Simply the Best-Heb. 1:1-4

Call me a nerd if you want, but I can’t tell you how much I enjoyed my time in study as I prepared for this very first message from the book of Hebrews, sifting through commentaries, diagramming sentences, and piecing together the structure of what will be said. Part of my excitement for this highly anticipated series comes from how I anticipate this series will challenge us and inspire us as we learn about how Jesus is Simply the Best. I feel a sort of camaraderie with the author of this book as he is a fellow preacher. In fact, the entire book of Hebrews is one long sermon intended more to be heard than read. In its many passages, this sermon demonstrates how God can speaks through powerful preaching, something that I depend on in my ministry here. As in any sermon, much as the one given here and in the one you are hearing now, it is the first task of the preacher to arrest the audience’s attention and apprehend their interest so that they stay tuned for what is coming. Therefore, today I thought we would begin our study by looking only at the preacher’s hook or introduction in the first four verses. I say “looking only at the preacher’s hook” sarcastically for these first four verses pack quite a punch and like a small thumbdrive, contain multiple gigabits of theological material. Ultimately, we learn how the preacher’s introduction here makes a case for why the audience should pay special attention to what he has to say about Jesus Christ.

THE SUPERIORITY OF GOD’S NEW REVELATION-1:1-2a

For many reasons, the book of Hebrews proves to be an enigma in New Testament study. So many questions that the reader is compelled to ask are not clearly answered (to whom is this addressed? Who wrote it? When was it addressed? Etc.). However, what is unmistakable is that this book provides an incredible case for the superiority of Christ and as a result a compelling call to faithful living. This case is made primarily to a Jewish-Christian audience and comes in the form of a written sermon, intended to be heard with the ears more than read with the eyes. The purpose of this sermon is given at the very end when the anonymous preacher says, “But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly.” (13:22). In other words, this sermon is meant to encourage those reading it in their faith, and this, we will soon learn involves, not leaving the one true faith in light of the superiority of Christ. Such encouragement was needed for Rome was becoming more volatile to the new Christian movement (sound familiar?).

Part of the occasion for this message involves a paradigm shift that is identified in verse 1 in the preacher’s introduction, “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son” (1:1-2a). These verses highlight two primary ways in which God has revealed Himself. However, let us pause so we don’t ake God’s revelation for granted. It is no small thing that a transcendent God who stands in so many ways apart and above the universe is willing and able to condescend Himself to such a level that He can communicate in intelligible ways to mere humans. In the past, God had communicated to the forefathers through prophets in a multiplicity of ways (visions, dreams, miracles, etc.). As a result, an entire worldview was crafted along with the Old Testament as a body of revelation communicating the way to relate properly to God for the Jews.

However, “in these last days [God] has spoken to us in His Son…” (1:2a), rendering what is new vastly superior to the old. This is true for several reasons. First, while the old revelation was given in the past, the newer revelation was given in the last days (it is superior in its immediacy). While the old revelation was bestowed to Jewish forefathers, the new revelation was bestowed to “us” (it is superior in its relevancy). When the old revelation was presented by prophets who enumerated the old covenant, the new revelation was presented by the very Son of God who alone completely portrays God’s ultimate Word to His new covenant people (it is superior in agency). Therefore, because the new revelation, as it follows the old, is intended for those in the present era, completes and informs what came before it, and was made possible by God Himself (instead of through impersonal media like words, miracles, and dreams), what has been revealed in Jesus Christ in the New Testament is superior to what is contained in the Old Testament.

One illustration of this phenomena can be found in how BlueBell has recovered from its unfortunate voluntary recall recently. Though, I imagine, there was a handbook (revelation) given to the employees of the past (by managers and lower-level staff) for how to make ice cream that worked well enough to build an incredible company, due to the recent developments, there is a new code in place that provides new procedures that are vastly superior to the old. This new code is better than the old in that it is newer/fills in the gaps of and further informs the old system (more immediate) has been made available to all appropriate personnel (more relevant) and has been given directly by the experts (not handed down by traditional practices and lower-level managers). To use the old handbook as gospel would be foolish when a new code has been given.

The preacher’s point here, in encouraging a new community of Jewish Christians, is to suggest that while their old system, delineated in the Old Testament was great, the new revelation/New Testament is far greater and for this reason should not be abandoned/neglected. The superiority of God’s new revelation is witnessed in it coming after and informing the old, in it coming directly to those in the last days, and it coming to through the very Son of God—not the Son of God through some other medium. Though at times the Jewish Christians in the early church (due to growing persecution and pressure), were increasingly tempted to return to the past, the preacher says that would be a mistake.

THE SUPERIORITY OF GOD’S GREATEST REVELATION-1:2b-4

Immediately after making a case for the superiority of God’s new revelation, the preacher introduces the theme of his entire sermon by outlining the superiority of God’s greatest revelation—Jesus Christ. In fact, one reason why the new revelation is vastly superior to the old revelation is that it has been realized in the greatest of all revelations available—the God-Man. That Jesus is the greatest of all revelations, and therefore superior to all is made clear by seven facts stated in the second part of verse 2 through verse 4. In these short verses, a compelling case is made for the superiority of Christ that will be unpacked in further detail in the remainder of the preacher’s homily.

The first way in which Jesus is superior to all other revelations given, and therefore God’s greatest revelation, is witnessed in His inheritance—“whom he appointed heir of all things” (1:2b). These words no doubt echo Psalm 2:8 which says, “Ask of Me, and I will surely give the nations as Your inheritance, and the very ends of the earth as Your possession.” Here in Hebrews 1, the preacher applies this psalm to Jesus Christ and broadens the scope to include not just the world and everything in it, but the entire universe past, present and future. Hebrews 2:5-9 reiterates this idea.

Hebrews 2:8-“You have put all things in subjection under his feet. For in subjecting all things to him, He left nothing that is not subject to him, but now we do not yet see all things subjected to him.”

Therefore, one reason Jesus is the greatest of all revelations of God is because, like God Himself, Jesus owns it all. In His ownership of the universe, He resembles and interprets God for us in human form.

A second reason Jesus is the greatest of all revelations involves His ability to create the world, “through whom also He made the world” (1:2c). The word translated “world” here (αἰῶνας) is more appropriately understood as “universe” or “ages.” The idea is that the whole created universe of space and time came about through Jesus Christ—“All things came into being through Him, and apart from Him nothing came into being that has come into being” (Jn. 1:3), “For in Him all things were created, both in the heavens and on earth, visible and invisible,…” (Col. 1:16). Jesus is not just superior in that He has ownership of the universe, He is greater than all because He came up with the concept of a universe and alone possesses the creative license that led to its reality. In this way, Jesus again shows us something about God—He is Creator God.

Not only is Jesus superior according to his inheritance and his work of creation, He is also superior in His glory, “and He is the radiance of His glory and the exact representation of His nature” (1:3a). The word “radiance” here suggests a bright light either emanating from itself or as a reflection of some glorious source. For Jesus, He is both the source of light (Jn. 8:12) and the reflection of God’s glorious light, thereby doubly illuminated in radiant glory. This radiant glory comes from Jesus’ unique character as “the exact representation of [God’s] nature” (1:3a). He is, in other words, the very image of the essence of God. The Greek word (χαρακτήρ) for “representation” is used only here in the entire New Testament and is an emphatic term used to describe that God’s being is not just witnessed of Christ, it is in Christ. “What God essentially is, is made manifest in Jesus.”[1] Therefore, “to see Christ is to see what the Father is like.”[2]

Jesus imaging Christ is similar to looking directly at a brightly illuminated light bulb. When one looks at the light bulb directly, if it is bright enough, one cannot see what is producing the light, but can only experience the light emanating from it. In fact, one cannot quite divide the light produced from the electricity producing the light. Both are so intricately woven that to apprehend the existence of one is to know the other. Jesus is the light that illuminates God’s presence. We know of God’s existence and something of God’s character in observing the light of Jesus Christ.

Because only God can illuminate and fully reveal God, the revealed Jesus is vastly superior to all preceding revelation. He fully discloses God while words and phrases only reference and point to Him.

