tag:blogger.com,1999:blog-36877276188352939102024-03-12T16:16:27.905-07:00What's the Word?"What's the Word?" is a forum that is enamored with the aethestic beauty, historical accuracy, and authoritative innerrancy of God's Word. It is less concerned about how the text makes someone feel and more concerned about what it says. It answers the question "How should this text be applied to my life?" instead of "How can I use this text to benefit me?" Join the journey and place yourself beneath the authority of God's Word today!Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.comBlogger325125tag:blogger.com,1999:blog-3687727618835293910.post-65310814189356743472021-06-16T08:09:00.006-07:002021-06-16T08:09:52.314-07:00Less of Me, More of Him -John 3:25-30<p> <span style="color: #f3f3f3; font-size: medium;">Today is a special day in the life of our church and I was I
thinking about what I would share, I couldn’t help but reflect on what has been
preached from behind this pulpit. Over the last eleven years, in compliance
with the unique calling upon me to “preach the Word” (2 Tim. 4:2) we have
traveled through Jonah, The Sermon on the Mount, Daniel, John, Ruth, Nehemiah,
Genesis 1-11, Hebrews, Revelation, and Judges, not to mention the many
Christmas, Easter, and Summer Mission’s series that we enjoyed together. In every
message I have endeavored to do nothing more than to say what he said (that is
what God said) and to do this as clearly and creatively as possible so that the
Spirit of God might use the Word of God to make the children of God look more
like the Son of God. The question that has weighed heavy on me is what would I
preach about this Sunday, my final Sunday as your Senior Pastor. As I was praying about what I would share, I
found myself drawn repeatedly to a text in John 3:25-30. In it, much like our
church is experiencing in this season, a transition is taking place. In it,
people are asking questions, some are growing anxious, others are looking for
explanations, and still others are trying to figure out what lies ahead. Caught
in the middle of this cacophony is John the Baptist who is the primary speaker
in this text. You see, he is the one on his way out and he is the one being
pursued for answers to what is going on. John the Baptist provides some
important insights here that I believe help quell the fears of those who have
been following him and will also help provide the kind of perspective we all
need as we continue to follow the Lord moving forward.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-PFA7-P-sB_Q/X-1G54vsiJI/AAAAAAAAEN0/zS8u2K5tCmUL4KcuiOth55G8_d2uFxeqwCPcBGAYYCw/s2048/More_Like_Jesus.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1152" data-original-width="2048" height="225" src="https://1.bp.blogspot.com/-PFA7-P-sB_Q/X-1G54vsiJI/AAAAAAAAEN0/zS8u2K5tCmUL4KcuiOth55G8_d2uFxeqwCPcBGAYYCw/w400-h225/More_Like_Jesus.jpg" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This passage begins at the emergence of a discussion taking
place between the disciples of John the Baptist in response to what Jesus was
doing in and around the area (read vv. 22-24). With John baptizing in the area
and Jesus doing the same nearby, John’s disciples began to “discuss” issues of
purification and its relationship to baptism— Therefore there arose a
discussion on the part of John’s disciples with a Jew about purification…” (3:25).
Given the context of this dialogue, it might be that these followers of John
were in a dispute around the issue of whose baptism was more efficacious, the
Baptist’s or Jesus’. The discussion may also have concerned the clash between
John’s practices and other prominent Jewish practices. Lots of people are
getting wet for all kinds of reasons. Therefore this small group of disciples
begins to have a heated debate on the subject. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The discussion continues with “…And they came to John and
said to him, ‘Rabbi, He who was with you beyond the Jordan, to whom you have
testified, behold, He is baptizing and all are coming to Him’…” (3:26). The
manner in which John’s disciples refer to John reflects incredible honor.
“Rabbi,” or “my great one,” would have been an esteemed title for any teacher.
However, the manner in which John’s disciples refer to Jesus reveals a hint of
jealousy on their part. Notice how impersonal they are in their reference to
Christ, “he who was with you…to whom you have testified.” It is not as though
His name escaped them or was unknown to them.<span style="mso-spacerun: yes;">
</span>Jesus was a big deal! He had already amassed a large gathering and had
performed many signs (one of which involving a very large spectacle in the
temple that would have been the topic of many discussions in and around
Jerusalem). Even John the Baptist had testified to Him! However, these
followers of John were confused about who their ultimate leader was, which is
why they extend the kind of respect, awe, and allegiance to John that should have
been reserved for Christ. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The passage reveals that both John the Baptist and Jesus had
attractive, vibrant ministries. However, one (Jesus’) was becoming more
attractive and vibrant that the other (John’s) and John’s followers were none
to happy. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The exaggerated statement, “all are coming to Him” reveals,
once again, the impure jealousy of the disciples of John. Now that some of
John’s disciples were leaving the forerunner and going to Jesus (see 1:35ff), many
were beginning to ask questions. What’s the deal? Are you not as special as we
thought? You were first man? We know you, like you, enjoyed your messages and
have come to appreciate you! These questions/sentiments gave John every reason
and opportunity to stake his claim, defend his ministry, and tout his
experience. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Faced with a similar barrage of questions, anyone would be
tempted to go to one’s own defense for fear of looking weak, obsolete, or
inferior—especially after being egged on by a group of one’s supporters.
However, that is not what John does here. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><b style="mso-bidi-font-weight: normal;">A. <u>STATEMENT #1 (I
am Not in Control)-</u>3:27-</b>“…John answered and said, ‘A man can receive
nothing unless it has been given him from heaven…”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Here, instead of running to his own defense or explaining
away the mass migration to Jesus, John tells his disciples that he must neither
exceed his own calling, nor compare himself with the work of others—“ John
answered and said, ‘A man can receive nothing unless it has been given him from
heaven…” (3:27). As much as it concerned people responding to a message or calling,
John submits that Jesus’ is far superior because the calling associated with
Him is from heaven. The reference to Jesus’ superior calling coincides with
John’s witness throughout this gospel (1:7-9, 15, 26-27, 30). Reminding his
disciples of his consistent testimony –Jesus is greater than he is—the Baptist
tells his devotees that they should not be surprised that Jesus has attracted a
larger following. John ultimately confesses that he is not in control and could
not control how people were responding because the God of heaven is at work and
moving. God’s sovereignty stands hidden behind all human claims, for a human
being does not have anything but what he has received. Believing for one second
that John could alter the minds of people or attempting to sway them in his
direction and away from Jesus would have been to behave in the worst possible
arrogance. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">My calling to this ministry and the next is a calling from
heaven that supersedes the calling that I desired for my own life. Therefore I
have to recognize, just as John’s disciples and as John already knew, that I am
not in control, and neither are you,…God is.<span style="mso-spacerun: yes;">
</span>In the grand play of life, He calls the shots as the director of the
show and if His direction involves something unexpected or averse to your
preconceived notions about life, then so be it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Recognize that as far as your life is concerned, you are not
in control. As a result, it is incumbent on us to refrain from the tendency we
all have of ever believing that we are calling the shots in our lives. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><b style="mso-bidi-font-weight: normal;">B. <u>STATEMENT #2 (I
am Not the Christ)-3:28</u>-</b>“…You yourselves are my witnesses that I said,
‘I am not the Christ,’ but I have been sent ahead of Him.’…”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">John, unlike some of his followers, is not perturbed by the
news of Jesus’ growing popularity. For starters, he had always made it
abundantly clear that he was not the Christ.<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>John 1:20-23-</u><i style="mso-bidi-font-style: normal;">“and
he confessed and did not deny but confessed “I am not the Christ.’…I am a voice
of one crying out in the wilderness,’ make straight the way of the Lord.’…” </i><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">With Jesus’ popularity on the rise and John at the height of
his popularity, the issue of John’s relationship to Jesus needed clarification.
Here, he succinctly provides this clarity by saying, “You yourselves are my
witnesses that I said, ‘I am not the Christ,’ but I have been sent ahead of
Him.’…” (3:28) –i.e. “by the way, I am not the Messiah, I’m just the messenger
for the Messiah.” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Indeed, John had prepared the way of the Lord and His
ministry, by its very nature was intended to result in people encountering the
Christ (Messiah/Anointed One).<span style="mso-spacerun: yes;"> </span>Both
Jesus and John had been given their roles from heaven and John was content to
play his part well. “Act well you part, there the honor lies.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Over the last eleven years God has reminded me time and time
again that I am no savior, builder, or hero of anything, let alone God’s church.
Neither are YOU! Jesus, however, is the Savior of his people, the builder of
his church and the hero of the unfolding story. This doesn’t apply exclusively
to this church. That marriage that is on the frits, that addiction you are
trying to hide, that relationship that is broken is beyond your saving
capabilities. Only Jesus is suitable for saving your life, because only Jesus
is God. In the grand play of life, Jesus not only calls the shots as the
director, but is the main event in which the real actions takes place, leaving
you and I as a preshow pointing to the main attraction.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Understand, although it can be hard at times and although
the world ad your flesh might try to convince you otherwise, that you are not
God, Jesus is. We ought to say along with John the Baptist often and loudly
that we are not the Christ. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><b style="mso-bidi-font-weight: normal;">C. STATEMENT #3 (I am
Not the Groom)-3:29-</b>“…He who has the bride is the bridegroom; but the
friend of the bridegroom, who stands and hears him, rejoices greatly because of
the bridegroom’s voice. So this joy of mine has been made full…”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">John next provides a similar comment by means of an
illustration—“…He who has the bride is the bridegroom; but the friend of the
bridegroom, who stands and hears him, rejoices greatly because of the
bridegroom’s voice. So this joy of mine has been made full…” (3:29). Here, he
likens himself to the best man at a wedding who stands ready to do the bridegroom’s
bidding. In the first century, the role of a best man included organizing the
details of the wedding and presiding over its success. He would find his
greatest joy in watching the ceremony proceed without a problem, and in knowing
that the groom and his bride were being united with great rejoicing. In light
of the Old Testament background where Israel is depicted as “the bride of God,”
John the Baptist is suggesting that Jesus is Israel’s long-awaited Groom. In
keeping with the ancient law, the Baptist as the “best man” would have been
forbidden to ever marry the bride. Rather than try and steal the attention that
belongs to a bride and groom on their wedding day, John, as a good best man
stood on the side and “rejoiced greatly.” John is ecstatic, not bewildered or
threatened, that many are responding to the voice of Jesus Christ. He, for one,
realizes his ministry, his life, and everything else is about people responding
to the Messiah, not him—the groom, not the best man. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Over the course of the last many years, my wife and I have
been in or I have officiated many weddings. I am always interested in what the
best man has to say about the groom in his speech at the reception. It is the
one time the best man is allowed to take center stage and yet, even still, the
main attraction is often the look on the groom’s face and his reaction to what
is being said. Similarly, John’s life and ministry was intended to point all
attention and focus to Jesus. In this he found incredible joy and no cause for
worry or shame. However too often in our lives, the platforms God gives us at
our jobs, or in our families, or among our friends are used for selfish gain
instead of pointing people to Jesus. Even ministry can be misused this way! Too
often our source of joy is how many people are looking at us, instead of
looking at Him. In essence, we become guilty of trying to steal the people’s
attention for ourselves which is no better than the best man trying to run off
with the bride at the wedding reception! In the grand play of life, Jesus is
not only the director calling the shots and the main action that takes place on
the stage; He is the lead role who receives all of the attention from the
audience and from the minor roles around Him. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Give focus to Jesus as the groom instead of trying to steal
people’s attention from where it is supposed to be. God’s people would do well
to give up a worldly obsession with the sound of our own voices and begin
tuning them people around them to the sound of the only voice that saves. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><b style="mso-bidi-font-weight: normal;">D. STATEMENT #4 (I am
Not Trending)-3:30-</b>“…He must increase, but I must decrease’…”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">John correctly perceives that his ministry is changing. The
transition from the Baptist to Jesus represents a crucial salvation-historical
watershed from the Old Testament prophetic era to that of the Messianic era. In
other words, the time for looking ahead to Jesus was coming to a close and the
time for the emergence of the Messiah was at hand. Therefore, John concludes,
in a most reflective tone, that it necessarily follows that “Christ must
increase while he must decrease” (3:30). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">John finds his satisfaction in wholeheartedly embracing
God’s will and the supremacy it assigns to Jesus Christ. John’s language is
reminiscent of the increase and decrease of light from heavenly bodies. The
more radiantly the sun begins to shine in the morning, the more John’s star
would grow faint. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">One of the shows my wife and I like watch from time to time
is America’s Got Talent. At the live results show, they will often talk about
how an artist/performer is trending on twitter or on Itunes, meaning that a
specific act is being downloaded by huge number of viewers or receiving a lot
of attention on social media sites. The artist wants to be trending because
that means their popularity is growing. In the case of Jesus and John the
Baptist, Jesus was trending, and would continue to trend throughout His
ministry. Some might even make the case that He continues to trend as His
kingdom grows throughout the world. However, Jesus’ growth of popularity
necessarily meant that John’s popularity and influence was depreciating and would
have to suffer. Similarly, our lives must be spent make ourselves smaller so
that Jesus can trend on our platforms (not us!). What it is that we broadcast
should only result in Jesus becoming more and more popular in our corner of the
world. In the grand play of life, Jesus is not only the director calling the
shots, the main action that takes place on the stage, and the lead role who
receives all of the attention, He ought to be the name on the billboard that
draws the masses to Himself. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Instead of broadcasting yourself and your will to the world
around you, choose to use yourself as a channel of God to broadcast Jesus
Christ and His will in order that He might trend in the lives of those around
you. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As a final challenge both to myself and this church in lieu
of the transition that is taking place, I would charge you given what God has
shared in this passage that we all adopt a “self-loss” program this year that
includes these realizations: I am not the Christ, I am not in control, I am not
the Christ, I am not the groom, I am not trending. Post them on a mirror, in
your car, on a frequently opened door, and write them on the tablet of your heart.
Recognize that Jesus is in control; He is God; He is the center of attention;
and He should be the one trending in popularity. Today’s Christians have a real
obsession with self as demonstrated by the questions they ask and the attention
they seek. “How can I be a better husband or wife?” “How can I manage my money
better?” How can I know the best decision in this particular situation?” “How
am I supposed to fix this or that?” Applied to the church, the enemy would love
nothing more than to convince people to rely on their own talents, expertise,
experience, and insights so as to play the part of savior of the church,
especially now in light of this season of transition. Here is the dirty little
secret. YOU CAN’T! And no three or four-step process will provide you with the
salvation you need in any of these areas. But Jesus can. He is a great husband;
He manages everything well; He knows all things; He fixes all kinds of
problems. Instead of focusing on becoming better version of ourselves, perhaps
we need to focus on becoming a smaller version of ourselves so Jesus can become
a bigger influence in our families, our churches, our culture, and our world.
John the Baptist, understood this, and in response became the biggest loser.
And so I say, with all due respect, as someone who has learned this lesson the
hard way, step aside, move out of the way, and let God move. He must increase,
and you and I must decrease. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-83552568031984624012021-06-03T09:14:00.005-07:002021-06-05T18:19:30.720-07:00First Century Email Signature- Col. 4:7-18<p> <span style="color: #f3f3f3; font-size: medium;">Many who work for a company know a thing or two about
branding. One of the ways companies will work to normalize their messaging and standardize
their online appearance is encourage/require a specific email signature. I know
as an adjunct faculty member at Liberty University there are certain things
about my email signature that must be present—name, highest degree completed, title,
phone number, the correct university logo, etc. These details, for anyone who
pays any attention, reveal certain things about not only who I am, but something
of the nature of what is being shared in the email above. Those who see it learn my credentials, specific role at the institution, and what school I
am affiliated with and, as a result, can expect certain things about
the correspondence given. At the very end of Paul’s letters he provides something
similar. Colossians 4:7-18 is one example of what might be a first century
version of an email signature. While many might be tempted to quickly gloss
over the apostle’s sign off, the details provided give insight into the nature
and impact of the contents of the letter, who is sending it, who he is working with,
and why this all matters.</span></p><p><span style="color: #f3f3f3; font-size: medium;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/s1290/Colossians.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/w400-h225/Colossians.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">A. Paul Sends His People-4:7-9<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As Paul wraps up his letter to the church of Colossae, he starts
by indicating who he is sending their way (along with the letter). The first sent
one is called Tychichus—“As to all my affairs, Tychichus, our beloved brother
and faithful servant and fellow bond-servant in the Lord, will bring you
information,…” (4:7). Tychichus probably served as a special page of Paul and
was entrusted to send this letter. It was an important and delicate business
carrying special correspondences a long distance and Tychichus, in this case,
was the man for the job. However, more than a courier, Paul calls Tychichus a
brother and faithful servant and fellow bond-servant. These three descriptive
phrases mark a trinity of compliments that any God-fearing believer ought to desire
be said of them. First, “brother” highlights the relationship Tychicbus had
with the church by means of their being in the same spiritual family. Second,
“faithful-servant” suggests that Tychicus was obedient to the Lord’s calling on
his life, faithfully carrying out his duties as unto the Lord. Third, “bond-servant
in the Lord” suggests both humility and allegiance to the Lord in all things.
This was the kind of man that Christian leaders long to serve
alongside—brothers (or sisters), faithful servants, bond-servants of the Lord. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">He sends this special courier for a specific purpose—“For I
have sent him to you for this very purpose, that you may know about our
circumstances and that he may encourage your hearts” (4:8). Not only did Paul
desire for Tychichus to share the letter itself, but he also wanted Tychichus
to reveal the circumstances surrounding the letter’s origin. Paul was in prison
for the faith and yet was remaining faithful to the cause of the gospel of
Jesus Christ. Surely this ought to inspire similar perseverance in the walks of
those who served the Lord in Colossae under increasing pressure. There is
something about perseverance under fire that motivates the people of God to
move forward in strength and Paul desired that Tychichus share as much with the
church. The apostle did not want to the church to be disturbed by his present
situation nor paralyzed in fear of what it meant; he wanted them to be
encouraged and inspired by God’s faithfulness, even amid his shackles and
chains. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Along with Tychichus, Paul sends Onesimus—“and with him
Onesimus, our faithful and beloved brother, who is one of your number” (4:9a).
This is that same Onesimus that serves as a major focus in Paul’s letter to
Philemon—Onesimus’ master. That is right, Onesimus, according to the world’s
eyes, was a runaway slave. In Rome, “that (typically) meant that he lost
whatever respect he may have had previously and could have been severely
punished” (Melick, <i>Philippians, Colossians, Philemon, </i>327). However,
Paul does not introduce this recent convert as a convict, but as a “faithful
and beloved brother” (4:9a). In other words, Onesimus ought not be looked down
upon because of his past or his socio-economic status. Onesimus, because of his
newfound position in Christ, was a fellow brother in the Lord and Paul
reiterates this with “who is one of your number” (4:9a). You see, in God’s
family, the classifications, classes, or categories the world would love to
place people in no longer divide. What matters most to the identity of those
who have been saved (much as Onesimus was at this point in his life), is that
they are a child of God! Therefore, the church ought look at brothers and
sisters, not at the world does, but as God intends. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Galatians 3:28</u>-“For you are all sons of God through
faith in Christ Jesus. For all of you who were baptized into Christ have
clothed yourselves with Christ. There is neither Jew nor Greek, there is
neither slave nor free man, there is neither male nor female; for you are all
one in Christ Jesus.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Understanding oneself primarily by means of his/her
relationship with God goes a long way in staving off the divisive influences
that exist in a myopically preoccupied world. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Both Tychichus, the courier, and Onesimus, the new brother,
Paul says, “will inform you about the whole situation here,…” (4:9b). <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">B. Paul Send His Greetings-4:10-14<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After sending these two men, Paul sends his greetings (or,
better yet, the greetings of those who are with him). First to send his
greeting is “Aristarchus”—“Aristarchus, my fellow prisoner, sends you his
greetings,…” (4:10a). Aristarchus was a convert of Thessalonica (Acts 17:1-9)
and enjoyed a good reputation. He remained with Paul on the journey to Rome
(Acts 27:2) and was presumably in prison for the same reasons as Paul (as he
was one of three Jewish believers who were with Paul at the time) (Melick, <i>Philippians,
Colossians, Philemon, </i>328). Like the apostle himself, prison had not
dampened the spirits of Aristarchus who offers his greetings to the church in
Colossae. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Another to send his greetings is “Barnabas’s cousin Mark,”
about whom Paul says, “if he comes to you, welcome him” (4:10b). Mark (or John
Mark) had a significant place in early Christian missions. He accompanied Paul
and Barnabas on their first missionary journey (Acts 13:5) and yet, for some
unknown reasons, he returned home after the group entered Asia (Acts 13:13).
This became an occasion for division between Barnabas and Paul (yes, division
occurred even among the early church leaders). Regardless of exactly what
happened, Barnabas, who had discipled Paul in his early Christian years, went
on to disciple Mark from that point and saw him develop into an effective
minister. Despite their past conflict, Mark had interfaced again and
reconciled. This is why Paul commends Mark to the church and why later, nearing
the end of his life, the apostle requests Mark’s presence<span style="mso-spacerun: yes;"> </span>(2 Tim. 4:11). It is nice to know that
conflict and division does not have to be permanent. Here, in this quick
commendation we see that whatever needed working out was worked out and any
differences between these two saints were long passed. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Along with Mark Paul sends the greetings of ”Jesus who is
called Justus” and indicates that “these (he and Mark and Aristarchus) are the
only fellow workers for the kingdom of God who are from the circumcision”
(4:11). In other words, these were Jewish converts to Christianity. Many of the
earliest Christians, including the apostles themselves, were Jews first.
However, as the church began to spread across the Roman world, converts to
Christianity from the Jewish community became more scarce—scarce, but, as Paul
indicates, not totally absent. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Next to send greetings is “Epaphras, who is one of your
number, a bondslave of Jesus Christ, sends you his greetings, always laboring
earnestly for you in his prayers, that you may stand perfect and fully assured
in all the will of God. For I testify for him that he has a deep concern for
you and for those who are in Laodicea and Hierapolis…” (4:12-13). Perhaps Paul
spent special time on Epaphrus because the church of Colossae already knew
him—he was one of their own. Paul reveals that Epaphrus has proven to be a
bondslave for Jesus Christ (faithfully obedient in every way), that his labor
in prayer for the church in Colossae has been tireless, and that his concern
for the church in Colossae and the surrounding areas has been passionate. This
Epaphrus guys sounds like quite a co-laborer! He was a passionate prayer warrior!
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Finally, “Luke, the beloved Physician, sends you his
greetings, and also Demas” (4:14). Remember, this is a relatively small and
obscure church. Consider that John Mark, and Luke (the writer o the Gospel and
Acts), along with sterling examples of faithfulness, obedience, and
perseverance, and prayer, are among those greeting and encouraging the saints
there! No church is too small or insignificant not to be whole-heartedly
encouraged by the very best of God’s servants. No church is alone in their
endeavor to see the Mission of God accomplished. These greetings testify to the
important task of sending encouraging words to our brothers and sisters in
Christ, wherever they may be!<o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">C. Paul Sends His Requests-4:15-17<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Next, Paul sends his requests of the church in Colossae.
First, much as he has already demonstrated, he asks that the church “greet the
brethren who are in Laodicea and also Nympha and the church that is in her
house” (4:15). Laodicea was a neighboring city to Colossae and the church there,
while starting out as a vibrant energetic Christian community, by the end of
the first century, suffered from being Lukewarm (see Revelation 3:14-22). If
there was a community of believers who needed encouragement, it was this
neighboring congregation. Paul requests that the Colossians church do well by
encouraging their brothers and sisters there and, more specifically, in the
home of Nympha. Nympha is not a city, but a lady’s name. Her house served as a
meeting space for the church in Laodicea. Paul wanted the church and its host
to be encouraged by the Colossians. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In fact, going a step further, Paul requests next that the
church in Colossae share this letter with the church in Laodicea—“When this
letter is read among you, have it also read in the church of the Laodiceans;
and you, for your part read my letter that is coming from Laodicea” (4:16).
While the primary audience of this correspondence was the congregation in
Colossae, surely the church in Laodicea (and the church today) could stand to
learn from the principles of what has been disclosed—namely the supremacy and
sufficiency of Christ, the Christian life found in Christ, and the application
of Christianity in the home and the church. Ephesians is another example of
such a letter that was circulated among neighboring sites. In the case of this
letter to Colossae, if the church of Laodicea was floundering or growing stale,
being reminded of who Christ is and what being in Christ means would go a long
way in helping them stave off further decay. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul’s last request is for a specific person in the congregation—“say
to Archippus, ‘Take heed to the ministry which you have received in the Lord,
that you may fulfill it’…” (4:17). Little is known about exactly what Archippus
was doing or what work he was tasked with. However, Paul, in a special way,
spurned him toward faithfulness in this personal address here at the end of his
letter. Perhaps Archippus needed a little extra motivation to be faithful to
his calling. <span face=""Segoe UI Emoji",sans-serif" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-char-type: symbol-ext; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-symbol-font-family: "Segoe UI Emoji";">😊</span> Being called out by the apostle in front of
the church would certainly do the trick! <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><b>D. Paul Sends His Confirmation-4:18</b><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The final send-off Paul provides the church of Colossae is confirmation
that this letter is indeed from him (with all the apostolic authority appertaining
thereunto).<span style="mso-spacerun: yes;"> </span>He writes in verse 18—“I,
Paul, write this greeting with my own hand….”. At this point, Paul takes the
pen from his secretary (who was writing what Paul dictated) and composes this
last line himself. This, no doubt, provided the letter with more authenticity.
It is possible that Paul had very distinguishing handwriting and that the
penmanship here would have changed significantly, indicating that a new writer
was taking over. In many ways, this is like a signature/seal of approval, verifying
and confirming all the contents of the letter. After providing such, he asks
that the church “remember (his imprisonment),” probably in prayer—asking for
God’s blessing, strength, and provision—and then confirms the blessing “grace
be with you.” <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">What might we stand to learn from these send-offs in Colossians
4:7-18 that we can apply today? Given the description of the people mentioned,
we learn that belonging to the family and God and faithfulness in service to
the Lord are to be the most revered credentials in the church. Value in the
Church is not calculated by surveying letters that may or may not follow or
precede your name on a business card nor is it a product of counting the degrees
on your wall. God’s people are valued simply by belonging to him and this
witnessed in how they faithfully fulfill their calling. Dear brother/sister, don’t
be impressed by the wrong things or don’t fall into the habit of believing you
don’t qualify for God’s service. As a child of God, who have all the
credentials you need to do all that God would have for you to do. Another thing
that this passage teaches is that who we are in Christ now is what ought to
define our identity. Like obsolete or outdated credentials on a resume, who you
were before your relationship with Christ does not define you. Look at Onesimus.
Paul introduces him for who he is, not what he once was. Don’t let the enemy allow
your past to ruin your present effectiveness or future capacity. You are, as
God says “a new creation” –your resume has been updated in a most dramatic way.
