the cup, after supper, saying, 'This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.' For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes." (1 Corinthians 11:23–26, ESV)
So this morning, if you don't know Jesus, this practice isn't for you. Because we don't want you to be confused about who he is. We just want you to respond to Jesus, to respond in faith. This morning, though, if you belong to Jesus, this is a practice that we participate in, to remind ourselves of the cost of the generosity of our Father, that the Son would come and he would die on our behalf. And so take a moment wherever you are, and consider where is your heart? Where is the focus? And then confess. Confess that before the Father, but don't stop there. Come to the table and in coming, confess the work of Jesus that you and I have been set free from bondage and slavery to money. So when you're ready, come to the table and receive the most wonderful gift of his broken body and his poured out blood for you and I.
|giv| Week 1
Use this guide to help your group discussion as you meet this week.
Transcript
If you will, grab a Bible and go to Acts chapter 17. It's our first week of our Give series. Recently, Starbucks released a barista cup and it's precious. That's it. That's the barista cup. There was an article about it in Forbes titled Starbucks Barista cup frenzy leaves big lessons for brands. So I just want to read the beginning of this article for you. It says the Starbucks barista cup caused a frenzy online and in stores. I don't exactly know what an online frenzy looks like, but that cup calls one. When Starbucks announced the release of limited edition holiday merchandise, including the bear shaped $29.95 glass cold cup, which you thought that the temperature of your cup was up to, you Incorrect. This is a cold cup. Actually, I think what it means is if you put hot coffee in it, you're going to burn your hand. So it's a cold cup. It says as part of their holiday menu, few people expected overnight queues in store brawls and a booming resale market. People camped out and fist fought each other. Then it says, beyond the surreal headlines, there are some valuable marketing lessons from the Starbucks bear cup drama. Starbucks barista cup has tapped into an undeniable human truth. I was on the edge of my seat reading this article. The barista cub has tapped into an undeniable human truth. And I had a lot of guesses, none of which prepared me for the answer. So here's the answer. People are obsessed with cuteness. Starbucks released 12 holiday items, but only one captured the public imagination. Cuteness is the primary explanation for the barista cup frenzy. Overnight cues, fist fights, cuteness, which makes a little bit of sense because you know you've seen like a baby so cute before that you punched its mother.
I would argue that Forbes analysis is incomplete. Cuteness may have contributed, but I think there are other undeniable human truths at work here. You know, as a pastor, I'm going to float sin out there. I also think that one of the things that this indicates to us is the absolute human ability to, to get our priorities out of line, to misplace value in things. That if you're punching someone for a cup because of the cuteness, your value system is off. And it's a real danger that we're all in. I think when I read these, sometimes I think like I'll read and go, oh my goodness, laugh at it and think, that would never, I would never do that. But really what I'm saying is I would never do that for a bear shaped Starbucks cup. I just have other things I'm willing to punch you for. I have other things that I've misplaced value in. Like, it just should give us the undeniable human truth that we are able to get our priorities out of, out of line. We're able to misplace value. We're able to suddenly think that something is more important than it is and to spend our time and our energy and our money on it. And that that is one of the primary reasons that we have our Give season, our Give series every Christmas season is that we're going to be pushed and pulled in a million different directions and told repeatedly that certain things have value that do not. And we want to always take this time to consider what actually is valuable and are we sending our effort and our money in the right direction.
So let's pray then we're going to start in on trying to figure this out together this morning. Lord, we ask for wisdom. We ask for discernment. We ask for the work of the Spirit to help us make correct valuations so that we do not waste our time and specifically for what we're talking about today, that we do not waste our money on things that have no real value. In Jesus name, Amen. Because of our ability to get this wrong, it's always very helpful for us when the Bible just tells us this has value, when it just steps in and explains to us this thing is valuable, it helps us know, okay, then that's something to pursue. That's something worth giving energy towards. I don't want to give away all of what we're doing in our Give series, but we're about to talk about Paul's missions efforts in the Book of Acts. So we're going to walk through. What we're going to do is walk through some of Paul's missionary journey, discuss it, see what's going on here, and then we're going to see something that's behind it, something that's at work in it that the passage doesn't talk about, but that we find out later as we read Paul's letter. So we're going to be in Acts chapter 17. We're going to watch Paul as he goes, who have just been in Philippi, in Acts 16, saw a few people converted to Christianity, got arrested and was beaten and then released. So he leaves. We're going to follow him as he goes to Thessalonica, Berea, and then on a boat down to Athens and then from Athens over to Corinth. And we're going to move pretty fast because It's a couple chapters of text, and we're just trying to follow along and see some of what's going on here.
So. Acts, chapter 17, verse 1.
> it says now, when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul went in, as was his custom. And on three Sabbath days, he reasoned with them from the Scriptures, explaining and proving that it was necessary for the Christ to suffer and rise from the dead, saying, this Jesus, whom I proclaim to you, is the Christ.
So part of Paul's missionary strategy was when he went to a city, if there was a synagogue, he went to the synagogue because they were going to be studying the Scriptures. And so he would go and start showing them in the Scriptures that Jesus had fulfilled the promises of the Messiah. It's one of the things that we do around Christmas time. We read some of these passages like we read earlier, and we see that Jesus is the fulfillment of the promises made to the Jewish people that he is their Messiah. And that's what he's doing. He's saying, the Christ has come. Jesus has fulfilled this. And he does this for three weeks every Sabbath day. And some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. But the Jews were jealous. And that's where it goes into. After that verse, it's going to talk to us about. As people start to believe, some of the people in the area begin to fight against Paul. They actually attack them. And Paul and Silas sneak out at night. And so they were only there for a couple of weeks. They're seeing people believe and they're run out of town. So let's pick back up in verse 10 as the brothers immediately sent Paul and Silas away by night to Berea.
> As the brothers immediately sent Paul and Silas away by night to Berea.
So the brothers being the people who have just believed, it's just the beginnings of a church. And they're like, hey, we live here, but y' all, don't they want to hurt you, not us. Y' all get out of here. And we're going to keep following, figuring this out. And when they arrived, this is in Berea, they went into the Jewish synagogue. So Paul was like, I know my strategy. We're going back. Didn't work well last time, but we're going to do it this time. And it did work in some ways, because people believed. He's like, this is working. Even though some people hated me and wanted to Kill me. So he keeps going.
> Now, these Jews were more noble than those in Thessalonica. They received the word with all eagerness.
I just love that that note was in there. Just like these people were better than the ones in Thessalonica. And that's in Scripture, and it's there forever, you guys. All right? Many of them therefore believed with not a few Greek women of high standing as well as men. But when the Jews from Thessalonica learned that the word of God was proclaimed by Paul at Berea also, they came there, too, agitating and stirring up the crowd.
So we don't exactly know how long he was in Berea, but. But he was there long enough for people to believe and for that to become such a thing that's happening there that they find out in Thessalonica. So they're like, oh, well, he's just going to keep at it. So they head over there to run him off out of Berea. Then it says, the brothers immediately sent Paul off on his way to the sea. But Silas and Timothy remained there. And those who conducted Paul brought him as far as Athens. And after receiving a command for Silas and Timothy to come to him as soon as possible, they departed.
So Silas and Timothy stay. They sneak Paul out to a boat and ride him down to Athens. And then he says, when y' all get back, tell Silas and Timothy to come to me. And then he's hanging out in Athens by himself. While he's in Athens, he finds out that there's a place in Athens. There doesn't seem to. He does go to a Jewish synagogue. Then he also finds out that there's a place in Athens where they just gather and share news and anything new and debate new topics and new ideas. So he goes there and starts proclaiming the Gospel. And we're going to pick up in that.
> The times of ignorance God overlooked. But now he commands all people everywhere to repent because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed. And of this he has given assurance to all by raising him from the dead.
To Paul, as he's concluding, he says God overlooked ignorance, but not anymore. Now there's a man who's going to judge the whole world in righteousness. And he says, and God's proven this by raising him from the dead. So he's proclaiming the gospel that everyone everywhere needs to repent, which Just so you know, that's essential to the gospel, that everyone, everywhere needs to repent. Sometimes we'll pick specific isolated sins and someone will say, well, you think this is bad? And it's like, I don't know how to tell you this. We think everyone everywhere needs to repent, that you can't. If you just pick an isolated one, we're like, probably, yes, that's a sin. And that's a sin. And that's a sin. We believe that everyone has fallen short of the glory of God and needs Christ, that we aren't going to moral ourselves into this. We're not going to work our way into this. And this is what he's proclaiming to them. And he says that it's proven by. By the resurrection of Christ from the dead.
> Now, when they heard of the resurrection of the dead, some mocked, but others said, we will hear you again about this.
So Paul went out from their midst, but some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them. So several people believe he proclaims the Gospel. He goes to a new place, begins proclaiming the Gospel, and more people believe.
Chapter 18. After this, Paul left Athens and went to Corinth.
> After this, Paul left Athens and went to Corinth.
So he jumped across out of. He was on Athens and then he jumped across Corinth, had to take a boat, and he found a Jew named Aquila, a native of Pontus, recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. And he went to them. And because he was of the same trade, he stayed with them and worked for they were tentmakers by trade. And he reasoned in the synagogue every Sabbath and tried to persuade Jews and Greeks.
> When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that the Christ was Jesus.
So now, instead of making tents, his occupation, what he's at work in now is proclaiming the Gospel. He's had enough room now to share it. And he's spending his time trying to articulate to them this. And he's studying with them and proclaiming it to them.
> When the Jewish people opposed and reviled him, he shook out his garments and said to them, your blood be on your own heads. I am innocent. From now on, I will go to the Gentiles.
And he left there, and he went to the house of a man named Titius Justus, a worshiper of God. His house was next door to the synagogue. I just appreciate that a whole lot. He's like, fine, I'm gonna go to the Gentiles. He walks out. He turns the corner. He walks in that house and is like, boom, Setting up shop. Here we go. So he's right next to the synagogue. He didn't go far away. He's like, I'm telling people about Jesus. I don't know. Right here next to y'. All. That's what he starts doing. Then it says, crispus, the ruler of the synagogue, believed in the Lord. So he was next door. He was overseeing that. He just is like, I'm going to. And he heads over to the other house together with his entire household. And many of the Corinthians, hearing Paul believed and were baptized. And the Lord said to Paul one night in a vision.
> Do not be afraid, but go on speaking and do not be silent, for I am with you, and no one will attack you to harm you, for I have many in this city who are my people.