A fourth reason for Jesus’ superiority is witnessed in His power—“and upholds all things by the word of His power”(1:3b). The same power realized in the creative utterances that instigated the universe are necessary to sustain all things at all times. Paul reiterates this in Col. 1:17 when he says, “and in Him all things hold together.” This is a present and ongoing reality for Jesus Christ. Just imagine it—while Jesus walked, ministered, healed, was beaten, and hung on a cross, He was simultaneously holding the universe together. This He continues to do through His powerful utterance today!

So far, in Jesus we learn that God owns it all, created it all, is glorious over all, and sustains it all. We learn this better through Jesus than any other revelation offered because Jesus is/does all of these things and performs these things in a way translatable to the human mind. Jesus is superior because He is God. He is superior revelation, in fact the greatest revelation, because we can know Him, understand Him, and look upon Him so as to understand Him.

Jesus is also superior because He sits in the highest place, “at the right hand of the Majesty on high” (1:3c). Though all early Christians and even Jews before them (see Psalm110) understood this not to be a literal place is obvious; however, if not a literal place, then, what does this mean? To the original Jewish-Christian recipients, this meant that Jesus enjoyed an exalted status before God in a place equal to God. It is the same place Jesus left in His incarnation and returned to in His ascension—the Holiest holy of holies in God’s presence.

Jesus is able to enjoy this superior post because He alone made purification of sins (1:3c). This is a theme that will be exhausted in the remaining chapters. However, as a teaser, it is important to understand that for a superior kind of purification to be made (better than the kind offered in the Old Testament sacrificial system), a superior sacrifice had to be offered by a superior priest in a superior location. Jesus as God made flesh was uniquely capable to meeting all of these criteria and therefore capable of accomplishing His superior ministry of redemption, exalting Him to the highest of all posts—at the right hand of the Majesty on high.

The sixth proof of Jesus’ superiority is described in comparison to other heavenly beings—“having become as much better than the angels…” (1:4a). It is worth noting that the aorist participle here “having become” suggests that Jesus always enjoyed this status from eternity past. In fact, a better translation might read “having already been much better than the angels.” However, what the preacher reiterates here is Jesus’ work of redemption and superior post at God’s right hand further solidifies His status as greater than all angelic hosts. This is confirmed even further by the name He was given, the seventh and final fact contributing to Jesus’ superiority as God’s greatest revelation.

 “…as He has inherited a more excellent name than they…” (1:4b). As God has only one Son, as opposed to a multitude of created angels, Jesus’ name as “Son of God” confirms His superior status. However, “Son of God” must also be understood within the context of the first century. A son, especially a first born or only son, was intimately acquainted with and related to the father not only in the consciousness of the family, but in the consciousness of all who knew him. This is why genealogies are given the way they are and introductions are frequently made by including the “son of” template. Therefore, to give Jesus the name “Son of God” is not to make less of Jesus and more of the Father, but to equate the two and identify them together.

In a case of hitting the ground running, the preacher lays out a seven-fold case for the superiority of Jesus Christ to arrest his audience’s attention. Jesus owns it all, created it all, is majestic over all, sustains it all, sits with God above it all, is greater than even those who dwell in heaven, and has the best name given. If the first demonstration of the superiority of new revelation is intended to impress the reader into listening to the sermon about to be given in the first place, then the demonstration given of the superiority of Jesus is intended to compel the reader to worship Jesus Christ as God’s superior revelation—a theme that will continue to receive attention in the weeks to come.

So What?

How are we to respond to this introduction today? By meditating on what has been said of Jesus and His message and worshipping Him in praise and adoration. One cannot help but be impressed with Jesus Christ following so succinct and yet so profound a message as is given in Hebrews 1:1-4, and I cannot help but believe that this was the preacher’s intention. In a world, much like the first century, that grows more oppressive against Christianity every day and tempts us to follow lesser Gods or abandon our faith, this message is intended to keep our gaze fixed on the superiority of our Christ and His message preserved in the New Testament. There is no better message and no better God. We are to leave these first four verses so impressed with these two things that we are not in the least bit tempted to settle for less; we, in fact, have the best!

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[1] Bruce, The Epistle to the Hebrews, 48.

[2] Ibid.

Our Mission: Service to Others

Today we are completing “Our Mission” series. Over the last several weeks we have taken a look at the strategy this church has in place for accomplishing our mission of knowing Christ, growing in Christ, and showing Christ to the world. For Crystal Spring Baptist, we believe that Corporate worship, Relationships, Obedience to the Word of God, and Surrendering everything in prayer are integral to the fabric of our organization. All of these, in some way, contribute to the task that God has handed us of making disciples in this world. However, there is one more, indicated by the second “s”—service.

Unfortunately, while most people wish to serve God, they desire to do so in an advisory capacity only. While churches are full of “supervisors” or “managers” many lack “servants.” This cannot be if the church is going to survive. If there is no one actually doing any work, no work will get done (shocking!). The call to service pulls people off the pew, eradicates pride, and protects against self-centeredness. These and other issues Paul discusses by means of three observations in Romans 12:4-8.

I. OBSERVATION #1: THE MEMBERS OF ONE BODY-12:4-5

The church in Rome has been in the classroom for eleven chapters thus far in the book of Romans, learning the essence of the gospel and the greater nuances of its many implications. In light of everything Paul has covered up to this point, he encourages those reading this letter to get up and do something about what they have learned in verse 1 of chapter 12. In fact, if Romans 1-11 discuss how someone is saved, then 12-16 discuss how a believer ought to live in light of their salvation.

One tendency that Paul prohibits in the life of a believer is pride, “For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith” (12:3). Though the believer ought to be thankful for the salvation they have received, it is no excuse for pride. In fact, the reason for their salvation is, in many ways, totally about others instead of one’s self. This is the subject of Romans 12:4-8.

The first thing that Paul draws the reader’s attention to is the nature of the body of Christ. He states, “for just as we have many members in one body, and all the members do not have the same function, so we, who are many, are one body in Christ, and individually members of one another” (12:4-5). The believer ought not think of himself as a solitary being, spiritually autonomous, or totally self-sufficient. Instead, a believer must think of his/herself as a member of a larger body. In fact, a prideful believer trying to go through life alone, is as ineffective at doing the Lord’s work as an arm would be detached from its torso and that from its brain! Similarly, believers in Rome ought to think of themselves as one piece of the greater body of Christ.

Continuing with his metaphor, Paul suggests that while all are members, all “do not have the same function” (12:4b). Therefore, this idea of being a member of the body of Christ is not degrading to individuality or diversity. Though all are equally members, all have different functions that help contribute to the success of the entire organism. In other words, it is not as though all believers look the same, act the same, or serve in the same way. If this were the case, it would be like having nothing but legs or being totally covered with eyes. There is not just one right way to serve the Lord. Instead, all members serve the Lord in their own unique and God-glorifying way! Just imagine what this church would be like if all were preachers!!! Isn’t one enough! J Thank God for His diversity.

However, these many diverse members are not separate entities, but many parts of one united whole (cue the army slogan: From many, one). The church in Rome needed to understand that they depended on each other, leaving no room for pride. They were the “body” in Rome, a united whole of diverse individuals who were brought together, “in Christ.” This is the unifying principle. The unity of the church in Rome was possible only “in Christ.” One had to be a believer “in Christ” (that is understanding and accepting the grace of God for salvation described in chapters 1-11), in order to be a part of this body. The same is true of church’s today who accept the Bible as the Word of God.

The miracle of salvation is really multiple miracles wrapped up into one. Salvation not only washes sinners clean, justifies the wicked, and allows those who were formerly objects of God’s wrath admittance into His eternal presence, it also allows multiple personalities who otherwise would never have come together for anything to unite “in Christ” in one body for the purpose of serving the Lord.

What this verse describes is really an all for one and one for all mentality. Believers are all different members of one body that exists, in part, for the service of each of its individual appendages. For, not only are believers “one body in Christ,” they are also, “individually members of one another” (12:5).  “No Christian is an Island” and to call someone a self-sufficient Christian is a contradiction of terms.