Finally, this passage reveals that God is willing, able, and pleased, to use
imperfect people to encourage the mission of the church forward. Those
mentioned in this text were not void of conflict and division and yet, this did
not prove permanent or paralyzing. The mission of God, their position in Christ,
and the task of encouraging the church in Colossae overwhelmed past grievances
and allowed this letter and all of the rich theology and application therein to
be sent off. Similarly, the church/churches would do well to allow the mission
of God, its position in Christ, and the task of encouraging others to overwhelm
past grievances as she pursues God’s will today. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-77933501811817563002021-05-24T08:44:00.010-07:002021-05-24T08:44:59.053-07:00Some Final Instructions- Colossians 4:1-6<p><span style="color: #f3f3f3; font-size: medium;"> As Paul continues to bring his letter to a close, the
practical instructions/callings for the church in Colossae continue to spill onto
the pages of this correspondence. Remember, the church of Colossae was a small
church in a brave new world of persecution and false teaching. Adherence to Paul’s
many instructions both for the individual (3:1-17), for the family (3:18-25),
and, as we will soon see, for the church (3:2-6), would go a long way in preventing
ministry failure and advancing the mission of God in a dark and otherwise difficult
context. Thankfully, many of the same instructions and callings apply today as
our church faces a brave new world of pressure and deception. In Colossians
4:1-6, three more callings are provided that, if followed, would help the
church execute herself and her mission well. It is my prayer that we would take
these callings seriously and apply these relevant principles as we head into the
future.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/s1290/Colossians.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/w400-h225/Colossians.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. Lead Fairly-4:1<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In a continuation from the list of instructions in the last
chapter, Paul begins chapter 4 with a calling for masters to lead fairly—“Masters,
grant to your slaves justice and fairness” (4:1a). Again, the master-slave
relationship in first century Rome looked very different than what we typically
think of when we consider the institution of slavery. Although slaves did not
receive salaries then, their basic needs were met in such situations in keeping
with the value of human effort, time, and life (Melcik, <i>Philippians, Colossians,
Philemon, </i>319). If masters were to avoid judgment, they had to have concern
for fairness in their dealings with those who served. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Some have argued that these instructions for slaves (see
3:22ff) and masters (4:1) suggests that the Bible condones the institution of
slavery. As a result, many question the goodness of God and the truthfulness of
his word. However, this passage is one example of many of God bringing order
into the chaos brought on by sin so that institutions that crept in because of
the fall would not go completely off the rails and destroy the human race. Slavery
is one result of the fall (and, as a result, a problem mankind brought on
himself). Instructions on how to keep this fall from having an even worse effect
on humans than it already does is a grace of God. In fact, what Paul shares in
Philemon suggests that slavery is not part of God’s original design and should
be avoided if possible. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, wherever such arrangements existed in the original
context, masters were to lead with fairness. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This they were to do “knowing that you too have a Master in
heaven” (4:1b). No human master is the ultimate authority and, in fact, in the
grand scheme of things, all of God’s people serve the Lord. Those who lead and
manage others must do so in full recognition of the fact that they are being
led and managed by One greater. The Lord God is the ultimate authority and sovereign
leader of all and the best masters in the first century and beyond would be those
who were clearly mastered by the Lord. <span style="mso-spacerun: yes;"> </span>That
God is the greatest master is not only a matter of who he is, but also where he
is situated—“in heaven.” Because he occupies a better place and, in some ways,
stands outside of our domain, he is able to see a more complete picture and
understand the end from the beginning. Who better is there to ultimately call
the shots? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">To those who lead others in various arrangement Paul says, “lead
fairly.” Leading well means leading as one being led. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. Pray Purposefully-4:2-4<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As Paul continues to draw his letter to a close, he calls
upon the church in Colossae to devote themselves to prayer (with consistent and
constant intensity with the possible implication of difficulty)—"devote
yourselves to prayer” (4:2a). The same verb is used in Acts 2:42 to describe
the early church’s devotion to the apostle’s teaching, fellowship and prayer.
In light of all that Paul has taught so far in this letter, Paul’s moves to the
close by highlighting this most important practice in an encouragement to the
church to commit themselves to a life of fervent intercession. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, not just any praying will do. The Colossians were
instructed to pray in a specific manner, with “alertness” or “watchfulness” and
“with an attitude of thanksgiving,” (4:2b).<span style="mso-spacerun: yes;">
</span>Although prayer does require the individual to be awake (duh), when Paul
says “keeping alert,” he is talking about praying with an acute awareness of
whatever affects the spread of the gospel. This becomes more obvious as Paul
will soon provide specific requests. Informed prayer is likely to be more
purposeful, personal, and powerful. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Notice also that prayer is supposed to take place in the
context of thanksgiving (1 Thess. 5:17). Thankfulness provides the proper
context for good praying. No one depended on the context of thanksgiving more
than Paul whose own circumstances were often anything but something for which
to be thankful. He was writing this from a prison cell for crying out loud!
However, to ensure a proper perspective amid tribulation, Paul both modeled and
urged that prayer be offered in an attitude of thanksgiving. This kind of
prayer Paul encourage here both recognizes the obstacles and difficulties AND
remembers that despite all of them, God is able to work. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The construction of these two verses may suggest a
three-fold pattern in prayer life. First, an individual prays fervently,
second, an individual watches or waits for a response (“keeping alert in it”),
and third, the individual responds with thanksgiving upon answered prayer. The
first element (fervent prayer) requires obedience, as a believer takes on the
command to pray. The second (waiting for a response) requires faith as the
believer anxiously seeks the fulfillment of the answer. The third
(thanksgiving) encourages praise and adoration to God for having answered the
prayer offered. While the world sleeps in their disbelief and ignorance, Paul
calls Christians to keep awake and devoted to regular and steady prayer.<span style="mso-spacerun: yes;"> </span>The church’s kingdom-building mission cannot
be successful without a strong connection to the King and this comes by a
dynamic fervent prayer life.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul continues in verse 3 with “praying at the same time for
us as well.” By repeating the word “prayer” in verse 3, Paul emphasizes its
importance and in the spirit of being specific in their prayer lives, Paul
gives the church some specific requests of his. Listen carefully to what he
asks the church to keep in mind. First, Paul requested that the church in
Colossae pray for an open door for the gospel, “that God will open up to us a
door for the word so that we may speak for the mystery of Christ for which I
have been imprisoned…” (4:3). Paul always looked for ways to communicate the
good news of Jesus Christ. No one had better skills to turn any situation into
an opportunity for witnessing. His success was, in part, due to the many
prayers offered on his behalf for wisdom and opportunities. You want an
opportunity to spread the gospel successfully? Pray for it! That is what Paul
did and look how God used him! Paul instructs the Colossians to pray that he
would find an open door. The apostle lived for such opportunities and realized
that God alone provided these divine appointments, often, in response to the
prayers offered.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Second, Paul wanted an opportunity to share the mystery—“so
that we may speak forth the mystery off Christ” (4:3b). However, what is this “mystery”
Paul wanted to share? The answer is found in Colossians 1:26-27 which says “the
mystery which has been hidden from the past ages and generations, but has now
been manifested to His saints, to whom God willed to make known what is the
riches of the glory of this mystery among the Gentiles, which is Christ in you,
the hope of glory.” The substance of Paul’s message, the mystery that he longed
more than anything to disclose for people, was that by grace through faith,
anyone can have Christ in them, the hope of glory. This was the kernel of truth
that Paul hoped to share with those who were lost. This is the campaign slogan
of the mission of God! It is this message Paul desperately wanted to share and
it was for this message that Paul was imprisoned—“for which I have also been
imprisoned…” (4:3c). There is much that can be said of this small verb. Its
passive voice suggests that Paul was forced into his chains. Secondly, the
perfect tense of this verb emphasizes both the past reality of his imprisonment
and the present result of his bondage. In one sense, Paul states the obvious,
being bound in chains; however, with this verb he also looks at the opportunity
his imprisonment has given him for the spread of the gospel (cf. Phil. 1).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">A third element of Paul’s prayer request was that he may
proclaim the gospel as clearly as possible, “That I may make it clear in the
way I ought to speak” (4:4). Paul not only looked for new doors to walk through,
he also looked for ways to make the gospel understandable. He did not pray for
a specific method of spreading the gospel, but for the wisdom to know what to
say in specific situations, all while doing justice to the gospel. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In this second calling, Paul reveals how important it is for
the church to adopt a dynamic prayer life which includes: praying for the lost,
praying for opportunities to share Christ with the lost, and praying for wisdom
so that the sharing done may be appropriate and winsome.<o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">3. Communicate Well-4:5-6 <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul’s final command for the church is to communicate the truth
they are proclaiming well both verbally and nonverbally. He writes, “conduct
yourselves with wisdom toward outsiders” (4:5a). The Colossians were to ensure
that their lives, behavior, and appearance reflected Christ in them (the hope
of glory). To “conduct yourselves with wisdom” means to follow Christ as God’s
pattern for full and authentic living. Paul knew all too well the importance of
giving the world no reason to criticize the behavior of Christians. Blameless
living alongside that comes with dynamic prayer life are two cornerstones of a
good witness.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>2 Corinthians 6:1-3</u>-“And working together with Him,
we also urge you not to receive the grace of God in vain—for He says, ‘At the
acceptable time I listened to you, And on the day of salvation I helped you.’
Behold, now is the acceptable time, behold, now is ‘the day of salvation’—
giving no cause for offense in anything, so that the ministry will not be
discredited.” But Why?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">A blameless and prayerful walk naturally affords a believer
the ability to make the most of every opportunity given to him/her to show
Christ, “making the most of the opportunity” (4:5b). The word for “making the
most” insinuates that every opportunity the church has to spread the seed or
water on planted ground needs to be snapped up, lest it be lost to something or
someone else.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Some may say, “Well, I have very little if any opportunities
to share the gospel.” However, the very fact that you are left on this earth
and here today suggests that your opportunities have not run out. (CONSIDER
THIS: Perhaps the church does not recognize the myriad of opportunities around her
or isn’t being given more explicit opportunities because she has failed to pray
for them). Time itself is an opportunity to seize for the kingdom of God. What is
the church going to do with it? Paul hoped that the church would snatch up every
opportunity to share the gospel well for all its worth for the glory of God. After
all, the time is near! Jesus could return at any moment!<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Matthew 24:36ff</u>- “But of that day and hour no one
knows, not even the angels of heaven, nor the Son, but the Father alone. For
the coming of the Son of Man will be just like the days of Noah. For as in
those days before the flood they were eating and drinking, marrying and giving
in marriage, until the day that Noah entered the ark, and they did not
understand until the flood came and took them all away; so will the coming of
the Son of Man be. Then there will be two men in the field; one will be taken
and one will be left. Two women will be grinding at the mill; one will be taken
and one will be left. Therefore be on the alert, for you do not know which day
your Lord is coming. But be sure of this, that if the head of the house had
known at what time of the night the thief was coming, he would have been on the
alert and would not have allowed his house to be broken into. For this reason
you also must be ready; for the Son of Man is coming at an hour when you do not
think He will.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">One way for the church in Colossae and the church today to
be ready is to be about the mission to which she is called by praying for an
opportunity to share the gospel and seizing every opportunity to make the most
of it by acting accordingly. However, not all communication is non-verbal. You
have heard it said, preach the gospel and, if necessary, use words. However, Paul
believed words were vitally important and it is verbal communication that he
addresses next. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“Let your speech always be with grace as though seasoned
with salt…”(4:6a). Here, two statements illustrate the nature of Christian
speech. The first is “in grace.” “In grace” may reflect an idiom used in that
day for charm or charisma. However, Paul wants it to mean more than just
tactfulness. Ultimately, Paul is trying to get the Colossians to speak with
grace as those who live in grace—i.e. to speak in a distinctly Christian way.
While the world slanders and bludgeon’s people with their sharp rhetoric of
negativity, division, and deception, a Christian’s words are to stand in
contrast as a presentation given with grace.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>1 Peter 3:15</u>-“But in your hearts revere Christ as
Lord. Always be prepared to give an answer to everyone who asks you to give the
reason for the hope that you have. But do this with gentleness and respect.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The second way Paul describes the speech of a believer is
“with salt.” Salt was used in three different ways in the first century. It
could preserve food, sterilize food, or season food. Here Paul is talking about
the latter. Conversations are to be seasoned in such a way that they bring life
and richness. Paul knew that a lengthy and laborious monologue is often useless
in evangelism. Rather, Christians are to work at making their witness lively
and colorful while at the same time making sure they stay true to the gospel.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This kind of speech is required “so that” as Paul says, “you
will know how you should respond to each person” (4:6c). Respond to what? If
the first two commands (pray purposefully and act accordingly) are being
carried out properly in the life of a disciple, outsiders will begin to ask
Christians about their new life and its source. As these opportunities present
themselves and people are engaged, believers must respond to each person as an
individual. One technique or approach may not be suitable for every person you
meet. Instead, each outsider must be given special and customized attention. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Lead fairly, pray purposefully, and communicate clearly (both
in behavior and in word). Great encouragements for the church of Colossae and
for the church today! Which of these callings needs special attention in your
life? Are you leading as one being led? Remember, as God’s people we are all
living in service to our King in various roles. Perhaps today you will ask God
to remind you of your humble place before him and in his service. Are you
fervently praying and, even there, are you praying for the right kinds of
things? Remember, prayer is to be done in faith with an attitude of thanksgiving
and ought to be preoccupied with advancing the mission of God and making the most
of the opportunities given to God’s people to share the good news. Perhaps this
week you will choose to spend more time and in your prayer time carve special
moments out for missional prayer. Are you communicating the gospel message in
both what you do and what you say with clarity? Remember, Christians are help
to a higher standard of behavior and speech as bearers of the greatest news of all.
Perhaps there are some habits or ways of speaking that need to be discarded
from your life as they are getting in the way of a clear gospel presentation. The
callings are clear—will you answer? After all, the mission is at hand and the
time is short! </span><u><o:p></o:p></u></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-39224479578794821772021-05-17T11:32:00.001-07:002021-05-22T16:38:48.497-07:00Der Haustafeln -Colossians 3:18-25<p> <span style="color: #f3f3f3; font-size: medium;">As Paul continues to deliver practical instructions toward living out the Christ-centered life in Colossians, he speaks directly to the Christian
household in chapter 3 verses 18-25. This is one example of several in the New
Testament of what is called a <i>haustafeln. “</i>Haustafeln” is the German
word for “house table” and applied to the New Testament this label calls to mind those
passages that provide codes on Christian home life—passages like Ephesians
5:22-6:9; 1 Peter 2:13-37; and Colossians 3:18ff. Both Peter and Paul
demonstrate in these passages that Christianity is not something that is
exercised exclusively in the Church or in the privacy of one’s own thoughts; it
is lived out in the home. After all, the first institution God established in
the history of the world was a marriage and family (preceding even the church
or the state). Living out the Christian life at home will not only serve us
well in our families; it will shine as an example in a world where the family
unit is in utter shambles and under constant assault.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/s1290/Colossians.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/w400-h225/Colossians.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><b>1. For Wives-3:18</b><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As Paul instructs the Christian household, he begins by
addressing wives—“Wives, be subject to your husbands, as is fitting in the
Lord,…” (3:18). This command for wives exists consistently in the New Testament
guidelines on the Christian home life (see Eph 5:22), demonstrating a uniformity
concerning this call. However, to understand what this call means, one must
understand how this command operates in the New Testament. There appears to be
a difference in the specific nuance of the term dependent on the voice in which
it occurs. If the command to “submit” is in the active voice, the power to
subject belongs to God himself (see 1 Cor. 15:24-28; Phil. 3:21—“who will
transform the body of our lowly condition into conformity with His glorious
body, by the exertion of the power that He has even to subject all things to
Himself.”; Rom. 8:20—“For the creation was subjected to futility, not
willingly, but because of Him who subjected it, in hope”; Eph. 1:21-22). When
the verb occurs in the middle voice (as it does here), it describes a voluntary
submission which resembles that of Christian humility. Examples of this kind of
submission abound. It is witnessed in church members submitting to one another
(Eph. 5:21—“For the creation was subjected to futility, not willingly, but
because of Him who subjected it, in hope”), believers submitting in the
exercise of their own spiritual gifts (1 Cor. 14:32), and even Christ’s
voluntary submission to God the Father (1 Cor. 15:58). Here, in the context of
marriage, wives are called of God to submit to the design that God has
established in the household and to, like Christ, submit to the leadership and
headship of the husband. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">One important note on this calling, in connection to the
rest of the passage, is the difference between this command for wives and the
coming commands for children and servants. Children and servants are called
later to obey; the wife is not. “Submission is voluntarily assuming a
particular role because it is right…Submission demands obedience as a pattern,
but there are times in which obedience to a husband may become disobedience to
God. By using the word ‘submit,’ Paul separated the kind of obedience expected by
the wife from that expected of others. The wife has a very different
relationship to her husband than children to parents or slaves to masters” (Melick,
<i>Philippians, Colossians, Philemon, </i>312). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">What ought to motivate this voluntary adherence to a divinely-designed
role and practice in the context of marriage? The answer is a willingness to
please Lord—“as unto the Lord.” Godly submission, rightly understood, comes from
the overflow of one’s relationship with God and ultimately out of submission to
his lordship, will, and design. Voluntary submission to God’s design in the
home is one component of the Christian household and the wives in that household
play an integral role in that order as they seek to accomplish God’s will. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Interested in what you could do to submit well in the
context to your marriage? Try prolific words of affirmation and encouragement. Consider
thanking your husband for all that he does often and commend his leadership
whenever and wherever appropriate. Pray fervently for God to bless and direct
your husband and, in whatever way makes sense, let him know that you are always
in his corner, ready to lend your support. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. For Husbands-3:19<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Husbands, for their part, are commanded to “love [their]
wives” (3:19a). This simple command is a uniquely Christian calling for
husbands to sacrificially give of themselves for the spiritual and practical
well-being of their wives. If you think I am reading too much into a single
word here, Ephesians 5:25ff helps us with a more complete picture of what this
ought to look like. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Ephesians 5:25-30</u>-“Husbands, love your wives, just as
Christ also loved the church and gave Himself up for her, so that He might
sanctify her, having cleansed her by the washing of water with the word, that
He might present to Himself the church in all her glory, having no spot or
wrinkle or any such thing; but that she would be holy and blameless. So
husbands also ought to love their own wives as their own bodies. He who loves
his own wife loves himself; for no one ever hated his own flesh, but nourishes
and cherishes it, just as Christ also does the church, because we are parts of
His body.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">To be sure, in any God-honoring marriage, a husband’s loving,
caring, sacrificial approach to his wife’s spiritual and practical well-being ought
to enhance her willingness and ability to submit to his leadership. Similarly,
a wife’s voluntary recognition of her husband’s role of leadership ought to
inspire and inform, at least in part, his love toward her. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As Paul continues his instructions to husbands, he follows
up the positive command to love well with a prohibition—“and do not be embittered
against them” (3:19b). The verb means “to have bitter resentment or hatred
toward someone else” (Louw & Nida)—i.e. the opposite of “love” mentioned
earlier. It is the husband’s responsibility to see to it that bitterness does
not develop in the marriage. Husbands do well to prevent such bitterness from
taking root by loving their wives well. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Before the reader moves on to look at further commands
concerning the Christian household, let us consider how both the calling for
the wife and the husband help each party look more like Christ. The wives’ call
to submit in its own way helps them resemble Jesus who submitted consistently
to the Father. The husband’s call to love his wife sacrificially calls to mind
how Jesus sacrificially loved the church and gave himself up for her. Therefore,
these callings do not just help establish a healthy order in the context of the
home, but they also cultivate a compelling witness of who Jesus is to an unbelieving
world. In other words, dear sir or ma’am, how you relate to your spouse
testifies to what you believe about Jesus! Take it seriously! <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Husbands, want to answer this call and love your wife in a
way that helps their spiritual well-being? Try praying with her, studying God’s
Word with her, taking time to be affectionate toward her (even/especially when
you could be doing something else). Such investments of love honor the Lord,
enrich a marriage, and will go a long way in encouraging a Christian household.
<o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">3. For Children-3:20<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Children, you are not off the hook! Mommy and daddy don’t
just have work to do, so do you! Paul continues with “children, be obedient to
our parents in all things,…” (3:20a). Take a moment to appreciate that children
were expected to be in the audience that Paul addressed here in Colossae. Paul anticipated
having the ears of children and addresses them directly, helping us to answer
whether or not it is worthwhile for children to attend church and hear the
preaching of God’s Word. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul’s command for children to “obey”/”be obedient” to their
parents is stronger than what was addressed to wives earlier. The text reinforces
this by using the phrase “in all things.” Here, obedience is commanded and
expected. In Ephesians 6:2-3, Paul even stated that in obeying, children were fulfilling
the law and were qualified to receive God’s promise. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Ephesians 6:2-3</u>-“Honor your father and mother (which
is the first commandment with a promise), so that it may turn out well for you,
and that you may live long on the earth.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Similar to the calling given to wives, the motivation for a
child’s obedience to his/her mom and dad involves whom is ultimately in view—"for
this is well-pleasing to the Lord” (3:20b). “To be pleasing to the Lord as
Christians, [children] should obey their parents” (Melick, <i>Philippians, Colossians,
Philemon, </i>315). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Kids, if you want to be obedient to God and for it to go
well for you, immediate obedience to our parents is what is required. This
means “Yes sir” and “Yes Ma’am” ought to be heard when they ask something of
you. More often than not, whatever they ask of you is for your own good, even
if you can’t see it or if it isn’t what you may want to do at the time. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">4. For Fathers-3:21<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Next, Paul addresses the parents and their responsibility in
relationship their children—“Fathers, do not exasperate your children,…” (3:21).
Paul’s use of the term “fathers” (<span style="font-family: Symbol;">patereV</span>)
certainly highlights the dad’s role in the lives and well-being of his children
and yet doesn’t totally dismiss the mothers as the plural form of the noun certainly
would have included moms in the command. It is both parent’s responsibility not
to “exasperate” their children. What does this mean? The term means to “embitter”
and/or “irritate” toward resentment. It is used only here and in 2 Corinthians
9:2-“for I know your readiness of which I boast about you to the Macedonians,
namely, that Achaia has been prepared since last year, and your zeal has
stirred up most of them.” There, “stirred up” is the translation. So how might
a parent “stir up” or “exasperate” their child toward resentment? Parents might
embitter their children by constantly picking at them or by refusing to
acknowledge their efforts (Melick, <i>Philippians, Colossians, Philemon, </i>315).
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Another clue that might help readers understand what is
meant in this command is found in the reason given for it in the second half of
verse 21—“so that they will not lose heart” (3:21b). The fact that children
could become discouraged if/when embittered suggests that the parents may have
too easily, either consciously or subconsciously, implied through their words
or actions that they were not good enough. A household in which the children have
lost heart and have become embittered is not the sign of a healthy Christian home.
It is the parent’s responsibility to see to it that incessant nagging and/or
knit-picking doesn’t lead down the path toward discouragement in the lives of
their children. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Helpful tips to that include might include the following: 1)
Celebrate the motivation with which children does things more than the execution
(it may not be perfect, but they did try so very hard), 2) Be quicker to give
compliments than criticisms, 3) frame necessary discipline with love, 4) choose
the battles to engage in well, 5) commend progress rather than demand
perfection. These are just some things to consider as parents seek to cultivate
a Christian home. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">5. For Servants-3:22<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The next command is addressed to servants/slaves—“Slaves, in
all things obey those who are your masters on earth,…” (3:22a). This is the first
of the commands that may not resonate as easily today as it may have in the
first century. While certainly wives, husbands, children, and parents are
represented in this room, I doubt we have any slaves here today (and thank
goodness). However, this was another group that Paul no doubt expected to be
listening to the reading of this letter in the church at Colossae. You see,
slavery in the ancient Roman world was a very large institution. Some speculate
that 40% of the Roman citizenship was in some form of servitude. Such servitude
did not look like it did in the 18<sup>th</sup> and 19<sup>th</sup> centuries
in America. Instead, it was a status that many voluntarily enlisted in to pay
off a debt. For others, it was an acceptable way to live long term. Paul
probably expected that several in his original audience belonged to the servant
class and therefore has a calling for them in the context of the Christian home—“obey
those who are your masters on earth” (3:22a). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The obedience that is demanded is one that goes beyond
outward compliance. Paul continues and says that the obedience that ought to be
seen in the lives of Christian servants is “not [merely] with external service,
as those who merely please men,” (3:22b). Anybody can go through the motions—believers
should do better. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Christian servants ought to serve “with sincerity of heart,
fearing the Lord” (3:22c). Here again, as with so many of the other commands
given, the ultimate direction/destination of the service, posture, or action
performed is heavenward. Servants are to serve as those who are serving the
Lord in addition to those who might prove to be their masters. While upon the
earthly master’s absence, the servant might get away with procrastinating on
the job or only putting in half an effort, there is a Master who sees all. “All
of life was to be lived with a conscious realization of the Master” (Melick, <i>Philippians,
Colossians, Philemon, </i>317). This type of heavenly-directed and spiritually-motivated
service would have shined bright as an example before others, especially in the
first century. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">6. For Everyone-3:23-25<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Not a wife? Husband? Father? Mother? Child? Or slave today?
No problem, Paul has a word for everyone in the Christian community in this
passage. The apostle closes with a general command that certainly applied to
the servants in the audience, but also applies to anyone who claims the name of
Christ—“Whatever you do, do your work heartily as for the Lord rather than for
men” (3:23). Whatever one does ought to be executed “out of the soul” (<span style="font-family: Symbol;">ek yuchV</span>) (or “heartily”). Work, in other
words, should be more than a manifestation of talent, skill, and physical
exertion; it should also indicate something of the very essence of a person—an
expression of who they are. Something of who a person is ought to be seen in
the work they accomplish—whatever that work may be!<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Such work also ought to be ultimately directed to the Lord,
rather than men. Christians toil, perform, effort, and expend energy primarily
and finally for an audience of one—the Lord God. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After all, as Paul acknowledges in verse 24, it is the Lord
that will ultimately reward his people—“knowing that from the Lord you will
receive the reward of the inheritance” (2:24a). Believers ought to employ
themselves to whatever they have been tasked with or called to do, not with the
paycheck in mind, but with the inheritance and good pleasure of the Lord in
mind. This is the first motivation that ought to guide everything a believer
does in service. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">A second guiding motivation for service is the sovereignty
of the Lord. A serving believer should recognize that, as Paul says, “it is the
Lord Christ whom you serve” (2:24b). As Paul said in 3:17, “Whatever you do in
word or in deed, do all for the glory of God!” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The third and final motivating factor behind services
rendered is given in verse 25—“for he who does wrong will receive the
consequences for the wrong which he has done, and that without partiality” (2:25).