And he stayed a year and six months teaching the word of God among them. So he's been chased all along. He's in Corinth. Jesus shows up and says, stay here. Keep preaching. Because there are many people in this city who are mine, but not yet. So Paul is in a spot where Jesus says, there are people here who belong to me, but they don't know it yet. I know it. They don't know it. And you've got to stay and you've got to tell them. You've got to proclaim the gospel. You've got to explain what's happened, and then they will belong to me. To me, because they already belong to me. That's what he's saying. And that's one of the things that undergirds missions. One of the reasons we go, one of the reasons we plant churches, one of the reasons we send, one of the reasons we go to places where people have never heard. One of the reasons we go to places that are difficult is because all over the place, there are people who belong to Jesus. And we've got to go tell them. We've got to go tell him who he is. And the Spirit goes to work in their heart, and Jesus claims them it's not something that happens without their knowledge. They are going to come to genuine faith in Jesus that will be tangible and real in their life. But what Jesus is saying is that he sins at times and he puts somebody in a place at times because there are people there who belong to him. They just haven't heard about him yet. That ought to give us courage. We ought to begin to beg the Lord. Lord, are there people at work? There are people at my job. Are there people in this class? Are there people on the street who belong to you that I'm supposed to stay and proclaim the gospel to? And we ought to start praying over maps, and we ought to start going to places and saying, lord, there's gotta be people here who belong to you. Put me in the right spot, Send me to the right place. Help me to be there to proclaim the gospel.
Now, there's something else that's happening in this text that I think we need to consider. Alfred Hitchcock was a director. He did movies like Psycho and the Birds, and he had a concept that he called the refrigerator test. He just said he wanted all of his movies that he made to pass the refrigerator test. The point was, you'd go see a movie, you're in it, soaking it up. It's great. You leave, you go home, you open your refrigerator to grab a snack before you go to bed, and suddenly you're like, wait a second. How did they get on the train in the first place? And you realize that the movie just skipped a thing. It didn't explain something to you, or there's a logical problem. You're like, why didn't the bad guys just shoot him? They shot his wife. Why'd they shoot her and then leave him alive? Were they running out of bullets? You open your refrigerator and you think, why don't they ever shoot at Captain America's legs? You know, I've played paintball before. I picked up a pallet one time. I got shot in the legs, like 45 times. Seems easy enough. And as we're reading this passage, there's a little hint at it in one place, but I think there's a thing that we should go. Hold on a second. How does Paul survive not just not get killed, but we've watched him travel around for years at this point. There was one moment where they said he went and made tents. And unless he sold the most extravagant, amazing tents, that he just did that for a couple of weeks, and then he was set for several years. It feels like there's something else going on here now, you could say, well, it's fair to assume that the people that are believing are starting to tend to him, they're going to feed him, they're going to help him have a place to stay. And it's like that. That's reasonable. But there's places where he shows up and there's nobody. That hasn't happened yet. And so this is one of those things where you go, well, how does. How is he doing this? Is he independently wealthy, like Bruce Wayne or something? What's going on? And then it doesn't talk about it in this text, but it does show up in Paul's letters. And so I want us to go to. It's mentioned in Corinthians, but it's talked about directly in Philippians. And I want y' all to see this. This is the end of Philippians chapter four. He's writing to the church in Philippi. So that was the first dot on our map. And he says, and you, Philippians yourselves know that in the beginning of the Gospel. So this is right when I first started, was proclaiming this.
> When I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica, you sent me help for my needs once and again.
So he's writing to this church, and he's saying, y' all partnered with me from the very beginning you entered into partnership with me. Meaning that the work that Paul did, they had a hand in it. They had a share in it. Even though he's the one traveling around the church in Philippi is helping make sure that's possible. And y'. All. He says something crazy. Look at this. That's Philippi. The whole big section here is Macedonia. When he gets out of Macedonia, he's in Corinth. So he says, nobody helped me when I left Macedonia except for y'. All. So he's like, y' all helped provide for me while I was in Corinth. And that's why he mentions it to the Corinthians, because I didn't take anything from y'. All. He says, I worked. He mentioned that. And then he says, and the churches in Macedonia helped me. But he also says, when I was in Thessalonica, you sent me help. That was right after he left Philippi. He went through two towns, and the next town that it says he was in for three weeks was Thessalonica, which means that the Philippians, as soon as they believed, started helping Paul be a missionary. As soon as it happened, what they said Was, oh, we want everybody to know this. And if you're gonna go and tell people, we want in on that. We want to be a part of making sure that everybody knows what we now know. And it started immediately with them.
> Not that I seek the gift, but I seek the fruit that increases to your credit.
You know how that works, right? With your money, there are certain things where it's like your wallet magically appears in your hand that you're just willing to pay for. Usually people who get married to each other, those things are wildly different. So your spouse seems to have infinite money for this stupid category. When you know that you should never spend money on that. You should spend money on this brilliant category that you love. And that seems to be what happens. And what happens with the Philippians is as soon as they know about Christ and they find out that Paul's gonna go check, share it with other people, their wallet's just in their hands. They're just like, oh, yeah, we want this to happen. Make sure he has what he needs. And they do it the whole time. They find out he's in Corinth, and they're like, make sure he has what he needs so that he can tell more people about this. And Paul says that they've partnered with him. And then he says this. Not that I seek the gift, because they've just given him a gift. And he's telling him, thank you. That's what he was doing earlier. He says, not that I seek the gift, but I seek the fruit that increases to your credit. He says. So he was telling him, thank you. He said, I appreciate it. He said, but that's not what it's all about. What it's about is that you are doing something that's valuable and that you receive credit for doing this good thing. He's basically saying to the Philippians, this is something you ought to do. It's a good thing to do. And I'm glad that you're doing it. Which if you've ever talked to missionaries, they do have that weird. They're really thankful, but they're also trying, like, they don't trying to be about money. So they'll say like, thank you so much. We also are just trusting the Lord, but thank you. But also, it's good for you to give. But also it's not all about, like, they have these weird. If you read this section in Philippians, you can see Paul being like, you should do this. But I'm not super worried about it. Cause Jesus is gonna take care of me. But not being worried about it doesn't mean I'm not thankful. I'm very thankful. And he just is trying to articulate all these things at once. And he says, I have received full payment and more. I am well supplied having received from Epaphroditus the gifts you sent.
> A fragrant offering, a sacrifice acceptable and pleasing to God, and my God will supply every need of yours according to his riches in glory in Christ Jesus,
so that they're getting to be stewards of God's provision for them by providing for Paul. And Paul says, God sees it, God knows it. It's a sacrifice pleasing to him. Now, I would argue that there are things we put money towards that do not fit the category of a fragrant offering, a sacrifice acceptable and pleasing to God. Not to say that everything we spend our money on is bad. And I think that there are things that are, you're perfectly fine to exist and pay your bills and do things. But I think that when we see that there are things that the Lord delights for us to participate in, that we get to join in partnership with missionaries, that we get to enjoy partaking in the endeavor that they're after, and that we get to do something that the Lord looks at and is pleased with than we ought to. When he sets our valuation of something, take him up on it. When he says this is good and valuable, take him up on it. And when Jesus is talking about this, at one point he says it's not about the amount. He just says not even a cup of cold water will be forgotten. That if you give anything to try to participate in this, if you give anything to care and to love and because you're a disciple and because they're a disciple and because they're going, he says, not a thing's forgotten. So every penny is remembered and every penny is worth it. But then he says this in Philippians 4:20, then this is why we do this to our God and Father. Be glory forever and ever. Amen.
> To our God and Father be glory forever and ever. Amen.
That's the point. That's the reason the Philippians want a partner. It's because they want everyone everywhere to give glory to God. To know who Christ is, to know what he's done, to know how good he is, to know how wonderful he is, to know how much he loves, to. To know the grace that he offers. When you ever consider how merciful and kind he's been to you, if you consider the weight of your sin, the weight of your failings, the weight of your shortcomings, the depth of the destruction that we deserve and how loving and good and wonderful he is, and that he's designed so that we would belong to him and so that he can lavish his riches and kindness on us for all eternity. And that that's offered to all who will call on him, then we want all to call on Him. That's why John Piper says that missions exist because worship doesn't. He says worship is the goal and fuel of missions. That's why we go, because we have tasted of the joy of worshiping Jesus and we want all the families of the earth in included.
So while everything around you is going to push and pull you in a different direction and tell you, you need this, you need this, you should have one of these in order to be happy, you'll need this. My sons asked me, they said Halloween hadn't happened. Why are all the commercials, Christmas commercial? I said, oh, boy, they want money. Our whole economy runs off of you buying things you don't need. And we're trying to take a moment to just go, look, we want to celebrate well, we also want to pause and go, is my money going in the right direction? Do I have my priorities right? Is my value system correct? Do I look like a person who knows the delight and the goodness of Christ? Does that show up in how my money and my budget works? And that's what we want to pause and do every year in our gift series.
So this year what we do. Not this year. I started the wrong sentence. I'll start that sentence in a second. What we do every year is we pick a project or two one time, three, I think, and we just say we want to give money to this. It's just an opportunity for our church to rally together and be generous. So we've done different things. Sometimes we do local things, sometimes we do further away things. This year we're going to partner, hopefully Lord willing, with two different organizations to do some foreign missions work. So I'm introducing the first project today. So this year we're going to do two. I'm introducing the first project today, we'll introduce the next one next week. And then over the next few weeks we'll try to raise money to support these agencies in the efforts that they're doing in foreign mission work. So the first one we're going to partner with is elam. It is a missions organization in Mexico. When we started praying about this and looking, we were like, we want to do something with foreign missions. We want to give some effort in this direction. Scott and Kit's Hill's son Scotty, also Isaac Hill, is one of our pastors. It's his uncle also Isaac Hill's wife Lydia, it's her uncle in law, works with Elam in Mexico. So we just called him up and started trying to talk to him about what would it look like if we partnered with you? What kind of work are you doing? What's the labor looking like right now in where you are? So this is a picture. One of the things, as we said, just start dreaming a little bit if we partner with you now. It's an EFCA organization. So the money's going towards an organization that is very transparent in how they handle their finances. ELAM is they pick that name because it's the name of Oasis mentioned in the book of Exodus and what they do. I'll read some of this specifically. I can find my notes here. Yeah. ELAM is a mission development and mobilization organization in Mexico that focuses on equipping and mobilizing local churches. They do this through trainings and through short term missions trips to indigenous communities. So one of the things they do is they'll partner with a local church in a harder area and they show up and help do missions trips to try to help that church serve the community and have an opportunity for evangelism, have an opportunity to build goodwill with the community as that church is trying to develop. So what they've been doing recently is, is medical mission, short term missions programs. And so they'll go to a community and do medical missions for a couple weeks to try to help a local in partnership with a local church in a community. So the core activities are they do general medical exams and treatment, dental care and hygiene education, vision screenings and the distribution of eyeglasses. And then throughout that they're doing church support and evangelism as a part of it.