II. OBSERVATION #2: THE USE OF DIFFERENT GIFTS-12:6a-b

Now that the members of the body have been observed and attention has been drawn to their diversity and unity, Paul wants the church in Rome to also recognize that each member is gifted with its own skill set, “since we have gifts that differ according to the grace given to us” (12:6a). Not only is each member of the Body of Christ different (as an eye is different from a nose or a leg different from a lung), each member is also uniquely gifted (as an eye is gifted to see and a nose gifted to smell, etc.).

These “gifts” are yet another miracle of grace given at the point of salvation. They are not something that each individual believer can take credit for or boast of, instead they are another by-product of being “in Christ.” Each believer has been uniquely gifted with differing skills that contribute to the great mission of God and the service of the body of Christ, the church. 

However, how much good does a lung do if it is not actually being used to breathe? How far could anyone travel if the legs were not moving? How long would someone last if the liver failed to actually filter blood as it is designed to do? Not long. In fact, we would presume a body like this to be dead. Paul did not want to write to a corpse of a church. He also did not want to receive, in response to this letter, a death certificate from the local morgue in Rome. This is why he calls upon the church in Rome to actually “exercise them [the gifts] accordingly” (12:6b).

There used to be a commercial for an arthritis medication that fits this encouragement to a tee. The commercial showed an elderly couple sitting down on a bench while a narrator said, “a body at rest tends to stay at rest.” As soon as this sentence was finished, another elderly couple approach the sitting couple for a few moments, only to then proceed to a dance lesson. At this time, the narrator said, “but a body in motion tends to stay in motion,” making the case that, when it comes to joint pain, if you don’t use it, you’ll lose it.

The same law of thermodynamics applies to the spiritual members of the church body. If an arm of the church is not moving properly, it will atrophy and die. This is why it is important for all members of the church to be actively exercising their gifts, abilities, and talents accordingly. A church cannot be rightly used to accomplish the mission of God and serve its members if its individual parts are not being put to good use. Instead, unused parts of a church body are signs of a dead or dying church.

III. OBSERVTAION #3: THE VARIETY OF POSSIBLE SERVICES-12:6c-8

Up to this point, the church at Rome would have understood that each of them were a part of a greater whole and that each had been uniquely gifted to serve in discreet ways. However, a list of potential gifts had not yet been provided and many might have wondered, “What might my gift be?” A believer cannot be expected to exercise his/her gifts unless he/she knows his/her gifts in the first place.

This is why Paul provides a list to get the church thinking. This list is not the only list of spiritual gifts given in the New Testament (see also Eph. 4; 1 Cor. 12) and therefore should not be understood as an exhaustive representation of the possible gifts that God bestows. This also does not mean that every believer should expect all of these in his/her life. In fact, some argue that the first gift mentioned is not even available today. This is the gift of “prophecy,” “if prophecy, according to the proportion of his faith” (12:6c).

It might be that Paul is referring to his own giftedness as a “prophet” was seen as someone who spoke for God. According to Ephesians 4:11, prophets served together with apostles, evangelists, pastors, and teachers in the preparation of God’s people for service.  This unique office, accordingly to Paul, needs to be exercised in proportion of faith, perhaps in the same way the lungs are encouraged to breath in proportion to the amount of oxygen the body requires. Depending on how one defines the word “prophet” here will determine whether or not this gift is available today. Regardless, prophets played a huge role in the early church and continue to play a role in the preserved words of Scripture, rendering them a very important member of the church body.

A possible gift for all believer’s to consider is service. This word, which is the same root word used in the word for deacon, describes somebody who is interested in the practical needs of others. Such a person in the life of the church at Rome, or in any church for that matter, might be likened to a set of arms that are judged by how well they are able to carry and handle different things. Someone with the gift of serving will be judged on how well they practically serve others (go figure). 

Another possible gift for those in the church to look for is the gift of teaching. However, this gift is not for everyone.

James 3:1-“Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment.”

Teachers are held to higher standards and will fall under greater scrutiny. Teaching was an ancient and honorable profession in the Jewish culture. In the New Testament world, teaching primarily involved moral instruction. Elsewhere, the Bible makes it clear that there are different requirements a teacher must meet. However, those who are called to this important task will be found faithful and judged according to how well they teach in the same way a brain is judged by how well it can interpret information. If you are a gifted teacher, you ought to be teaching.

If teaching provides guidance for what people ought to do, encouragement helps them achieve it. The next gift that Paul mentions is exhortation, “he who exhorts, in his exhortation” (12:8a). These are those who are natural born cheerleaders, offering aid by means of their words of encouragement no matter what the situation may be. These might be likened to a mouth that is only as good as what comes out of it. Encouragers in the church at Rome need not be silent. Instead, they ought to be affirming the work and serving by means of their sweet words so that the mission of God can move forward, even when things get tough. 

Similarly, if a person’s gift is contributing to the needs of others, then generosity is what is demanded, “he who gives, with liberality” (12:8b). This gift is perhaps the most general as everyone in the body of Christ has something to give and is compelled to give at the very least, 10% of their income to the Lord. However, some love to give above and beyond and are always happy to give more to those who need it.  This does not mean that others are not required to contribute. However, those who love to give ought not cease in giving of their lives to the Lord in service to the body of Christ.

Another gift that Paul takes time to mention is leadership, “he who leads, with diligence” (12:8c). Leaders are to carry out their responsibility with diligence. Although leadership in today’s world is often seen as the result of ambition, persistence, and good fortune, Christian leadership is essentially a service carried out for the benefit of others. Again, this is a gift with its own set of requirements and special level of scrutiny. Other passages demand that leaders meet these requirements and promise a higher level of judgment one day before God for them (see 1 Timothy and Titus).

The last gift that Paul elucidates is mercy, “he who shows mercy, with cheerfulness” (12:8d). Though this gift seems emotive, “mercy” as understood in the first century involved caring for others in tangible ways, especially the less fortunate and elderly. Those who have a special place in their hearts for the afflicted need to be about the business of showing mercy in tangible ways with cheerfulness.

A couple of things are worth pointing out in this list of gifts. First, it is not as though Paul believed each believer only had one of these gifts and could neglect the others. Instead, Paul wants people in the church to play to their strengths and capitalize on their strong suits. I consider myself gifted in the area of teaching; therefore, I am pursuing a PhD and putting my gift to good use here on Sunday mornings and Wednesday nights. However, although I’m not gifted in sports, I still will one day go out and throw a ball around with my daughter and play a friendly game with others for fellowship.

Second, gifts are not static, they are variable. In other words, your gift could change over time or be altered depending on need. In fact, you may be gifted for something that you would not naturally enjoy because there is a need where you are at. Don’t think that God cannot move in your heart and life to use you in different ways at different times and in different situations. Ultimately, Paul’s message to the church in Rome is to use their gifts, whatever they are, in serving the church and seeing the mission of God accomplished.

So What?

These three observations have taught us several very important things. First, we have learned that we are not on our own. Instead, we are all members of one body, working together to accomplish the mission to know Christ, grow in Christ, and show Christ in the world while serving one another in the Lord. Though we are all equal in that we are all members of the body, we are different and uniquely gifted to perform varying roles in this god-glorifying enterprise. Whether you are an arm, leg, lung, mouth, head, or hand, you are necessary for the church’s survival as it engages the world for Christ.  

In response to this, I encourage you to discover your unique giftedness and then exercise your giftedness in every way that you can. One thing you can do is take a spiritual gifts test that can provide you an idea of what some of your strengths may be. One free and trusted test is on elmertowns.com. Once you discover how God has put you together, choose this day to commit yourself to serve those around you so that the organism of the church can accomplish its mission.

Surrendering Everything in Prayer

Unfortunately, symptoms that appear superficial may, in fact, indicate real problems. This is true not only of our physical bodies, but of the body of Christ. Hesitation, fear, and even disagreement within a local body of believers might appear non-threatening at first; however, upon further investigation, they might be symptoms of the cancer of worry. Worry can silence an effective witness, hush a word of encouragement to someone in need, and quench the Spirit of God. Worry calls in question what we know, keeps us from growing in Christ and allows no opportunity to Show Christ effectively. Worry can kill a church, paralyze a believer, and keep the mission of God from moving forward.