Poor work will be judged accordingly, perhaps by masters on earth, but
ultimately by the Master of all in heaven. This should propel God’s people
everywhere to serve well in whatever God has given them to do. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Here are some helpful tips toward serving well as God’s
people in whatever we do: 1) surrender your schedule and everything in it to
the Lord at the beginning of each day, 2) pray before each and every task,
asking the Lord to empower you and ultimately be glorified by what is
accomplished, 3) give God the credit and thanks at the end of each day for
using you however he saw fit. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">These instructions given to various parties work together to
cultivate good Christian homes, not for their own sakes, but for the glory of
God. The way that we relate to each other in the context of the family and
serve in whatever God has given us to do should draw attention to the Lord Jesus
Christ. Which of these instructions applies most to you? Which of the helpful tips
do you need to employ ma’am, sir, little one? Though growth as wives, husbands,
children, parents, servants, etc. is certainly a process, choose today to take
one step in the right direction so that your home looks more like God intends
for it to look—a Christian <i>haustafeln</i>. <o:p></o:p></span></p>
<p class="MsoNormal"><o:p><span style="color: #f3f3f3; font-size: medium;"> </span></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-86073361844219059882021-05-03T12:00:00.007-07:002021-05-03T12:00:39.145-07:00New Season, New Wardrobe Pt. 2<p> <span style="color: #f3f3f3; font-size: medium;">Last week we began looking at how the sufficiency of Christ
looks as applied in the lives of believers. Paul described what believers ought
to take off and what they ought to put on now that they have been saved. Today,
we are going to pick up where we left off and continue the clothing analogy
that Paul introduced in 3:1-11. While general cues and principles for what a believer
ought to wear and how to put it on were offered in verses 1-4, in verses 12-17
Paul identifies specific spiritual articles of clothing that ought to be worn
by God’s people as they live the Christian life in the context of the church. Though
such articles may prove rare in the world, they should be common in the kingdom.
Five articles are identified as essential to the wardrobe of God’s people in
Colossians 3:12-17. These articles are identified by five callings voiced by
Paul in this passage that we will consider carefully today.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/s1290/Colossians.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/w400-h225/Colossians.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. Be Nice-3:12-13<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In verses 12-17, Paul continues to outline what salvation in
the lives of believers ought to look like. In so doing he gives five callings
that should go answered among believers. The first of these is simply to “be
nice.” Don’t you know how much better the world would be if more people would
simply “be nice.” Don’t you know how much more effective the witness of the
church would be if God’s people would answer the call to “be nice.” I cannot
help but think that the same much have been true in Paul’s day. This is why he
makes sure to encourage such in verses 12-13. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The call to “be nice” is predicated on another calling—the
calling of God on the life of the believer. Paul says, “So, as those who have
been chosen of God, holy and beloved” (3:12a). This identifies a special group
of people who have been chosen, saved, and rendered holy and especially loved
by God. Such people because of their being called, saved, and loved ought to
look and behave differently than the lost world around them. This starts, at
least as far as this passage suggests, with being nice. Paul expected the
church in Colossae (and really the church in every context) to be known for how
nice they were. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Of course, Paul doesn’t put it quite as simply as “be nice”
(why use two words when many more will do <span style="font-family: "Segoe UI Emoji",sans-serif; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-char-type: symbol-ext; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-symbol-font-family: "Segoe UI Emoji";">😊</span>). Instead, he frames this sentiment in the
following way “put on a heart of compassion, kindness, humility, gentleness,
and patience” (3:12b). Each of these qualities highlights a slightly different
component of the simple call to “be nice.” First, being nice means being
compassionate. The word means “to show mercy and concern with the implication
of sensitivity.” Jesus celebrates as much in the sermon on the mount when he
says “blessed are the merciful for they will be shown mercy” (Matt. 5:7). Being
nice also involves exercising kindness or showing a willingness to provide
something beneficial for someone else (Louw & Nida). Humility is also a
hallmark of being nice. The proud/arrogant often find it difficult to show
mercy or behave kindly. Being nice also requires gentleness (the opposite of
proving harsh toward others) and demands patience. Just consider how rare these
commodities are in the world today. Such commodities were probably rare in the
Roman world of the first century also. Paul did not want these positive
qualities to prove rare in the church. Instead, these qualities ought to
characterize God’s people. They ought to be the nicest people around. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">If a reference was called upon to give an account of your
character, could they honestly report that you were a nice person as evidenced
by compassion, kindness, humility, gentleness, and patience? Maybe you are like
me and so many in Paul’s original audience and you need a little coaching in
this area. Thankfully, Paul provides exercises along with this calling to help
his readership grow nicer.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">If God’s people need growth in being nice, one great way to
accomplish this involves “bearing with one another” (3:13a). This calls to mind
the sharing of difficulties/trials with patience. One way to improve rapport
with others is to traverse a host of situations in a spirit of cooperation and
patience. Hard to do, but essential as one learns to show mercy, kindness,
humility, gentleness, and, perhaps most of all, patience. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">A second exercise one should adopt to improve one’s “nice”
quotient is extending forgiveness. Paul writes, “and forgiving each other,
whoever has a complaint against anyone; just as the Lord forgave you, so also
should you” (3:13b). As people work together amid adversity (as is required in
the first exercise), heads will inevitably collide and personalities will
conflict, leading to possible frustration and offense that will require people
(all of whom are in process—see 3:1-11), to quickly and liberally forgive one
another. This is rendered more feasible when brothers and sisters in Christ
consider that they have been forgiven by God. As those who have been forgiven
much, they ought to extend forgiveness to others. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The first calling voiced in this passage is to “be nice.” To
grow nicer, the church ought to bear together with each other amid all circumstances
and prove quick and liberal to forgive. Such exercises will lead to a healthy
body and a compelling testimony before a coarse, impatient, and unforgiving
world. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. Show Love-3:14<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The second calling Paul provides in this passage highlights
a cardinal virtue among God’s people—love—“beyond all these things put on love”
(3:14). Love, perhaps even more than being “nice,” ought to identify God’s
people. Jesus even teaches that “they will know that you are disciples of mine
if you have love for one another” (Jn 13:35). Why is love so important to the
identity of God’s people? Because God, their Father, is Love--“The one who does
not love does not know God, because God is love” (1 Jn 4:8). Those in Christ
are also the ones who understand how they have been so loved by the Lord—“We
have come to know and have believed the love which God has for us. God is love,
and the one who remains in love remains in God, and God remains in him” (1 Jn
4:16). In fact, the love that is present in <span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">God’s people is based first on God’s
love for them—“<span style="background: white;">We love because he
first loved us</span>” (1 Jn 4:19). This is why Paul concludes elsewhere “But
now faith, hope, love, abide these three; but the greatest of these is love” (1
Cor 13:13). Love is essential in the lives of God’s people. It is the love of
God that saves and it is this same love that ought to be shared with the world.
<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">It might also be worth mentioning that Paul uses a fairly
emphatic word for “love” here—<span style="font-family: Symbol;">agaph</span>—that
suggests more than politeness, friendliness, or affection. Such a love is based
on sincere appreciation and high regard for the beloved party. This ought to
bind people both to their God and to their brothers and sisters. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This is why Paul suggests that love “is the perfect bond of
unity” (3:14b). Love and unity go hand and hand. When either is in short
supply, the other is also lacking. For the church in Colossae to persevere well
together in her volatile context (and in order for the church today to
persevere well together in its own volatile context) love, and, subsequently,
unity must prevail above everything else. This is the highest calling that Paul
provides in this passage. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">3. Embrace Peace-3:15<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After calling the church to be nice and show love, Paul
calls the church to embrace peace. This might prove to be the most welcome and
refreshing calling you will hear today given the chaos swarming around us in
our current context. However, consider also how welcome this calling would have
been to the church in Colossae (a church that was dealing with false teachers, the
pressure of persecution, and much more). Paul writes in verse 15—“Let the peace
of Christ rule in your hearts” (3:15a). Paul hoped that this would be the
church’s prayer in Colossae. Oh that this would be the church’s prayer today!
In a world of tension, chaos, distractions, and anxiety, Paul calls for the
peace of Christ to rule in the hearts of God’s people. The verb “rule” means
“to control the activity of someone” (3:15a). Paul didn’t want instinct,
knee-jerk reactions, stress, hectic schedules, the news cycle, or concerns to
control God’s people (as was and is often the case); he wanted the peace of
Christ to be the captain of the believer’s psyche. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Such peace appears to be dependent in part on what has
already been encouraged by Paul in this passage (being nice and showing love
which brings unity). He writes in 2 Corinthians 13:11—“Finally, brothers and
sisters, rejoice! Strive for full restoration, encourage one another, be of one
mind, live in peace. And the God of love and peace will be with you.” Peace
also seems to be a result of putting on and taking off the right things (“They
must turn from evil and do good; they must seek peace and pursue it”-1 Pet
3:11; see also Col. 3:1-11). Elsewhere, Paul teaches that peace is just a
prayer away—“Do not be anxious about anything, but in every situation, by
prayer and petition, with thanksgiving, present your requests to God. And the
peace of God, which transcends all understanding, will guard your hearts and
your minds in Christ Jesus” (Phil 4:6-7). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul continues in Colossians 3:15 by revealing that such
peace is also discovered in the context of the body of Christ—“Let the peace of
Christ rule in your hearts, to which indeed you were called in one body”
(3:15b). In the body of Christ, brothers and sister ought to find nice people, plenty
of love, and lots of peace because the head of that body—Christ—has shown
kindness, is the greatest expression of love, and provides perfect peace. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Like the call to show love, the call to embrace peace
includes a complementary exhortation. When Paul admonished the church to love,
he subsequently called them to unity. Here, as he admonishes the church to
peace, he also calls them to thankfulness—“and be thankful” (3:15c). There is
something about peace that breeds gratitude just as there is something about
love that yields unity. Again, when one is lacking, you can bet the other is in
short supply. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">4. Immerse Yourselves in the Word-3:16<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul’s next calling is to “immerse yourselves in the Word.” He
writes to the church, “Let the Word of Christ richly dwell within you” (3:16a).
A more wooden translation of this verse might read “let the word of Christ make
a home in you.” Paul desired for the church in Colossae and God desires for his
people anywhere to be creatures saturated with the Word of God. It is his
revelation (spoken, recorded, and witnessed in Christ) that ought to inform and
inspire his people more than anything else. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The messages that we come across in our world today might be
best illustrated by taking a joy ride down the main strip in Las Vegas. Neon signs,
bright lights, billboards, and other spectacles ornament and illuminate the
boulevard, competing for attention. These advertisements exist to lure tourists
into different hotels, casinos, or other venues, hoping that time and money is
spent in their places of business. Our journey in the world is much the same
way. Between news media, social media, the marketplace, etc., we are bombarded
with messages intent on drawing our attention and keeping it long enough that
we spend time, energy, and resources on certain things, considerations, or
people. In a world full of competing messages, it is the word of Christ that
ought to find a home first in God’s people. Why? Because the word of Christ
alone offers life, purpose, and hope forever. NO OTHER word/message/GIF/news
bulletin/etc. can offer that!<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">So how does one decipher and mediate on the World of Christ
in a world of competing messages? Paul suggests two means. First, “with all
wisdom teaching” (3:16b). Sitting under wise council at the hands of a gifted
teacher of the Word renders the Word of Christ more easily recognizable and
more readily embraced. The more one knows the Word, the more one becomes
fascinated with, dependent upon, and appreciative of that word. After all, here
is what Paul and others have to say about the Word of God: <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Hebrews 4:12</u>-“For the word of God is living and
active, sharper than any two-edged sword, piercing to the division of soul and
of spirit, of joints and of marrow, and discerning the thoughts and intentions
of the heart.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Psalm 119</u>:<u>105</u>-“Your word is a lamp to my feet
and a light to my path”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>2 Timothy 3</u>:<u>16-17</u>-“All Scripture is breathed
out by God and profitable for teaching, for reproof, for correction, and for
training in righteousness, that the man of God may be competent, equipped for
every good work.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Matthew 24:35</u>-“Heaven and earth will pass away, but
my words will not pass away.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">These and many other statements offered in the Bible verify
that the Word of Christ is worthy of special preoccupation and consideration in
the lives of God’s people. It is an enduring living lamp offered by God for the
benefit of his people. Therefore, God’s children ought to immerse themselves in
it, in part, by endorsing wise teaching thereof. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">While wise teaching helps immerse the church in the word of Christ,
so too does the celebration of the word in song—“and admonishing one another
with psalms and hymns and spiritual songs, singing with thankfulness in your hearts
to God” (3:16c). Not only should the church study the Word, but they ought to
sing the word. Singing exercises the heart along with the mind as the believer
exalts the principle focus of the Word (Christ) and what he has accomplished
for the believer (salvation). Regardless of the form the singing takes (psalms,
hymns, spiritual songs), the subject remains the same and the spirit is
consistent—“with thankfulness in your hearts to God.” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Singing has been a mainstay in the church from its
inception. In fact, before the New Testament even existed, most historians believe
that many creeds confirming the deity, death, and resurrection were already
being circulated, recited, and even sung regularly in the gatherings of the
church. Singing aids in memorization and the corporate expression of gratitude
for what God has done in Christ. Paul expected it to be a mainstay in the
church as she immersed herself in the Word of Christ. In other words, While
words are thrown around by a myriad of sources, God’s people ought to be those
who read, hear, speak, and sing the Word of God. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">5. Glorify the Lord-3:17<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The final calling that Paul gives to the church in Colossae
in this passage is “glorify the Lord.” In what? In the religious practices? On
Sundays? When on is with his Christian friends? During personal devotions? Paul
writes in “Whatever you do in word or deed” (3:17a). This is the scope of that
which ought to glorify the Lord—everything. Everything about a believer’s life should
contribute to the exaltation of Christ and the glory of God…everything! The description
of the scope that Paul presents here includes everything one says and
everything one does. After all, out of the heart the mouth speaks (Luke 6:45)
and what one does demonstrates the convictions they hold (James 2). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">All a believer says and does should be accomplished, Paul
says, “in the name of the Lord Jesus” (3:17b)—that is in a way that is consistent
with who he is, what he did, and all that he taught. If someone cannot see
Jesus doing it, encouraging it, or teaching it, it ought not be done or said. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Additionally, everything said and done ought to be executed
in a spirit of thanksgiving—“giving thanks through Him to God the Father” (3:17c).
Once again thanksgiving is attached to a Christ-centered life (just as it was
fixed to the idea of peace earlier in verse 15). <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Which of these articles is absent or lost from your wardrobe
today as a child of God? Are you nice? Or has the past year or severe trials/circumstances
left you trading kindness for callousness toward others? Are you showing love,
or is your inability to work with others or forgive telling you that maybe there
is something important you have neglected to put on? Are you ruled by the peace
of God or is something else driving you ever so anxiously in your day-to-day
life? Are you immersed in the Word of Christ or do you entertain other messages
more the life-giving message of the Bible? Do you seek to glorify the Lord in
all that you do, or are you working for self-interests and self-exaltation?
Here are some practical tips that will help you apply the spiritual articles of
clothing Paul encourages here: 1) Choose today to be especially courteous to
someone (even or especially when they don’t deserve it), 2) Forgive a grudge
you’ve held for a long time, 3) Pray today more than you did yesterday (specifically
for peace and to be ruled by the Spirit of peace not the heat of the moment),
4) Start a Bible reading plan (that may or may not include journaling,
Scripture memorization, etc.) to immerse yourself in the word, and 5) surrender
even the most menial of tasks in your daily life to the Lord. Whether you
choose to incorporate all or just one of these habits in your life, may we be a
people with a complete spiritual wardrobe that glorifies the Lord and serves a
s compelling witness to the world around us. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-67175289135483852012021-04-27T06:00:00.004-07:002021-04-28T12:27:02.658-07:00New Season, New Wardrobe-Colossians 3:1-11<p><span style="color: #f3f3f3; font-size: medium;"> One of the things that we always do around this time of year
is pack up our children’s winter clothes and neatly stow them in a marked
container in our basement (when I say “we” I mean my wife…so thankful for her
and all she does). We do this to help make room for our kid's warm-weather clothes.
As for the jackets, sweaters, long-sleeves, etc., we put these out of sight until
the next appropriate season, knowing that we won’t be putting these on for a while. This
exercise recently had me thinking about a principle found in Colossians 3:1-11.
The idea of putting on and taking off the right things for the right season is
witnessed in this text in connection with salvation in Jesus Christ. Given that
believers have left a season of sin and death and have entered a new season of
righteousness and life, they ought to be dressed accordingly. This, in part, is
Paul’s message to the church of Colossae and I believe it is the message that
God would have us hear, understand, and apply today.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/s1290/Colossians.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/w400-h225/Colossians.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. INSTRUCTION #1: Put on the New Self-3:1-4<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Colossians 3 marks a major pivot in Paul’s letter to the
church in Colossae. It is here where Paul shifts from theology to practicality
(orthodoxy to orthopraxy). Having established Jesus Christ as sufficient for
salvation, Paul now describes what salvation ought to look like as it is applied
in the lives of believers. This major transition is indicated by the opening of
verse 1—“Therefore if you have been raised up with Christ, keep seeking the
things above, where Christ is, seated at the right hand of God” (3:1). There
are several very important elements of this verse worthy of special
consideration. First, the basis of the Christian life is highlighted—"if
you have been raised up with Christ” (3:1a). The verb used here actually
translates to “if you have been made alive together with Christ” and calls to
mind the intimate association the believer has with Jesus’ resurrection. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Though a believer was made alive together with Christ at the
moment of conversion and this was assured even earlier when Jesus himself was
resurrected 2000 years ago, such a state (“having been raised”) ought to suffer
present and ongoing implications. In other words, as those made alive together
with Christ from the dead, believers ought to evidence that a dramatic
transformation has, in fact, taken place. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">One such evidence of being made alive with Christ is seeking
Christ—“keep seeking the things above, ,…” (3:1b). This implies a relentless
pursuit of a Christ-centered life and experience that has one looking up. After
all, as Paul reminds the church, up is “where Christ is, seated at the right
hand of God.” At present Christ is in the Father’s presence, pleading the
believer’s case before Almighty God (1 John 2:1). He does this from a seated
position because his work of sacrifice, satisfaction, and salvation is
completed (Hebrews 8). Those who have been made alive from the dead in Christ would
do well to live as those who know they have an advocate before the Father and
that everything that is required to be made right with him has been
accomplished by their perfect Savior. This is what is meant by “seeking the
things above.” Such a person can walk confidently and humbly as they are about
the things that really matter—the mission of God. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Running parallel to this idea of seeking things above
(namely Christ), is another command and evidence of a life in Christ—“set your
mind on things above, not on the things that are on the earth” (3:2). While
similar to Paul’s first admonition, this encouragement uses a different word
for the pursuit that is in view—“set your mind.” This verb is concerned more
with “giving serious consideration to something” or “to ponder” (Louw &
Nida). This appears to be more of a mental exercise than a spiritual exercise
(though, to be sure, they are more connected than they are separate). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Believers do the mission of God a real disservice by preoccupying themselves exclusively with what is going on around them. For many,
it has become second-nature to doom scroll through their social media feeds for
hours every day, absorbing every report of bad news along with every friend’s
personal commentary. In other cases, people do not hesitate to plop themselves
in front of the television, phone, or iPad in an attempt to “escape” the
drudgery/anger/vitriol, however, even there, more often than not, they subject themselves
to more dramatic, radical, and shocking versions of the reality witnessed
around them. Too many trade joy for entertainment and peace for a futile
pursuit of “always being in the know.” Paul suggests there is a better way for
God’s people to live—a life that is mentally preoccupied with things above.
Perhaps this is why elsewhere he says, “Finally, brothers and sisters, whatever
is true, whatever is noble, whatever is right, whatever is pure, whatever is
lovely, whatever is admirable—if anything is excellent or praiseworthy—think
about such things.” (Philippians 4:8) and commends those who read and study the
Scriptures (Acts 17:11—“Now these people were more noble-minded than those in
Thessalonica, for they received the word with great eagerness, examining the
Scriptures daily to see whether these things were so.”)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Taken together, a Christ-centered life includes a heart-driven
pursuit of the person and work of Jesus and a healthy mental preoccupation with
his righteousness. This recalls what Jesus says in Matthew 6:33. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Matthew 6:33</u>-“Seek ye first the Kingdom of God and
his righteousness; and all these things will be added unto you.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This kind of living is only made possible for the believer
because a death has occurred—their own death to the “Old man”/“sinful self.”
Paul writes, “For you have died and your life is hidden with Christ in God,…”
(3:3). Though an association was drawn earlier between the believer and the
resurrection of Jesus, one cannot be raised with Christ from the dead if he/she
did not die sometime beforehand. Both a believer’s new life and their death to
sin is accomplished in Christ who both died and rose again. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>2 Timothy 2:11</u>-“It is a trustworthy statement: For if
we died with Him, we will also live with Him;…”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Romans 6:3-4</u>-“Or do you not know that all of us who
have been baptized into Christ Jesus have been baptized into His death?
Therefore we have been buried with Him through baptism into death, so that as
Christ was raised from the dead through the glory of the Father, so we too
might walk in newness of life.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Who a believer was before being found in Christ is, for all
intents and purposes, gone. That person has died and a new person has emerged.
So radical is this transformation that elsewhere it is compared to being reborn
(see John 3) and results in what is called a “new creation” (2 Corinthians
5:17). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Because believers in the church have died with Christ and
have been raised with Christ they can expect glory with Christ in the end—“When
Christ, who is your life, is revealed, then you also will be revealed with him
in glory” (3:4). What a promise! All three phases—death, resurrection, and
glory—are accomplished in Christ, exactly where a believer finds
himself/herself along with all the blessings appertaining thereunto. As a
result, they should have all the natural motivation necessary to “put on the
new self”—i.e. relentlessly pursuing Christ and preoccupying themselves with
the things of God. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. INSTRUCTION #2: Discard the Old Self-3:5-11<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, if “putting on” doesn’t do it for you as a
metaphor, Paul reiterates the same idea from an opposite angle in the next
instruction—“Discard the Old Self”—in verses 5-11. The “Therefore” in verse 5
might be just as connected to the end of chapter 2 as the “therefore” in verse
1 as both the contents of 1-4 and 5-11 are rooted in the supremacy of Christ in
the life of his people. Here, Paul makes the same encouragement as before but in
the opposite way saying, “therefore consider the members of your earthly body
as dead to immorality, impurity, passion, evil desire, and greed, which amounts
to idolatry” (3:5). Given what has already been described in verses 1-4,
because a believer’s old self has died with Christ, this ought to mean that the
desire for these fleshly things has also died. Things like immorality,
impurity, passion (strong desires gone bad) highlight a particular weak spot
for the gentiles in Paul’s Colossian audience—sexual sins. Immorality most
often refers to any kind of fornication that transgresses God’s plan. Impurity
might call to mind the things that are thought but not acted upon (which,
according to Matthew 5, is just as loathsome as committing the act itself).
“Passion” indicts strong desires pointed toward the wrong things. These
practices/behaviors/tendencies out to be thwarted in those who have died with
Christ and were raised with him. Along with these sexual sins, evil desires and
greed (the love of money and more which is the root of all evil) should also be
done away with. These kinds of behaviors are the crude coverings the world sells
as fashion and those in the world eagerly buy into them to feel important,
cool, or accepted. All these prohibited proclivities amount to idolatry—the
posture in which something/someone else takes the place of almighty God in
one’s life. Whether it is yourself, your relationships, your things, or your
position, these are unfit replacements for the One who alone is worthy of
worship, obedience, and authority.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul goes on to say that “it is because of these things that
the wrath of God will come upon the sons of disobedience,…” (3:6). Like a
reasonable father who won’t let his daughter out of the house scantly clad, the
heavenly Father judges what the world is wearing, deems it unfit, and will one
day punish those caught having it on. After all, in this case, the clothes
indicate something about the person wearing them. This is implicit in what Paul
says in verse 7—“and in them you once walked, when you were living in them.” It
isn’t ultimately about the clothes/behaviors/etc.; it is about what these
reveal about who one belongs to. Those who walk according to the world, dress
in the raiment of sin and its many forms. Believe it or not, this is what
believers looked like prior to turning to and trusting in the Lord for
salvation. As Paul recalls, even those in the Colossian church “were living in
them” (these bad practices). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“But now you also,” Paul continues, (given that you have
died with Christ and have been raised with Christ and will one day enjoy glory
with Christ) “put them all aside” (that is these sinful practices) (3:8a).
Then, Paul adds to the list he has already begun to populate. Added to sexual
sin, evil desires, and greed, Paul includes “anger, wrath, malice, slander, and
abusive speech from your mouth; do not lie to one another” (3:8a). These are
sins of the mouth that are especially troubling in the lives of believers and
in the context of the church. Don’t believe these deserve a mention next to
sexual sin, evil desires, and greed? How about we peruse what the Bible says
about the tongue and its capacity. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Proverbs 12:18</u>a-“There is one whose rash words are like
sword thrusts,”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Proverbs 18:21</u>-“Death and life are in the power of
the tongue, and those who love it will eat its fruits.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>James 3:8</u>-“But no human being can tame the tongue. It
is a restless evil, full of deadly poison.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>1 Peter 3:10</u>-“Whoever desires to love life and see
good days, let him keep his tongue from evil and his lips from speaking deceit;”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>James 1:26</u>-“ If anyone thinks he is religious and
does not bridle his tongue but deceives his heart, this person's religion is
worthless.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>James 3:5-6</u>-“So also the tongue is a small member,
yet it boasts of great things. How great a forest is set ablaze by such a small
fire! And the tongue is a fire, a world of unrighteousness. The tongue is set
among our members, staining the whole body, setting on fire the entire course
of life, and set on fire by hell.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">A life that has experienced all that Christ is and has given
isn’t just about what one is wearing, but includes what one is sharing. Not
only must certain behaviors be abandoned like worn out clothes from a bygone
era, but certain words ought to be stricken from a believer’s vocabulary and
certain conversations ought never be entertained among the people of God. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The life of a believer ought to demonstrate radical changes
in behavior (what they wear) and communication (what they share) “since” Paul
says, “you laid aside the old self with its evil practices, and have put on the
new self” (3:9b-10a). The new self, made possible through Jesus’ death and
resurrection (of which the believer is intimately associated), makes possible a
radical wardrobe (behavioral) change and transformative illocution lessons
(rivaling even that which Audrey Hepburn endured in My Fair Lady), changing
what one says and how they say it. <o:p></o:p></span></p>
<p class="MsoNormal" style="tab-stops: 118.5pt;"><span style="color: #f3f3f3; font-size: medium;">Though in Christ we have been
granted a “new self,” old habits die hard and slipping into bad patterns/words
typically heard in the lost world, may emerge from time to time, even in the
lives of those who have been save. This is why Paul clarifies in verse 10 that
this new self “is being renewed to a true knowledge according to the image of
the One who created him” (3:10b). Believers are a new self IN PROCESS—a process
guided by the one who created them that will result in them conforming to his
image. This process involves putting on the new self and discarding the old one
in the ways articulated in this passage (seeking Christ and setting the mind on
things above while abandoning sinful behaviors and more carefully selecting
what one says).<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Want some good news? ANYONE can be renewed in this way. Paul
makes certain to share with his diverse audience that this renewal of which he
speaks is available to everyone—“a renewal in which there is no distinction
between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian,
slave and freeman” (3:11). Your ethnic background, religious tradition in the
past, geography, or socio-economic status plays no role in the transformation
available in Christ. Praise the Lord! <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In contrast to these earthly distinctions, Paul says,
“Christ is all and in all”—the new distinction is Christian/non-Christ rather
than nationality, race, religious background, or economic” status (Melick, <i>Philippians,
Colossians, Philemon, </i>298). Here, Christ as “all in all” “speaks of him
beings the total concern, preoccupation, and environment of the Christian”
(Melick, <i>Philippians, Colossians, Philemon, </i>299). <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">How does the sufficiency of Christ show up in your life and
practice today? As Paul encourages here, are you relentlessly seeking Christ
above and setting your mind on things beyond this world; or are you preoccupied
with the things of this world and busying yourself with things that do not
last? Are you living as one who has died with Christ, been raised with Christ,
and will one day enjoy glory with Christ or are you behaving as one who still
belongs to the world—endorsing sinful behaviors and salacious speech? Perhaps
today is a day to embrace, once again, or perhaps for the first time, the
renewal that is possible in Christ—a renewal that he made possible through his
work of salvation and is available to everyone. Christ is always in season and
to wear what he has provided well (his righteousness), one must forever relegate
the garments of this world to the discard pile. What do you need to put on
today? What do you need to take off? </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-18265162987023978792021-04-20T08:16:00.007-07:002021-04-20T08:16:49.448-07:00Jesus, Period. Colossians 2:16-23<p> <span style="color: #f3f3f3; font-size: medium;">There are some things in this world that simply do not need
augmenting/supplementing/adding to. For instance, as I shop and travel down grocery
aisles I notice all the new varieties of Oreos (double-stuffed, mega stuffed,
mint, peanut butter, vanilla, inside out, etc.) and wonder if any of them can
truly stack up against the original. Reese’s Peanut Butter Cups are another example.