So they currently have a donated auto refractor which is a machine you put on your face and it tells you what your prescription is. And then someone donated to them 6,000 pairs of glasses. So they show up to places, stick an autorefactor on people's faces, find out what the prescription is, find it and give them a pair of glasses. And so they're able to go to these rural places and under resourced places and help people see. They also have two mobile dental machines and chairs. And then they're using all this on supplies on borrowed trucks and on the open bed trailer covered with tarps. They've been going to Sierra Mezateca where there's about 300,000 Mezatecos and only a few local churches. They've been in Partnership with a church called Amigos de Fe. And they've planted churches and trying to plant churches in eight communities. They've done five medical trips in that area with about 80 to 120 medical patients, 40 to 50 dental patients, and then they were given out 20 to 30 glasses. And then in the areas near Veracruz and hidalgo, there's about 490,000 people. They have two medical trips they've done this past year. They've got a third one scheduled. On their first two, they had about 100 to 150 medical patients, 60 to 100 dental patients, and they gave out 50 to 100 pairs of glasses, which I don't know if you've ever tried to live without glasses and then got glasses, but it's magical. Just ask third grade Chet. So for them to show up to places where people have not been able to see and just outfit them, they walk in and walk out with glasses is a wonderful thing.
And so we just said, what would you need if we were going to give you money? What would you use it for? What would this look like? And so the biggest, they said the current biggest limitation is the logistics problem for them. They have an open bed trailer that they've just been throwing a tarp on. And so they said we'd love. Yeah, that. They said they have lost equipment due to rain. And some of the places that they go to, they end up having to park and hike up mountains. I mean, they're going to hard to reach places and difficult to resource places. And so they said they'd love to have an enclosed trailer. And so they sent us this sort of thing now just to help you all out. That 98,500 is pesos. So if you're like, nah, we're gonna have to smuggle in one of our trailers. We ain't paying that. That's in pesos. So don't stress out over that.
So here's what we said. We just said, start telling us what you would need. And they gave us a list. We said, dream. We've learned as a church that we want to. We want to get some options. We want to get some things in front of us and we'll see what the Lord does and what we're able to do together. Like we said, our hope is to knock this out, to be able to do what they've asked and do another one. But we'll see. We're happy to get to partner together however we're able to. But this is what. This is how the money would work for this Group the trailer is about $6,000. So the first $6,000 we raise, they're going to go get a trailer. After that, they would use 1250 for insurance, taxes, maintenance of the trailer. So they said if we're able to give them about $7,000, 7,500, they'll get a trailer and they'll be taken care of for a year, and then they'll, you know, just continue to operate with it. But they would be blessed by that because they'd be able to load it up, they'd be able to lock it up, they'd be able to show up to the place, unload what they needed to unload, keep. Like they just said this would bless their souls and their ability to get in and out of places and. And not lose equipment. So we said that sounded smart to us. So we thought, yes, let's try to get them a trailer if we're able to keep giving. Here are other things. They were like, well, look, y' all give us money, we're going to spend it. So they would love another auto refractor, which helps them to do multiple trips or to be able to just handle more people when they're coming in, getting them glasses. A lensometer is actually what you use to shine through glasses to make sure it is the right prescription. So auto refractor goes on the face, lensometer goes on the glasses. A diagnostic kit and a retinoscope is just the ability to try to actually check eyes, see what's going on. If they could have a mobile dental X ray with a computer, that would be amazing so that they could actually do X rays right there, see what's going on inside. And then they said dental chairs and lights, 600 general dental tools and supplies, 1500 general medical equipment, 500, for a total of $22,250. We'd love to be able to raise that for them. We'd love to get to join in partnership in a way that we get to be a part of people in areas of Mexico we'll never step foot in being cared for, loved, and getting a tangible picture of the gospel. As a group of people is trying to plant churches to articulate the gospel.
Just so y' all know, we don't do a whole lot as a church in partnership with any kind of foreign missions organization that isn't trying to plant churches and articulate the gospel. We think it is incomplete if we're just doing physical things, but we love to partner where they're doing some physical work, some. Some tangible help in connection with local church planting and church organization and these sort of things going forward. So as a church, every year we do every year at Christmas we partner with the Lottie Moon Christmas offering, which is, you see it on the tables and it's in your bulletin, which is a part of missions efforts for the Southern Baptist. We do that every year and then we pick a give project and then sometimes we pick as a give project a missions opportunity. And we've got two in front of us this year. This is the first one we're going to be able to get after we're excited to be able to partner in this specific way in Mexico for the sake of what they're doing and would love for you to begin praying about what does it look like for you to partner in helping see other people come to know Jesus and tangibly see what he does among a group people, let's pray.
Father, we're thankful. We're thankful that you have met us in our need. We're thankful that you have redeemed us and called us into something eternal. We ask that your spirit would be at work so that our church might be a blessing to those who are out and doing international efforts. We pray, Lord, that you would stir in the hearts of our church family so that we might be able to send people and we pray that you would stir in our hearts that we might be able to send money to the people who are already there. But may we be a part of what you are doing around the world in the places where people belong to you. There just hasn't been someone who's told them about you yet. In Jesus name Amen. Band's gonna come up. We're gonna sing. If you desire to give, there are there is a drop down menu online that you can give directly to it already. You can also give via an envelope or just put on the check that it's for our gift project. But we ask you to begin to pray and hopefully, Lord willing will be able to begin to move on this and then get into some of the other stuff, see what the Lord does.
Re:Member Core Practices VII Submit to Authority
Use this guide to help your group discussion as you meet this week.
Transcript
Good morning. My name is Spencer. I'm one of the pastors here. We are in our final week of our Remember series where we're walking through our membership commitment and remembering the things, the values, the beliefs that bind us together as a church on the 14th and final commitment this week. And then next week, we will start our annual give series that we do, but we are wrapping up Remember this week. Before I launch into this final commitment, I want to give a caveat. It has a word in it that is a bit triggering, upsetting for Americans. It's something that we're not a fan of, and that is the word submit. So submitting or submission carries a lot of negative connotations in American culture. So if you watch ufc, mixed martial arts fighting, submitting is choking someone out until they have to tap out, which can carry a negative connotation. If you had classes where you had to turn in papers, you had submission due dates for your papers, and that's not a good reminder of things. We as Americans did not want to submit to a king. So we threw tea into a harbor and declared independence. Like, there's a lot of things that when it comes to submission, as Western Americans, we're just not the biggest fan of. There are some people that come out of religious traditions where submission was used, but practiced in ways that were cruel and evil. So there's a lot of ways this word gets muddied for us, which begs the question, then why use it? Why use a word that has been sullied for so many? And the reason is because it's a Bible word. It's a Bible worth worth keeping, worth clarifying. And the Bible sees submission as good, as beautiful. And so we include it in our 14th commitment for that very reason. So let me read our 14th commitment. It says, I agree with the beliefs and values of Mill City Church and submit to its elders. I will approach church leadership with any questions or concerns that I may have. Okay, so before we get to the what of submission, we're gonna take a lot of time to talk about the whole who is involved, who is submitting, who we submitting to. So we need to clarify that. And that's going to take up quite a bit of space for our sermon this morning. And then we'll get to the what which is submission. And then we're going to end with, why? Why do we do this? So who, what, why? In our final commitment of our member series. So let me pray, and then we'll walk through this together.
Heavenly Father, I pray that you might help Us have ears to hear. There are certainly those of us here that don't come to a subject like this neutrally based on culture, based on experience. God, I pray that you would break through all of that to help us hear from you in a way that compels us to be the people that you've called us to be. Ultimately, in submission to you, we ask this in Jesus name, Amen.
All right, so it starts with, I agree with the beliefs and values of Mill City Church. Let me do that very quickly. That just for clarity, means these 14 commitments that those who are recommitting and signing this, those who walk the membership process and sign the commitment. It's I agree with these beliefs and values that are bound up in this commitment that bind us in belief and practice and submit to its elders. I will approach church leadership with any questions or concerns that I may have. So we need to understand who specifically here in the leadership structure of our church. And that starts with elders. So we're looking at what this is called, church polity. This is what theologians call church polity. This is the structure, the governance, how the church is ordered, how the church is run, the organizational structure of our church. And we're gonna start by looking at elders because we are an elder led church Now, Elders, the word elder, the Bible doesn't use this in the cultural sense of how we think about this as those who are elderly, those who are older. Elder is a church office, which is another theology term meaning the public role of leadership in the church. They got us ordained that there's a, there's a public role of leadership in the church, and we call this eldership. So let me define quickly what we mean by elders here, and then we're going to walk through this definition piece by piece. Elders are a plurality of qualified men who lead the church. Elders are a plurality of qualified men who lead the church. So let's speak, spend time on that first part. Elders are a plurality. So when many people think of church leaders, some of the words that most often come to mind are pastors and ministers. So you hear the pastor of this church, the minister of this church, those are the ones that come to mind most often. Now, those are descriptions of what this office of leadership does. But in the New Testament, that's not what the office is called, that's not what the role of leadership is called. But in the New Testament, this role of leadership, there are two words that are used, elders and overseers.
So elders, coming from the Greek word presbyterios, which is where you Get Presbyterianism, presbyterias, and then the overseers. The Greek word episcopos, which is where you get Episcopalian, okay, elders and overseers. And these get used interchangeably. And what you see when you study the New Testament is that each church was supposed to have a plurality, meaning multiple. Multiple elders, multiple overseers leading each church. When you read the Book of Acts, as the church is spreading across Asia Minor on Paul's first missionary journey, when he's in Lystra, in Acts, chapter 14, it says,
> And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed.
And this is the pattern that happens. These churches are starting, and Paul as an apostle, is leaving behind elders to lead these churches. This happens over and over again. The church of Ephesus, which is what the letter of Ephesians was written to this church. We see that Paul later comes back to them to spend some time with them before he goes to Jerusalem, where he will be persecuted. So he meets them at a place called Miletus. And there he gives this long speech. I'll just give a quick snippet of it. In verse 17, it says,
> From Miletus he sent to Ephesus and called the elders of the church to come to him.
And he gives this whole speech. That's a wonderful speech, worth reading. And towards the end of it, he says, pay verse 28,
> Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.
And in that right there, we get multiple pictures here that these elders are meant to care for the flock. That's the language of shepherding, which we'll get to in a moment. The language of pastoring we also see here has made you overseers. That's again, this word Episcopal. You're overseers. You're leading and providing oversight to this church that Jesus obtained with his own blood. So this is the pattern of how the church is established. When you read the rest of the New Testament letters, you start to see this evidence all over the place. When Paul is writing a letter to Titus, who's pastoring on the island of Crete, in chapter one, verse five, it says,
> This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you.