Because of our sin nature we are spiritually predisposed to worry in much the same way some are genetically predisposed to different illnesses. This begs a simple question, “is there something in our strategy as believers to combat this disease?” Thankfully, the answer is yes and Philippians 4:6-7 spells out our prescription. What this text has to offer is not only a prescription against the cancer of worry; it also provides a foundational practice that should inform everything a body of believers says and does. Today’s message is brought to you by the letter “S” for Supplication.

I. PART #1: THE CALL TO PRAYER-4:6

In the book of Philippians, Paul writes to a stellar group of believers who are running the race of their ministry well. When chapter four of this incredible letter finally rolls around, Paul erupts in a long list of encouragements that he hopes will sustain the already thriving ministry and propel it into the future. One special grouping of these encouragements is found in verses 4-9. All of the encouragements found in this small passage unite around a theme of peace. In verses 4-7, the encouragements speak primarily to situations in life in which peace may be lacking (i.e. “rejoice” in the midst of despair, “let your gentle spirit be made known” in lieu of anger or malice, etc.) However, special attention seems to be given to the third of three commands in vv. 4-7. This command is stated, “Be anxious for nothing” (4:6). Though this is a positive command, “be anxious for,” immediately it is made negative by the adjective, “nothing.” In other words, “worry about nothing.” In life and in ministry, there is nothing that any believer ought to worry or be anxious about.

Similar teachings can be found in Matthew 6:25-34 when Jesus prohibited worry while giving a lengthy lecture series in Galilee. There, He identifies several common carcinogens that often contribute to anxiety: concerns about physical attributes (v.27), clothing (v.28), food and drink (v.31), and the future (v.34). Ultimately, Jesus concludes “So do not worry about tomorrow; for tomorrow will take care for itself…” (6:34).

Paul echoes Jesus’ teaching and instructs the church at Philippi to be “anxious for nothing.” Though this church was a shining example of ministry in the first century, it is not as though this church was free of any trouble that could cause anxiety or fear among those in its congregation. Just listen to these words of Paul in chapter 3 verse 2.

Philippians 3:2-“Beware of the dogs, beware of the evil workers, beware of the false circumcision.”

The church of Philippi had its own set of issues to be aware of, but nothing to worry about. Similarly, every church that has ever existed has its own share of issues to be aware of; however, anxiety has no place in the life of a believer, let alone his/her place of worship. The believer ought not worry about anything. However, what prescription does Paul provide when worry does flare up or anxiety comes out of remission?

The answer is as simple as it is profound—surrendering everything in prayer, “but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (4:6b). Prayer is the cure for anxiety. In this one verse, three words are used to describe prayer. The first two provide the method of prayer, indicated by the word “prayer” and “supplication.” “Prayer” is the most general word used for communication with God. In light of this context, curing your problem of anxiety means consulting the great physician, making necessary appointments, and disclosing everything of concern to Him (i.e. every contagion that might be contributing to the symptoms of worry present in your life). However, in these appointments, one must also request treatment. This idea is wrapped up in the word, “supplication,” meaning to ask with urgency based on presumed need.

Everything needs to be brought to God in this way. There is nothing that needs to be left out of.

If you went to an oncologist in order to have cancer treated, you would be asked a series of questions concerning your symptoms, family history, and previous illnesses. How well you answer these questions will determine how well the doctor treats you. Therefore, it would be foolish to leave anything out. Instead, we are encouraged by our physicians to tell them everything. In the same way, God desires for us to bring Him everything that concerns us to Him in prayer. The only difference is, He already knows what ails us and already knows how best to treat us.

Because prayer is the cure for anxiety, it cannot be accompanied with a spirit of worry. Prayers are not a means/excuse to worry more. Instead, they are vehicles used to send and drop off our worries before the Lord. This is why prayer offered to God must be given with an attitude of thanksgiving. It is hard to be anxious when you are thankful. In fact, one might make the case that thankfulness is the furthest attitude from worry. Paul understood that when believers in Philippi adopted a sense of thanksgiving in their prayer lives, they were already on the fast track to having God cure them of their anxiety.

The third word used to describe prayer in this verse is “requests.” This is the essence of prayer-- “to let your requests be made known to God” (4:6). However, as “good Christians” we have been taught that filling a prayer with requests is somehow off-putting to God. Though thanksgiving, confession, etc. are championed in different popular works on prayer and encouraged by pastors everywhere, voicing requests is often treated as secondary and less important. This does not seem to be the case in Scripture. Though God does enjoy being praised and thanked and loves to be pursued for forgiveness, I believe that God is equally delighted to hear the believer’s requests and answer his or her needs. Why? It is the very act of bringing a request to God that demonstrates surrender to His supreme power, praises Him for His ability, and confesses dependency on Him in one’s lack. There are fewer things that bring God more pleasure and afford Him more glory than coming through for His people when they ask Him for things that He alone can provide-including a cure for anxiety. (Similarly, there are fewer things that bring a doctor more joy than seeing a patient who is riddled with cancer go into remission after treatment).

In this short verse, the believer finds the answer to the age old question, “Why pray?“ At the very least, prayer (as it is most appropriately exercised under an attitude of thanksgiving), removes worry from the heart of a believer as it is in process. It also allows for requests to be made of God which demonstrate the believer’s inability and God’s supreme ability. This creates a situation in which God is pleased to intervene in order to glorify Himself by doing what only He can do in a multiplicity of scenarios.

II. PART #2: THE CONSEQUENCE OF PRAYER-4:7

In the place of anxiety, prayer yields the “peace of God,” (4:7a). Notice, this is not just any kind of peace; it is the very peace of God—perfect peace from the only One who can give it. Such peace acts as a fortress that “guards...hearts and minds” (4:7a) from anxiety and all other stressors in the life of a believer. Therefore, not only will God cure anxiety in answer to the prayers of His children, He will prevent anxiety in the life of a believer by means of a bulwark of peace. In fact, “guard” in this context is a military term, implying that peace stands on duty to keep out anything that brings worry.

In keeping with our extended metaphor, think of peace as an inoculation a third party (namely, a doctor), provides in order to alleviate the risk of disease. God provides peace as an inoculation against the contagions of the world that desire to wreak havoc on the hearts and minds of believers. However, this inoculation is offered only in His office which can be entered at any time through prayer.

The kind of peace that God provides is not only divine, and not only guards the hearts and minds of individual believers, it also “surpasses all comprehension” (4:7b) or “transcends all understanding.”

Long ago a man sought the perfect picture of peace. Not finding one that satisfied, he announced a contest to produce this masterpiece. The challenge stirred the imagination of artists everywhere, and paintings arrived from far and wide. Finally the great day of revelation arrived. The judges uncovered one peaceful scene after another, while the viewers clapped and cheered. The tensions grew. Only two pictures remained veiled. As a judge pulled the cover from one, a hush fell over the crowd. A mirror-smooth lake reflected lacy, green birches under the soft blush of the evening sky. Along the grassy shore, a flock of sheep grazed undisturbed. Surely this was the winner. The man with the vision uncovered the second painting himself, and the crowd gasped in surprise. Could this be peace? A tumultuous waterfall cascaded down a rocky precipice; the crowd could almost feel its cold, penetrating spray. Stormy-gray clouds threatened to explode with lightning, wind and rain. In the midst of the thundering noises and bitter chill, a spindly tree clung to the rocks at the edge of the falls. One of its branches reached out in front of the torrential waters as if foolishly seeking to experience its full power. A little bird had built a nest in the elbow of that branch. Content and undisturbed in her stormy surroundings, she rested on her eggs. With her eyes closed and her wings ready to cover her little ones, she manifested peace that transcends all earthly turmoil. 

This is the kind of peace that God provides when His people call upon Him. Peace and rest in spite of everything contributing to the contrary—peace that “transcends all understanding.”

In the biological community there is something called homeostasis.  This term describes a state of equilibrium in living organisms—whether in a single cell or an entire system of living things. Cells or other living things require equilibrium/homeostasis to reproduce and thrive. Therefore living things work hard to maintain optimal temperature, PH, oxygen saturation, and metabolism for that purpose. When something is introduced into the body, cell, or system that disrupts homeostasis, it becomes very difficult to thrive. The same is true in the spiritual lives of believers. God offers believers homeostasis (peace) that allows an individual, a church, or the entire body of Christ to thrive as he/she/it performs his/her/its mission in the world. Because we as believers cannot maintain homeostasis in and of ourselves, God has prescribed prayer as a means through which we can demonstrate our dependency on God for our equilibrium, allowing Him to provide peace, even in the midst of incredible duress.