You now have Reese’s with extra chocolate, some with extra peanut butter, other
made with white chocolate, some filled with pretzels, and even others stuffed
with Reese’s Pieces! Dr. Pepper is another thing. Now you have cherry, vanilla,
cherry vanilla. These are not nearly as good. Coca Cola was nearly undone when
years ago they tried to alter the original recipe and sold “New Coke.” You simple
cannot improve on certain things. While all these examples may be motivated by
my hunger for lunch, the same principle can be applied to certain spiritual realities.
I remember growing up in the first church I attended seeing a sign above the
front door of the main entrance that read “Jesus.” “Jesus period” was a mantra
of the church that suggested that ultimately it was all about Christ—He is the
one who saves, inspires, encourages, informs, reveals, leads, etc. The church
taught that Jesus needs no augmenting/supplementing/adding to. This idea has
been and continues to be challenged today. Instead of “Jesus period,” many
believe it must needs be “Jesus plus this or that.” This can prove a real
problem for the church. Paul addresses this issue by giving three warnings in
Colossians 2:16-23.</span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/s1290/Colossians.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/w400-h225/Colossians.JPG" width="400" /></a></div><br /><p><br /></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. Don’t Let People Condemn You Based on Trivial
Matters-2:16-17<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As Paul continues to warn the church against falsehood and
heresy that threatened the church, he lays out some practical prohibitions
designed to protect the congregation from potential problems. The first of
these is “Don’t let people condemn you based on trivial matters.” One of the
empty philosophies that was prominent in the context of Colossae was asceticism
which endorsed strict rules on eating, drinking, and celebrations designed to
help people “conquer their flesh.” Those who held themselves to such demands
sought to project these demands on others, judging those who were not committed
to their regulations as “less spiritual” or “ungodly.” Paul wanted to put an
end to this kind of critical and dominating kind of thinking/accusing behavior.
To this end he says, “Therefore no one is to act as your judge in regard to
food or drink or in respect to a festival or a new moon or a Sabbath day--…”
(2:16).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">False teachers attempted to enforce regulations on the
church which were foreign or even against the spirit of Christian freedom for
which Paul so vigorously fought.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Galatians 5:1</u>-“It is for freedom that Christ has set
us free. Stand firm, then, and do not let yourselves be burdened again by a
yoke of slavery.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Galatians 5</u>:15-18-“You, my brothers and sisters, were
called to be free. But do not use your freedom to indulge the flesh; rather, serve
one another humbly in love. For the entire law is fulfilled in keeping this one
command: ‘Love your neighbor as yourself.’ If you bite and devour each other,
watch out or you will be destroyed by each other.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>2 Corinthians 3:17</u>-“ Now the LORD is the Spirit, and
where the Spirit of the LORD is, there is freedom.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><span style="mso-spacerun: yes;"> </span>Unnecessary demands
made on people concerning trivial/secondary matters did not deserve a place in
the congregation and could only serve to divide and disrupt the fellowship. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">What were those matters that some seemed so unnecessarily
preoccupied with? Paul lists two: food laws and special days. Concerning the
food laws, although the Christian movement had already settled what was free to
eat (see Acts 10:15), pockets of resistance existed and there were some who
wanted to pull people back under the authority of Old Covenant food restrictions.
Also, while some believed they were free to eat food that may have been offered
to idols, others were strongly against it. Concerning festivals, some believed
in worshipping on Sundays while others Saturday. Others wondered whether or not
they were free to participate in pagan holidays. The apostle was warned that
Christians were becoming overly concerned with these things and strongly
forbade the Colossian Christians to establish strict regulations (one way or
the other) on such matters. To do so (majoring on the minor) may look
spiritual, but ultimately, such regulations steal attention away from what was
most important—a relationship with Christ. By even suggesting that shallow prescriptions
must be met in certain ways to be right with God (as the Pharisees had in the
life in times of Christ), these false teachers undermined God’s work in Christ and
unnaturally exalted manmade efforts for righteousness. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul reminds the church that much of what was being “judged”
or “considered” by those given to this kind of knit picking was “a mere shadow
of what is to come” (2:17a). In other words while the Old Testament law and its
many regulations served an important purpose in pointing forward to something, temporarily
setting people apart unto the Lord, and demonstrating the character of God, the
law and regulations were never intended to be ultimate. They are mere
“shadows.” “A shadow is less significant than the object which causes it. A
shadow is temporary, lasting until the substance arrives in view. A shadow is
inferior in that it imperfectly resembles the object” (Melick, <i>Philippians,
Colossians, Philemon, </i>268). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">What is ultimate is Jesus—“but the substance belongs to
Christ” (2:17b). “No one prefers the shadow to the substance. Thus the reality
(Christ) is of more significance and value than the shadow (the law)” (Melick, <i>Phlippians,
Colossians, Philemon, </i>268). The law, Paul argues elsewhere, was temporary
and inferior to that which has come and was fulfilled in Christ. Because Christ
has fulfilled the law and serves as the substance of all that the law
represented, it would be foolish to establish or insist on a law (old or new)
to be made right with God/“earn spiritual points.” Don’t let people condemn you
based on trivial matters.” <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. Don’t Let People Con You with Powerless
Pursuits-2:18-19<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The next warning Paul offers is against powerless pursuits
as in “Don’t let people con you with powerless pursuits.” As in the first
warning, Paul begins with a command. This time he says, “Let no one keep
defrauding you of your prize by delighting in self-abasement and the worship of
the angels” (2:18a). The verb “defraud” means “to judge as a referee that
someone is not worthy to receive a prize” (Louw & Nida). In this case,
false teachers were conning people (tricking/judging them out of their joy in
Christ) by distracting them with wacky worship practices that were
self-centered and inappropriately focused. In Paul’s day, people were being led
to believe that certain spiritual rigors could bring someone a heightened form
of worship. Some think that this may have involved things like fasting and/or
depriving one’s flesh of certain things so as to induce unusual spiritual
experiences, including worship “with the angels” (as the phrase should probably
be interpreted). “Consistent with the Jewish traditions that the angels were
higher than humans and that they worshiped and served God, the false teachers
seem to have developed a procedure to induce a higher spiritual experience
equivalent to the angel’s experience. To effect this, however, required
severity to the flesh” (Melick, <i>Philippians, Colossians, Philemon, </i>271).
Through certain practices, false teachers taught that the mind and spirit could
be sensitized to higher spiritual realities and these became an evidence of
spiritual superiority over others. Paul believed such pursuits were dubious and
should be avoided. Those chasing such experiences will often be disappointed
when they do not receive the warm fuzzies and when the fuzzies do occur it
leaves many highly susceptible to pride. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul explains how this happens in the remainder of verse 18
and into verse 19. First, Paul says that such a person, “takes a stand on
visions he has seen” (2:18b). Instead of remaining tethered to the revelation
of God as found in Christ and in his Word, these would rather depend on
personal subjective experiences which can’t be confirmed or questioned. Such
dependence is characterized by a lack of accountability and can lead in any
number of directions. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">An unchecked dependence on personal visions very quickly leads
to arrogance. Paul continues, “inflated without cause by his fleshly mind”
(2:18c). These, the apostle argues, are unjustifiably haughty before others and
being controlled, ironically enough, by their carnal flesh. How is this for an
interesting paradox: in some people’s pursuit of spiritual ecstasy, they
actually hand themselves over the base and carnal tendency toward the oldest
sin in the book—pride. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul also describes such people as “not holding fast to the
head, from whom the entire body, being supplied and held together by the joints
and ligaments, grows with a growth which is from God” (2:19). Inasmuch as the
“head” of which Paul speaks is Christ (see 1 Cor. 11:3), this depicts a
spiritual pursuit that is disconnected from Jesus in any meaningful way. It is
true that the enemy can use a spiritual trip to lead people away from Christ.
Just because it is said to be “spiritual” does not mean it leads to a better
understanding of God. Paul’s warning is well-taken. People cannot sacrifice a
better understanding of and relationship with Christ on the altar of spiritual
experiences. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">So far, Paul has demonstrated two threats that can lead the
church away from a right understanding of Jesus and how he relates to
believers: asceticism and ecstatic/esoteric experiences. Regarding strict
adherence to trivial regulations, Christians need to remember that they have
been forgiven and are free in Christ who has satisfied and fulfilled the law.
Concerning what Paul calls “angel worship” (or “angel-like worship”),
Christians should realize that they need only a relationship with Christ for a
meaningful worship life and do not need to try to manufacture of conjure up
ecstatic experiences. Jesus really is enough. In fact, this is the point Paul
emphasizes in his last warning. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">3. Don’t Let People Convince You that Christ Needs Your
Help-2:20-23<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In verses 20-23 Paul warns the church by saying “Don’t let
people convince you that Christ needs your help.” After all, unlike the vain
humanistic philosophies of materialism mentioned earlier (see 2:8), Paul
reminds his readers “if you have died with Christ to the elementary principles
of the world why, as if you were living in the world, do you submit yourself to
decrees, such as ‘Do not handle, do not taste, do not touch!’ (which all refer
to things destined to perish with use)—in accordance with the commandments and
teaching of men?...” (2:20b-22).<span style="mso-spacerun: yes;"> </span>Paul
spares no expense at describing what these philosophies and practices lead to.
First, he suggests that they are enslaving (“why do you submit yourselves to
decrees”). Another way to translate this might be “why are you coming under the
dominion of this dogma?” Because the “dogma” in this case is non-Christian
(and, in fact, leads away from Christ), it was particularly devastating to
Christian growth. The problem at Colossae was the people were being tempted to
adopt a worldview contrary to true Christianity and this system would enslave
them.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The rules of this enslaving dogma are highlighted in Paul’s
recitation of “do not handle, do not taste, do not touch!” Such prohibitions
were probably repeated time and again by false teachers trying to lead people
into believing that the right combination of dos and don’ts could earn them
spiritual points and speed up their growing process. Such commands were not
rooted in scripture as much as they were “the commandments and teaching of
men.” Leave it up to men to add to what God has provided in Christ and distort
the nature of salvation into a works-based program. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Such a system is foolish in part because it focuses on the
temporal. Paul says that these dos and don’ts “refer to things destined to
perish with use”—e.g. food, works, experiences, etc. Since the Christian’s life
is never-ending, the believer ought to focus on what lasts. Instead of placing
food and various practices at the center of one’s worship, Jesus should occupy
that space exclusively.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Even so, many people are given to capitalize on practices
and protocols to the neglect of Christ himself because “these are matters which
have, to be sure, the appearance of wisdom in self-made religion and
self-abasement and severe treatment of the body” (2:23a). In other words, these
many regulations look spiritual and impress people into believing that they are
somehow closer to the Lord. Practices/protocols can be seen, measured, and
progress charted and awarded by men. As a result, people deceived into
believing they in accomplishing these tasks or having these experiences, they are
helping themselves achieve a right relationship with God. This is a worldly
kind of wisdom that puts the responsibility on the believer, not on Jesus. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, as Paul points out in verse 23, these practices and
protocols, in and of themselves “are of no value against fleshly indulgence”
(2:23b). They do not satisfactorily or ultimately solve the problem they claim
to cure. Only Jesus can do that, and he does not need any help. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The entire system Paul describes in this passage is flawed.
Subscribers to this kind of program hope to produce a higher spiritual state.
However, in the end, their approach is misguided on at least three points: 1) it
is a product of this world and not of God (see 2:20—“elementary principles of
this world”), 2) it focused on perishable/earthly objects (see 22—“which all
refer to things destined to perish…”), and 3) it did not offer a means of
conquering the desires of the flesh (2:23—“are of no value against fleshly
indulgence”). <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Ultimately, there is a simple theme in Paul’s warnings given
in this passage—It is Jesus alone who saves—not Jesus plus this or that. Any
teaching that tries to add to his redemptive work or sneak added measures in
where they do not belong is totally off base. The fact that Paul writes these
warnings to a church ought to compel us all to look around to be sure that we
are not adding to what Jesus has already accomplished on our behalf.
Thankfully, Paul’s warnings help us identify any leanings toward this kind of falsehood.
Let me ask you, are you one to major on the minor? Those who set artificial
bars or unnecessary hoops for others to jump through to be taken seriously,
accepted, or embraced as brothers/sisters might need to heed Paul’s first
warning: “don’t let people condemn you with trivial matters.” What matters most
is your understanding of who Christ is and what he has done for you—do not let
people distract/bother you with far less than that. Let me ask you, are you
always chasing after a spiritual high or looking for the next powerful
experience? Those who are not satisfied unless or until they have a case of the
warm fuzzies might need to heed Paul’s second warning: “Don’t let people con
you with powerless pursuits.” Experiences come and go, but the truth of God
endures forever and in all circumstances. Let me ask you, are you living as
though your salvation depends on your performance? May we all heed Paul’s third
warning and general comment: “Don’t let people convince you that Jesus needs
your help.” Salvation is from the Lord and the same one that saved you, is
saving you now and will one day save you in the end. It isn’t Jesus plus this
or that, it really is “Jesus period.” </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-7436628737878963042021-04-12T12:34:00.002-07:002021-04-12T12:34:10.125-07:00War of the Worldviews- Colossians 2:8-15<p> <span style="color: #f3f3f3; font-size: medium;">Currently in our small group on Sunday mornings we are going
through a study entitled “War of the Worldviews” in which we compare and
contrast Christianity over and against different belief systems that are
endorsed in our world today. While we have looked at Jehovah’s witnesses,
Mormons, Scientologists, Muslims, Buddhists, and have also discussed Critical Theory,
ultimately there are two choices that one has when he comes to deciding what he
is going to live by—the way of God as revealed in the Bible (and rightly
understood) or the way of the world (regardless of the supposed variations
therein). Paul understood this ultimate contrast and educates the church to
this end in Colossians 2:8-15. In this passage Paul presents two worldviews and
provides a compelling case for the one represented in the Scripture to both
protect and encourage the church.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/s1290/Colossians.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAESA/1CeQxtVmNAEZW_ddT87NDqyngac73EOuQCPcBGAYYCw/w400-h225/Colossians.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. WORLDVIEW #1: A Purely Rationalistic Worldview-2:8<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As Paul continues to warn the church against falsehood, he
identifies an existential and spiritual threat of which they need to be acutely
aware—“See to it that no one takes you captive through Philosophy and empty
deception” (2:8a). Paul believed the influx of heresy in the life of the church
was a well organized and planned attack against Christianity (Melick, <i>Philippians,
Colossians, Philemon, </i>252). Such coordination may have taken the form of
vain speculation and false teaching in and around Asia Minor, but ultimately,
this attack was motivated by evil forces in the spiritual realm. Here, Paul
describes the particular manifestation of this threat as “philosophy and empty
deception.” The way that this phrase is constructed connects “philosophy” and
“empty deception” together and draws attention to a specific brand of thinking.
In other words, Paul is not calling into question philosophy as a whole, but a
particular brand of philosophy that is ultimately empty and deceptive—i.e.
lacking in any substance, leading nowhere. Such vain speculation that
ultimately leads nowhere is not benign/inconsequential. Instead, Paul expends
great energy in describing just how dangerous it is by suggesting that it can
“take someone captive.” The verb calls to mind an oppressor carrying off booty
or captives following a victory in battle. Applied here, the idea involves
taking complete control of a person. If the adage “as one thinks so is he” is
true, empty deception/vain speculation can completely overwhelm a person and
lead them in the wrong direction—away from Christ. Avoiding such thinking is
paramount for the church and her people if they are to persevere and continue
its mission. Thankfully, Paul provides some helpful characteristics of this
brand of thinking that will aid us in identifying it and distancing ourselves
from it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">First, vain speculation and empty deceit is humanistic—i.e.
man-centric—“according to the tradition of men” (2:8b). In other words, the
kind of worldview that Paul warns against places mankind at the center of the
universe and believes that he can solve all his problems. Such a view believes
that we can think, innovate, work, or win our way out of anything. Such
thinking renders God’s revelation unnecessary and/or obsolete. Beware of those
with too high a view of the human person and his capacities. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Second, vain speculation and empty deceit is
materialistic—“according to the elementary principles of the world” (2:8c).
Originally the term “<span style="font-family: Symbol;">stoixeia</span>” referred
to what many believed were the the four basic elements of the world: earth,
fire, wind, and water. The term was later used of the basic words of the
alphabet. Even later the term suggested the “ABC’s” of something—i.e. the
basics. Still others use the word to refer to the signs of the Zodiac and the
powers that occupied the planets (Melick, <i>Philippians, Colossians, Philemon,
</i>253). While exactly what Paul is referring to here is somewhat up for
debate, generally speaking this calls to mind the humanistic tendency to
understand something by means of breaking it down to its components and in this
way highlights a very materialistic way of thinking. It is the propensity to
believe we can figure everything out if we can add up something’s elements.
Scientism and naturalism are more recent expressions of this in our world
today. However, different versions of such thinking were also prevalent in the
world of Colossae and could very easily lead people away from the reverent awe
that comes when one confronts radical complexity and mystery of God and what he
has revealed in Christ. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Finally, vain speculation and empty deceit is
anti-Christ/sans Jesus---“rather than according to Christ” (2:8d). In fact, one
might say that any worldview that does not have Christ as its cornerstone and
champion ought to be avoided like the plague, lest is capture you and take you where
you ought not be (lest it control you in a godless and faithless way). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Ultimately, the first worldview described in this passage is
a purely rationalistic worldview that exalts the human person and the materialism
of this world to the neglect of God’s revelation in Christ. Such a worldview is
empty and ultimately leads nowhere. Unprepared to ultimately/satisfactorily
solve the problems it suggests it can conquer, this worldview only succeeds in
capturing unsuspecting/misinformed people and controlling them in ways that
bring destruction. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. WORLDVIEW #2: A Christ-Centered Worldivew-2:9-15<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Thankfully, there is another worldview/guiding framework for
life—a Christ-centered worldview that is explained in verses 9-15. Notice, Paul
devotes far more time, effort, and attention to describing the contours of this
much-preferred system of thinking. First, the apostle highlights the realities
found in Christ in verses 9-11. In Christ there is found several things that
are discovered no where else. Verse 9 indicates that “in Him all the fullness
of Deity dwells in bodily form.” While this expression of Jesus’ divinity is
unusual, it is always difficult to express the God-man relationship in Christ via
human language. “The ‘fullness of deity’ was Paul’s way of stating that Jesus
is every bit God” (Melick, <i>Philippians, Colossians, Philemon, </i>255). This
fullness concerns the completeness of the divine nature and does not demand
that Christ is all there is of God. In other words, Jesus is every bit God but
does not exhaust the dimensions of deity as the Father and the Spirit are also
equally divine. Jesus’ divinity is unique in that his deity dwells in bodily
form. In the form of Christ, we have the reality of God. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Colossians 1:15</u>-“He is the image of the invisible
God, the firstborn of all creation”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Not only will you find the full expression of divinity in
Christ, but those who embrace Jesus will also find completeness in Christ—“and
in Him you have been made complete” (2:10). The perfect tense suggests a past
act with ongoing realities. Because the believer has been made
positionally/essentially complete in Christ, they are currently undergoing a
process of perfect completion (existentially). I.e. “you have been and are
being made complete.” This position and process only exists in Christ. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Completeness is a desire implicit within the human person.
Much of what is observed in our world today reveals many various quests for
being completed or satisfied. Jesus offers true completion and ultimate satisfaction
to those who come to him in faith. Who better to offer such than the one in
whom exists all deity? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In addition to deity and completeness, believers will also
find leadership in Christ—“and He is the head over all rule and authority” (2:10b).
Powers both seen and unseen are subject to Jesus. Therefore, those found in Him
have nothing to fear as any foe or oppressor must ultimately answer to Christ! <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">While these incredible blessings are found in Christ and are
mainstays in a Christ-centered worldview, these are only available to people
because of the actions that Christ performs in the life of believers. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul begins listing the may activities Christ accomplishes
in the lives of believers by referencing an old idea to illustrate a new
application—circumcision. He says, “and in Him you were also circumcised with a
circumcision made without hands, in the removal of the body of the flesh by the
circumcision of Christ” (2:11). This verse remembers one way in which the
Israelites (particularly the men) were consecrated unto God. Physical circumcision
was one of the signs in the Old Testament Jewish community of God’s people
being set apart. However, this outward sign was always intended for more than
just a physical marking. It was intended to illustrate an inner-spiritual
reality of spiritual separation and holiness. This spiritual reality is what
Paul is most concerned with here. Christ offers true/spiritual circumcision of
the heart that sets people apart. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Romans 2:28-29</u>-“For he is not a Jew who is one
outwardly, nor is circumcision that which is outward in the flesh. But he is a
Jew who is one inwardly; and circumcision is that which is of the heart, by the
Spirit, not by the letter; and his praise is not from men, but from God.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">What existed in sign and symbol in the Old Testament has
been fulfilled and ultimately completed in Christ who now uniquely consecrates people
unto himself. This is one of the many activities that makes the many blessings “in
Christ” possible. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Christ has not only set people apart in a special way
through spiritual circumcision, he has also baptized people in a spiritual
baptism—“having been buried with Him in baptism, in which you were also raised
up with him through faith in the working of God, who raised him from the dead”
(2:12). Baptism, like circumcision is a sign of deep spiritual realities. First,
it highlights a change of identity in which people go into the water one way
and out of the water another way (from the bondage of sin to freedom in Christ).
Second, it highlights the process by which this change of identity was made
possible (we go into the water as buried with Christ in baptism and we are
raised out of the water as those who walk in new life). Physical baptism does not
save anyone any more than physical circumcision made someone a true Jew. However,
the realities that these outward signs illustrate are very real on a spiritual level
as they describe what Christ has done on behalf of those who turn to him in
faith. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Romans 6:3ff-</u>“Or do you not know that as many of us
as were baptized into Christ Jesus were baptized into His death? Therefore we
were buried with Him through baptism into death, that just as Christ was raised
from the dead by the glory of the Father, even so we also should walk in
newness of life. For if we have been united together in the likeness of His
death, certainly we also shall be in the likeness of His resurrection,..”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>2 Tim. 2:11</u>-“It is a trustworthy statement: For if we
died with Him, we will also live with Him;<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Christ not only circumcises the heart and provides spiritual
baptism, he also makes alive those who were once dead—“when you were dead in
your transgressions and the uncircumcision of your flesh, He made you alive
together with Him” (2:13a). In this statement Paul combines the two
aforementioned activities and suggests that Christ’s completed work in these
arenas provides life to those who were formally dead in their sin. As only God
can bring life to the dead, this ability associated with Christ further
supports Paul’s claim of Jesus’ divinity. Jesus’ ability to bring life to the
dead was tested and proven true in his own death to life episode three days
after his crucifixion. Because he is alive from the dead, those who are saved
are said to be “made alive together with him.” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Christ provides spiritual circumcision, baptism, life, and
he also provides forgiveness—"Having forgiven us all our transgressions” (2:13b).
It is this forgiveness for wrongdoing that is so necessary for unbelieving
sinners to be made right with God their Creator. After all, sin separates all from
God and the wrap sheet that has been growing since birth has accrued an
enormous debt that people are woefully incapable of paying. Thankfully, Christ
has acted in such a way to take care of all of this so that forgiveness can be
applied to who turn to him in faith—“having canceled our the certificate of
debt consisting of decrees against us, which was hostile to us; and He has
taken it out of the way, having nailed it to the cross” (2:14). Jesus has
forever and completely satisfied the debt owed from sin. Not only has he posted
bail, he has removed the charges! The verb used for “having canceled” means to
cause something to cease by obliterating any evidence.” Praise be to God that
forgiveness for sin is possible in Christ. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Finally, Christ has also accomplished total victory. In
fact, it was his death on the cross that also defeated sin and death and
ensured the ultimate fate of all evil everywhere—“When He had disarmed the
rulers and authorities, He made a public display of them, having triumphed over
them through Him,…” (2:15). This was prophesied in Genesis 2:15 and fulfilled
at the cross. In the cross you have a compelling paradox. “Jesus hung naked and
disgraced, dying publicly for sinners. The evil forces assumed they had
triumphed. In reality, through this act of both sacrifice and triumph, God
disgraced evil beings. The tables were turned. God triumphed in the redemptive
work of Christ” and those who follow him are led in triumph (Melick, <i>Philippians,
Colossians, Philemon, </i>266). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>2 Corinthians 2:14</u>-“But thanks be to God, who always
leads us in triumph in Christ, and manifests through us the sweet aroma of the
knowledge of Him in every place.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Applied to this context and the war of the worldviews that
exist between empty philosophies and Christ-centered thinking, God’s triumph in
Christ successfully strips the gaudy clothing off the imposter frameworks and
exposes how fruitless and pointless they really are. None should follow such
systems. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This passage demonstrates a real contrast of worldviews.
Ultimately there are only two. First there is a worldview that puts people at
the center, limits things down to the parts/material, and excludes Jesus
altogether. Such a system is called empty and proves destructive in the end.
Second there is a worldview that puts Christ at the center (along with all the
fullness of deity, completeness, and perfect leadership) and explains how
sinners can, in fact, be saved by means of his many successfully completed
actions. The first is a worldview that is as limited and wrought with
weaknesses as are the people who advance them. The second worldview is as
complete and satisfying as Christ is who serves as its cornerstone and champion.