So again, that's multiple elders. These leaders in the churches throughout Crete. Now, there are five elders in our church. So Raz Bradley, Matt Freeman, Chet Phillips, Isaac Hill, and myself. So we're the five elders overseers who lead this church. And we lead this church together in a way that is actually even a little bit different than some other churches. We different than many don't actually have a lead elder. We don't have a lead pastor, senior pastor. We actually lead together in both unity and in mutual submission to one another. So we all. If you look at our, if you ever want to see our organizational chart, you can see the things that we oversee. Every elder has different areas that they oversee. And we are in mutual submission to one another. And we do that unified by the gospel and the beliefs and values of our church and the core doctrines that guide us and bind us together as an eldership team. But that's us. That's the five of us who lead together as a plurality of elders. But one of the next things you see in this definition, elders are a plurality of qualified. Let me sit in this idea for a moment that you must be qualified, which means you can't, not anyone can be elder. This has to be those who are qualified. And when you read the New Testament, what you're going to see is that the main qualifications for what it means to be an elder is character. They are character based. So if you keep reading Titus 1 after he tells Titus to appoint elders in every town, in verse six, it says,
> If anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered, or a drunkard, or violent or greedy for gain, but hospitable, a lover of good self, controlled, upright, holy and disciplined. He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also rebuke those who contradict it.
The majority of those are character based, not violent, not a drunkard, hospitable. These are character. Now, there also is some competency in this as well. You gotta be able to teach, gotta be able to teach sound doctrine, gotta be able to rebuke those who need rebuking. But it's character. When you read First Timothy 3, which I won't read the whole list, but First Timothy 3 also has a very similar list. It says in chapter three, verse one,
> The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task.
And then you get the list.
Therefore, an overseer must be above approach. The husband of one wife, sober minded, self controlled, respectable, hospitable, able to teach, not a drunkard, not violent, but gentle, not quarrelsome, not a lover of money. And the list keeps going that most of those are character based, that elders must be men of character and competency matters. But boy, oh boy, it's not weighted as much as character. And what the y'. All. The problem for many churches in America is that they're too quickly to value the competencies before you've evaluated the character. And often the way that happens most is can he preach, can he lead worship? Those are the top two. And if you can preach, you can stand in front of a group of people and talk with some sense and you can play and you have a good voice. What happens is that competency is valued in a way that puts them forth before they've been properly tested to see the character that is bound up within them. And what you see over and over again is church implosions because their giftings talents were weighed more than their character. No, God values fruit. God values character and his leaders to be able to lead with character, not perfection, but maturity in their character that will last for seasons upon seasons. So sure, yes, you should be able to teach and to lead and to correct and do some of the competency based things. But God wants his leaders, he wants his elders, wants his overseers to be men of character, which is why we take eldership very slowly. Mike Goble is an elder in training, has been for, I think about a year in our church. And we take this process slowly because what we want to see is character over seasons. Because I mean, when you're in an evaluation process, you could probably fake it for a bit, but over time it's going to come out. When you're tested, when you're facing trials, when you're working together in a way where there's friction, we won't be able to see that character tested over time. So we take it very slowly before we lay hands and install someone as an elder. So notice our plurality of qualified. The next thing is men. So I don't have near the space to get into all the nuances of this. We have taught this for years. So I just want to be quite frank about how we believe this. We do not see any examples in the New Testament of women as elders or overseers. We only See the command for men, husband of one wife, that this is the office for men. We actually see a prohibition against women teaching with authority over men, which is the type of teaching that is reserved for elders and overseers. So I'm aware that that might be a difficult subject. And I know this is a difficult subject not just on a Western American church basis, but also in our own church, as folks have wrestled with this. And I am happy to. And our elders are happy to sit with anyone that has questions about this to talk more about this. But we do believe the Bible teaches this. We believe that it is not culturally bound at all in the text. We believe it is creation bound. We believe it is. It is not harmful, but actually flourishing for both men and women to abide by the Scriptures teachings on this. And yes, there are certainly traditions that disagree with us on this. One of my dearest friends, mentors for decades, is a Methodist minister in Texas, and him and his wife are both ordained Methodist ministers. And I love them to pieces and I see so much wisdom. I message them regularly like we. I love them so much. And we just disagree on this. And we're going to work together on all types of things, care about greater mission efforts and we'll. But we'll never lead in the same church context together. And that's okay because we can guard our consciences in a way that he can lead his church in the way that he wants to. I can be part of a team that leads our church in the way that we on this conviction. So yes, there are churches that disagree on this. Many of them, we love them as brothers and sisters in Christ and they're doing wonderful things. As for our church, we look at the Scriptures and we think the Scriptures teach this very plainly. And therefore it is qualified men. And the last part of that definition is who lead, who lead the church. So this leadership is called overseeing. This leadership is called pastoring, called pastoring. Which is why in our culture, I'm very okay. Even just how we talk about it, that we're elders, overseers, that we're pastors. I'm very fine with the interchangeability of that word, even though it doesn't show up as much as a noun as it shows up as a verb, is what elders do. I'm very okay with us being called pastors, but that's leadership. Pastoring is shepherding. It's tending to sheep. In First Peter, Chapter 5, one of the more helpful passages on this, it says,
> Therefore I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but voluntarily, according to the will of God; not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory.
That's where we get pastor, shepherd, shepherd, tend to care for the flock that is among you. And then that gets unpacked. Exercising oversight. That's leadership. Exercising oversight. Not under compulsion, but willingly, as God would have you, not for shameful gain, but eagerly, don't do this compulsively step into this willingly. Don't do this for your own selfishness, gain your own selfish benefits, but sacrificially give yourself away eagerly. Not verse three, domineering over those in your charge, but being examples to the flock. Good shepherds, good elders are, are not with an iron fist leading their people, but are saying, come, follow me as I follow Christ. Compelling their people from the scriptures. This is where Christ is going. Let's go in this direction. And when verse four, the chief shepherd appears, you will receive the unfading crown of glory, which is the reminder that Christ Jesus is the chief shepherd of this church and that ultimately we all are in submission to him, and that the elders, the pastors of this church, are under shepherds of our chief shepherd, Jesus Christ. So elder overseer is the office. Pastoring is what we do. It's the leadership that we do so as elders in this congregation that we care for the needs of our congregation. And most of the time, those are spiritual needs. And we're ministering from the word of God, caring for those spiritual needs. Sometimes those are physical needs. It means we're like what we talked about last week, rallying the church who's been saving money to help meet physical needs, to go fix things, to go take people to doctor's appointments. We want to care for one another well, as we lead this church, it means that we teach the word of God, that we as elders, as pastors, have the responsibility to rightfully, accurately, winsomely, compellingly open the Scriptures and teach with authority what God has commanded from the scriptures that we want to teach. That's why we get in 1 Timothy 5, 17,
> Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.
And it's talking about the elders who rule, who lead, be considered of double honor. The two honors being one that is respect and submission, and the other is being paid and that's why a few of us, three of the elders are on staff and we are paid generously by our church. But there's a responsibility for pastors to teach the church. This is something that we own, that we care deeply about, that we have a team approach to. So we teach that we rule, which means that we provide leadership and direction, that we lead by exercising oversight, which y' all is important. If we lack oversight, and at times we have, we've had to shift here and shift there and think about how we, how we grow and organizationally structuring our church and how we do this. But when we organize well, it allows us to be freed up to do the things that God has called us to do. If we are a disorganized mess, y', all, we will not accomplish the purposes that God has called us to be as a church. So we provide oversight and we do the other things. We correct those who are in sin, we admonish those who are idle, we encourage those who are faint hearted, that we help those who are weak. This is what it looks like to lead and to shepherd, and this is what it means to be an elder. So our elders are plurality of qualified men who lead the church.
But our 14th commitment doesn't just say elders. It says, I agree with the beliefs and values of Mill City Church and submit to its elders. I will approach church leadership with any questions or concerns that I may have. So that's written intentionally that we don't say eldership twice because that leadership part broadens out a bit, because you're not just coming to us with questions, you're coming to our leadership, which is not just elders who lead the church, it is also deacons. And that's the next thing I want to talk about in the structure of our church is deacons and how our deacons function. In this church. Deacon comes from the Greek word diakonos, which means servant. So the title and the job description are the same. Deacons, deacons, servants, serve. The same way that if you are a salesman, you do sales. If you're a teacher, you teach, if you're a lifeguard, you guard lives from the water. This is what deacons do. You okay? Deacons, deacons, servants, serve. Now, if some of you have church background, especially in some traditional Baptist churches, this may look different from your experience because in a lot of churches, deacons are kind of the board of leadership that run the church. If you came from that background or you're familiar with that background, that can be somewhat confusing. Now what I will say is that I think those churches miss this. The way that a lot of those churches functions, where you have the deacon board who helps run the church and organize things, they are functioning more like elders than actually deacons, because deacons aren't leading in that aspect. They're not ruling in that aspect. They're not running the church. Deacons are meant to be servant leaders. They are leaders in a specific area of service. And I just want to hit a few passages to help us see this. In Philippians chapter one, the very beginning, we see it says,
> Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:
That's overseer elder. And we also say pastor and deacons, those who lead in service. The earliest example of this is in Acts chapter 6. In Acts chapter 6, they are facing a crisis because there's a daily distribution of food that needs to go out to different people, to widows, to those who are in need. And the leaders at the time, which are the apostles, they're covered up and they're doing all these things. They finally realize we need to do something about this, because if we're simply just serving tables, all of the what we're not going to have time for the ministry that God has called us to do, the ministry of word and prayer. And in Acts chapter 6, it says,
> And the twelve called together the whole body of the disciples and said, "It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty."
So they realize we, in order to continue the ministry of word and prayer, we need people who can actually do some of these logistical tasks of service that matter in the church. And while the word deacon as a title doesn't show up In Acts chapter 6, most theologians look at that, and I look at this as well, to say that is a picture of what is coming in the formal office of leadership, a formal public leadership role in the church that is known as deaconing. So we see this in the New Testament, and unlike the leadership role of elder, we see in the New Testament that deaconing is not just reserved for men, but it's also for women as well. In Romans chapter 16, as Paul is finishing this out, he's addressing different leaders. He says in verse one,
> I commend to you our sister Phoebe, a servant of the church at Cenchrea,
And if you have an ESV Bible in front of you. What you'll see is there's a footnote, a little number that follows that word servant. If you look at the bottom where that footnote is, it says deaconess. And what that is the ESV is doing there is it's saying, you can translate this as servant or you can translate this as the official role of deaconess. And we look at this and say, no, actually Phoebe, from the context, she's clearly a servant leader in this church. She has a leadership role of service in this church that allows the elders overseas of that church to continue the ministry of word and prayer. When you read first Timothy 3 past the overseer elder qualifications, then you get to the qualifications for deaconing. It says,
> Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. Let them be tested first; then let them serve as deacons, if they prove themselves blameless. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things.