Such peace, introduced in response to prayer, is only made possible “in Christ Jesus.” In other words, one must be “in Christ Jesus” in order to know peace like this. Actually, one must be “in Christ Jesus” to pray in the first place. Christ, the prince of peace, provides the way of communication to God by means of His death and resurrection. Without this, believers in the church at Philippi or in churches today would still be at odds with God and with no means of communicating with Him. However, thanks to Jesus Christ, the lines are open for those who believe in Him and what He has done to provide salvation. All prayer and all peace is given as a result of Jesus’ work of redemption.

So What?

Inasmuch as believers and this church are predisposed to anxiety because of our sin and the flesh, creating an opportunity for the cancer of worry to kill the progress of the gospel and cancel our mission, we must answer the call to prayer as it provides the cure for our distress. In answering our prayers, God provides peace that passes all understanding, providing the right kind of environment for us to thrive and continue the mission He has given us of knowing Him, growing in Him, and showing Him to the world.

Prayer must not be forsaken. Instead, everything needs to be brought before the Lord in humble supplication. Don’t worry, God never tires of hearing your requests. Instead, He delights in seeing you and I depend on Him, and desires to glorify Himself by answering us in our need. Our church must be a place of corporate worship, relationships, obedience to the Word of God, and surrendering to the Lord in prayer. May it never be said of our church that we are a place of anything else.

Isa. 56:7-“…For My house will be called a house of prayer for all the peoples.”

Obedience to the Word of God 2 Tim. 3:16-17

In our technological world of smartphones and Ipads, it is easy to become consumed with trends that constantly call into question how effectively we are living our lives. This gadget promises to improve your efficiency, this one promises to give you an accurate reading of your health, this new model runs more programs at once, this app can tell you what movies someone with your personality would like to view. The list goes on and on. Unfortunately, this predisposition to the “latest and greatest” in our technological world has infiltrated the church. In some circles, ministry is not viewed as effective unless it incorporates these three new ideas, worship services must have these new songs in order to be relevant, and buildings must have a coffee shop feel to attract new followers to Christ, etc. Although there is a proper place for innovation and change in the church, there are those things that I believe are unchanging priorities that should be involved any ministry strategy. We have already looked at a couple of them in our series (corporate worship and relationships) and defended their legitimacy. These priorities are foundational to the mission of God. However, how do we know this? Perhaps the third element of our strategy can answer this for us. Today’s sermon is brought to you by the letter “O” for “Obedience to the Word of God.” The Word of God is the very reason we know that corporate worship and relationships are important to the mission of God. In fact, we would not know the mission of God in the first place (to know Christ, grow in Christ, and show Christ to the world) without the Word of God! Therefore, today we are going to take a look at what the Word of God says about itself from 2 Timothy 3:16-17 and how this should impact the way we accomplish our God-given mission here at Crystal Spring Baptist Church.

I. PART #1: THE NATURE OF THE WORD OF GOD-3:16

Having served the Lord faithfully for many years through world travels, church-planting, mentoring young ministers, and prolific letter-writing, Paul pens 2 Timothy from the perspective of a seasoned and trial-tested apostle. However, at this point in Paul’s ministry, he is nearing the end, awaiting his execution in prison for his persistence in sharing the gospel. In spite of his precarious position, Paul finds it in himself to take advantage of the opportunity he has to write one more letter to his “son in the faith.” Throughout this letter, we get a sense of the paternal connection Paul had with this young minister in Ephesus as he speaks candidly and communicates a litany of encouragements that are not unlike what a father might share with his son upon nearing the end of his life. Interestingly, Paul’s complex writing style is simplified in this letter. However, though his words lack the embellishment that other letters contain, Paul’s words are no less profound.

Immediately before 2 Timothy 3:16-17, Paul has made several comments concerning the Scripture’s effect on Timothy’s life. In light of the difficult times Timothy would face, Paul draws attention to the firm convictions upon which this young minister stood, saying, “You, however, continue in the things you have learned and become convinced of,…” (3:14). Truly, Timothy had learned the gospel and its demands from a sterling groups of teachers (including Paul himself). These instructors had not only taught him the gospel’s message, but they also assured him of its truthfulness. Also, from a young boy, Timothy had been instructed in the “sacred writings” and had, as a result, apprehended “the wisdom that leads to salvation through faith which is in Christ Jesus” (3:15).

After having commented on the effect the Scriptures had on Timothy’s life, Paul is compelled to let Timothy know that the Scriptures can be trusted and that he “need not search out new novelties on which he might squander his energies but to remain in the truths he had learned” (Lea and Griffin, 233).  This is why Paul says, “All Scripture is inspired by God” (3:16). However, what is Paul referring to when he says “Scripture”? Up to this point, only the Old Testament existed as an accepted grouping of divine texts. Is Paul only suggesting that these 39 books are inspired? Paul’s words seem to be more broad that this. In fact, elements of the New Testament were already being circulated in the early church by this time and were regarded by those that used them as God’s authoritative word. Therefore, Paul is saying “all writings that are Scripture are inspired by God.” One commentator has said, “if we affirm that each part of Scripture is inspired, we come eventually to assert that its entire content is inspired.” Through the miracle of progressive revelation, what Paul said about all Scripture that came before him, applies to all that would come after he penned these famous words.

But what does it mean for Scripture to be “inspired”? “Inspired” in Greek is an amalgamation of two words qeoV (God) and pneustoV (breath). This is where the term, “God-breathed” comes from in some translations. To be “God-breathed” means that the Scriptures have their origin in the mind of God and are given through those that He has appointed to write them down all under control of the Holy Spirit. This is what distinguishes the Bible from all other texts.

God breathed life into man, rendering us distinct from all other creatures and His representation (icon) on the earth. Similarly, God breathed His message to the world, distinguishing the Scriptures from all other writings as the representation of His plan through words.

That the Scriptures are “inspired” means that they are from God, and therefore totally trustworthy. However, it also means that they are incredibly useful.

Paul delineates the Scriptures’ usefulness for Timothy, a young and promising minister, in order that he might put the Scriptures to good use in His church and ministry. First, Paul suggests that the Scriptures are “profitable for teaching.” This means that Scripture is a positive source of Christian doctrine. Because of the proliferation of heresy in the early church, Paul emphasized the importance of good teaching (using the term “teaching” no less than 15 times in the Pastoral Epistles). Against all of the heresy in the world, and in contrast to all of the falsities of inferior belief systems, the Bible as God’s inspired Word is useful in that it provides the true knowledge about God and the world through the various doctrines it presents (Creation, Redemption, Sin, Man, etc.).  Do you want to know what to believe? Look no further than the Word of God.

The second way in which the Scripture can be used is “for reproof” or “rebuke” (3:16c). This term means to expose error, whether in wrong teaching or in one’s personal life. Therefore, Scripture is able to expose failures, clarify mistakes, and point the way out of sin. No other book can do this! Only God’s inspired word convicts the misguided and disobedient of their errors and restores them to the right path.

Thirdly, Paul says that the Scriptures are useful “for correction” (3:16d). This is the first of two positive ways in which the Scriptures can be utilized. “This term, ‘correction,’ used only here in the New Testament, suggests that Scripture helps individuals restore their doctrine or personal practice to a right state before God” (Lea and Griffin, 237). What a great grace the Word of God is, for it not only exposes shortcomings, but points the way to correction. 

One other way in which the Bible is useful is “for training in righteousness” (3:16e) –that is moral training for righteous living. “Training” denotes a system of discipline that a parent might use to teach a child Christian character. Applied to the Scriptures, the Word itself provides a system of discipline that encourages holiness. The Word of God might be likened to dumbbells in the gym of sanctification as it provides the work out necessary for the believers to get into spiritual shape.