Paul’s warning against vain speculation and endorsement of Christ-centered thinking
is just as relevant today as it was to his original audience. Which will you
choose to guide your thinking and, as a result, your life? <span style="mso-spacerun: yes;"> </span></span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-59324356397460287852021-04-05T09:49:00.000-07:002021-04-05T09:49:02.034-07:00The Struggle is Real; The Calling is Profound- Col. 2:1-7<p><span style="color: #f3f3f3; font-size: medium;"> Long-distance relationships are difficult for many. There is
something about space that seems to lend itself to miscommunication and a lack
of meaningful connection. This is often the case in personal relationships and even
takes place in ministry. This past year has illustrated this on so many levels
as, given the pandemic and encouraged protocols, distance has existed in places
it never has before. Believe it or not, Paul understood what it was like to be
in a long-distance relationship. In fact, his many letters to the churches
throughout the Roman empire illustrate how hard he worked to transcend the
pitfalls/limitations that might exist in such arrangements and encourage the
church to fulfill her mission in a variety of contexts. The church in Colossae
is one such example. As we continue to look at Paul’s letter to this church
today, we learn just how hard Paul worked to encourage this church to be about
the right business in a world full of all kinds of pressures. We will stand to
learn a lot that we can apply today as we examine two presentations given in
Colossians 2:1-7.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAER8/hkqtfr4UzZgjjj4S6xppe-i0So1F5HW0QCLcBGAsYHQ/s1290/Colossians.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-Kwt7aAfLWS8/YGs_dE46zJI/AAAAAAAAER8/hkqtfr4UzZgjjj4S6xppe-i0So1F5HW0QCLcBGAsYHQ/w400-h225/Colossians.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. PRESENTATION #2: Paul’s Personal Struggle-2:1-5<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">When we last left the Book of Colossians, Paul was talking
about his unique ministry as apostle. Remember, Paul had never actually visited
this church and the apostle believed it was in the best interest of both
himself and this letter’s message for him to establish his credibility for this
congregation. In chapter 2, Paul continues along the same lines while shifting
to from a general discussion of himself and his ministry to the significance of
his ministry for the Colossians and as she faced the threat of false teaching (Moo,
<i>The Letter to the Colossians, </i>163). He writes “For I want you to know
how great a struggle I have on your behalf and for those who are at Laodicea,
and for all those who have not personally seen my face” (2:1). “For I want you
to know” draws special attention to what Paul is about to reveal. Paul reports that
he does not just labor in ministry for those he has met; he also strives for those
he has never seen. Here, three groups are mentioned as the beneficiaries of his
“apostolic ‘contending’”—those in Colossae, those in Laodicea, and the church
everywhere who has not seen him. Paul’s perspective in ministry and leadership
took into account the big picture (the universal church/the kingdom of God). While
he specifically addresses the Colossian church in this letter, he does so with
the whole church and mission of God in mind. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul’s struggle/contending for the church in Colossae and
throughout the world (those who had seen him and others who had not) was
purposeful. First, Paul struggled so that the church might be encouraged—“That
their hearts might be encouraged, having been knit together in love” (2:2). The
verb “encourage” might best be rendered “strengthened” here (Obrien, 93) and
the focus is on the “heart.” While in today’s vernacular the heart is most
associated with emotions and feelings, in Scripture the “heart” designates the
center of the personality, the source of willing and thinking in addition to
feeling (Moo, <i>The Letter to the Colossians, </i>165). Therefore, “encouraged
in heart” might be best understood here as being strengthened to the very core
of oneself—in that part of a person that affects everything else. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Here, the passive voice suggests that such inner strength
cannot be conjured up in one’s own power but must be injected by an outside
third party (in this case, Paul believed it was his role to instill such inner courage
in the life of the church). For the church in Colossae (and everywhere else for
that matter), such courage was also predicated on compelling community—“having
been knit together in love” (2:2). This too was accomplished by an outside third-party
(this time the Holy Spirit that calls people to Jesus and baptizes them into
the family of God). The church’s level of encouragement was in direct
proportion to its receptivity of Spirit-led leadership and Spirit-driven
community. Without apprehending what these outside influences provide, the
church would suffer. Paul knows this and it is why he worked so hard to instill
these in the church. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul not only contended to bring the church encouragement,
but he also labored to educate the church concerning the things of God—“and
attaining to all the wealth that comes from the full assurance of understanding”
(2:2b). In fact, some would argue that these results/desired outcomes of Paul’s
ministry build off each other. Here “the full assurance of understanding” is
the result of both “encouraged in heart” and being “united in love.” Paul might
have wondered how a church could truly understand the things of God without
encouragement and unity. Beyond simply being encouraged and living in loving
community, Paul desired the church have the full assurance of understanding—i.e.
“a full wealth of conviction which understanding brings” (Moo, <i>The Book of
Colossians, </i><span style="mso-spacerun: yes;"> </span>167). The apostle wanted
the church to know what it believed and understand why they believed it so much
so that they would stand by such convictions under pressure. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Ultimately, Paul hoped that all these desired
outcomes/results of his striving/contending would lead to “a true knowledge of
God’s mystery, that is, Christ himself” (2:2c). This final outcome/ultimate
result of Paul’s ministry for the church in Colossae and elsewhere involves a experiential,
life-changing knowledge of Christ’s person and ministry—something that was
hidden in ages past but now has been manifest in Jesus’ life, death, resurrection,
and ascension. Knowing Jesus would provide inspiration for encouragement, a
catalyst for unity, and a source of understanding the things of God. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After all, as Paul continues, it is in Christ where “all the
treasures of wisdom and knowledge are hidden” (2:3). “Christ is the one in whom
is to be found all that one needs in order to understand spiritual reality and
to lead a life pleasing to God” (Moo, <i>The Book of Colossians, </i>169). This
is highlighted by Paul’s use of “all” in “all the treasures” and the inclusion
of both “wisdom” (the application of knowledge), and “knowledge” (the apprehension
of information). Such wisdom and knowledge are treasures that have been hidden
in Christ, not so that they may not be found, but so that they might be easily
discovered and acquired (no map or difficult quest necessary). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Jesus really is an exhaustive source of the information,
advice, inspiration, and understanding necessary to live rightly both now and
forevermore. He is the perfect revelation of God and perfectly discloses everything
one needs to know about him and his will. Christ is not a reference that needs supplementing.
This is crucial to Paul’s message for the church in Colossae as she faced
heresies and false teachings that called into question the supremacy of Christ
and wondered what could be learned from him. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Evidence of this is found in verse 4 when Paul says “I say
this so that no one will delude you with persuasive argument” (2:4). This is
the first time the apostle warns explicitly against false teaching in the
letter. Paul didn’t want the church to be “deceived by arguments or false
reasons” given for denying the divinity of Christ. This is why he has said all “this”
(in “I say <i>this</i>…”). What is “this”? The answer is everything taught in
1:1-2:3 and includes things like “He is the image of the invisible God, the
firstborn of all creation. For by Him all things were created, both in the
heavens and on earth…He is before all things, and in Him all things hold
together…Christ in you the hope of glory…”. Paul has, up to this point, flooded
the church with high Christology so that she might be prepared to stand against
any teaching that would fall short of <span style="mso-spacerun: yes;"> </span>portraying Jesus in all the lofty glory he is
due. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As the church in Colossae faced the challenge of false
teaching, the apostle wanted them to know that not only could they count on
this letter to help direct them and Paul’s tireless efforts to encourage them (see
2:2), but they could also count on the fact that he was with them in spirit—“for
even though I am absent in body, nevertheless I am with you in spirit…” (2:5a).
This statement goes beyond merely “you will be in my thoughts and prayers” and
involves a profound corporate sense of identity based on and mediated by the Holy
Spirit of God (Moo, <i>The Book of the Colossians, </i>173). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This spiritual connection Paul had with the church was not a
one-way street. Instead, this relationship worked in both directions. Paul reveals
that in addition to his efforts to encourage the church, he was being
encouraged by that same church himself—“rejoicing to see your good discipline
and the stability of your faith in Christ” (2:5b). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Let us take a moment to appreciate the deep spiritual
connection, responsibility, accountability, and relationship that existed
between Paul and a church he had never actually visited. This was possible
because of a shared position in Christ and a shared bond in the Spirit. Churches
today would do well to recognize their many connections to the church of God at
work all over the world and seek to rejoice amid her many triumphs, address and
correct her many struggles, and encourage her many efforts. This is what Paul
models here. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. PRESENTATION #2: The Church’s Calling-2:6-7<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After presenting his struggle on behalf of the church both
in Colossae and around the world (answering why he contends and for what
purpose), Paul gives a brief presentation of the church’s calling. This calling
is rooted in the church’s reception of Christ Jesus—“Therefore as you have
received Christ Jesus the Lord” (2:6a). This title highlights, once again, a
high Christology as it refers to Jesus by means of his messianic office (Christ)
and absolute authority “the Lord.” Those who have received him by grace through
faith have received no small thing. In fact, receiving Christ Jesus the Lord
ought to suffer incredible implications. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul expected and, in fact demands, that those who receive
Christ Jesus the Lord “walk in him” (2:6b). Behaving appropriately ought to be
expected in the lives of those who have received Christ. A godly walk should
perpetually evidence the presence of Jesus in a believer’s life (it should be
the rule, not the exception). I especially appreciate the locative (“in Him”)
language as it provides a great perspective in how to evaluate how you are
living as one of his disciples (and how the church is doing in her ministry). Sin
does not exist in Jesus; therefore, if one is sinning, he is not walking in Him
in that moment. Worry doesn’t exist in Jesus; therefore if one is worried, he
is not placing confidence in Jesus in this or that area of one’s life. Division
doesn’t exist in Jesus, therefore if a body is divided, it can be assured that
elements of the organism are not walking in Christ rightly. Paul’s call for the
church is simple but profoundly all-encompassing—"walk in Him.” Impossible
you say? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">You are right! It is impossible, just as impossible today as
it was for the church in Colossae 2000 years ago—that is, impossible in one’s
own power/strength. The church’s success in her mission is only possible
because of what Paul describes in verse 7—“having been firmly rooted and now
being built up in Him and established in your faith” (2:7a). Again, Paul links
a string of passive-voice verbs together (three here are the beginning of verse
7) that each demonstrate that the actions are performed by a greater
outside/third-party force (God). A church can only walk in Christ because she
has been firmly rooted, is being built up (“to increase the potential of
someone or something, with focus upon the process involved”), and is being established
in their faith (“to increase in inner strength, with the implication of greater
firmness of character or attitude”) by God. The church of Colossae was set up
for success in its mission of walking in Christ because of the work God had and
was performing in her ranks (and the same is true today). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The calling of the church to “walk in Him” is also
predicated on the instruction it has received (faithful instruction about
Christ’s person and ministry) and gratitude—“just as you were instructed, and
overflowing with gratitude” (2:7b). <span style="mso-spacerun: yes;"> </span>It is
clear here that the apostle believed that adequate instruction and an attitude
of gratitude went a long way in standing up to and against false teaching. Such
a stance was integral for the church as she was about her calling of walking in
Christ. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After examining the presentation of Paul’s struggle and the
church’s calling in this passage, we ought to appreciate how relevant this
message is for the church today as she stands against falsehood and perseveres amid
a multiplicity of pressures. Like the church of Colossae, we ought to appreciate
and receive the encouragement of spirit-led church leaders who are struggling/contending
for things like loving community, a proper understanding of God’s Word, and a robust
engagement with the person and work of Jesus Christ. Again, the church’s level
of encouragement in this age, or in any age, is in direct proportion to its
receptivity of spirit-led leadership, its participation in loving community,
its understanding of God’s Word, and its knowledge of Jesus Christ. Such
encouragement is necessary because the call—to walk in Him—is so great. Such a
godly walk in any church and among its members ought to perpetually evidence
the presence of Jesus in a believer’s life and should not be characterized by anything
that is not found in Christ. Thankfully, God has done all the heavy lifting in
making it possible to answer this call and to benefit from the encouragement of
others. All we have to do is receive it joyfully, and remain faithful to what
we have been learned with an attitude of gratitude. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-16780400743329370482021-04-04T05:40:00.002-07:002021-04-04T05:40:08.932-07:00Encounter at the Tomb- John 20:11-18<p><span style="color: #f3f3f3; font-size: medium;"> Last week we examined the sermon Jesus gave at the cross and
learned how forgiveness and the hope of glory came about through the total
sacrifice of God the son. The repentant thief on the cross illustrated how
brokenness and faith before the Lord is met with God’s grace leading to life.
However, <i>how</i> this is the case has yet
to be revealed. After all, if Jesus remained dead, what hope would that bring? Thankfully,
the story didn’t end on Golgotha, but three days later that first Easter
morning. Matthew’s account of the excitement is given as follows:</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-DHSHGtLbnKY/YGmzoP_wjHI/AAAAAAAAERs/3oqMhDVsy7Uz2pp_ZMmDJzmoY0D6dp6NgCLcBGAsYHQ/s1920/easter_pictures_mary_magdalene_tomb.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="1920" height="266" src="https://1.bp.blogspot.com/-DHSHGtLbnKY/YGmzoP_wjHI/AAAAAAAAERs/3oqMhDVsy7Uz2pp_ZMmDJzmoY0D6dp6NgCLcBGAsYHQ/w400-h266/easter_pictures_mary_magdalene_tomb.jpeg" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“There was a violent earthquake, for an angel of the Lord
came down from heaven and, going to the tomb, rolled back the stone and sat on
it. His appearance was like lightning, and his clothes were white as snow. The
guards were so afraid of him that they shook and became like dead men. The
angel said to the women, ‘Do not be afraid, for I know that you are looking for
Jesus, who was crucified. He is not here; he has risen, just as he said. Come
and see the place where he lay’…” (Matt 28:2-6)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Jesus’ sacrifice on the cross and his being raised from the
dead three days later demonstrates Christ’s rightful place as King of kings and
Lord of lords. It also reveals that he is the only hope for salvation now and
forevermore. Here is what the Bible has to say about the resurrection and its
many implications. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>John 11:25-26</u>-“Jesus said to her, ‘I am the
resurrection and the life. The one who believes in me will live, even though
they die; and whoever lives by believing in me will never die…’”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>1 Peter 1:3</u>-“Praise be to the God and Father of our
Lord Jesus Christ! In his great mercy he has given us new birth into a living
hope through the resurrection of Jesus Christ from the dead.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Though this “living hope” will be realized most completely
in a cosmic battle of good verses evil in the end, I want to explore what the hope
of the resurrection affords the individual today—personal transformation. <span style="mso-spacerun: yes;"> </span>Last week we heard a sermon from the cross and
today we are going to look carefully at an encounter at the tomb. At this
important encounter, Mary is confronted by her risen Lord and undergoes a major
transformation—a transformation that is possible for anyone who is confronted
by the reality of Easter. This transformation takes place in four phases. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 9.0pt; text-indent: -9.0pt;"><b style="mso-bidi-font-weight: normal;"><span style="color: #f3f3f3; font-size: medium;">a) PHASE #1: <u>MARY THE GRIEVING FRIEND</u>-20:11-13<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">A lot happened on that first Easter morning. Here is a brief
look at what took place up to 20:11 in John’s narrative.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><span style="font-family: "Times New Roman", serif; line-height: 115%;"><span style="mso-spacerun: yes;"> </span>“</span>Now on
the first day of the week Mary Magdalene came early to the tomb, while it was
still dark, and saw the stone <i style="mso-bidi-font-style: normal;">already</i>
taken away from the tomb. So she ran and came to Simon Peter and to the other
disciple whom Jesus loved, and said to them, ‘They have taken away the Lord out
of the tomb, and we do not know where they have laid Him.’ So Peter and the
other disciple went forth, and they were going to the tomb. The two were
running together; and the other disciple ran ahead faster than Peter and came
to the tomb first; and stooping and looking in, he saw the linen wrappings
lying <i style="mso-bidi-font-style: normal;">there;</i> but he did not go in. And
so Simon Peter also came, following him, and entered the tomb; and he saw the
linen wrappings lying <i style="mso-bidi-font-style: normal;">there,</i> and
the face-cloth which had been on His head, not lying with the linen wrappings,
but rolled up in a place by itself. So the other disciple who had first come to
the tomb then also entered, and he saw and believed. For as yet they did not
understand the Scripture, that He must rise again from the dead. So the
disciples went away again to their own homes.” (John 20:1-10)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">We join the chaos following the revelation of the empty tomb
late and see Mary “standing outside the tomb weeping; “and so, as she wept, she
stooped and looked into the tomb” (20:11). The action of her weeping is
described as a continuous stream of loud sobs.<span style="mso-spacerun: yes;">
</span>No doubt Mary was driven to this because (as we will soon learn) her
worst fears seemed to be confirmed in the absence of Jesus’ body. Abusing or
tampering with the dead was considered an abhorrent offense and this is what
Mary believes has happened to Jesus. (All the while her greatest joy should
have been realized). By this point, the other disciples, following their brief
investigation of the empty tomb, had already left. They had already watched
their Savior die an excruciating death and now His body was missing!<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Left to sob outside the tomb by herself, Mary decides to do
some investigating. Some speculate that her sense of grief and loss may have
driven her back to the tomb after some time passed in order to find someone or
something that could provide answers. Therefore, “she stooped and looked into
the tomb”(20:11). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“and she saw two angels in white sitting, one at the head
and one at the feet, where the body of Jesus had been lying” (20:12). The tomb
is no longer empty. Instead, two heavenly messengers clad in white catch Mary’s
attention. These two angelic beings stand alongside Jesus’ resting place as
evidence to Mary that God has been at work in some way (as in every situation
in which angels are presented in Scripture). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">All these heavenly messengers do is ask Mary a simple
question, “Woman, why are you weeping?” (20:13a). Though the reason for Mary’s
grief might seem obvious, this question is asked to give Mary an opportunity to
reflect and put aside her grief with the hopes of putting two and two together
(missing body + angelic beings + Jesus’ teaching = ?). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, unfortunately, Mary is unable to wipe away her
tears and add up what she sees and has heard to get the sum of what has
happened. Instead, she is so disturbed by the missing body that she replies
“because they have taken away my Lord, and I do not know where they have laid
Him” (20:13b). Instead of realizing the greatest joy that Jesus made possible
through what He said He would do (rise), Mary along with the disciples assumes
the very worst. Blinded by grief, she is unable to remember what Jesus said of
Himself and instead believed His body was stolen.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><b style="mso-bidi-font-weight: normal;">b) PHASE #2: <u>MARY
THE CONCERNED INVESTIGATOR</u>-20:14-15</b><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As she speaks to the angels, someone emerges onto the scene.
Suddenly aware of this third presence, Mary “…turned around and saw Jesus
standing there, and did not know that it was Jesus” (20:14).<span style="mso-spacerun: yes;"> </span>If we were to associate her stage of grief at
this point, she is at the point of denial—not denying that Jesus was dead (as
she was one of the few witnesses of Calvary), but denying that he was now
alive. As is common in resurrection narratives, Jesus is not recognized
immediately (see 21;4; Luke 24:16; Matt. 28:17). Mary’s failure to recognize
Jesus continues this pattern. Neither the stone that had been rolled away, nor
the empty tomb, nor the angels inside, nor even the risen Jesus Himself are
able to enlighten Mary! <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The failure of Mary to recognize Jesus becomes even more
dramatic when he begins to question her, “Jesus said to her, ‘Woman, why are
you weeping? Whom are you seeking?’”(20:15a). Perhaps Jesus’ first question is
a mild rebuke, “why should you weep?” or is Jesus’ way of caring for this
woman’s deep concern. Either way, Jesus’ second question (“whom are you
seeking?”) is asked to direct Mary’s attention away from herself and to Jesus.
Knowing the answer to His own question, Jesus wants Mary to articulate her
thoughts in order to set up a special revelation. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Mary’s response is predicated on her misunderstanding of who
this man is, “…Supposing Him to be the gardener, she said to Him, ‘Sir, if you
have carried Him away, tell me where you have laid Him, and I will take Him
away’…” (20:15b). Aside from grave robbers or other mourners, neither of which
would have been likely visitors at this hour, gardeners tending to the grounds
where the tomb was located would have been the only people around”
(Kostenberger, 568). Her guess of this man’s identity could not have been more
wrong, for in this moment she is asking the very person she is seeking for the
answer to the mystery of the empty tomb! <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In Mary’s mind she sees an empty tomb and assumes that Jesus
has been stolen. She observes Jesus Himself and assumes that he is a gardener.
However, once things are revealed, all that Mary has observed will prove far
greater than she could have ever imagined. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 9.0pt; text-indent: -9.0pt;"><span style="color: #f3f3f3; font-size: medium;"><b style="mso-bidi-font-weight: normal;">c) PHASE #3: <u>MARY THE RELIEVED CLINGER</u>
-20:16-17</b><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In verse 16, Mary is given the clue that answers the riddle,
the secret word used to decode the mysterious happenings of the previous hours,
and the final piece to the puzzle that pulls the whole picture together. “Jesus
says to her, ‘Mary!’…”(20:16a). Though this seems simple enough, when Mary
hears her name spoken from Jesus’ lips, she is launched out of grief and into
pure ecstasy; she is immediately transported from despair to delight and trades
her tears of grief for tears of triumph. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This is evidenced by her response to Jesus, “she turned and
said to Him in Hebrew, ‘Rabboni!’ (which means Teacher)…”(20:16b). Though this
word is not wrought with theological significance nor is it a weighty
Christological proclamation, it is a familiar term that Mary probably used
throughout Jesus’ ministry when she spoke to Him. This specific episode is more
about the rekindling of her personal relationship with Jesus than it is about
doctrine (at least at this point). With that said, this verse does confirm what
Jesus communicated in John 10:3-4, “To him the doorkeeper opens, and the sheep
hear his voice, and he calls his own sheep by name and leads them out. When
he puts forth all his own, he goes ahead of them, and the sheep follow him
because they know his voice.<sup>”</sup><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">It is obvious by what Jesus says next that Mary probably
rushed toward Him in a tight embrace. Not wanting to lose her Savior again,
this knee-jerk reaction resembles what a small child might do when his or her
parents come home after a long trip. Here, Mary’s teacher had been gone three
days and upon His return she did not want to let Him loose! Her King has
arrived and she was not letting go now. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, Jesus suggests that this is not the time for
clinging nor for sentimentalities, “’Stop clinging to Me, for I have not yet
ascended to the Father’” (20:17a).<span style="mso-spacerun: yes;"> </span>Jesus
assures Mary that He is not going anywhere (at least for now) and she can let
go of Him.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Rather than remain and cling, Jesus calls Mary to use her
newfound joy to proclaim the news of His resurrection to others, “but go to My
brethren and say to them, ‘I ascend to My Father and your Father, and My God
and your God’…” (20:17b). Mary’s appointment is incredibly significant as she
is not a trained messenger nor a man (as in the ancient world women were not
considered credible witnesses). That a woman with a shady past was one of the
first to send word of Jesus’ resurrection is compelling evidence of the
legitimacy and historicity of this event. Had this story been fabricated, no
one would have given the part of first responder to a women given the gender
roles and stereotypes of the first century.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The content of the message is simple. In so many words,
Jesus wants Mary to tell the other disciples that He had risen and was now in
the process of ascending into heaven (something that would take place a few
weeks later). He also wants her to tell them that His Father and God is also
their Father and God. This statement would have brought incredible hope to the
disciples for in it Jesus subtly reveals that the same Father and God who
raised Him from the dead is the Father and <span style="mso-spacerun: yes;"> </span>God of the disciples. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 9.0pt; text-indent: -9.0pt;"><b style="mso-bidi-font-weight: normal;"><span style="color: #f3f3f3; font-size: medium;">d) PHASE #4: <u>MARY THE EXCITED WITNESS</u>-20:18<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Mary faithfully answers her commissioning and immediately
sets out to complete her assignment, “Mary Magdalene came, announcing to the
disciples…”(20:18a). The way this is written almost seems to suggest that Mary
was in a continuous state of proclamation as she carried this message to her
friends. As the first sent one beyond the empty tomb, Mary is the first
missionary. The first to receive this “good news” are Jesus’ close confidants. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After making it to the disciples, Mary shares, “’I have seen
the Lord,’ and that He had said these things to her…” (20:18b). Answering the
call to be sent, Mary shared the message she was given to proclaim without
fail.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In this passage Mary transforms from a grieving friend to an
excited witness. What is to blame for this dramatic transition in her life? –Jesus’
resurrection from the dead. Once He was dead and now He is alive. Because of
this, grieving loners everywhere can know hope, obtain a mission, find purpose,
and joyfully live in this world full of all kinds of life-changing events.
However, in order to experience this change, one must take the steps that Mary
demonstrates in her odyssey here. First, people must recognize they are
grieving loners. Grieving what? The loss of answers, the loss of meaning, the
loss of understanding one’s place in the grand scheme of things, and ultimately
the loss of a right relationship with God. Once achieved, they must pursue
answers to these questions and satisfaction for these needs by becoming
concerned investigators of Jesus and the many claims he offered. Thoroughly and
honestly vetted, Jesus will inevitably be found alive and well and be
understood as God made flesh—the King of Kings and Lord of Lords. When people believe
this and place their trust in this, they become children of God who want as
much of Jesus as possible. This will ultimately bring individuals face-to-face
with Jesus’ commands, specifically, the commission to go and share the greatest
news ever! What is this news? That Jesus was once dead but is now alive! His
change gives all the opportunity to transform from grieving loners to excited
witnesses. What stage of the journey are you in today? Our King is alive and is
coming again! Do you know him? Are you counted as one of his subjects? </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-46769710109452879972021-03-23T08:30:00.001-07:002021-03-23T08:30:03.763-07:00The Sermon At The Cross- Luke 23:33-46<p> <span style="color: #f3f3f3; font-size: medium;">As we head further into the Easter season, is it both appropriate
and important for us to celebrate what Christ did to provide salvation from
sin. In fact,<b> </b>the Bible calls upon God’s people to regularly remember
all that Jesus went through so that we might be made right with God. Why does God
encourage this kind of remembrance? Taking time to reflect on Jesus’ sacrifice
is both evangelistically useful as we share the gospel message who do not know
it and sanctifying for those who already know the gospel as they grow more like
their Savior. On this Palm Sunday we are going to spend special time reflecting
on the sacrifice of Jesus Christ as revealed in Luke 23:33-46. In this passage
Jesus make three powerful statements that highlight what he accomplished on the
cross—statements that ought to inspire us on several levels.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Jtgy5eEaL8M/YFoJcjx6ZkI/AAAAAAAAERA/f4IRHhekteIZS--Qj5GfktbBMhJJz8YhQCLcBGAsYHQ/s1043/Palm%2BSunday.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="632" data-original-width="1043" height="243" src="https://1.bp.blogspot.com/-Jtgy5eEaL8M/YFoJcjx6ZkI/AAAAAAAAERA/f4IRHhekteIZS--Qj5GfktbBMhJJz8YhQCLcBGAsYHQ/w400-h243/Palm%2BSunday.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">I. STATEMENT #1: A Plea for Forgiveness-23:33-38<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The location in which these compelling statements are made
is revealed in verse 33—“When they came to the place called the Skull” (23:33).