Again, character. The deacons are to have character and let them be tested first, then let them serve as deacons. If they prove themselves blameless, there's this testing period, this evaluation period of seeing the character that is bound up within them. And then in verse 11 it says their wives likewise must be dignified, not slanderers, but sober minded, faithful in all things. And again, if you look at the word for wives, so you have an ESV Bible in front of you, you're going to see a footnote there. And that footnote, if you go down to it, it's going to say women, because the same word for wives in the Greek is the same word for women. And we look at that and from the context here we say, no, this actually is women likewise must be dignified, not slanderers, but sober minded, faithful in all things. And we look at that, interpret that and say, absolutely, this is talking about the women deacons and specific qualifications to them. So in our church we have deacons, servant leaders in a variety of areas that allow us as pastors, elders to focus primarily on the ministry of word and prayer. We have deacons in community groups, so all of our group leaders are deacons that continue in a service capacity that free us up as elders overseers to shepherd and lead this church. We have deacons in worship, we have deacons in Kid City, we have deacons in financial care and host. And all of these different areas of service are important and they matter immensely. And if all five of us had to do all of that by ourselves, it would kill us. We'd crumple under the pressure. There's no way we can't accomplish all of these things. We would eventually give up our primary ministry of word and prayer. So I'm so thankful that we have so many gifted deacons in our church who fill that necessary gap to serve in a way that helps accomplish the purposes of our church. It's wildly helpful for us. So when we agree to the beliefs and values of this church, you're submitting to the eldership, but also if you have questions, you're welcome to bring those to also those who are deacons in our church. It means if you're in a group, a lot of times that's going to your group leader and having conversations with them. If you're in Kid City, you go to the deacon who's in charge and all the other service areas as well. So that's the who as our membership comes together and looks at this and commits together to be bound together by these beliefs and practices.
But what, what I said earlier is submission. Submission, submission to authority is seen as a wonderful thing in the scriptures. It's good. I mean, Hebrews chapter 13, one of the many passages that speak on this is obey your leaders and submit to them.
> Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.
That there's this expectation in Christ's church that he's set apart these elders to lead and the flock, the congregation, the people of God who commit to that local body are meant to follow and submit to the leadership of those shepherds as we all collectively submit to Christ. And that's a beautiful picture. As elders who are submitting to one another as we submit to Christ, as the body is submitting to elders, as we submit to Christ, submission is seen as good. It is a good thing to do in the scriptures. And I understand culturally it is seen as a bad thing that culturally it's seen as a bad word. Submission in our culture means that you're less than. Because so much of our culture cares so deeply about individualistic free expression and no limitations on what you can do. That if I'm honest, so much of our culture values you by what you can do, that what you're able to do is where you find value. And I'll be honest, that is an evil way to measure your value. Because if you apply that logic to other things, apply that logic to disabilities, that finding value in what you can do, and if you can't do that, there's less value. It's like, no, that's so wrong headed and foreign to the scriptures in so many ways. Our value does not come from the things that we do. And our culture values freedom so much. If there's any limitation on those values. If you're gonna submit anywhere and not do these things, that you're missing out. And that's such a foreign concept to the scriptures. And honestly, our culture that's so drunk of that ideology has never been more unhappy, more unfulfilled, more empty, more longing and more lost. No, submission is good that when God looks at us from the scriptures and says, submit to these commands, he's not limiting our joy, he's maximizing our joy, knowing that these things that he doesn't want us to take part in ultimately rob us of true joy and satisfaction and fulfillment that is found in him. So we submit to God. And when God orders his church and says that, I've set apart these leaders, these elders to lead you, that submission to elders is a good thing, as we're responsible, we're going to answer for to the Lord, our chief shepherd, how we care for you. That it is a good thing to submit to eldership, that me as an elder living in submission to my fellow elders is a good thing. It's a wonderful thing that I don't get in my way all the time. It just is that every now and then, as I'm leading alongside our elders, it's happened to all of us that at some point, as we've debated from the scriptures, as we've argued, as we've come together to try to make a decision on something, every now and then there's an odd man that just says, I'm going to lay my preferences down. I'm going to submit to you as elders. And every one of us has done that. And it's good. The scriptures see this as good. And for clarity, y', all, submission does not mean silence. Submission doesn't mean silence. And if you've been a part of this church long enough, you know that our elders are approachable, that you can come to us and talk about anything. We're having meetings all the time with people talking about things that there are times where I've said something or done something that someone else has disagreed with or has hurt them and they've come and they've talked, and there's real emotions and sometimes real pain attached to those conversations. But I've seen it over and over again. Our church, in loving respect of our elders, coming and talking through things together. And at times we won't be in agreement. And that's going to Happen at times, we're going to disagree on things, but I've seen it over and over again, just as I am in sometimes disagreement with our elders, in submission to them, and they likewise. I've seen our members who say, you know what? I just disagree here. But I love this church and I respect and love y', all. And I'm gonna yield here as I follow y' all and you as elders, you're gonna answer for how you lead this church. But in submission, I'm going to follow you, y'. All. That is a beautiful display of unity of a unified church together. That's one of the reasons we actually don't vote on things as a church. We actually see voting as a democratic, an American democratic understanding of collective authority. And we actually. We don't vote on things, and that puts us in differences from other churches and other traditions. But when we have decisions as elders, we do things quite slowly, sometimes annoyingly slowly. Just want to move, but it's like, no, there's a reason for that. And we go through things slowly. So when we pitch something to our church, like a few years ago we pitched, we're going to buy the lot right next to us because we need space for parking. Because parking is a massive issue for us. And there are a few folks that came and so always say, come and talk to us. And they did. There may have been some areas of disagreement, and we listen. And then we moved forward in a decision and we bought the piece of property. But there are also, sometimes, I'll be honest, a few years ago, we pitched a mission initiative. We didn't go about it the right way as elders. And when we pitched it to y', all, it did not go well at all. Half our church was like, you lost us. And then when people came and talked to us, we didn't say, no, we're not listening. We listened. People reasoned from the scriptures and we said, you're right, and we stopped. We corrected, and we moved forward in unity. But that's how we move forward together. And I'm so thankful that we do. I'm so thankful that y' all come and talk to us. Y' all listen. If you have questions about how we're leading a thing and you remain silent, do you realize you were co signing and are okay with something being done stupidly or unwisely or not God honoring? No. We want you to come and talk to us. And if you've been around long enough, you know that you have our ear. And it's written here for leadership as well, to let you know, don't. You don't just have to come to us, go to the deacons, go to your group leaders, go and talk to them. We talk through things together as we move forward in unity, submission to the elders. But as we all submit to Christ.
So that's the what let's talk about why. Why have so much intentionality on church structure? Why have submission? Why have this 14th commitment? Because there is so many much on the line. If we spin our wheels without the type of organizational leadership and structure and this 14th commitment, there's so much on the line. Go back to our seventh commitment. This Jesus will return to rescue his church and judge his enemies. Those who have trusted in something or someone other than Jesus will be separated from God for eternity. As a part of God's church, I'm sent to proclaim the gospel so that as many as possible might be saved through Jesus. We should every now and then come back to this and realize what's on the line. To be sobered by the eternal reality of friends, neighbors, co workers who are destined to destruction, to a endless separation from the goodness of God that will have no end. There is so much on the line and if we are a disorganized person mess, we will spin our wheels with sideways energy and foolishness in a way that wastes the very precious time that we have to accomplish the purposes that God has called us together as a church. And there are churches that do this and we don't want to fall into that. We don't get bogged down into things like dividing over voting on the aesthetics of this space which has happened on repeat as churches have divided over the color of the carpet. That we don't want to waste time with rivaling leaders who are so concerned about their own kingdoms and their own interests that they split the church with their own selfishness. That we don't want to waste our time by having tyrannical CEO as pastors who are domineering from the top and not collectively as a plurality saying follow me as I follow Christ. We want to waste our time with deacons who are at war with the pastor. We want to waste our time with warring factions because people care more about how the music is done here or how missions is done here. We don't want to waste our time as pastors who can get bogged down in very necessary day to day tasks that distract us from the ministry of word and prayer. We don't want to waste our time as members who. And that's elders included because we're members. Members who stir up trouble with gossip and slander and create the kind of sin and sideways energy that distracts us from what we're supposed to do that has plagued churches for far too long. And we ain't got time for that. So we, in this structure, submitting as we submit to Christ, abide by this 14th commitment that keeps us on the same page for what eternally matters. So as we recommit, as we celebrate tonight or remember dinner, let us remember why it is good to have these values, these practices, these things that bind us together. And let's do so in an organized manner to the glory of God and the advancement of his kingdom here and across the world.
Let me pray. Heavenly Father, I pray that you might help us as we close up this series, remember what is good and that we would live out the implications of these teachings in a way that makes much of our chief shepherd. In Jesus name, amen. Man's going to come up. We're going to sing one final song together. I hope as you walk through this series, as you walk through this process, we remember the good news of the gospel in new and better ways. We remember the values that we have that's bound us together. And then as we submit to Christ, we sing this song that ultimately what we desire is the will of God accomplished in this church. So y' all stand and we will sing.
Re:Member Core Practices V Everyday Missionary
Use this guide to help your group discussion as you meet this week.
Transcript
Well, good morning. My name is Chet. I'm one of the pastors here. We are working our way through our membership commitment. Normally we're working our way through books of the Bible. We are taking this season as a church family to say, hey, let's remember the things that we've committed together and let's recommit to these. We have a membership commitment. It looks like this. It's a one sheet piece of paper. It's got 14 points on it. It is intentionally simple. We are saying, hey, we believe the Bible and we're going to practice the things that the Bible calls us to. And this is some of how we're going to practice that together. The first ones are just, the first seven are things that we believe that we hold to, to be true. Number eight says, I actually believe that. I'm going to go apply that. And then from there on we're saying, this is how we're going to practice that here.
If you are a Christian, you should belong to a local church that has some authority in your life. You, you should be around Christians who you are beholden to, to walk out the things of what it looks like to be a Christian. And this is just us saying, this is how we're going to try to practice that together. Here we've made it to point number 12 of 14 and we are turning and saying, this is what it looks like as we kind of face outward as we work as missionaries together. I don't know if you know this and hopefully by the end of the day it'll be clear, but if you belong to Jesus, you are on his mission, you're a part of his mission, which means that you are a missionary out in a mission field. Do you know that? Well, now you do. Some of you are foreign missionaries. Welcome. Please help these Americans meet Jesus. Some of you are like, I didn't move anywhere. I'm not a missionary. I grew up here. It's like, well, you did grow up here, but that doesn't make you not a missionary. That just means God has you here for you to be a part of his work here. And so we're going to look at that together.
I'm going to pray and we'll read number 12 and then we'll start seeing, where does the Bible say this, how does the Bible say this? And how do we practice this together? Lord, we ask for your to bless our time. We ask for you to empower your word. We ask that we would actually, as we follow you and walk in the Spirit, do these things so that so more people might come to know you in Jesus name. Amen.