Paul desires for Timothy to understand the incredible authority and usefulness of the Word of God so that He might take full advantage of it in his life and ministry. Its inspiration is timeless and its usefulness gives it eternal relevance.

Think of a Swiss Army Knife. This instrument, though a singular object, has many different applications (a spoon, a knife, a screw, a toothpick, etc.). We will always eat with spoons, have use for knives, and get food stuck in our teeth. It is a timeless and useful tool in the wilderness. A similar treatment might be given to “irreplaceable” smart phones complete with all of their necessary apps. The same can be said of the Word of God on a much deeper level. Though a single book, it has many different applications (teaching, reproof, correction, and training) that will never become obsolete. This renders it an essential tool for the believer as he or she lives and ministers in this wicked world.

What do all of these applications yield in the life of the believer? The answer is found as Paul communicates the purpose of the Word of God to Timothy in verse 17.

II. PART #2: THE PURPOSE OF THE WORD OF GOD-3:17

One of the reasons that the Word of God has been given with all of these applications is “so that the man of God may be adequate” (3:17). This is a veiled reference to Timothy himself, rendering this a very personal encouragement to a close friend. Paul wants Timothy to make the most of the Word of God and all it has to offer so that He might be adequate to the task that he has been given in the church that he leads in Ephesus.

This principle applies to all disciples in their own ministries. Whether God has called upon a disciple to pastor a church, minister to a shut-in, or faithfully serve in the church, all disciples have been called to a task(s) in their lives that they are not prepared for in and of themselves. The Word of God’s teaches what their task might be, rebukes them when they fail to complete it or veer from it, corrects them back to it, and trains them for it in the first place. Therefore, the Word of God is the educational, disciplinary, correctional, and training system through which each disciple is prepared for his or her calling.

However, just because the Bible sits there on a dusty coffee table or leans on a populated bookshelf does not mean that it is effective in this endeavor. Notice the mood of the verb “may be” before “adequate.” Though the Bible is a powerful and life-changing resource, it must be read, studied, obeyed, and applied for it to make a man or a woman of God adequate to the task they have been handed. The Bible’s usefulness is dependent on the believer’s acquisition, apprehension, and application of it.

What does it mean to be “adequate” for the task at hand? Thankfully, Paul gives the answer to Timothy when he says, “equipped for every good work” (3:17). The implied idea here is that if Timothy would “nurture his spiritual life in the Scriptures…, he would be fully qualified and prepared to undertake whatever task God put before him” (Lea and Griffin, 238). It would prove tragic for Timothy’s ministry in Ephesus if he was not spiritually prepared for the task at hand, especially since he had everything he needed to prepare himself in the Scriptures.

The same is true of believers today in their own lives and ministries. When believers fail to obey the Word of God and take advantage of all it has to offer, they will ultimately find themselves ill-prepared for the world in which they live. This would be similar to a student taking a final exam without every reading the textbook, a pianist at a recital without ever rehearsing, or an individual at the starting line of a marathon without ever having trained. A student cannot hope to do well unless he has studied. A musician cannot hope to sound pleasing unless he or she has practiced. A runner cannot hope to finish a marathon without proper training. Similarly, a believer cannot be expected to be used of God to do good works in any meaningful way unless he or she obeys God’s Word.

So What?

Obedience to the Word of God, according to Paul, is not only a resource to be used to know God, it is a transformative agent that God uses to help believers grow in Him so that they might be used of God to show good works to the world (Know, Grow, and Show). If Timothy took full advantage of all that the Bible is and does, he could expect to be adequate to the task God called upon him to perform in the world and equipped for every corresponding good work. This was Paul’s wish for his “son in the faith.” This is also God’s wish for every believer. The Bible is God’s timeless and useful message in all situations. It will never become obsolete and will never loose staying power. Truly, the Word of God is not only the manual for survival in the life of every believer and every church, it is God’s prescriptive plan for thriving in the midst of this ever-darkening world. Its applications never need updating, it never needs to be replaced by a newer model, will never run the risk of crashing, and requires no warranty. When was the last time you immersed yourself in its pages, meditated on its words, and studied its passages?

Obedience to the word of God is essential to the task of the church, for the mission of God is one of the Word of God’s commands. How well you are obeying God’s Word can be directly connected to how well you are pursuing the mission of God in this world.

Our Mission: Real Relationships

Last week we looked at the phenomenon of corporate worship and appreciated all that Jesus did so that we might have the chance to meet together in collective praise and adoration of the Father by means of drawing near to God, holding fast to His convictions, and spurring each other on in the assembly. We learned that corporate worship is not a mundane ritual, but an integral part of our mission to know Christ, grow in Christ, and show Christ in this world. Today, as we continue our series and journey through the acronym C.R.O.S.S. we arrive at another phenomenon that is often under-appreciated and misunderstood. This phenomenon is indicated by the letter “R” which refers to “Relationships.”

Relationships have proven absolutely essential in my life. In fact, the old adage, “it is not what you know; it is who you know” helped give me several jobs, recruit workers for this church, and accomplish different tasks and responsibilities. This same can be true of my spiritual development and the general spiritual development of this church. When it comes to the second part of our mission, growing in Christ, what we know and WHO we know are vitally important. Paul understood this when he wrote to the church in Thessalonica—a small church in a brave new world (sound familiar). In 1 Thessalonians 5:8-11, Paul presents three elements of relationships that are important for us to keep in mind as we work to accomplish the greatest mission ever given.

I. ELEMENT #1: The Occasion for Relationship-5:8

The verses leading up to this passage address the coming age, “the times and the epochs” (5:1). In these times, Paul predicts that the Lord will come like a thief in the night, there will be destruction, and darkness will sweep across the planet. However, those to whom this letter is addressed (the church body in Thessalonica), need not worry, for they are called, “sons of light,…” (1 Thess. 5:5). To be a person of the day means to be illuminated with the life of Christ, who is “the light.” 

Therefore, Paul says “since we are children of the day…” there are certain encouragements necessary for the ministry to go forward during the difficult times to come.

John 14:6-“Then Jesus again spoke to them, saying, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life."

Those who have the light of Christ are called to live in the coming age (the age in which we are living right now) conspicuously different from the world around them.

Sons and daughters of light are to live “soberly” in a world that is out of control. This word means to be in complete control over one’s thought processes and thus not in danger of irrational thinking.

Consider what people are like when they are inebriated. Often when people are drunk they are inhibition free, willing to do embarrassing or even dangerous stunts on a whim or a dare. This often ends in disaster. Stammering around, those who are drunk or high yield control of their mind any number of substances, rendering them open to irrational and nonsensical thinking.

This is prohibited for those who are sons and daughters of light. And before you delimit this command to literal sobriety from alcohol, consider the general principle to which this image is pointing. Christians are not to yield control of their minds over to anyone or anything except the Holy Spirit. In other words, alcohol is not the only thing Christians can get drunk on or a buzz from. Success, possessions, image, money, sex, etc. Paul’s call for the church in Thessalonica is to be sober in all of these areas. In a world of stammering drunks, believers are to remain clear-headed and steadfastly focused.

What causes this level of focus in a world that is like a bar offering an assortment of spirits? Paul quickly changes metaphors to answer this question, “having put on the breast-plate of faith and love, and as a helmet, the hope of salvation…” (5:8). Standing on the threshold of the coming age, complete with destruction and darkness, and drunkenness, Christians should arm themselves for action with self-control by means of a breast-plate and helmet.

The Roman breastplate referred to here would have covered a soldier from his neck to his waist and protected his most vital organs. This is what “faith and love” does for the believer’s spiritual lives. Faith and love protect the believer from the coming onslaught of evil.

Consider the nature of these two terms for a moment. Both faith and love are transitive, meaning they require an understood object as the recipient for the action they imply. A disciple cannot exercise faith without placing that faith in something or someone. Similarly, a disciple cannot love without an understood person or object receiving and reciprocating that love. The greatest of all objects of faith and love is God Himself that is demonstrated most clearly in intimate relationship.  

While the breastplate protects the vital organs, the helmet protects the head, the seat of the mind and reason. In the believer’s case, protection comes in the form of hope through salvation. The salvation of the disciple was the source of hope for all in the early church and remains the most appropriate source of hope for the believer today. The church at Thessalonica would have to rely on the hope of their salvation when things would get rough, and so should we.