This site was “out” of the city as Jewish custom prescribed and was appropriately
given this grim name (Latin equivalent is “Calvary”) for its ominous and
macabre features that resembled a human head. Perhaps this was a familiar spot
for these kinds of executions, familiar even to Jesus throughout His life and
ministry. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">It was at this spot that “they crucified Him, and the
criminals, one on the right and the other on the left” (23:33b). In ancient
times, crucifixion was synonymous with horror and shame, a death inflicted on
slaves, bandits, prisoners of war, and revolutionaries (Isa 53:12-“and was
numbered among the transgressors”). Josephus even called it “the most pitiable
of deaths.” Cicero described it as “that cruel and disgusting penalty” as
victims were made a public spectacle, often being affixed to these cross beams
in unusual configurations until vultures would devour the corpse. So gross was
this specific program of execution that it was prohibited for a Roman Citizen
unless the emperor Himself sanctioned it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, despite this ominous location and the especially
horrific situation in which he found himself, Jesus makes a shocking statement
in between gasps for air and through his excruciating pain—“’Father, forgiven them;
for they do not know what they are doing’” (23:34a). Yes, in his most
precarious position, most painful moment, Jesus requests that forgiveness be
granted to those performing these unspeakable acts against him. Remember, by
this time Jesus would have already received the <i style="mso-bidi-font-style: normal;">verberatio</i> (the most severe of the beatings administered under
Roman law). He would also have been stripped naked, have received a series of
whips with a gruesome instrument of torture, and would have been made to carry
this heaven cross all the way to this spot (see John 19:17). Then, both his
feet and wrists were nailed to the crossbeam which then would have been raised
high enough for the victim’s feet to clear the ground and then placed on a
stake. All this torture Jesus went through although he was totally innocent.
All of these wrongs were committed against the one who had done no wrong and
yet, Christ asks God to forgive the very people who were afflicting upon him
the most grievous fate ever conceived by man. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This request becomes even more peculiar when the
executioners are described next in Luke 23:34ff as “casting lots, dividing up His
garment among themselves” (23:34b). Not only did these soldiers not show respect
to Jesus’ body in the beating they administered and in the nailing of his hands
and feet to the cross, but here they show no respect for his humble personal affects.
The language used here seems to point to Psalm 22:18 which reads “they divide
my garments among them, and for my clothing they cast lots,” recalling a
practice of oppressors taking plunder from the battlefield (Strauss, <i>ZIBBC, </i>492).
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Not only were the Roman guards dividing what few things
Jesus possessed, but many nearby “stood by, looking on. And even the rulers
were sneering at him saying, ‘He saved others; let Him save himself if this is
the Christ of God, His Chosen One.’…” (23:35). This again points back to Psalm
22 (particularly verses 7-8) and indicates that repeated and ongoing ridicule was
hurled in Jesus’ direction as he hung there dying. While many questioned Jesus’
ability to save himself, little did they know that in his suffering and death
he was providing a means for them to be saved—yes, even those who were hurling
abuse at them. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In addition to the abuse of the onlookers was the mocking of
the soldiers—“The soldiers also mocked Him, coming up to Him, offering Him sour
wine, and saying, ‘If You are the King of the Jews, save Yourself!’…” (23:37). Again
the irony here is biting. While Jesus may not look like a Savior in the
traditional sense here, it is through his death that he would pay the penalty
of sin, provide satisfaction for the wrath of god, and pave the way for people
to be made right with God. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Adding insult to injury, an inscription was placed at the
top of the cross for all to see—“Now there was also an inscription above him, ‘This
is the King of the Jews’…” (23:38). But here again, what the rulers and mockers
meant in hurtful jest correctly identified Christ as the true Messiah of his
people—the long-anticipated Lamb of God who came to take away the sin of the
world. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In the cacophony of these sneers, insults, offenses, and
torture, Jesus takes the time to ask for God to forgive those bringing him
personal injury and blaspheming his name. Friends, no one has suffered so much
so unjustly, and while Christ would have been perfectly justified in asking God
to smite those inflicting this pain and suffering, he instead asks for grace to
be extended—grace, which, by the way, was only made possible because of what
Jesus went through in these moments on the cross! In essence, Jesus asks to
receive the punishment that these soldiers and crowd members deserve. In the
place of wrath, Jesus asks for God to extend grace and forgiveness. What a powerful
statement! What a sobering thought as we consider how difficult we find it at
times to call upon God to forgive others when we go through far less than what
is witnessed here (and when we recognize that we are far less innocent than
Jesus was). The plea for forgiveness demonstrates the transcendent love of
Jesus who was more concerned about the hearts of men (even those men who tortured
him) than he was about seeing them receive what was coming to them. This plea
for forgiveness also calls those who follow Christ to be people who are quick
and ready to forgive as those who have been forgiven much. “Be kind to one
another, tender-hearted, forgiving each other, just as God in Christ also has
forgiven you” (Eph 4:32). <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">II. STATEMENT #2: A Promise of Salvation-23:39-43<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The second statement Jesus makes from the cross is hear amid
a conversation takin place seven feet above Golgotha. As we eavesdrop on this
peculiar conversation we learn that “One of the criminals who were hanged there
was hurling abuse at Him, saying, ‘Are You not the Christ? Save Yourself and
us!’…” (23:39). Though ill-advised in retrospect, one might understand how such
a voice could be heard in the midst of such agony. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><span style="mso-spacerun: yes;"> </span>In many ways this
first thief represents a large sector of humanity. Those who in the face of
suffering shake an angry fist at the God they<span style="mso-spacerun: yes;">
</span>do not even believe in find a sympathizer in this man and might even be
caught saying what he says here, “Are you no the Christ? Save Yourself and us!”
This Hellacious cry echoes throughout the generations among those who fail to
believe in Jesus Christ. Seeing no way of escape from their death or agony,
instead of reaching out to Jesus in Faith for salvation, they question Him, His
love, His sovereignty, and in their unbelief grasp only at straws.<span style="mso-spacerun: yes;"> </span>Calvin says of this raging blasphemer, “this
objection is directed against God Himself; just as wicked men, when they do not
obtain what they wish, would willingly tear God from heaven. They ought indeed,
to be tamed to humility by strokes; but this shows that the wicked heart, which
no punishments can ben, is hard like iron.” The voice of rage says, “There is
no God, look how much I’m hurting! If there was a God, why would he allow me
this pain?”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, another voice joins the conversation in verses
40-41—“But the other answered, and rebuking him said, ‘Do you not even fear
God, since you are under the same sentence of condemnation? And we indeed are
suffering justly, for we are receiving what we deserve for our deeds; but this
man has done nothing wrong.’…” In what this second criminal says, the reader is
made aware of another way, the proper way, to view one’s own predicament before
Christ. Though in the first man’s response to pain and agony we heard the voice
of a raging blasphemer, here we he the surprising and yet unmistakable voice of
reason coming out of brokenness before the Lord. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The first statement uttered by this second voice is a
statement of rebuke. “Do you not even fear God, since you are under the same
sentence of condemnation?” In other words, the second thief asks the first,
“Does not your present condemnation compel you to fear God?” In this statement,
the second robber is hoping that the first recognizes that death is coming
soon, and it is no time to be blaspheming an innocent man. Though their present
predicament was desperate and difficult, it would not compare to what he would
feel before God in the judgment seat. Though he was now feeling the results of
being condemned by the Roman government, he would soon discover what it would
feel like to be condemned by God Himself! <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The second thief understands that what they are experiencing
is exactly what they “deserve.” He acknowledges here that the punishment which
was common to all the three was “justly” inflicted on him and his companion,
but not on Christ who had been dragged to the punishment of death, not by his
own crime, but by the cruelty of enemies. He reasonably concludes, in light of
his crime, that the punishment he is suffering at present is natural and
expected, not something surprising or unjust. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As alluded to earlier, this man might represent all who
reasonably conclude that their present sufferings, agonies, and even
anticipated death are a result of their own sinful choices, depravity, and
extant wickedness that infect the entire fallen world. The difficulty they face
in life and the hardships around them are understood by these as the product of
sin in their lives, the lives of others, and in creation itself.<span style="mso-spacerun: yes;"> </span>Therefore, what they are experiencing and
will experience after death without Christ is not understood as unjust, but the
proper penalty assigned to each of them. The only thing they can do in light of
this is call upon the Lord because of their brokenness and desperation. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Calling upon the lord is exactly what is demonstrated by the
second thief in this passage, “Jesus, remember me when You come in Your
kingdom!” In this phrase readers everywhere are given one of the most
remarkable and striking examples of faith ever recorded! This thief, who not
only had not been educated in the ways of Christ, had instead given himself up
to a life of sin and endeavored to rid himself of any sense of right and wrong.
However, here he suddenly rises higher than all the apostles and other
disciples whom the Lord Himself had taken so much pains to instruct and adores
Christ as King and calls to be invited to His kingdom! This he does while
bleeding out and gasping for air on a cross! <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Those who in their brokenness understand their sin and the
effects thereof are able to understand Jesus saving power for them by means of
the Holy Spirit. In this we learn that those who place their faith in Jesus
Christ are reaching a reasonable conclusion, Jesus is the only means of
escaping the sting of death and have eternal life. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">To the reasonable thief Jesus says, “truly I say to you,
today you shall be with Me in Paradise” (23:43). This promise reveals that
Jesus, though presently humiliated before the onlookers, was still the same
powerful Savior of the world who was capable to bring life out of death and
fulfilling every facet of His office. This thief could expect life after death
that very death with Jesus in Paradise. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“Paradise” is a word meaning heaven. Death is not defeat for
those who belong to Jesus Christ, it the beginning of life with God in a more
profound way. This is what the second thief could expect following his last
breath. In fact, anyone who turns to Jesus, even in the last moments of her
life, is granted fellowship with Christ for eternity. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Romans 10:13</u>-“<i style="mso-bidi-font-style: normal;">Woever
calls upon the name of the Lord shall be saved.”<o:p></o:p></i></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Jesus has always been about awarding faith with grace. Here,
he awards the faith of a thief at his execution with the grace of eternal life
with Him in heaven. This same grace is available today to all who call upon Him.
What a promise! What a blessing! The promise of salvation for this thief is
also available to everyone today and, like this thief, it is never too late to
call upon the Lord. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">III. STATEMENT #3: A Proclamation of Sacrifice-23:44-46<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The third statement uttered in this passage is a
proclamation of sacrifice. We learn that this statement is made at a very
specific time—“It was now about the sixth hour, and darkness fell over the
whole land until the ninth hour, because the sun was obscured” (23:44-45a). When
the sun was supposed to be highest in the sky (12:00noon), it is miraculously
obscured in darkness, highlighting the darkness of sin that had been applied to
the Son of God. The long shadow created by God the Father’s back turned toward
his Son is evidenced in this darkness. It is a troubling sight, but a sight
necessary so that people might escape the darkness of sin and death and enter
the light of God—“He made Him who knew no sin to be sin on our behalf, so that
we might become the righteousness of God in Him” (2 Cor. 5:21). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">During this three-hour darkness “the veil was torn in two” (23:45b)—i.e.
that veil that separated men from the presence of God that resided in the Holy
of Holies in the Temple. Before this veil was miraculously torn, only the high
priest under the most special conditions could enter to enjoy the glory of God’s
presence. However, Jesus’ sacrifice now renders access to God available to all
who would choose to seek him. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Having taken on the sin of mankind (as evidenced in the
darkness) and having made a way for people to relate to God (as evidenced by
the veil being torn), Jesus’ sacrifice is ready to be complete and in verse 46
it reads, “and Jesus, crying out with a loud voice, said, ‘Father, into Your
hands I commit My spirit’…” (23:46). This answers the question concerning the
responsibility for Christ’s death. While some blame the Jews and other the
Roman soldiers and still others claim everyone everywhere who has ever sinned
is responsible, ultimately, Jesus laid down his own life as a sacrifice. “No one
takes it from me, but I lay it down of my own accord. I have authority to lay
it down and authority to take it up again. This command I received from my
Father” (John 10:18). It is this sacrifice, present here, that was required for
men and women to be saved. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The totality of the sacrifice is highlighted at the end of
verse 46b—“having said this, He breathed His last” (23:46b). Christ was not
merely ridiculed, tortured, mocked, or nailed to a cross; he died to make
salvation possible. He died so that people might be forgiven and receive the
promise of paradise. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Do you know this today? Have you received the forgiveness of
God? Do you know the promise of heaven? Have you placed your faith in the
sacrifice of Jesus Christ? If not, what is keeping you? Friend, if Jesus was
willing to extend forgiveness to those who tortured him and mocked him at his execution,
surely he is willing to forgive you. Friend, if it was not too late for the thief
on the cross to apprehend the promise of heaven, it is not too late for you
either. The implications of Jesus’ sacrifice offered all those years ago still
apply today. <o:p></o:p></span></p>
<p class="MsoNormal" style="tab-stops: 113.7pt;"><span style="color: #f3f3f3; font-size: medium;">If you have already received the
forgiveness of God today, do you prove you have been forgiven by showing
forgiveness to others who have wronged you? If Jesus forgave those who
crucified him, if Jesus forgave you, how much more should we be willing to
forgive others? If you have been given the promises of paradise in heaven, is
your walk characterized by that confidence? If glory awaits us in the end, why
should this world paralyze us in fear and worry? The implications of Jesus’
sacrifice offered all those year ago do not just apply to our conversion, but
they inform our present walk. This is why we ought to take time to remember
what Jesus did. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-12307974204182273842021-03-17T07:18:00.002-07:002021-03-17T07:18:08.230-07:00Yes, Christianity Really Is THAT Different-Col. 1:21-29<p> <span style="color: #f3f3f3; font-size: medium;">One of the charges that is often lodged against the
Christian worldview by skeptics outside the faith is “Christianity is no
different from all other religions.” Those who say this often lump the biblical
worldview in with any/every belief system and/or superstition, believing that
there is nothing distinct about who Jesus is and what the Bible teaches. These could
not be more wrong. Christianity compared to other religions is not just a horse
of a different color, it is a different animal all together. In Christianity
you have many distinctives that set it apart. Take for instance its insistence on
salvation by grace through faith (Eph. 2:8-9) where all other worldviews rely
on a system of works to be saved/enlightened. Consider also Christianity’s
claim that God came down as a man (Jn 1:14) to be then humiliated to the point
of death (Phil 2:5-11) in order to save people. Other religions teach that man
has to ascend to God or god-like status in their own strength. These are just
two of many ways in which Christianity is distinct from all other worldviews.
Today, as we continue our Colossians series, we are going to examine two more
distinctives of the Christian worldview that Paul describes in 1:21-29 and come
to appreciate more of what Jesus has provided us and what our role ought to be
in response.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-yUG1-QehYLo/YDe5xeWztYI/AAAAAAAAEQA/YHtEwVAlNxw9FN0WMR_YeA19Kxlk-xHUQCPcBGAYYCw/s1290/Colossians.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-yUG1-QehYLo/YDe5xeWztYI/AAAAAAAAEQA/YHtEwVAlNxw9FN0WMR_YeA19Kxlk-xHUQCPcBGAYYCw/w400-h225/Colossians.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. DISTINCTIVE #1: The Unique Opportunity in
Christ-1:21-23<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After celebrating the uniqueness of Christ in verses 13-20,
Paul reflects on the unique opportunity there is for salvation in Christ in
verses 21-23. To highlight what Christ has done/accomplished, Paul takes the
Colossians through the before and after sequence of their salvation experience.
First, he remarks on what life was like prior to salvation in Christ—“and
although you were formerly alienated and hostile in mind, engaged in evil
deeds” (1:21). Paul uses the language of being estranged to suggest that prior
to their conversion, the Colossians were outside the sphere of God’s blessing.
Their sin had placed them in enemy territory both in mind and in deed (as one
is inextricably connected to the other). As one thinks so they behave and both
the thoughts and actions of people before coming to faith demonstrate that they
do neither know nor belong to God. This is not where anyone wants to find
themselves.<span style="mso-spacerun: yes;"> </span>Those described here are far
removed from the promises of God’s blessings. Furthermore, their minds are
opposed to God and their actions are anything but holy. A solution for such a
condition might seem impossible. However, there is a solution—a most unique
opportunity for reconciliation that is found in Christ. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul continues with “yet, He has now reconciled you in His
fleshly body through death, in order to present you before Him holy and
blameless and beyond reproach” (1:22). Here Paul uses sacrificial terminology
to describe the way that reconciliation was made possible by Christ. First, the
sacrifice was physical—“in His fleshly body through death.” In other words,
moral and spiritual transformation comes, in part, because of the very real
death of Jesus. This is important as one of the heresies floating around the
Colossian context was that Jesus did not have a physical body (and therefore
only appeared to really die). Here, Paul’s language explicitly argues that
Jesus was really a man and really died to provide reconciliation for the
desperate sinner. This is just as necessary to the gospel (the good news of
salvation) as the resurrection. “Together, the ‘physical body’ and ‘death’
reveal the physical suffering of Christ in redemption. Flesh, blood, and death
express the total nature of the sacrifice” (Melick, <i>Philippians, Colossians,
Philemon, </i>232). Reconciliation is portrayed as a completed act (here,
understood as made possible by the past act of Jesus’ death). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This physical death of Christ provides the opportunity to be
presented before God as holy and blameless and beyond reproach—i.e. the very
opposite of alienated, hostile, and evil. This will be ultimately realized and
fully experienced in the future (the second time aspect associated with
salvation). While this presentation will be fully realized in the end (when
Christ returns to the earth), positionally, these realities allow the convert
to stand in a right relationship with God now as reconciled unto him when
before they were a long way off. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The verification that one has been reconciled, is in God’s
presence, and is no longer living as an hostile enemy of God is
perseverance—“if indeed you continue in the faith firmly established and
steadfast, and not moved away from the hope of the gospel that you have heard”
(1:23). This introduces the third time aspect associated with salvation
(reconciliation=past; holy/blameless/above reproach purity=future; and
perseverance=present). Here, Paul addresses the responsibility of the
Colossians in the time between reconciliation and Christ’s return
(justification and glorification). The Colossians are to “continue in the
faith”—a condition that Paul expected the Colossians to meet given their
position in Christ and his ministry of reconciliation. The confidence that Paul
had for the church to meet this expectation is also hinted at in the passive
voice used in “firmly established.” The passive voice indicates that
establishing of the believer is done by some third party and not accomplished
personally. It is Christ who saves, Christ who reconciles, Christ who will one
day glorify, and Christ who firmly established believers so they may persevere
well. Paul teaches here, and elsewhere that those who know and embrace the
truth of Christ in salvation will continue in that truth to the end—i.e. they
will not fall away—“and not moved away from the hope of the gospel that you
have heard,…” (1:23). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Romans 8:30</u>-“<span style="background: white; font-family: "Segoe UI", sans-serif;">and these whom He predestined, He
also called; and these whom He called, He also justified; and these
whom He justified, He also glorified.</span>” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Philippians 1:6</u>-“For I am confident of this very
thing, that He who began a good work among you will complete it by the day of
Christ Jesus.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The transforming, saving, glorious, persevering truth of
which Paul speaks—the truth of the gospel—“was proclaimed in all creation under
heaven, and of which I, Paul, was made a minister,…” (1:23b). The same gospel
that was preached to every creature and animated Paul’s ministry is the same
gospel that the Colossians had heard and responded to. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Verses 21-23 reveal that in Christ there is a most profound
and unique opportunity for salvation. This opportunity allows people to
transform from enemies of God who are a long way off and characterized by lost
minds and evil actions to holy and blameless sons and daughters of God who
stand in God’s presence and persevere to a most glorious end. Christ’s death
and the reconciliation that he provides makes this possible to anyone and
everyone who turns to him in faith, trusting who he is and what he has done. Praise
the Lord—he has not left us desperate without hope for salvation! <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. DISTINCTIVE #2: The Unique Partnership with
Christ-1:24-29<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After describing the unique opportunity for salvation that
is made possible in Christ, Paul continues to describe his unique partnership
with Christ. In verses 24-29, he uses his own calling and experiences to
describe what a life sold out for Christ looks like and, it may not be what
some unsuspecting people believe they are signing up for when they engage
incomplete presentations of the gospel message in our culture today. Paul
begins this distinctive of the Christian life on what some might call a
downer—“Now I rejoice in my sufferings for your sake,…” (1:24a). From the very
beginning of Paul’s ministry, he knew that he was in for suffering for the
Lord. As far back as his conversion, God told Ananias that Paul must suffer for
Christ’s sake. Even as Paul wrote this letter to the church in Colossae, he was
suffering in prison! When God calls a man like Paul (or anyone else for that
matter) he bids him come and die. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Luke 9:23-24</span></u><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">-“Whoever wants to be my disciple must deny
themselves and take up their cross daily and follow me. <span style="background: white;">For whoever wants to save their life will lose it, but
whoever loses their life for me will save it</span>”<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="color: #f3f3f3; font-size: medium;">One of the characteristics of partnership with Christ is
partnership in Christ’s suffering. Romans 8:17 seems to suggest that along with
the blessings of reconciliation come the realities of suffering in this present
world-- “and if children, heirs also, heirs of God and fellow heirs with Christ,
if indeed we suffer with Him so that we may also be glorified with Him.” This
is why Peter encourages believers not to be surprised when suffering befalls
them by saying “<span style="background: white;">Beloved, do not be
surprised at the fiery ordeal among you,</span>” (1 Pet 4:12) and then
encourages Jesus’ followers with “But even if you should suffer for the sake of
righteousness, you are blessed. And do not fear their intimidation, and do not
be troubled” (1 Pet 3:14). <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="color: #f3f3f3; font-size: medium;">Paul understood this and rejoiced even/especially in his
suffering. One of the things that aided him in this unique posture was
recognizing that his suffering was not in vain but “for your (the church in
Colossae’s) sake.” <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">He continues with “and in my flesh I do my share on behalf
of His body, which is the church” (1:24b). Paul suffered, in part, because of
the specific ministry to which God called him. He planted churches in Gentile
territory and this led to all kinds of pressures, frustrations, reactions, and
persecution. Even as it concerned the church in Colossae (a church he did not
plant and had never visited), Paul’s ministry was under attack both from pagan
Gentiles and unbelieving Jews. But, as he reports at the beginning of the
verse, he rejoices anyway. Suffering for good done in God’s name ought to be
understood more as a mainstay of the Christian life, not a rarity to be
avoided. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In addition to not stealing his joy and existing for the
benefit of the church, Paul’s suffering also involved “filling up what is
lacking in Christ’s afflictions” (1:24c). The word “filling up” here is used nowhere
else in the New Testament and literally conveys the idea of “completing in the
place of” (Melick, <i>Philippians, Colossians, Philemon, </i>238). The word
seems to demand the idea of an ongoing exchange of responsibility. But what
could possibly be lacking in Christ’s afflictions that Paul needs to make up
for? What could this possibly mean? The word “lack” suggests that Paul may have
thought that there would be a fixed number of tribulations involved in gospel
ministry, some of which remained unfulfilled. While Christ had inaugurated the
age of salvation through <i>his</i> trials and tribulations (through his
completed work of redemption), people like Paul were now continuing the work
that Christ started by spreading the gospel message until the Lord’s return
and, as a result, suffering. Also, Jesus’ suffering/afflictions had become
Paul’s sufferings/afflictions. Though one cannot compare the sufferings of
Jesus and Paul directly (or anyone else for that matter), both suffered
physically, on behalf of others, and for the church. Jesus hints at this shared
suffering between he and his disciples all the way back in John 15:18 when he
says, “If the world hates you, you know that it has hated Me before <i>it
hated</i> you.” Paul is completing the mission that Jesus started by
spreading the gospel message that Christ made possible. In this Paul rejoices. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Partnership with Christ is a unique distinctive of the
Christian life that includes suffering. This suffering should not kill one’s
joy, is always with direction, and associates the believer with his/her Savior.
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In addition to suffering, partnership with Christ (for both
Paul and others) involves ministering. Paul says in verse 25, “Of this church I
was made a minister according to the stewardship from God bestowed on me for
your benefit.” Paul understood his role as a minister/servant of the church (<span style="font-family: Symbol;">diakonoV</span>). To this, Paul was appointed of
God, not for his own benefit, but for the benefit of others—“for your benefit.”
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The purpose of the apostle’s own unique ministry/service to
the church was “so that I might fully carry out the preaching of the word of
God, that is, the mystery which has been hidden from the past ages and
generation, but has now been manifested to His saints” (1:25b-26). It was
Paul’s job to proclaim God’s revelation and in so doing reveal what was once
concealed—the gospel message of Jesus Christ. This message, which was
foreshadowed in the Old Testament, has been fulfilled in the New. What was once
appreciated only in type/symbol was now realized and completed. The shadow had
become substance in Jesus’ life, death, and resurrection and this is what Paul
made known to the saints--“to whom god willed to make known what is the riches
of the glory of this mystery among the Gentiles” (1:27). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This mystery, applied to the individual person is “Christ in
you, the hope of glory” (1:27b). This phrase is pregnant with significance.
First, it reveals to the Gentile audience that Christ was not just a Savior for
the Jews but also, a Savior for the Gentiles (as in “Christ in you, yes even
YOU”). Second, this suggests, contra to Old Testament third parties like priests
and external efforts like sacrifices required to be made right with God, that
salvation indwells believers (as in “Christ IN you”). The greatest ever priest
and sacrifice has taken up residence in the believer. Third, this phrase confirms
that because believers have Christ personally, they also can be confident of
ultimate hope in glory. What a message! While Paul’s unique ministry of apostle
and preacher involved proclaiming this to his world, truly every
servant/minister of God (every disciple everywhere at all times) ought to be
about sharing this message/mystery/revelation with others. <span style="mso-spacerun: yes;"> </span>Don’t believe me? Listen to verse 28. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“We proclaim Him, admonishing every man and teaching every
man with all wisdom,…” (1:28a). After highlighting his special calling, he includes
his entire audience (the church in Colossae) in the general calling of
proclaiming Christ. This activity includes consistent and ongoing
“proclamation” (the sharing of truth), “admonishing” (directing one’s attention
to a particular subject), and “teaching” (clarifying and instructing). You may
have heard it said “share Jesus and if necessary, use words.” Paul suggests
here that sharing Jesus most assuredly includes words—words of truth,
direction, and <span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">instruction offered ongoingly and consistently by Christ’s
disciples. It also suggests that something more than conversion is
expected/sought. In fact, this verse sounds similar to Matthew 28:19-20-“<span style="background: white;">T</span>herefore go and make disciples
of all nations, baptizing them in the name of the Father and of the Son and of
the Holy Spirit, and teaching them to obey everything I have</span> commanded
you. and surely I am with you always, to the very end of the age." Jesus
in Matthew and Paul in Colossians seem interested in disciples more than mere
converts—i.e. people who both receive truth and grow in truth as a result of
proper interaction with the truth. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul suggests that this program of proclamation,
admonishment, and teaching is offered by both he and the church “so that we may
present every man complete in Christ” (1:28b). Two emphases emerge in this
purpose clause. First, Paul clearly demonstrates that he could not rest until
all Christians lived up to what God expected (“every man complete in Christ”).
Second, Paul had the end in mind. When he states “to present” every person, he
thought in terms of the return of Jesus and the desire to see each Christian
mature in the Lord at such a time. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul concludes this chapter with “For this purpose also I
labor, striving according to His power which mightily works within me” (1:29).