So number 12 says this. Empowered by the Spirit and partnering with my community group, I will obey Christ's call in everyday life to advance his mission of redemption by proclaiming the Gospel and making disciples. That's why we call it our membership commitment. We are committing two things. Let me read that again. Empowered by the Spirit, partnering with my community group, I will obey Christ's call in everyday life to advance his mission of redemption by proclaiming the Gospel and making disciples. That center phrase there, his mission of redemption is kind of what everything else is built into coming out of that. Jesus has a mission of redemption that he came to redeem sinners, to rescue, to make them whole, and that we're on this where John chapter 20, verse 21, he says to his disciples,
> Jesus said to them again, "Peace be with you. As the Father has sent me, even so I am sending you."
So the church, his disciples are sent out the same way that he was sent. We're joining him in his mission. This is the way Paul puts it in second Corinthians says,
> All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God.
That what Jesus was doing was there was a lost world of people who were in rebellion and sin and Jesus died on the cross to pay for their sin. That he rose again so that we might have forgiveness and life. And there's forgiveness proclaimed in his name and hidden through his death. He is reconciling the world back to himself. That the gap between us and God because of our sin and rebellion is paid for. And then it says, he's given us the ministry of reconciliation that is in Christ. God was reconciling the world to Himself, not counting their trespasses against them, meaning there's a way for us to find forgiveness through the work of Jesus and entrusting to us the message of reconciliation. That that message has been given to the Church. This is why we say when we finish up on Sunday mornings and we're about to leave, we remind ourselves of this mission, this message, and we repeat consistently the Church's plan A for this message to go forward. There is no plan B. We've been entrusted with a ministry of reconciliation. We've been entrusted with the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal for through us. We implore you on behalf of Christ, be reconciled to God. We're sent with a message to implore, to plead, to call people to be reconciled. This is something that we're Commissioned to go do this has been given to the church. We're joining him in this mission.
So let's go back to that first phrase, empowered by the Spirit. Partnering with my community group. Now, that's tagging back to some of the things we've already said in our membership commitment, that we're empowered by the Spirit, we're equipped for mission and service. I will say this briefly. If you are a Christian and you're like, I just want to know what it's like to walk in the Spirit. I want to know and live in the Spirit, then you have to do the things of the Spirit. And you have to do things that you need the Spirit for. You have to go and join him in mission and service. And then the Spirit empowers that. The Spirit does not empower eating Doritos and watching football. There are things that we partake in in life that we don't need to lean into the Spirit for now, sometimes the Spirit empowers you, repenting of how many Doritos you ate. He helps us with self control, but he's not empowering some of the things that we're partaking in. And if we want to walk in the Spirit, we're supposed to join him in this. And so we're saying, I'm empowered by the Spirit. I'm going to. Then we put partnering with my community group.
We yesterday had our fall festival. In a few weeks, we'll start our Give series, our Give project, together as a church. And that's really it. As far as the things that we say, hey, our whole church is going to go do this together. We very rarely say, hey, we want our whole church to go do this. Most of the time, our groups are just serving and working and laboring alongside of each other. So we have groups that serve at homeless shelters and groups that have partnered to feed people and work on houses or build wheelchair ramps or groups that are hosting parties intentionally to welcome people who don't know Jesus. We have groups all over the place doing things all the time. Every once in a while, we'll say, hey, this group bit off a little more than they can chew. And if other groups would like to join them, they sure would appreciate that because they got excited and committed to some things that are kind of expensive, labor intensive. They're going to get after it. But we'd love for two or three groups to partner with them. But most of the time, it's just your group. What are you gifted in? What are you good at? And y' all are partnering Together. And the mission is served by us going together. So that's what we're saying. We're going to do this.
In this context, I will obey Christ's call. This is not an optional thing. It is a matter of obedience. Matthew 28. Jesus, after his resurrection, he says he came and said to them,
> And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age."
He's talking to his disciples. Go, therefore, and make disciples. Okay? So he says, go do with them what I've done with you. Go make disciples. Go equip people. Do exactly what I've been doing with you. You're going to go do that with them. And then he says, of all nations, at this point, he had 11 disciples. It's a big ask of 11 guys. There's an assumption baked into this that as they make disciples, those disciples are going to go make disciples. That this is something that's given to all of those who are going to be brought into this. Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always to the end of the age. So it's for the entire earth until the end of the age. It's given to the disciples who are going to make more disciples, who are going to follow in this and continue. Which means that if you belong to Jesus, you are a part of the gospel going forward to the nations. Because this was not said in English, but it's made it here now. And if you belong to Jesus, you're here now as a part of this effort to join in.
What does it look like to make disciples now, there are times in the Bible where someone is set aside for a specific purpose. We see that in Acts, chapter 13, there's a church, they're praying, and the Spirit specifically while they're praying and fasting, says, send Paul and Barnabas out to go do this, what I've asked them to do. So some people are going to stay and help send, and some people are going to go. That happens in Galatians. Paul talks about he has a ministry specifically to Gentiles, just like Peter has a ministry specific to Jewish people. That happens. My grandparents were missionaries to Nigeria. They learned Yoruba, trained to do medical work, and went and lived in Obama Shah to be missionaries. Which means that by learning Yoruba and moving to a Bomasha, they didn't learn Arabic and move to Lebanon. It's pretty straightforward. Seems Pretty self explanatory. But Ben Johnson, who is a part of our church and helps run 1040 Hope for the 1040 window, was in a class in Bible school and they were talking about the unreached people in the Islamic world. And he said he went back to his dorm and he wept at the idea that there were so many people following Islam, following Muhammad and not Christians. So he learned Arabic and moved to lebanon and started 1040 Hope. He works here now, helping send and equip missionaries. Sometimes people are set aside for specific tasks. But no matter where you are, where God has you, you're called to this, you're called to help send, and you're called to participate in this mission field, in this mission work, that we're a part of his mission of redemption. And I praise Jesus that there are people in Cayce and West Columbia and Irmo and Columbia that are here that know Jesus and are trying to reach people who don't know Jesus. So that's what we're saying, is that we're going to participate.
That's what Romans 10 says. He just said,
> For "Everyone who calls on the name of the Lord will be saved." How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, "How beautiful are the feet of those who preach the good news!"
Somebody's got to go. Somebody's got to sin. Somebody's got to go. Somebody's got to say it so that they can hear it. Once they hear it, then they can believe. Once they believe, then they can call on him. But Paul says none of that happens if we aren't going and we aren't talking. So that's where we come to what we're committing to, which is that we're going to practice this in everyday life, that in your normal everyday life, you're going to take the call to Christ's mission seriously. We're going to be mindful of it, active in it, aware of it.
So what we're going to do for the rest of our time is we're going to look at where Paul talks about this in Colossians. There's a lot of places we could go, but we're going to go to Colossians chapter four and we're just going to look and kind of walk through the way he says it, what he says, and try to grow together. And what does this actually look like, how do you be what we call everyday missionaries? How do I do that? What does that look like? So let's read Colossians 4.
> Continue steadfastly in prayer, being watchful in it with thanksgiving. At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison—that I may make it clear, which is how I ought to speak. Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.
So that's what he says, I want you to be in prayer. Then he says, at the same time. So while you're praying, pray also for us that God may open to us a door for the Word to declare the mystery of Christ. But that would be the first thing, is to be praying for an opening for the Word. At the same time, pray also for us that God may open to us a door for the Word. And now he's specifically saying, pray that for us. But he's told them to be praying. And it would be a good thing for us to be praying for ourselves as well. For you to be praying for your group, for us to be praying for our church, that there would be an opening for the Gospel.
So we start there. If you are going, how do I be in everyday mission? I don't even know where to begin. You begin by asking the Lord, give me opportunities, open a door, help me to be in the right spot, help me to meet the right person. Help there to be a window for this. You begin to pray for the people on your shift. You begin to pray for the people on your road. You begin to pray for the people who work out at the same gym. You begin to pray, Lord, may there be an opening. May there be an opportunity. May you give me, put me in the right place. I know somebody who used to say they would pray, lord, you fill my plate. You just be the one who puts on my plate what I have today. And you're asking, lord, put me in a place where I can share the gospel. So we start by praying. I'm not going to spend a lot of time on that. We've got more things we're going to spend a little more time on. But we begin there. We begin by praying.
Then he says that we may declare the mystery, which means that part of being an everyday missionary is that at some point we have to open our mouths and see the gospel. I said that. My grandparents were missionaries in Nigeria. They went as medical missionaries. My granddad actually became an obstetrician, an OB GYN because they said we need more OB GYNs to go do mission work. Which means that primarily what he did with his time was helped run a hospital, deliver babies. He would ride a bicycle around and help give out vaccinations. And he passed away this past November. And I was looking through his journal of his time there. And the very first page says, as you go preach, it's a reference to Matthew 10. You go to the next page and he talks about, I know I'm going to do mission work to medical mission work. I know I'm going to help run a hospital. But as I'm on my rounds and as I go village to village, I'm there to tell them about Jesus. He understood that it wasn't just the work of serving people who needed real, tangible earthly needs met. It wasn't just the in breaking of the kingdom, in a kindness and a service for the sake of healthy born babies, but that he was there to be able to articulate the gospel. And without an articulation of the gospel, it's incomplete. So we want your group to serve at a soup kitchen. We want your group to host a party. We want your group to do whatever it is in front of you that you're gifted to do. We want you to go be a part of a prison ministry. But we want, as you do these things, to love others, that you would articulate the gospel because at some point we have to declare it.
Which brings us to the next thing that Paul says, which I'm very thankful that he says it. He says, pray also for us so there'd be a door open that we may declare the mystery of Christ and that I may make it clear, which is how I ought to speak. The reason I love that is because Paul was aware that there were times where he had tried to share the gospel and it was unclear. There were times where the Apostle Paul was like, oh my gosh, I rabbit trailed all over the place. What was I even? How did I get from here to there? Or I made that way too complicated, Or I jumped this thing. Like I'm so thankful that he's aware this is something that I should practice, prepare in. That's what Peter says. Be prepared to give an answer. Which this means is one if you think, well, I'm not good at it. I tried that and I did a poor job. Cool. You're in a club with the Apostle Paul. That doesn't mean that there's some people who are just always good at it and some people who aren't. It means that this is a normal thing when you're trying to articulate the gospel to people, that you might mess it up a little bit. You might not exactly know where to what to say next. But it also means that we should pray about this and get better at it. You should work on how to clearly articulate the gospel.
So I'm going to give you a starting place for that. This is where I think you should start. If you're like, I don't know how to share the gospel with somebody. I wouldn't even know where to begin. Pray and then do this. These are my starting places for you. I'm going to walk you through these briefly, and then I'll show you a little bit of how they work. First is if you're like, I don't even know where to go. In the Bible, if somebody walked over to you and said, hey, will you share the gospel with me? Where does the Bible say this? And you're like, okay, hold on. And you just. Romans Road is what people call it. But it's just verses in the book of Romans that clearly articulate it. And you can just kind of go to the book of Romans and work your way through. So it's Romans 3:23, 5:8, 6:23, 8:1, and 10:9. You can do 10, 9 all the way up to 13 if you want.