Sobriety and hope provide an opportunity for relationship to take place in the life of Jesus’ disciples. It is hard to have a functional relationship with a drunk or someone who is consistently hopeless. Sobriety, faith, love, and hope create an amazing opportunity for believers to have a relationship with God and with other disciples. However, what paved the way for this opportunity in the place?

II. ELEMENT #2: The Allowance for Relationship-5:9-10

 “For God has not destined us for wrath” (5:9a). The disciple is allowed to enjoy relationship with God because God has not and will not assign wrath to them. Why would He spill out His wrath on those that He has saved? Why would He punish those who have apprehended the grace of God through Christ? The wrath that is to come upon the world in the days that Paul predicts here will pass over those who already belong to God.

This is not unlike what took place for the Hebrew slaves in Egypt. In the same way God’s wrath passed over the doors of the Hebrew slaves, His wrath passes over His children in the last days, rendering a relationship with Him possible and welcome.

In the place of deserved wrath, God provides the ultimate gift, “obtaining salvation” (1 Thess. 5:9). This is the antithesis of wrath reserved for those who are not in the faith. For Jesus’ disciples, the greatest judgment is usurped by the greatest grace, punishment and penalty is overwhelmed by love and welcome. God’s gift of salvation is the definition of supererogation. (Take time to define supererogation).

This greatest of all gifts was given by means of the greatest of all acts, the Passion of Jesus Christ, 

“through our Lord Jesus Christ, who died for us…” (1 Thess. 5:9c-10). The cross is where light shined in the darkness to bring the opportunity of faith to the faithless world, love in the midst of hate, and hope in growing despair.  As mentioned in Hebrews 10:19-25, Jesus’ flesh is the doorway through which all disciples enjoy relationship with God (see also Jn. 10:9; 14:6).

Paul concludes this thought by giving the reason for the salvific work of Christ in the first place—relationship, “so that whether we are awake or asleep, we will live together with Him…”(1 Thess. 5:10b). The purpose of Jesus and His cross is restored relationship with God together with other believers. However, what does Paul mean by “whether we are awake or asleep, we will live together with Him…”? A clue to the meaning of this is given in verse 6.

1 Thess. 5:6-“so then let us not sleep as others do, but let us be alert and sober.”

Paul’s point here is that Christians are assured of life together with God, whether they are spiritually watchful or not. The relationship given to believers through Christ’s sacrifice is unconditional—there are no strings attached. Does this then give the believer’s license to act poorly? Absolutely not! (mh ginoita-to adopt another Pauling word). Instead, the unconditional nature of this precious gift should motivate disciples to holiness and appreciation as they make the most of the relationship that has been made possible through Jesus.

III. ELEMENT #3: The Command for Relationship-5:11

One way for the disciple to make the most of their relationship with God is to capitalize of his or her relationships with others in the body of Christ, “Therefore, encourage one another and build up one another, just as you also are doing…”(5:11). The command here is to “be actively consoling one another through various means, building each other up.” It describes a vibrant community of like-minded people spurring each other on as the world continues to propel itself toward destruction. This is something that Paul wanted to continue to see in the church of Thessalonica and it is something that he commends of them as well, “just as you also are doing.” Evidence that this church was already excelling in this endeavor can be seen earlier in Paul’s letter.

1 Thess. 4:9-10-“Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another; for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more,…”

The church of Thessalonica made it their habit to be about the business of building each other up and encouraging one another. This phenomenon of mutual encouragement, through vibrant relationships within the body of Christ, is built on the foundation of their collective relationship with God through Jesus Christ. Paul says to this church, “keep doing what you’re doing because of what Christ has done for you.”

So What?

This calling upon the church of Thessalonica is not unlike the calling that has been placed upon us here in South Roanoke. As Jesus’ disciples, we are commanded to make the most of our relationship with God through Jesus Christ by giving ourselves to meaningful relationship with our brothers and sisters here in this local body. This is one way in which we will grow in Christ (the second part of our mission as a church). But what is Crystal Spring doing to help foster this kind of community? What are we doing here to help you make the most of each other?

The answer is found in our more intimate group settings, both in the Sunday morning hour at 10:00am and on Wednesday nights at 6:00pm and 7:00pm. These groups meet not because we feel like we have to do something at those times or because we want to be like other churches or for my health. We offer these opportunities for your benefit as times in which you can learn from each other, encourage one another through prayer, and build each other up as we all strive to live soberly in this world around us. Our commitment is to do the best we can to make these groups accessible, approachable, and worth your time. Are you making the most of what is being offered whenever you can? You are not making the most of your relationship with God if you are not making the most of your relationship with the body.

One way in which we accomplish our mission, (growing in Christ), is by giving ourselves to one another in this way. Can’t make it on Wednesday night or early Sunday morning? Don’t like the groups that are offered or how they are structured? Then by all means start a group with a couple of others and make it whenever and wherever you can. But whatever you do, do not miss out on all that God would have you gain through this phenomenon called relationship. For it is in the crucible of relationship grow more sober, faithful, and hopeful in an increasingly inebriated, faithless, and hopeless world. 

Our Mission: A Case for Corporate Worship (Or "Why God wants You to go to Church)

Crystal Spring Baptist Church exists so that people will KNOW Christ, GROW in Christ, and SHOW Christ to others. Though this is a clever reflection of the very real biblical mandate for all disciples, a mission statement is merely a goal or intention if it is without a strategy to accomplish it. Therefore, I want to take a few weeks to demonstrate what I believe the Bible says is necessary to accomplish this mission in South Roanoke and around the world, for “your direction not your intention determines your destination” (Andy Stanley).

In order to help us remember the important principles that we will learn as we go along, I have decided to adopt and acrostic: C.R.O.S.S. to guide us. Today we will be dealing with C, which in this case stands for Corporate Worship. Corporate worship is something the Bible mandates, in part, to help move the mission of God forward. However, why is corporate worship worth our time? How vital is it? Where does the Bible say I have to go to church? In what ways does what we do on Sunday morning help us accomplish our goal? The answers to these questions are found in the three elements of Corporate worship delineated in Hebrews 10:19-25.

I. ELEMENT#1: The Conditions for Corporate Worship-10:19-21 & 22b-c

Hebrews 10:19-22 (the first element of corporate worship) actually exists as one long sentence in the original language. The length of this sentence does not merely emote complexity of thought, it also demonstrates the intensity of the appeal made in its words. The author of Hebrews begins a new section in verse 19 as indicated by “therefore, brethren” and introduces something in response to what has just been discussed (namely, the superiority of the sacrifice of Jesus Christ). Having explained that Christ is the greatest ever sacrifice and that His sacrifice is sufficient once for all, the author moves to encourage his audience in light of the supremacy of Jesus. First, he encourages an active, vibrant, corporate worship life.

However, before the content of this encouragement is made known, the author establishes the conditions that render corporate worship a possibility in the first place. In his mind, the encouragement he hopes to bring will have more staying power if he first reveals what has been done to make corporate worship possible, “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus” (10:19). The key word in this passage is “confidence,” meaning “authorization” to enter into the holy place. While before Jesus’ death, the holy place was reserved for the select few who were appointed as high priests, all believers because of Christ’s sacrifice are able to confidently enter into the presence of God because of his blood (emphasized as the last word in the phrase). Though today we often take the free corporate worship of God in His presence for granted, for those in this author’s audience, this was a relatively revolutionary idea! Jesus’ blood is the believer’s pass into the presence of God. Our worship of God is a most wondrous privilege that we can only dream of enjoying because of the most expensive tickets ever purchased, salvation through the blood of Jesus.              

The author continues to explain why the believer has confidence to enter into worship of God in verse 20, “by a new and living way which He inaugurated for us through the veil, that is, His flesh…”  Jesus Himself is the “new and living way” through which believers have access to the Father. This idea of Jesus as the “way” evokes the same idea of an entrance or doorway found in John (see John 10:9, 14:6).

John 14:6-“I am the Way, the Truth, and the Life, no one comes unto the Father except through Me.”