The unique partnership that Paul describes in this passage—a partnership that
involves suffering, ministering, and proclaiming—is laborious. The verb used
here suggests hard labor. So hard, in fact, that Paul suggests left to himself
he would be unfit, unprepared, and unable to contribute meaningfully to this
calling. The apostle’s striving is “according to His (God’s) power, which
mightily works within me.” God is the strength in Paul that allows this unique
partnership to take place. Christ in the believer is the hope of glory and Christ
in the believer provides power to persevere and partner until that glory is
reached. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The unique opportunity for salvation and the unique
partnership with Christ described in this passage are two distinctives of the
Christian life that are offered no where else. No other program/worldview/belief
system/religion/narrative provides the solution to mankind’s greatest problem
of sin and death. What is offered by Christ and the reconciliation with God
that results is the only solution to the gulf that separates us from where we
are to where we need to be both now and for eternity. If you have yet to take
advantage of the opportunity God has made available to you in Christ, I invite you
to do so by turning from your sin and former alien ways (that is alien to God),
and trust in what Christ did for you (he came, died, and rose again so that you
might be in right relationship with God both now and forever). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">For those who have already taken advantage of this
opportunity, what does your resulting partnership with Christ look like? Are
you simply coasting in what is comfortable, trying to merely survive until the
end comes? Or, like Paul, are you participating in suffering with and for
Christ, ministering to his church, and proclaiming the good news to those
around you? You may say, “That is too hard!” or “I can’t do that!” and you would
be right. It is too hard for you and you cannot do this in your own power.
Thank goodness God has given us Christ who dwells within us. Christ in us gives
both the hope of glory and the power to be about his business. Perhaps today
you need to recommit yourself to relying on his power to do what you have been
called of God to do rather than defer to your flesh that wants to pursue the
path of least resistance. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-35015627825219953712021-03-09T13:12:00.000-08:002021-03-09T13:12:01.072-08:00Yes, Christ Really Is THAT Great!- Colossians 1:13-20<p> <span style="color: #f3f3f3; font-size: medium;">Whether you realize it or not, you carry several
titles with you—perhaps even many titles. In fact, who you are, in many ways, can be
described by various titles that you hold--relational (mom, dad, sister,
brother, son, daughter, etc.), professional (doctor, professor, mechanic, salesman,
barber, etc.), organizational (chairperson, president, CEO), or personal (sweety,
honey, etc.). Titles are everywhere and some are rarer than others. Today we
are going to examine Colossians 1:13-20 and consider five titles/distinctions
that Christ possesses that render him especially unique. In so doing we will
learn just how lofty an understanding of Jesus the church in Colossae and the
church today ought to have to be consistent with what the Bible reveals about
its primary protagonist.</span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-yUG1-QehYLo/YDe5xeWztYI/AAAAAAAAEQA/YHtEwVAlNxw9FN0WMR_YeA19Kxlk-xHUQCPcBGAYYCw/s1290/Colossians.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="color: #f3f3f3; font-size: medium;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-yUG1-QehYLo/YDe5xeWztYI/AAAAAAAAEQA/YHtEwVAlNxw9FN0WMR_YeA19Kxlk-xHUQCPcBGAYYCw/w400-h225/Colossians.JPG" width="400" /></span></a></div><span style="color: #f3f3f3; font-size: medium;"><br /></span><p><span style="color: #f3f3f3; font-size: medium;"><br /></span></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. He is HERO-1:13-14<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After thanking God for the faith that he sees in Colossae (1:1-8)
and lifting up specific requests on this church’s behalf (19-12), Paul
celebrates the person and work of Jesus Christ (in whom saving faith is placed
and to whom Paul prays). In so doing, Paul identifies several titles that might
be ascribed to Christ that highlight different facets of his character and
ministry. The first of these is “Hero”—“For He rescued us from the domain of
darkness” (1:13a). The way that Paul frames Jesus here calls to mind a hero who
leads his people from danger. Many have associated this text with the Exodus where
God rescued the Hebrews slaves from the tyranny of Pharoah in Egypt after 400
years of oppression. Here, Paul fashions Christ as a rescuer on an even greater
scale as Jesus saves people from an even darker domain—the domain of sin (“darkness”).
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Understanding just how grim the situation is for people who
are without Christ is essential. It is not as though people left in their sin
are just living a few standard deviations away from success or hope. It is not
as though the room they inhabit is dimly lit. They are in total darkness and left
stumbling aimlessly and hopeless. In addition to these practical connotations
with darkness are those associations darkness has with the spiritual realm. The
phrase “domain of darkness” calls to mind the sphere over which Satan and his
demonic powers rule” (Arnold, <i>Colossians ZIBBC, </i>378). This is the desperate
condition from which God has saved believers, rendering Christ’s title as “Rescuer”
especially fitting. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul continues by identifying where God has led the now-rescued
believer—“and transferred us to the kingdom of His Beloved Son” (1:13b). In the
Exodus, Moses led the Hebrews out of slavery and the oppression of Pharoah in
Egypt to the Promised Land. In Salvation, Christ leads believers out of the
slavery of their sin and away from the oppression of Prince of this World to
Salvation in the Kingdom of God. “In Christ, God invaded Satan’s territory and delivered
people,” bringing them to an infinitely greater domain with an infinitely
greater ruler (Melick, <i>Philippians, Colossians, Philemon, </i>206). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Both the idea of being “transferred” and “rescued” call to
mind the believer’s new position in Christ. This is reiterated in verse 14 with
“in whom we have redemption, the forgiveness of sins.” Positionally, the
believer is rescued and transferred. These are completed acts performed by
Christ himself who purchased redemption on the cross and now forgives people of
their sins. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In the epic action feature that is the salvation of the
human person, the hero, Jesus Christ, came down to this world incognito (as a
man), lived a perfect life, and then was willing to sacrifice himself, laying
down his life in a most painful and dramatic way. After dying by crucifixion,
he rose from the grave so that the power of darkness that entangles people
might be broken. Those who recognize this campaign of redemption and call out
to the only true Savior are forgiven and saved from their desperate plight.
This forgiveness, granted by Christ, breaks the sinner’s association with the
wicked world and grants them citizenship in a greater kingdom. Jesus is, among
many other things, the greatest Hero ever. He has defeated the greatest enemy
and provides the greatest salvation, allowing those enslaved in the darkness to
experience the greatest life in glorious light. For the church in Colossae and
for the church today to have a high enough view of Christ, they must remember
and embrace Jesus as Hero. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><b>2. He is the ICON-1:15</b><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The second title the church must remember and embrace of
Christ is “Icon.” Paul continues in verse 15 with “He is the image of the invisible
God, the firstborn of all creation” (1:15). Verses 15-20 highlight a hymn that
many believe would have been sung in the early church, giving us a glimpse of
the kinds of things that were being celebrated and sung in the first century
world. In this particular hymn (as in many others) many living, vibrant,
essential elements of Christ’s nature are praised. The introduction of the hymn
found in verse 15 sets the tone and theme for the entire song. Again, verse 15
reads “He is the image of the invisible God, the firstborn of all creation.”
This introductory line of the song reveals two related points about Christ. The
first of these is the idea of the image of God and how the image is a
revelation of God. In the Greek-speaking world, the word “image” (eikon) conveyed
one of two meanings: representation or manifestation. The first use (representation)
would have been fitting for images imprinted on coins or a reflection in a
mirror. In these cases, the image is a symbol, not the actual thing that is
represents. The second use (manifestation) means something more than a mere
symbol. A manifestation exists when the symbol brings with it the actual
presence of the object depicted. This is what Paul means here. J. B. Phillips
translates this “visible expression” and by it suggests that Paul meant Jesus brought
God into the human sphere of understanding—i.e. He manifested God (Melick, <i>Philippians,
Colossians, Philemon, </i>215). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Hebrews 1:3</u>-“ And He is the radiance of His glory and
the exact representation of His nature,”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>John 1:18</u>-“ No one has seen God at any time; the only
begotten God who is in the bosom of the Father, He has explained Him.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The point Paul makes is that in Christ the invisible God
became visible. A God that is so transcendent so as to be lost in translation
became observable and knowable and embraceable in the person of Jesus. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The second point about Christ made in this introduction to
the hymn is that Jesus is “the firstborn of all creation” (1:15). While various
interpretations of “firstborn” have been given throughout history, the best understanding
of this word takes into account the word’s use in the Septuagint against the
backdrop of the Greco-Roman world. The Greek word “firstborn” comes from two
words which mean “to bring forth” and “first.” The word is seldom used outside
the Bible and when it is used in the Old Testament it is primarily interested
in primogeniture—special privileges associated with the relationship shared
between a Father and the firstborn son. One of the things associated with
primogeniture and the privileged relationship between Father and Son in the
Jewish world is birthright—a rite that accorded the first son a special place
in the family. Therefore, instead of suggesting that Jesus was in some ways the
first created thing (as will soon be debunked in verse 16), this suggests that
Jesus is preeminent over the creative order as the one who possesses an
exclusive and special relationship with the Father and all the rites and
privileges appertaining thereunto. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As icon (the manifestation of God to humanity), Jesus is
also distinct from creation and prominent over it. For the church in Colossae
and for the church today to have a high enough view of Christ, they must remember
and embrace Jesus as God’s manifestation in and over creation. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">3. He is CREATOR-1:16<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The next phrase of the hymn highlights another title for
Christ—“Creator.” This title is introduced with “For by Him all things were
created” (1:16a). A more exact translation of the Greek would render this “in
Him all things were created” indicating that Jesus “conceived of creation and
its complexities”—i.e. it was his idea. W. Hendriksen on this verse suggests
that Jesus is the cornerstone from which the whole building takes its bearings
(Hendriksen, <i>Colossians and Philemon, </i>73). However, perhaps there is an
even better way to consider Christ’s role at creation. After all, what about
the Father and the Spirit? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Consider the planning and execution of constructing a new
building. One might compare the Father’s role in this analogy to that of the
architect who determines to bring something into existence that was not there
before. The architect decides what it will be. The Son’s role is that of general
contractor who takes the plans conceived and, through his creativity and
imagination, distills those plans down to specifics. In many ways, he is the
mediator between the big-picture and the completed product. The Spirit’s role
is that of superintendent/project manager heading over the real-time
construction in keeping with the contractor’s demands and the architect’s
vision. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">With this in mind, it is sufficient to say that Jesus is the
agent of creation who translates the vision of the Father into a reality that
is brought about by the Holy Spirit. To do this, Christ could not have been
part of creation. Instead, he must be eternal—that is coeternal with the Father
and the Spirit. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Everything was created by Christ in this way—“both in the
heavens and on earth, visible and invisible, whether thrones or dominions or
rulers or authorities” (1:16c). Everything in the spiritual realm (except for
himself) and in the physical realm, things seen and unseen, and powers of even
the loftiest degree were brought into existence by him. This description of the
scope of that which Christ created leaves nothing out. Everything now known,
yet known, and forgotten (that is, in its original and perfect form) is Christ’s
doing as the agent of creation. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">To punctuate this truism even further, Paul states “all
things have been created through him and for him” (1:16c). Not only is Jesus
said to be the agent of creation, he is the goal of all creation. “Everything
exists to display his glory, and ultimately he will be glorified in his
creation” (Melick, <i>Philippians, Colossians, Philemon, </i>218). Just as some
buildings, works of art, or impressive feats are inextricably associated with
the builders, artists, or producers responsible for them, so too is creation and
God’s work in it all about showcasing and magnifying the agent of creation. For
the church in Colossae and for the church today to have a high enough view of
Christ, they must remember and embrace Jesus as Creator.<o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">4. He is WINNER-1:17-18<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The next title that Paul celebrate in the midst of this hymn
might best be summarized as “Winner.” Jesus takes first place in a number of
things that Paul lists as he continues to sing in verses 17-18. First, Jesus is
first place at the starting line—“He is before all things” (1:17a). This, like
John 1:1, draws attention to the preexistence of the Son. In other words, there
was never a time when Jesus was not. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>John 1:1</u>-“In the beginning was the Word and the Word
was with God and the Word was God”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This, like his titles of Hero, Icon, and Creator, sets Jesus
apart from all others—unique and superior. While there was a time in which people
and all other created things were not, Jesus always was (and always will be). He
takes first place with respect to time alongside the Father and the Spirit as a
co-eternal member of the singular Godhead. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, Jesus is not just winning at the starting line, he
is winning as sustainer—“in Him all things hold together” (1:17b). In other
words, Jesus did not just create the universe, he sustains it! Christ keeps
things in order. While sin and brokenness wreaks havoc on this order, Christ
alone is what keeps this universe from literally pulling itself apart
altogether. The same one who suspends the stars in place and situates the
planets on their axis is also the one who holds his people together. <span style="mso-spacerun: yes;"> </span>The Creator has not forgotten the creation as
he daily manages the goings on therein in such a way to bring about his glorious
will. Wow! Winning again, not just at the starting line, but here and now too! <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Next, Paul celebrates Jesus’ first-place position as “the
head of the body, the church” (1:18a). The metaphor of the church as body is
commonly employed by Paul and adapted to highlight many characteristics of
church life (see 1 Cor 12:12-26; Eph 4:15-16, 23). Here, the emphasis is on the
hierarchy implicit with the body parts—the head being “in charge” of the rest. Christ
not only provides leadership and direction for his people (the church body),
but he is the source of the church’s life and energy for its growth, directing
the other parts to their specific tasks. Winning again as the ultimate authority
of his people, the church. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Next, Paul suggests that in the race to resurrection, Jesus won
their too—“and He is the beginning, the firstborn from the dead, so that He Himself
will come to have first place in everything” (1:18b). As firstborn of the Father
(not literally born but positionally preeminent and in special relationship
with the Father—see discussion on verse 15) and first at the beginning, Jesus
brought life into existence. As firstborn from the dead in his resurrection, Jesus
provides renewed and eternal life for those who believe in him. His conquering
death three days following the crucifixion confirms that he is “first place in
everything” (a title he always held but now is explicitly revealed). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">For the church in Colossae and for the church today to have
a high enough view of Christ, they must remember and embrace Jesus as the
ultimate winner and because he is, he alone is able to save. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">5. He is SAVIOR-1:19-20<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This sets the final title up nicely—“Savior.” Paul
celebrates this title in the final lines of the hymn as quoted in verses 19-20.
First, the apostle recalls Jesus’ unique capacity as Savior—“For it was the
Father’s good pleasure for all the fullness to dwell in Him” (1:19). Only one
who is fully God can serve as Savior of the world. This verse confirms that the
fullness of God’s divinity dwells in Jesus who is God made flesh. Later in
Colossians Paul will say, “for in Christ all the fullness of the Deity dwells
in bodily form.” WOW! This uniquely qualifies Jesus as the one who can bring
salvation. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Jesus’ ministry of redemption/salvation is ultimately a
ministry of reconciliation—“and through Him to reconcile all things to Himself”
(1:20a). Whether you want to think of salvation as a bridge that closes an infinite
chasm between two foreign parties separated by an enormous gulf or as a
rekindling of a long-lost relationship that seemed impossible to repair, reconciliation
between God and mankind is possible in and through Jesus who, while fully God,
became fully man, so that fallen men and women might be reunited with the God who
created them. How did he do this? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Jesus “made peace through the blood of His cross; through Him,
I say, whether things on earth or things in heaven” (1:20b). The thing which
separates God and man—sin—was dealt with through the punishment of Jesus Christ—the
perfect God man. Jesus took on the guilt and shame of sin and was punished for
it in our place so that peace might exist once again between God and man. What
a ministry! What a mission! What a Savior! For the church in Colossae and for
the church today to have a high enough view of Christ, they must remember and
embrace Jesus as Savior—the one who reconciled us to God, making peace where
there once was enmity. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Given all that has been said and celebrated of Jesus in this
passage, I would like to end this message with a question that Jesus asks his
disciples in Matthew 16, Mark 8, and Luke 9—“Who do people say that I am?” or,
perhaps more to the point—“Who do YOU say that Jesus is?” Who is Jesus? While
the world would like for you to believe that he was merely man and maybe a good
example, consider what Paul says in Colossians 1:13-20 and what Jesus confirmed
in the empty tomb. Jesus is the ultimate Hero; he is the Icon of God (manifestation
of God); he is the Creator of all things; He is the first place Winner of
everything; and He is the Savior. Praise be to God. Are these things that you
confess today? If not, consider the person and work of Christ carefully. Once
you discover who he is and what he has done for you, embrace him as your Savior
and Lord by turning from all others and from yourself and trusting him in
faith. If these are titles for Christ that you have already confessed and
believe, does your life and walk demonstrate it? Are living like you have the
greatest hero on your side, or do you coward in fear of the world as though you
had no hero? Are you enamored with Jesus and consistently look to him to
understand God or are you preoccupied with other shiny but ultimately unsatisfying
trinkets the World sells you? Are you trusting the one who created you with
your life or are you anxious that God has forgotten you and question that he is
even now holding you in his perfect hands? Do you acknowledge Christ as having
first place in everything or do you try to take his rightful place and win the
race of life in your own power? Do you live your life as one who has been saved
or are you living like the lost world around you? For the church in Colossae
and for the church today to have a high enough view of Christ, they must remember
and embrace Jesus Hero, Icon, Creator, Winner, and Savior. We must not just
remember and embrace these with our lips, but with our lives. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-73813231669840060482021-03-02T08:17:00.005-08:002021-03-02T08:17:35.882-08:00Important Prayer Requests for the Church- Colossians 1:9-12<p> <span style="color: #f3f3f3; font-size: medium;">One of the mainstays of church life is the prayer request. Whether
prayer requests are voiced in the context of a prayer meeting, small group,
personal conversation, or other service, you can tell a lot about a person or a
church by listening to what is lifted up in prayer. The same is true in the life
of the Apostle Paul and the church to which he writes in the Book of
Colossians. In Colossians 1, we have already learned about Paul’s thankfulness in
connection to the faith witnessed in Colossae (see verses 1-8). However, as we
move to verses 9-12, we are going to learn what Paul is concerned about by
looking at his specific prayer requests related to this church. In Colossians
1:9-12, there are three prayer requests that together demonstrate how a church
and her people can maintain faithfulness in an unfaithful and compromising
world. Let us listen closely to Paul’s prayer and be encouraged by what is
shared.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-yUG1-QehYLo/YDe5xeWztYI/AAAAAAAAEQA/YHtEwVAlNxw9FN0WMR_YeA19Kxlk-xHUQCPcBGAYYCw/s1290/Colossians.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-yUG1-QehYLo/YDe5xeWztYI/AAAAAAAAEQA/YHtEwVAlNxw9FN0WMR_YeA19Kxlk-xHUQCPcBGAYYCw/w400-h225/Colossians.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. REQUEST #1: Prayer for Knowledge-1:9<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After expressing his thanks to God for the faith witnessed
in Colossae, Paul offers a pastoral prayer for the members of this relatively
small and obscure church. The first request voiced is for knowledge. Piggy-backing
on the theme of fervent, ongoing, and consistent prayer introduced in verses
1-8, Paul introduces this petition with “For this reason also, since the day we
heard of it, we have not ceased to pray for you,…” (1:9a). Oh what it must have
meant to have the apostle pray like this for the church! What prompted this
kind of prayer for this people? I imagine what was celebrated in the previous
passage. This was a church that “got it” concerning Jesus Christ as evidenced
in their faith in the Word of truth and their love for one another. There was,
as a result, so much potential for this church to be used in mighty ways in
Asia Minor for God’s glory—the kind of potential that drove Paul to pray
constantly for her. However, there is another motivating factor behind Paul’s
prayer zeal. Paul sees danger lurking in the background in the form of
theological heresies and understood what these could do in the life of this
congregation if entertained. This is why he asks for specific things on behalf
of this church—things that would be in keeping with the Word of truth and
theological orthodoxy. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">First, Paul asks “that you may be filled with the knowledge
of His will” (1:9b). Typically, Paul uses the term “knowledge” in his letters
to refer to a knowledge of God that is more personal as well as intellectual,
experiential as well as academic. Paul wanted this church to be filled with
such knowledge of God (“brought to completion”/”be given the full amount”) so
much so that they would not be swayed by that which was false. This is
reiterated by the modifiers used to describe the kind of knowledge meant here. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“in all spiritual wisdom and understanding” (1:9c) suggests
the environment in which knowledge of God and his will is apprehended. Some
suggest that “the perception of God’s will consists in wisdom and understanding
of every sort, on the spiritual level” (O’Brien, <i>Colossians, Philemon, </i>21).
While the two words—wisdom and understanding—may possess different nuances,
together they indicate that the kind of knowledge Paul desired for the church
in Colossae involved both the acquisition of knowledge and the appropriate
application of that knowledge—i.e. to think and act spiritually. Both the
acquisition and application of knowledge is centered on the person and work of
Christ in whom God has made himself fully known. Paul knew and wanted the
church to know that if they ever had any question about what to think or do,
they could find complete answers in the person and work of Christ. He is the
repository of knowledge, wisdom, and understanding about who God is and what
his will dictates. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>John 1:18</u>-“No one has seen God at any time. The only
begotten Son, who is in the bosom of the Father, He has declared Him.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Matt 11:27</u>-“All things have been delivered to Me by
My Father, and no one knows the Son except the Father. Nor does anyone know the
Father except the Son, and the one to whom the Son wills to reveal Him.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Heb 1:3</u>-“<span style="background: white;">And He is the
radiance of His glory and the exact representation of His nature…</span><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">”<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In a world where people were becoming unnaturally
preoccupied with deceptive messages and false teachings about the nature and
will of God, Paul prays that this church might be filled with the true
knowledge of God’s will in all spiritual wisdom and understanding. The quickest
way to revisit, learn, and embrace a right understanding of God and know how to
carry out his will involves a healthy preoccupation with Christ—God made flesh.
Focusing on Jesus would drown out those who would have the church question,
deny, or doubt him. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. REQUEST #2: Prayer for Good Testimony-1:10<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Knowledge of the will of God is only as good as it is
applied correctly. This is why Paul’s next request is for a good testimony. In
fact, the purpose of his first petition on behalf of the church is “so that (the
church in Colossae) will walk in a manner worthy of the Lord,…” (1:10a). The
metaphor of “walking” calls to mind how one conducts his/her life. The desired
result or intended purpose of the previous verse’s prayer for knowledge is a
life lived with specific conduct. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Running parallel to the idea of walking a certain way is “pleasing
him in all respects” (1:10b). To walk rightly in accordance with the will of
God is to please the Lord. The idea of walking rightly and pleasing the Lord
permeates the Scriptures and if we look at the rest of Paul’s writings, we
glean a clearer picture of exactly what walking rightly (i.e. in a way that
pleases the Lord), looks like. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">-Walking rightly is dependent on faith—see Col 1:1-8—and not
by sight (<u>2 Cor 5:7</u>-“For we walk by faith, not by sight”). Ask yourself:
Am I willing to trust the Lord and take steps of faith or do I have to have
every variable completely figured out prior to making a decision or moving
forward?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">-Walking rightly is accomplished under the control of the
Holy Spirit and not our flesh (<u>Gal 5:16</u>-“But I say walk by the Spirit,”).
Ask yourself: Who or what controls you? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">-Walking rightly involves the prohibition of certain
behaviors (<u>Rom 13:13</u>-“Let us walk properly as in the daytime, not in
orgies and drunkenness, not in sexual immorality and sensuality, not in
quarreling and jealousy”). Ask yourself: Am I behaving like a child of the
light or am I endorsing activities best left in the darkness? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">-Walking rightly is possible because of our position in
Christ (<u>Col 2:6</u>-“Therefore, as you received Christ Jesus the Lord, so
walk in him”). Ask yourself: Does my confidence come from my place in Jesus? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Those who walk in the Spirit because of who they are in
Christ by faith, avoiding certain behaviors that are inconsistent with the
light, please the Lord. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">These also see fruit in their lives—“bearing fruit in every
good work” (1:10c). This refers to the reproductive aspect of the Christian’s calling
(Melick, <i>Philippians, Colossians, Philemon, </i>203) as witnessed in evangelism
and the fruit of the Spirit. The idea here is that those who know the will of
God (Col 1:9) will be successful in their Christian activities. The present
active participle used here suggests ongoing fruit-bearing capacity in the lives
of those who walk rightly according to the will of the Lord. Paul reveals that
those who desire to see gospel fruit in their lives and in the life of their
church must be willing to walk rightly. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Consider the following analogy. I may have fitness goals
and/or weight goals for myself. However, if I do not change the way I eat or
exercise, I cannot expect to see the results I am seeking. I may want to reach
a certain destination on the map, but if I am not willing to plug in the right
coordinates in my GPS, fill the car with gas, and drive on the right roads
according to the proper directions, I will not reach the right place. While the
Bible teaches that ultimately God is responsible for bearing fruit in our lives
and in the life of His church, fruit does not happen by accident and is seen
most in the fields that have been adequately sown, plowed, and watered. You cannot
expect to see a harvest in a field that has not been planted and nurtured. If
you an unsatisfied by the fruit witnessed in your life or in the life of the
church, consider your walk and ask, “am I walking in a manner worthy of the Lord,
seeking to please him in all respects?” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Fruit is most clearly witnessed in good works. Works are the
proof of faith and the dividends that demonstrate that someone truly
understands and has bought into the will of God. A walk without works
demonstrates a lack of faith in God’s will. Paul prays for a faithful walk in
the lives of those in Colossae. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Not only does walking rightly result in “bearing fruit;” it
also leads to “increasing in the knowledge of God” (1:10d). This teaches that
those who strive to please the Lord in all respects will benefit from their
service by an increased understanding of God both mentally and experientially (intellectually
and personally). The two benefits of walking rightly go hand in hand—fruitful works
and increased knowledge. After all, the more one knows about God (who He is and
what he has done) the more one wants to obey him, walk with him, do for him. The
more one obeys, walks with, and does for God, the more one learns about who he
his and what he has done. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul’s second request for the church is that their testimony
would be one in which they would be walking worthily in accordance with God’s
will—perpetually bearing fruit and growing in the knowledge of the Lord. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">3. REQUEST #3: Prayer for Persevering Strength-1:11-12<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Walking rightly and maintaining a testimony of bearing fruit
and growing in the knowledge of God is no small feat. In fact, there were many
elements of the first century world that made this extraordinarily difficult
for those in the church of Colossae—pressure/persecution/false teachers/internal
strife/etc. This is why Paul prays for persevering strength in verses 11-12. As
Paul introduces this third and final petition, he recalls the source of
strength at the beginning of verse 11—“strengthened with all power, according
to His glorious might” (1:11a). Paul stresses the nature and application of the
power available to Christians. Notice, this is not strength or power that the
believer possesses in/of himself/herself, it is “his” (God’s). In other words,
the strength and power a believer needs and ought to depend on is God’s at work
in him. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Recently my son has taken up basketball. As a result, we
have taken the family out to a court at an elementary school near our home to practice
on occasion. Because my son is only five, we lower the net a considerable
amount so that he can work on his shot. However, it only goes so low. While Henry
can make it from that height, Heidi, my one-year-old who accompanies us, is
powerless to heave the ball even part of the way to reach the rim. This does not
stop her from wanting to try. As a father, I delight in picking her up with the
ball raising her close to the basket so that she can drop it in the net. It is
my strength that allows her to be successful in her goal of shooting a basketball.