> For all have sinned and fall short of the glory of God.
> But God shows his love for us in that while we were still sinners, Christ died for us.
> For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
> There is therefore now no condemnation for those who are in Christ Jesus.
> If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.
You can do 10, 9 all the way up to 13 if you want. Romans 3:23 says that everyone has sinned and fallen short of the glory of God. Five, eight says that Christ loved us in that while we were still sinners, he died for us. 6:23 says that the wages of sin is death, but the gift of God is eternal life through Christ Jesus. So you're going to say you're a sinner. There's hope because he loves us enough to die for us while we're sinners. There is the wages of sin. What you've earned your wage, your paycheck for sin is death. But there's a gift that's in Christ. Then Romans 8 says, there's no more condemnation for those who are in Christ. So that if you're in Christ, if you actually belong to him, then you don't get the wages of sin, but you get this gift of eternal life. You get no condemnation. And then 10, 9 says, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. So then you get to go to Romans 10, 9 and say, do you believe that? Do you want that? Do you want to trust him? Do you want to confess? And it's just a way to say clearly a picture of the Gospel. So if you have nowhere, start there, learn at least the references so you can get a Bible out and show them. You have your phone in your pocket. Get a Bible app. That's a good place to Start.
The other ones are concepts. There's a lot of people around you who do not know the basic storyline of the Bible. They think they do, or they think that we've all collectively moved on past Jesus and they don't need to know this information. It used to be you could start off by assuming people knew that the Bible, the basic storyline of the Bible, and you could start with just you're a sinner. And sometimes that would connect with people. But now a lot of people don't even know the basic storyline of the Bible. This is the basic storyline of the Bible. Creation, fall, redemption, restoration. Creation is that God made the world good. And we see this. You can connect with people on this all the time. There's a lot of really beautiful, wonderful things out in the world. Flavors, you guys. God designed the world and he made it to where food gets to taste good. That was nice of him. He didn't have to do that, but he made food good. Some chilies win awards. There's flavor, there's good, there's beauty in the world. Then there's the fall, which is that our first parents, Adam and Eve, sinned, they rebelled against God and the curse enters the world and the world is broken. And we can see that clearly too, that there's so much wrong in the world. And some of the reasons it's so painfully wrong is because how beautiful it was or how much promise it held or how it could have been great if it weren't for blank. So it's creation and fall are seen clearly all the time. Redemption is that Jesus comes to fix that. He comes to reclaim the garden. He comes to buy back the people in rebellion. That there's this storyline of redemption. And actually we're all trying to live that out. We're all looking for something to fix the problem. And we're told that Christ is the only one who can. And restoration is that at some point all the sin and all the evil and all the brokenness is gone and it's fixed. There's no death, there's no pain, there's no suffering. That's the basic storyline of the Bible. And everybody's living in that storyline, whether they know it or not. We'll talk a little bit later about how to filter that into conversations, but I just wanted you to give the concept.
The next one, which is more of a zoomed in version of the same kind of thing, is that there's a functional hell, a functional savior, and a functional heaven. So this is, if I'm trying to talk to somebody. And I'm trying to filter in these basic concepts. Functional hell is just whatever's really broken in your life at this moment. Or what would be the worst thing, the thing of nightmares that's chasing you down. There's something that is just, if I get stuck in this, it'll be awful. And then functional heaven is where that's not the case anymore. And so your functional savior is whatever gets you out of functional hell and into functional heaven. Functional meaning practical, current. Let me give you an example. You might have a co worker or a friend who grew up really poor and poverty for them is their functional health. They might be currently really poor. And that's all that, that's affecting them in life. They just don't have the money to handle the next thing that's coming. And so they're constantly talking about their functional heaven, which is, if I just had enough money, I'd be fine, then I'd be okay, everything would be fixed. And so their functional savior is their job that they currently have. But this could be as someone who's not poor anymore. It could be someone who's currently in the middle of poverty and fighting it. But their job, they want the job. They have some vague future job. Like they're just, they've got something that's going to get them from point A to point B. And as we're listening to them and relating to them, we have opportunities to understand. Well, actually Jesus is a better answer for these things. He's a more complete answer. He's actually a real response these things. Like he works in all this stuff to undo all of this and we have the ability to begin to speak in. So I'm going to give you examples of that in just a second. But let's keep following what he says so that you would make it clear and you'd learn some of these basic things. I think that's a good place to start. And again, like I said, I'm gonna show you two examples or some examples of the how that works in a conversation in just a moment when we get there, alright?
Verse 5. Walk in wisdom toward outsiders making the best use of the time. So he says, be praying for an open opening for the gospel, that we might declare it, that we might make it clear. And then he looks at the church and says, walk in wisdom towards outsiders making the best use of those are those people who are outside of Christ that you should use your wisdom, ingenuity, intentionality for the sake of. How do I relate to people who don't know Jesus, and that you should make good use of the time. So when we talk about being an everyday missionary, this is some of what this means practically for us. We don't do a lot of things in this building. We meet on Sundays. We meet in community groups. We want you to walk in church, family. We don't have a ton of things on our calendar. This is a constant thing. When we go to add anything to the calendar, we sit and debate whether or not we should ever have anything on a calendar. We know that meeting and doing things is good, but, boy, we don't like it every time we plan something. It's just your pastors, just so you know. We don't want things on the calendar because we don't want you having a whole bunch of things to do here and missing out on being in the places where the people are that don't know Jesus.
There are a lot of churches in this city. If someone wants to come follow Jesus, if they're looking for Christ, they'll come. They can show up. But there are a whole lot of people who do not want to be here. No, thank you. They don't want to come to your group meeting. They don't want to show up on Sunday. We have to go where they are. So we want you to coach a Little League team, join a bowling league. We want you to go be out in the world around people who don't know Jesus for the sake of being a missionary. So when we talk about making the best use of the time, what we'll do with people. I've done it consistently being a pastor here is we'll sit down and just go, hey, what time do you wake up in the morning? What time do you go to bed? What happens in between? What does Sunday look like? What does Monday look like? What does Tuesday look like? What's your schedule? What's your job? Because it's possible that you work out four days a week and you see the same people repeatedly. Okay, learn their name. Start praying for them. Take your headphones out, Start talking to people. And you might say, well, that's weird. Okay, be weird for the sake of people knowing Christ. Some of you work jobs where someone is stuck with you 40 hours a week. The only way to get away from you is to quit. And they need this job. So start praying for them and start talking to them. And start asking for openings for the gospel to make the best use of your time, we say things like, don't go eat in your car. Eat in the break room. If someone invites you To a thing, go to it. And you can complain to the Lord. You can lament to him. You can say, lord, I'm going to be really stressed out. I'm not going to know anybody. This is going to be really hard. And then you can say, so empower me with the spirit. Help me to get over that. Help me to go have a good time. Help me to make a friend. Open the door for the opportunity. Let me find the other person who's standing around awkwardly. I'll go talk to them and then go, we don't want to have a church kickball team. We want you to go join a kickball team with pagans and become real friends with them so that you might share the gospel with them.
So if you look at your schedule and you go, I work from home. I don't have any roommates. I'm not in class with anybody. I don't know anybody. Then we just start going, okay, well, then you've got to get creative to make the best use of your time. And we'll help you plot on that. And you can talk to your group. But also you might say, I don't know anybody. I don't know how to make a friend. I've never made a friend in my life. Then we would say, join a community group. Those people have to be your friends. Step one. And then ask the people in that group, who are your friends? I'm gonna need to hang out with you. I want to join you in what you're doing. I tell my group this all the time, but if you invite someone to lunch and they'll go to lunch with you, you can just bring someone from our group to that lunch. They can't stop you. You can just be like, oh, so good to see you. Also got Logan to join us. Have a seat. What are they going to say? I thought it was just going to be us. They're not going to say that. And now they know someone else in your group. You're going out of your way to make the best use of the time. You're working together. Like, we get to do these things. But you're trying to think through, who am I around, where am I at, who's stuck with me, and how do I get to be on mission with Jesus there? Because those people need to know Christ, and we want you there. We want you to gather with us on Sunday, study the Bible, pray together. We want you to get with your group. This is why we have a review, the mission section where we're trying to talk through how's it going? What are you doing? Praying with each other, thinking it through. But then we want you out doing this. Okay? Making the best use of time.
Then he says, let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person. Okay, Ought to answer, meaning that there is a. We are things that we're supposed to be saying. We already know that. So there are things that we should be including in conversations that we have conversations where we should be gracious, grace filled conversations and seasoned with salt. I don't think that means just be interesting. You know, he's not just like, bam, flavor your conversations up. I think he's saying be intentional about how you speak to people making the best use of the time to declare the gospel.
You know how like 95% of news anchors have worked to have this like generic American accent? Like they, they've gotten good at it, they practiced it, they just have neutral American. I think that most of us also have a practiced neutral American way that we talk to people who are not Christians. That if someone asked you who was in your community group that you've been walking with, trying to follow Jesus, if they said, hey, you know, I'm about to get married, do you have any advice? You might say something like, well, Ephesians 5 says, Matthew 19 says, here's one of the things we know as we follow Jesus, you might just. But if someone at work says, you got any marriage advice? I think a lot of us are more likely to jokingly quote a movie before we are to talk about anything that has to do with Christ because we know what we're supposed to do, have our generic American answers. Stop that. I've told this story a lot, but it was pivotal for me in my trying to figure out how to do this. I was in seminary. I was working at Sears selling appliances and yes, Fortune 500 company. You're right. It was a very excellent place to be. I'm not trying to brag. All right. Anyway, just trying to make ends meet. Was working there. And there was a guy I worked with who we would just be talking about, whatever, shift slow, or just having discussions about sports, money, life, whatever. And he would consistently say, well, I'm a Muslim, so we. I'm a Muslim, so I. Well, the Quran says he just did this all the time, all the time. And I had known him for months. And then suddenly one day I was like, wait a second, I can do the same thing. He's been teaching me Islam for like three Months. And I can be saying, well, I'm a Christian, so we believe I'm a Christian. So the Bible says I'm a Christian. And just applying it to me, that was part of it. He was just applying it to himself. He was just telling me, here's why I would think about it this way, because this is what I'm taught. And every time, I just found it interesting just listening to him, being slightly discipled at work on how to be a good Muslim. That's what I was doing. And I was like, this is. This is excellent. I can do this. So I started just responding, well, I'm a Christian, so we believe this, we think this. And it's a way to just incorporate it. It's pretty neutral. I'm just talking about myself, but I'm getting to articulate the gospel. I'm getting to articulate how the Bible influences my choices. I'm getting to have my conversation seasoned with salt.