John 10:9-"I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture”

A simple illustration of Jesus’ role in creating this confidence before the presence of God might involve a first date with a potential boyfriend/girlfriend. Though previously intimidated by his/her presence and perhaps even kept at an arm’s length because of who he or she is, someone who knows the person personally might sacrifice his/her time and energy to make it possible for you to sit down with this individual. Not only that, but when you arrive to speak with this man or woman, your friend walks with you and introduces you, giving you all the confidence in the world that you will not be turned away and every reason to enjoy your time with that person without fear. This is similar to what Jesus has done for every believer. Jesus has sacrificed a lot to make it available for disciples to meet God and enjoy relationship with Him in worship. In fact, He has even ushered them into His presence. This should give all believers confidence before God as they celebrate Him in worship.

Confidence is the first condition of our worship. Disciples worship in part because they have confidence in the presence of almighty God through the blood of Jesus Christ. There is no true worship of God without confidence in His presence.

However, not only has Jesus introduced us to our forever mate, He is a mediator and advocate for us in His midst. The second reason why believers can worship God in a meaningful way is because they have a cleric, “and since we have a great priest over the house of God” (10:21). Jesus as “a great high priest” is the mediator between us and God—the bridge between God and man—the advocate pleading the disciple’s case. Without Him, God would immediately dismiss each disciple from His presence. However, Jesus steps in, speaks for believers, and defends their legitimacy as worshippers, thereby captivating the Almighty’s approval.

Confidence is the first condition of a believer’s worship. The second is a supreme cleric who acts as the believer’s greatest defense. Without Him, God would not give us the time of day. However, there is a third condition the writer of Hebrews spells out for worship.

The third condition of worship is “cleansing” (“having our hearts sprinkled clean from an evil conscience”) (10:22b).  This act of spiritual cleansing happens on two levels. First, the heart is cleansed from an evil conscience. This describes a washing of the inner self, complete with its nefarious motives, impurities, and general predisposition toward sin. This radical cleansing of the inner man is accomplished through the sacrifice of Jesus Christ described earlier in Hebrews 10 and echoed in Psalm 51:2.

Psalm 51:2-“Wash me thoroughly from my iniquity and cleanse me from my sin.”

However, not only has the heart been cleansed by Jesus, so has the body, “and our bodies washed with pure water” (10:22c). Parallel to “hearts sprinkled clean” this describes a consecration of the flesh or the outer man. Though this remains to be realized existentially, essentially God looks upon believers as those who are totally pure because of Jesus sacrifice (inside and out).

Therefore, Jesus Christ has not only sacrificed Himself to set us up with God and advocated on our behalf in His presence, He has clothed us with righteousness, rendering us suitable for the occasion of true worship. This is not unlike a friend who makes you a reservation with a girl or boy of your interest, takes time to advocate on your behalf to him or her, and makes sure you look appropriate for a first date. Jesus has given His disciples confidence, acts as a Cleric, and has cleansed believers so that they might worship appropriately. All of these conditions give believers the ability to answer the call of corporate worship given in Hebrews 10:22a, 23-24.  

II. ELEMENT#2: The Call to Corporate Worship-10:22a, 23-24

In light of the conditions given, the author of Hebrews moves to capitalize on the sense of wonder and awe created by what Jesus has done by calling all disciples to “draw near with a sincere heart in full assurance of faith” (10:22a). This is the imperative upon which all of the conditions hang. In other words, the appropriate response to all Jesus has done is to make the most of the relationship He has paved the way for by drawing near to God with total assurance of faith and sincerity of heart because, as stated earlier, the heart has been cleansed by Jesus. Also the plural form of the verb for draw near (“let us draw near”) suggests that this date with God is a group date, to be enjoyed by all of the disciples that the author of Hebrews is encouraging.

Therefore, corporate worship involves drawing near to God with faithful assurance because of a cleansed heart. Drawing near to God identifies the vertical direction of worship (knowing Him) and therefore satisfies the first part of the mission (Know, Grow, Show).  

The second part of the call to worship involves “hold[ing] fast the confession of our hope without wavering for He who promised is faithful” (10:23). Not only are disciples to draw near to God in worship together because of a clean heart, they are instructed here to hold fast to their hope in light of the confidence that Jesus has provided. Agreeing in form and function with the imperative before it (let us draw near), this word means to continue to believe, with the implication of acting in accordance with such belief. Continuing in belief implies a love for understanding and growth of knowledge concerning the things of God (growing in God). Because “the one who promised is faithful,” the believer has every confidence in their relationship with God and can unswervingly hold to the hope that comes with such a bond—the hope of eternity, the hope of life, the hope of blessing, etc.

Therefore, worship also involves inward conviction of the promises of God. Holding fast the confession of hope identifies the inward direction of worship (growing in Him), thereby satisfying the second part of the mission (Know, Grow, Show).  

However, there is a third part of worship, the aspect directed towards others, “and let us consider how to stimulate one another to love and good deeds” (10:24). This solidifies the corporate aspect of worship within the context of this passage and the occasion of Hebrews as a whole. Not only are believers to draw near (disciple-God) and hold fast (disciple-self), they are to be about the business of spurring each other on to love and good deeds (disciple-disciple). The kind of activity described here, of actively encouraging one another toward love and good deeds seems to support a communal aspect of worship that has more recently been underappreciated.

Perhaps ever since Martin Luther’s Sola Scriptura idea was mis-appropriated, the church has valued personal pursuit of God over and above a corporate pursuit of God. This has led to an unhealthy and unbiblical view of spiritual autonomy that is never described in Scripture. This coupled with the growing self-centeredness of our culture has driven people away from each other in copious ways. However, the writer of Hebrews explicitly states that part of true worship of God involves a dynamic community of people who are encouraging one another to the things of righteousness (love and good deeds).

Therefore, the worship that has been made possible by all that Jesus has provided (confidence, a cleric, and cleansing), is upward focused (drawing near to God {knowing Him}), inward focused (holding fast to the confidence {growing in Him}), and outward focused (stimulating one another on {showing Him}). However, how is this supposed to be done?

III. ELEMENT #3: The Character of Corporate Worship-10:25

The third element answers this question as it provides the character of corporate worship, “not forsaking our own assembling together, as is the habit of some” (10:25a). Regular assembly is one way in which this kind of worship is accomplished.  Forsaking the opportunity of meeting together, as is the habit of some (according to the writer), is prohibited as it dilutes the worship experience and fails to take advantage of all Jesus has provided. The character of corporate worship (the upward, inward, and outward elements [knowing God, growing in God, and showing God]) requires the assembly of believers.

 If forsaking the assembly of believers is forbidden, what is called for? The answer is found in the end of verse 25, “but encouraging one another, and all the more as you see the day drawing near.” “Showing God” to others is not limited to demonstrating Him to unbelievers. It includes showing God to those inside the faith by providing encouragement to one another. This is especially significant in light of the end that is drawing near. As the world heads toward its end, the author of Hebrews, even 2000 years ago, understood the vital role encouragement of the saints would be.

So What?

The conditions, the call, and the characteristics of corporate worship all point to its significance in the life of a disciple of the Lord Jesus Christ. The conditions cause us to appreciate all that Jesus has done to allow for the corporate worship of God; the call to corporate worship commands us to give ourselves readily to drawing near, holding fast, and encouraging our brothers and sisters in Christ; and the characteristics compel us not to forsake this opportunity, but to, whenever possible, assemble together for the purposes of encouraging one another through knowing God, growing in Him and showing Him to others through love and good deeds. 

When we think about the nature of God, the significance of corporate worship should not surprise us. He Himself is in relationship with Himself in the Trinity and is constantly in a state of corporate worship. As those who are made in His image and those who have had their image renewed by Jesus Christ, one way that we reflect Him is by meeting together and worshipping Him corporately.

Therefore, your attendance in this assembly, is not based on tradition, ritual, or casual organization. It is an opportunity paid for by Christ’s blood for you to worship God in community. DO NOT NEGLECT IT. God wants to be worshipped, and you and I need to be encouraged as the world draws near to its end. Our corporate worship is not just a routine, but an active way Crystal Spring Baptist Church seeks to accomplish the Mission of God to know Christ, grow in Christ, and show Christ to others.