All right, let's talk through some of. Like, if you're thinking, okay, I want to do this. I want to figure out how to get this into conversations. It feels really weird, feels really hard. I want you to understand that this is some spiritual warfare stuff. The enemy doesn't want you to do this. There are some opposition things to this. It's not going to be the easiest thing. You're going to feel tense, adrenaline. You're going to have to lean into the spirit for this. All that's true, but I also want to just give you some practical things to consider and ways to apply some of this. I want to tell you a story about. I don't think I'm the best at this, but I trying to relate some of the stories, some ways that I've seen this work and some of the ways that I've been able to have this conversation.
There was a guy who was putting in a panel at my house, and he was struggling. He's on, like, his fourth hole that he had drilled into the wall. He's over there, I mean, fighting it. And he's got some work to do to fix the problems he's causing at my house and to do the thing. But he's made more problems since he got here. He hadn't even done the thing he was supposed to do. That's what he was doing. But, y', all, he's stuck at my house. He can't leave unless he wants to quit his job. So I'm like, well, I better make the best use of the time. I have no real desire to like, talk to him. Just so, personal. If you're like, my personality is not like yours. My personality is to go live in the woods. My wife and I daydream about that. What if we just lived somewhere and didn't know people? We've gotten over it. We love y' all dearly, but we've had to work to get past that. And some days, we still want the woods, you guys. But I'm going, okay, I gotta. He's here. Let me try to, you know. And so what I said to him, I did. Creation, fall, redemption, restoration. I said, man's it fighting you? He's like, you know, he's trying not to be like, I'm ruining your house. But he was like, yeah, it's not going great. And I said, yeah, you know, I'm a Christian. And the Bible starts off. It says that God created the world and it was beautiful and that Adam and Eve rebelled. And it tells us that because Adam rebelled, work is cursed. So it's always like this, man. Most of the work, I always find that most of the work I'm doing, I can get 80% of it done in 20% of the time. And then I have, like, one screw that. I fight for four hours and go to Lowe's six times. And it takes it because it's cursed. It fights me. I was like. And that's one of the things that I think is wonderful about being a Christian is it says, jesus has come to redeem all this, to fix all this, and one day, it's not going to be a thing anymore. We ended up having a bit of a conversation out of that, but it was just. Anywhere there's brokenness, anywhere there's beauty, we can connect to creation and fall. And this happens all the time. We see beauty all the time. These are things that people point out to you all the time. They'll point out beauty to you all the time. Look at how wonderful that is. And we get to respond. Yeah, you know, I'm a Christian. The Bible says God designed all of this good and beautiful. And it's the beginnings of a conversation. It's seasoned a little bit. Somebody points out brokenness to you. They do this all the time. This is the worst. This is awful. Can you believe this? Yeah, I can. We've entered into a conversation about the fall. I can enter right into that. The Bible has a lot to say about fear and doubt and injustice and brokenness. And it also has a lot to say about the person who fixes that. The hope that we have to think through the functional savior thing.
I had a friend who, the more I knew him, a big part of his story was how broken his home life was growing up. And it just factored really big in his life. Makes sense. And then he would daydream and he would talk about like his, his whole hope. The storyline of his life was get married, white picket fence, 2.5 kids, and not do the stuff my parents did. He was on a redemption arc. And so in that story, he has a functional hell and he has a functional heaven. So I can start listening for what's his functional savior. Some of it was him being a good father was going to come later, but it also was whoever he was dating at the time was going to take him from hell to heaven. Which meant a couple of things. He was going to put either way too much pressure on this person because he needs them to save him, or he was going to be too excited about the concept, the prospect of who this person was. That he was going to overlook a lot of things because this was his chance and it could be really bad, but he was just going to let it be really bad because this is going to be. Because it's not the reality of the situation, it's what it represents. And so I now, knowing the gospel, knowing this person, knowing their story, have ways to begin to fit in. Hey, man. I can agree with him on the brokenness. I can agree with him that this is good, but I can't agree with him that it'll fix everything. There actually is a better family and a better hope and an eternal one. And there's a better savior who actually can undo this in his heart in a way that this can't. She can't. There's a God who can speak to these things that are broken deep inside of him that she can't, won't ever be able to. And the expectations of that will crush her. So I have the ability to begin to speak in because I understand functional health, functional savior, functional heaven. And so this is a helpful way for you to begin to listen to the people that you're around and try to understand what are they thinking will fix this? What are they thinking will make this better? What are they thinking will save me? What do they think is broken? What do they think would be good? I had someone who's group leader in our church recently say this has been one of the biggest benefits of being in a community group for them is that we're consistently sharing the gospel with one another in our groups and it helped him understand how to do that at work, how to apply the gospel to all these different situations, how to begin to speak the gospel in all these different situations in a way that made sense.
Okay, so we're going to turn off generic American responses. We're going to be praying for the Lord to give us some opening. We're going to have some mental preparation on how the general storyline works. We're going to begin listening for these things. And then here's what we're going to do. We're going to make some conversations kind of awkward, but not terribly awkward. But you actually have openings for these types of conversations all the time. Because people constantly ask you to agree with them. Constantly. They talk and talk and talk and then they say, right, you know what I'm saying? Isn't that what you would do? Don't you think? And how often have you listened to someone say things that no, I don't think. No, not right. No, that's not what I would do. And how many times have I just gone. Does that just. Why do I need to get in the middle of this mess? I'm like the kid in Christmas Story who just goes football even though he wants a red Rider carbon action single shot air rifle with a compass in the stock. Like he just is. He's got something he really wants, but he's lost. He's just not paying attention. He's just dumbfounded. Like this. So they say, right? Isn't that what you would do? Just go, no. First of all, it'll be fun, don't you think? How would you handle that? Whatever. They ask you this all the time, you know what I'm saying? No, I wouldn't do that at all. But we get these situations all the time. Someone says, you enter into a conversation where they're talking about what they would do if they won the lottery. Now pause for a second. I have my locker room, Sears job answer to that. But that's not actually what I would do if I won the lottery. And that's not how I would talk about it. If I was with my community group. If I won the lottery, first thing I would do is be terrified. I don't know if I can handle that amount of money. That sounds scary. Which is a weird thing to say to your co workers. They'd be like, what? I could absolutely handle millions of dollars. I don't think you could. I've seen you handle this paycheck bad. You guys, you've made a lot of bad choices since I've known you you get these opportunities where they ask you, what do you think? What would you do? What would you. How would you handle this? What would you do in marriage? What would you. I have people come say, hey, you got any marriage advice? You got any whatever? And these are these moments where we get to go, yeah, I actually do have a lot of thoughts on marriage, but I'm a Christian, so it's all informed by the Bible. Do you want to hear that? Oh, yeah. The Bible says. I'm a Christian. So the Bible says a lot about how we handle money. So I can tell you how I'd handle, you know, $2.5 billion. You're going to be annoyed with me, but here we go. And you can start those conversations. Someone says, am I right? And you can go, I don't think so. So. And they'll say, what? And you can go, I'm so glad you asked. But you have these moments all the time. And if you actually think about it, if you actually have your radar up, you've gotten a lot of windows, a lot of doors for you to begin to share the gospel, for you to begin to have conversations that are real. And the truth is, some of these people, you're like, I'm building a relationship with them. I'm building a friendship with them. And if I asked you why, you would say, so that I can share the gospel with them. Okay, and now you have these doors, these openings, these opportunities, and you're like, but if I do that, they won't be my friend anymore. Okay, well, then you're not making the best use of the time. If you're in these friendships for the sake of sharing the gospel, and you won't share the gospel, that's odd. But when you begin, if you say, well, they'll stop being my friend, well, then, okay, go make a friendship with someone who wants to hear this and pray for that door to be open. But you also don't know that that's true because someone shared the gospel with you. And it was like someone had brought water to a desert. And you would declare that it's the greatest news you ever heard. And there's somebody that you're around that you have a relationship with that you have an opening for, you have an opportunity with that you love dearly. And you might could begin to tell them something. And the spirit go to work in their heart because Jesus has bought them with his blood. And they suddenly go, thank you so much for sharing this.
So we're going to go be active in this, and y' all you gotta understand there are some energy level things that happen in relationships and invitations there, your invitations to people, the things you're asking people to participate in, take energy level. There's energy level differences. So some people will be like, I invited them in my group, they don't want to come. Okay, first of all, invite people to your community group. That's one of the best places for them to be and hear about the gospel. But if they don't want to come, that kind of makes sense. Would you like to come to someone's house you don't know, meet people you don't know, discuss, eat food that was cooked at their houses that you haven't seen? You don't know where that came from. Just add a little bit of mystery. Discuss a thing you don't care about. Pray to a God you don't believe in for three hours. No. No. Well, that's weird. It's like that actually, they might not want to. That energy level, you know, there's a different energy level from can we grab lunch together to do you want to come to my community group? Do you want to get matching tattoos and move to Colorado with me? Like, energy levels on invitations change, you guys. And so start figuring out what will they say yes to. Some people would much be much more willing to come eat dinner with you at a restaurant than at your house. Some people would much rather eat dinner with you at your house. Some people don't want to come eat dinner with just you at your house because they have to carry the conversation. They'd much rather come to a party. Some people don't want to come to a party because meeting a bunch of new people scares them. Be wise, use the best. Make the best use of the time and start figuring out who am I around? What kind of invitation will they say yes to? How do I get the rest of our group around them? And how do we begin to be everyday missionaries together? But let's take this seriously because someone once told you the gospel and you will never be the same.
And God has us around people where he has already infiltrated with missionaries and we're supposed to tell them, let's pray. Lord, may we be blessed in our everyday mission efforts. Lord, may your spirit be at work to convict and to send and to equip. And Lord, may when the gospel is proclaimed, people respond in belief. Help us to take this seriously and obey. Lord, we ask for open doors and for clear presentations, for fearlessness that we would be unashamed of the gospel. It has the power of salvation for all who will believe in Jesus name. Amen.
As we conclude our time together, we're going to sing in a moment, but we're going to take communion. And in First Corinthians, chapter 11, Paul gives instruction on what communion is and how to respond to it. He says,
> For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." In the same way also he took the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup you proclaim the Lord's death until he comes.
So as Christians, we come around the table together to remember that Christ's body was broken for us, that his blood was shed for us, and that our only hope is in Him. Some of you have very real sins that you're struggling with right now, very real doubt, very real pain. And one of the things that we do is we take very real bread and very real fruit of the vine, and we remember that he died for us in a very real way, and that he rose in a very real way, and that his substantive work on the cross is effective and efficient for salvation, and that our only hope is in Him. There's something to the tangible nature of this, the slowing ourselves down and the remembering that if I'm not in Christ and he's not in me, I have no hope. And so this is something that we share together because we have one Lord that saves all of us.
So if you are not a Christian, this is not something that you would partake in because you do not yet know and remember and proclaim the work of Christ on your behalf. But if you belong to Jesus, I would invite you to take a moment to confess, to take seriously what we are about to participate in. And when you are ready to take communion, if you have a gluten allergy, we do have gluten free, the back corner over there. So when you're ready, take communion.