In a far more profound way, any success God’s people have is only possible
because of the strength of the loving father that picks his children up and
positions them in the right place so that they can do what he has called them
to do. God delights in helping his children persevere well (bearing fruit,
increasing in knowledge, etc.). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Believers are strong insofar as God is strong in them and
for them. Paul’s prayer for the church in Colossae was for God’s strength to be
realized in their lives in a most impressive way. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">How do I know that this kind of persevering strength is
outside the reach of God’s people in and of themselves? The answer lies in the presumed
results of the strength mentioned in the remainder of verse 11 and into verse
12. Paul reveals that the results of the persevering strength is “for the
attaining of all steadfastness and patience” (1:11b). “Steadfastness”/”endurance”
is “the capacity to continue to bear up under difficult circumstances” (Louw
& Nida, 308). “Patience” is “a state of emotional calm in the face of
provocation or misfortune and without complaining or irritation” (Louw &
Nida, 307). Both steadfastness and patience are some of the most difficult things
to come by naturally in our broken and wicked world. This was true in the first
century and it is true in the twenty first century. If there was ever anything
for which God’s help was required, it is steadfastness and patience. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Add to these “Joyously giving thanks to the Father” (1:12a).
Consider how often the church in Colossae must have struggled to stick with it,
remain patient under pressure, or find joy in being faithful. Consider how
often you and I struggle with these in our own lives. Paul draws attention to
these attributes to remind the church that these are out of their reach and
difficult to hold onto without the persevering strength and power offered by
God himself who, as he closes in verse 12, “has qualified us to share in the inheritance
of the saints in Light” (1:12). The Father not only empowers his children for
the walk they are asked to take, he qualifies them to take the walk in the
first place. This he does through Jesus Christ in salvation. In other words, God
provides the way to begin the walk and the power to take the walk which leads
to fruit and knowledge and results in steadfastness, patience, and joy. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">These three requests voiced in the opening chapter of
Colossians echo what I imagine most pastors would pray for their churches today—that
the church would be filled with the knowledge of God (as opposed to being
filled with the things of this world or deceptive teachings therein), that the
church would be characterized by a compelling testimony (walking worthily and
in so doing bearing fruit and growing in knowledge), that the church would have
persevering strength (depending on the Lord for the power necessary to remain
steadfast, patient, and joyful despite difficulties, frustrations, or
tribulations). This is Paul’s prayer for the church in Colossae and it is my
prayer for our church today. After all, if there was ever a time when we needed
to know more about God and his will, it is today as the world entertains
anything and everything that is opposed to godliness. If there ever was a time
in which the testimony of God’s people needed to be more distinct, it is today
as the world continues to slip further and further into darkness. If there was
ever a time where we needed to depend on the Lord to lift us up in his strength
to reach the goal of perseverance, patience, and joy, it is today when
everything around us seems to work against these things. Stop right now and pray
for these things on behalf of our church and for God’s people everywhere. This
prayer voiced in the first century continues to ring forth today. May we not
only ask for these things in faith, but seek and find these things in our lives
and in the life of our church. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-76499505861957003022021-02-25T06:53:00.003-08:002021-02-25T06:53:12.710-08:00Thank You God- Colossians 1:1-8<p> <span style="color: #f3f3f3; font-size: medium;">I do not know about you, but I love receiving letters,
especially those that are hand-written. Fewer things bring me more
encouragement than to know someone has taken the time to put pen to paper to
share their thoughts with me—encouraging words, thanks, sympathy, etc.. Though
this is a dying art in many parts of our world today, in Bible times, it was
the primary means of long-distance communication. Before email, text, or
phones, people were limited to communicating via letters that were delivered by
trusted couriers to their intended recipients. Today we are going to begin
reading and studying one of these ancient letters—a letter written by Paul to the
church in Colossae. Imagine with me if you would how excited you would be as a
small church in a relatively obscure location to receive a letter from the apostle
Paul. Imagine how eager you would be to open it and share it with your
congregation that next Sunday. Thankfully, while this letter was written to a
specific church at a specific time, in a specific context, to address specific
issues, we can stand to learn a lot of important principles from what is shared
by Paul in this personal correspondence and apply what he says in our world
today. Let us begin today by exploring four reasons why Paul is thankful for
the faith found in Colossae in the opening verses of this epistle—Colossians 1:1-8.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-yUG1-QehYLo/YDe5xeWztYI/AAAAAAAAEP8/gEz1sXS0GWkC0t_ui1o-4AQFk3uRrWXGgCLcBGAsYHQ/s1290/Colossians.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="726" data-original-width="1290" height="225" src="https://1.bp.blogspot.com/-yUG1-QehYLo/YDe5xeWztYI/AAAAAAAAEP8/gEz1sXS0GWkC0t_ui1o-4AQFk3uRrWXGgCLcBGAsYHQ/w400-h225/Colossians.JPG" width="400" /></a></div><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Before we look at the four reasons given for being thankful,
let us examine the opening greeting and background of this letter. First, we
learn that this letter is written by Paul, the apostle, and is being sent with
both his and Timothy’s salutations—“Paul, an apostle of Jesus Christ by the
will of God, and Timothy our brother” (1:1). Very few if any reputable scholars
have seriously questioned that this letter has Paul as its author (that is,
until the nineteenth century and even there the evidence to the contrary is slim).
Paul writes this letter as one with apostolic authority—very high credentials
that would have made those who received the letter sit up straight and pay
careful attention to its contents. This letter, like those to the Philippians
Ephesians, and to Philemon, are among the correspondences Paul wrote while
imprisoned in Rome “the “Prison Epistles” around 60AD. It is from this
captivity that Paul is moved of the Holy Spirit to send word to several
churches to provide much-needed encouragement and correction. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This particular epistle is written “to the saints and
faithful brethren in Christ who are at Colossae” (1:2a). This reference to the
recipients identifies a specific group by means of two locations (one spiritual
and one geographic) (Melick, <i>Philippians, Colossians, Philemon, </i>189).
First, they are “in Christ.” It is important to recognize that Paul is writing
to those who are already saved and pursuing Christ together in this specific
congregation. Their position in Christ will come up again as Paul will address
several theological concerns later. Second, they are in “Colossae” (a small
town that saw itself on the decline in Asia Minor). What prompts him to write
to this relatively small and obscure church? As the letter unfolds, we will
learn that false teachers threatened to undermine what the church planter and
others like Epaphras had taught them when the church was founded. The
consequences of these false teachers and their message threatened to remove the
church from its strong Christian foundation and Paul seeks to prevent that by
providing much-needed clarification on some of the foundational doctrines of
the faith (particularly Christology) and explain how these doctrines ought to
impact a believer’s life. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After the source and recipients are identified, Paul issues
his greeting—“grace to you and peace from God our Father” (1:2b). This is a
familiar greeting that the apostle often provides which identifies both the
basis of a new life in Christ (“grace”) and the result of that new life in Christ
(“peace”) which are sourced in “God our Father.” Paul greets this church as a
fellow believer who has and continues to benefit from God’s program of
salvation—even while sitting in a prison cell. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. THE RECOGNITION OF THEIR FAITH-1:3-4<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Following this greeting, Paul demonstrates his thankfulness
for the faith witnessed in the church of Colossae. The apostle often begins his
letters in this way, even if he had never personally met the people in the
Church (see Romans), or if the church was in a very rough way (see 1
Corinthians), or if it was threatened by heresy (as here in Colossians). Paul
writes in verse 3—“We give thanks to God, the Father of our Lord Jesus Christ”
(1:3a). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul’s thankfulness in verses 3-8 comes in the form of a
prayer that celebrates several reasons he is grateful—“praying always for you”
(1:3b). In fact, the passage contains several synonyms for prayer (“praying,”
“giving thanks,” “asking”) that together demonstrate the importance of prayer
for Paul. The significance of prayer for Paul was not just witnessed in the
many different verbs he chooses to use for prayer, but in the form these verbs
take—they are present progressives. The church was regularly in Paul’s mind and
prayer life constantly. These prayers were also personal (“for you”) and
directed to God. These prayers were also more concerned about people than they
were events. such are just some of the hallmarks of Paul’s prayer life that he
intends to share with the church (consistency in prayer, personally focused
prayer, and prayer preoccupied with people). Here, “The joys and concerns of
the Colossian congregation meant enough to Paul that he prayed about them” often
(Melick, <i>Philippians, Colossians, Philemon, </i>194). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Are the concerns and people in your church consistently in
your mind and in your prayer life? Are you moved by the concerns and joys of
God’s people today enough to pray for them consistently and in a variety of
ways? Though this is not a major thrust of this passage, Paul’s example of
prayer for God’s people in Colossae is especially compelling. Spend a few
moments right now in prayer for your church and the people therein. Pray
specifically, that they might be kept from false teaching and be encouraged by
the grace of God and the peace that comes with salvation. Pray a prayer of
thanksgiving, much as Paul does here, for the church and the people therein. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After framing his thanksgiving in the context of prayer,
Paul finally reveals the first thing for which he is thankful in verse 4—“since
we heard of your faith in Christ Jesus and the love which you have for all the
saints” (1:4). Here, the apostle is thankful for the presence of faith and love
which evidenced the Christian character of the Colossians church (as the two go
hand-in-hand). News of the Colossians’ “faith in Christ Jesus” had revealed to
Paul that this was a believing church—believing in the person and work of
Christ. However, this was not just a believing church, this was a behaving
church (as one necessarily leads to the other). Not only did they evidence true
belief in their theological convictions, they demonstrated true belief in “the
love which [they had] for all the saints” (1:4). This particular use of “love”
(“agape”) with the definite article and the phrase “for all the saints” reveals
at least two truths about this church. First, they employed a sacrificial love each
other that modeled Christ’s own sacrifice. Second, this love was
indiscriminate—“for all the saints.” In other words, the love this church
demonstrated among its membership modeled the love of Christ both in nature and
in scope (sacrificial and wide-ranging—John 3:16). Elsewhere, Jesus indicates
that love for the brethren is the distinguishing mark of true faith in him. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>John 13:35</u>-“"By this all men will know that you
are My disciples, if you have love for one another."”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Such love fulfills two objectives: it represents Jesus to
the world and it builds up the body of Christ (Melick, <i>Philippians,
Colossians, Philemon, </i>196). The church of Colossae was fulfilling these
objectives as evidenced by true faith, resulting love for all the saints in the
congregation. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This was truly something for which Paul could be thankful.
He is writing a church that “gets it” about Jesus. This was evidenced in proper
orthodoxy AND orthopraxy. Could the same be said of those in our church? If
Paul wrote to Crystal Spring Baptist, would he be able to give thanks for the
faith witnessed here, evidenced in our beliefs and love for one another? <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. THE BASIS OF FAITH-1:5<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After celebrating the faith witnessed in the lives of those
in the church of Colossae, Paul gives thanks for the basis for faith as found
in the gospel. First, he applauds the result of the gospel—“because of the hope
laid up for you in heaven” (1:5a). A gospel-focused life is one that looks up
and ahead for inspiration and persevering strength. Consider what Paul saw when
he looked around him—the walls of a prison cell, threats from all angles,
churches dealing with a host of issues. If that is all that Paul took time to
consider, you can imagine that he would get really discouraged very quickly.
However, his focus was directed to “the hope laid up…in heaven” and it is to
that hope that he directs this church here in the beginning of verse 5. In
fact, so sure is this hope that the present tense of the verb suggests this
hope is being stored up and will continue to remain on reserve for God’s
people. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">What are you spending your time thinking about, looking at,
considering. If the spirit of thanksgiving that we witness in this text is
missing from your life, perhaps you are not looking up and ahead as often as
you should to consider what is waiting for believers in heaven. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This hope in what is to come for God’s people is rooted in
the gospel message. Paul continues in his remarks by remembering the reception
of the gospel in the lives of those in the church of Colossae—“of which you
previously hear in the word of truth, the gospel” (1:5b). The gospel (good news
of Jesus Christ—the good news that is from, about, and is Jesus Christ), is the
basis of faith that inspires hope and for this Paul is exceedingly thankful.
The way that Paul describes the gospel here is especially telling given the
occasion of the letter. It is called the “word of truth” and ought to be
distinguished from false gospels that are full of lies. The definite article
used in “the word of truth” might be considered an article of exclusivity—i.e.
“the only word of truth.” Do not be confused, there is only one message that
saves and brings ultimate hope to people—it is the message of Jesus Christ. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>John 14:6</u>—“I am the way, the truth, and the life; no
one comes unto the Father accept through me.” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Therefore, the basis of faith that Paul celebrates here is
in a particular word (the true gospel) about a particular person (Jesus Christ)
that provides a particular hope (in heaven) for those who believe. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">3. THE TESTIMONY OF FAITH-1:6-7<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The third and final thing for which Paul gives thanks in
this opening prayer is the testimony of faith in verses 6-8. The first element
of the gospel testimony that is praiseworthy is its enormous scope—“which has
come to you, just as in all the world” (1:6a). Paul marveled at the rapid and
global spread of the gospel message. To be sure, in just a short time (a few
years), the gospel had made its way out of Jerusalem and spread to the major
corners of the Roman Empire, even reaching into Asia minor (where Colossae
was). The fact that the gospel has reached new people everywhere was something
that Paul celebrated and desired for the church to celebrate along with him. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Not only had the gospel reached many contexts in and around
the Roman empire, but Paul says, “also it is constantly bearing fruit and
increasing” (1:6b). “The actual terms used, when pressed to their original
ideas, suggest reproductive capability (‘bearing fruit’) and maturing
capability (‘increasing’) (Melick, <i>Philippians, Colossians, Philemon, </i>198).
In other words, the gospel not only creates converts, but breeds disciples. It
is the only transformative message that is truly capable of such life change
and for this Paul give thanks. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Rom 1:16</u>-“For I am not ashamed of the gospel, for it
is the power of God for salvation to everyone who believes.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Eph 1:13-14</u>-“In him you also, when you heard the word
of truth, the gospel of your salvation, and believed in him, were sealed with
the promised Holy Spirit, who is the guarantee of our inheritance until we
acquire possession of it, to the praise of his glory.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>1 Cor 5:17</u>-“ Therefore, if anyone is in Christ, the
new creation has come: The old has gone, the new is here!”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The gospel, according to Paul, had not just traveled the
greatest distance (“all the world”) it instilled the greatest transformation
(“constantly bearing fruit and increasing”). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The church of Colossae knew these things firsthand given
their own testimony as recorded in verses 6-7—“ even as it has been doing in
you also since the day you heard of it and understood the grace of God in
truth; just as you learned it from Epaphras, our beloved fellow bondservant,
who is a faithful servant of Christ on your behalf,…” (1:6c-7). This church had
been personally reached and affected by the gospel in a profound way. They had
their own testimony of life change brought about by the redemption story of
Jesus Christ and the proof was witnessed in their love. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><b>4. THE RESULT OF FAITH-1:8-</b>“…and he also informed us
of your love in the Spirit,…” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul continues with “and he also informed us of your love in
the Spirit” (1:8). Love is the residue of repentance. Love is the fruit of saving
faith. Love is the calling card of one’s conversion. Love is the proof of the
presence of the Holy Spirit in one’s life. This church loved well and in so
doing evidenced that they had been personally impacted by the gospel of Jesus
Christ. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>1 John 4:19</u>—“we love because he first loved us” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In this way, Paul’s comments come full circle. At the
beginning of this prayer of thanksgiving he connected faith and love--“ since
we heard of your faith in Christ Jesus and the love which you have for all the
saints,…” (1:4)—and here he ends with that same connection between the
apprehension of the gospel in faith and the application of the gospel in love. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">No doubt it did Paul’s heart good while sitting in that
prison cell to hear about, remember, and reflect on the church of Colossae. We
will soon learn that this was not a perfect church, but it was a church
committed to the gospel she had received as evidenced by both its great faith
in Christ and its great love for each other. It ought to do your heart good to
be able to reflect on the same things today. However, some listening may not
have received yet the gospel message that the church in Colossae embraced and
believers are committed to today. Maybe you do not yet have a testimony of
faith in the only source of salvation. Maybe instead you are following another
savior, maybe yourself, trying to achieve salvation in your own way and not
making any progress. If that is you today, I invite you to seriously consider
what Paul calls the word of truth [that we are sinners in a broken world and in
desperate need of saving (something that we cannot accomplish on our own behalf
or find in anything the world offers). Jesus, God’s only Son was sent into the
world to accomplish and provide salvation through his death and resurrection
and offers it to everyone who will turn from their former ways and embrace who he
is and what he has done in faith (trusting him and surrendering to him as Lord
and Savior)]. If you have already embraced the word of truth and are a member
of the church body today. If you have faith, does the way you love prove it?
Does the way you love prove the faith that you claim? If not, there is a
problem there. After all, Christian faith is in the One who loved us so much he
died for us. Shouldn’t those faithful to him be the most loving ones of all? If
you have faith, does your life reflect the confident hope you have in heaven?
If not, there is a problem that needs addressing. After all, Christian faith is
in the One who rose from the grave, defeating death and confirming the life
that believers can expect in the end. Church, we can say we have faith all we
want, but if we are not loving and we are not confident in what is to come,
there might be a crisis of faith that we need to invite the Lord Jesus to
address in our lives. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-60009924372431889562021-02-16T11:10:00.007-08:002021-02-16T11:10:44.461-08:00More Like Jesus in 2021: Helpful Instructions- Luke 17:1-10<p> <span style="color: #f3f3f3; font-size: medium;">At the beginning of this year, we introduced a theme that we
will continue to revisit as a church through 2021. Our theme is “More Like
Jesus” and more than a phrase, “More like Jesus” is a calling that I believe
God would have us all pursue in special ways as we seek to know Christ, grow in
Christ, and show Christ to others at Crystal Spring Baptist Church. As we are
in between sermon series today, I thought we would revisit this theme in a special
way by looking at a passage of Scripture that offers very clear instructions
that will help us to, in God’s grace, look and live more like Jesus. The
passage is Luke 17:1-10 and in this short passage, four important instructions
are provided on a host of issues that I’m sure will bring a special challenge
and encouragement to all of us who are willing to listen carefully and apply
what is revealed.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-PFA7-P-sB_Q/X-1G54vsiJI/AAAAAAAAEN0/zS8u2K5tCmUL4KcuiOth55G8_d2uFxeqwCPcBGAYYCw/s2048/More_Like_Jesus.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1152" data-original-width="2048" height="225" src="https://1.bp.blogspot.com/-PFA7-P-sB_Q/X-1G54vsiJI/AAAAAAAAEN0/zS8u2K5tCmUL4KcuiOth55G8_d2uFxeqwCPcBGAYYCw/w400-h225/More_Like_Jesus.jpg" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">I. INSTRUCTION #1: DON’T ENTERTAIN FALSE TEACHING-17:1-3a<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Luke 17 marks a significant change in the context of this
gospel. In the previous passage (Luke 16), Jesus was warning the Pharisees about
the eternal implications of their failure to properly understand and believe God’s
revelation (16:14ff). Here, in verse 1 of chapter 17, Jesus returns to his
address of his disciples (and even more specifically, the apostles) (see verse
5). In this address, Jesus offers four “sayings” that instruct the disciples in
how they should follow him. The first of these sayings (in verses 1-3a) might
be summarized as “don’t entertain false teaching.” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">First, Jesus admits that it is inevitable, given the fallen
nature of our world and those in it, that stumbling blocks will exist—“Now he
said to His disciples, ‘It is inevitable that stumbling blocks come,…” (17:1a).
The original language reads “it is impossible for stumbling blocks not to come.”
A “stumbling block” ought to be understood as someone who entices people to sin
or lures them to some kind of failure (Bock, <i>Luke 9:51-24:53, </i>1384). In
this case, the failure is a failure of faith. “Jesus’ point is that the
presence of those who would tempt people to defect or be led astray is unavoidable”
(Bock, <i>Luke 9:51-24:53, </i>1385). Such deceivers and/or distractors of the
flock of God exist and disciples ought to be aware of and their presence. To
follow Jesus well requires an awareness of those influences that would seek for
you to follow something/someone else. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">To those who would lead his people astray, Jesus says “but woe
to him through whom they come! It is better for him if a millstone is hung
around his neck and he is thrown into the sea, than that he may cause one of
these little ones to sin” (17:1b-2). Jesus warns that anyone who proves to be a
false teacher that would lead God’s children astray will incur the fierce wrath
of heaven. This warning is introduced with an emphatic “but Woe!” statement that
introduces a vivid illustration of the kind of death that God would prefer for
these false teachers. Jesus says it is better to drown by having a heavy millstone
tied around the neck and being thrown into the sea than to mislead his disciples
(see also Matt 18:6 and Mk 9:42), particularly those followers who might prove
new or immature in their understanding (“little ones”). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This is not only a warning against those who would seek to
deceive Jesus’ disciples, but it is a call for diligent teaching and guidance.
If this is how serious God will deal with those who teach incorrectly, those
who seek to teach the things of God ought to take their enterprise very
seriously. This is why this first instruction toward Christ-like living is
punctuated with “be on your guard” (1:3a). Be sure to check what you are
consuming (what you read/listen to). Pay careful attention to who you watch or
look to for instruction. Be not deceived church—not every voice that claims the
name of Christ is trying to lead you down the path of Christlikeness. Be
discerning church, especially in our 21<sup>st</sup> century world that seems
to reward imposters and elevate the loud and provocative over the true and
godly. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>1 John 4:1</u>-“Beloved, do not believe every spirit, but
test the spirits to see whether they are from God, for many false prophets have
gone out into the world.” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>2 Peter 3:17-18a</u>-“Therefore, dear friends, since you
have been forewarned, be on your guard so that you may not be carried away by
the error of the lawless and fall from your secure position. But grow in the
grace and knowledge of our Lord and Savior Jesus Christ”<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 9.0pt; text-indent: -9.0pt;"><b><span style="color: #f3f3f3; font-size: medium;">II. INSTRUCTION
#2: DEAL WITH OFFENSES COMPLETELY AND APPROPRIATELY-17:3b-4<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The next saying/instruction Jesus gives his disciples as he
encourages Christ-like living is “deal with offenses completely.” It is clear in
verses 3-4 and elsewhere in the New Testament that the disciples’ relationship
with each other is a key concern of Jesus (he desired so much that his followers
get along with one another).To this end he offers a two-fold admonition: disciples
have the responsibility to rebuke one another about sin and to forgive one
another upon repentance—“If your brother sins, rebuke him; and if he repents,
forgive him” (17:3). The point being made here is that when one disciple does
certain things, other disciples have certain responsibilities. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The 2<sup>nd</sup> person pronoun “your” in “your brother”
seems to personalize the scope of what is in mind here. It is likely that the
presumed sin Jesus has in mind is something that the victim personally
witnessed or was the object of (Bock, <i>Luke 9:51-24:53, </i>1387). In other
words, this admonition does not give one license to be a watchdog that takes it
upon himself/herself to investigate here-say and call out alleged sins and/or
offenses committed by everyone everywhere. Instead, it is far more interested
in private discussions pertaining to those things that have personally come about
in interpersonal relationships. This is why the instruction implies “known
actions” (not presumed or suspected) and limits the scope to those sins have
been committed directly in front of or against one personally. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Another check/balance against the abuse of this admonition
that would turn disciples into self-appointed investigators or crusaders who
involve themselves unnecessarily in the lives and relationships of others is the
purpose of the admonition in the first place. Disciples are to share in each
other’s commitment to pursue righteousness. This is what this call to rebuke is
all about. Disciples ought not rebuke each other (even in the relatively constrained
capacity implied in the context), unless they are seeking the righteousness of
their brother or sister. A careful rebuke does not leave someone feeling
belittled or worthless. In his comment on this passage Darrel Bock says, “Jesus
exhorts (his disciples) to rebuke a believer who sins, not because he wishes
disciples to meddle in the affairs of others, but because he wishes the community
to desire righteousness that results in accountability to one another for the
way they walk” (Bock, <i>Luke 9:51-24:53, </i>1387). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The encouragement’s second half also provides balance to the
teaching—“and if he repents, forgive him” (17:3c). Disciples are not only to
rebuke; they must also be quick to forgive when repentance is present. In other
words, you ought not be so inclined to rebuke a brother or sister unless/until you
are willing to extend forgiveness to him/her when they acknowledge their error
and seek to correct it. Again, for disciples of Jesus to pursue Christ-likeness
well in the context of Christian community they must be just as inclined to forgive
as they are to point out sin. Some, to be sure, find one of these activities
easier or more natural than the other. However BOTH are necessary and integral to
be more like Jesus. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In fact, Jesus seems to hint at which of these practices is
more difficult for more people in verse 4 as he discusses the latter—forgiveness—more
than the former (rebuking). He continues by saying, “And if he sins against you
seven times a day, and returns to you seven times, saying, ‘I repent’ you shall
forgive him.’…” (17:4). This is similar to Jesus’ comments in Matthew 18. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><u>Matt 18:21-22</u>-“Then Peter came up and said to Him, ‘Lord,
how many times shall my brother sin against me and I still forgive him? Up to
seven times?’ Jesus said to him, ‘I do not say to you, up to seven times, but
up to seventy-seven times.’” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Ultimately, Jesus’ instruction here is that God’s people
ought to be liberal in their willingness to forgive others and careful in what
they rebuke (minding their own business and approaching offenders personally for
the purpose of working together toward Christ-likeness). Are you stewing over an
offense committed against you and waiting for something to be acknowledged and dealt
with? Ask yourself, have you personally approached the person in love to let
them know what has been committed (either accidentally or on purpose) so that
it can be addressed and dealt with? Are you taking it upon yourself to
investigate presumed offenses in the lives of others everywhere and worried
about what you may or may not know about what is going on in the lives of
others. Ask yourself, don’t I have better things to think about and better ways
to spend my time? Those who seek to be more like Jesus ought to deal with
offenses completely and appropriately. Getting along with our brothers and
sisters makes us more like Christ. After all, he was able to get along with
those who neglected him, misunderstood him, and failed him. After all, he
chooses to get along with you and me! <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">III. INSTRUCTION #3: DARE TO ASK FOR BIG THINGS IN
FAITH-17:5-6<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The next instruction Jesus gives to his disciples in this
passage is “Dare to ask for big things in faith” in verses 5-6. This
instruction is prompted by a request voiced by the apostles in verse 5—“The
apostles said to the Lord, ‘Increase our faith!’” (17:5). How many of you can
personally identify with this kind of request? “Lord, increase my faith!” The
disciples in this request demonstrate that while they could trust in the Lord
to some degree, they longed for a greater faith capacity. Perhaps the pressures
surrounding them were growing more acute. Perhaps some of what Jesus taught
proved confusing. Perhaps all these things and more made their following Jesus
more difficult. For whatever reason, the disciples as for greater faith than
they already had (Stein, <i>Luke, </i>430). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">I cannot help but remember the story of the man who brought
his son to Jesus in Mark 9. Apparently, there was a spirit afflicting his son
that rendered him mute and made him convulse, foam at the mouth, and land in
the fire. Unable to help his son in his own power, the father brought him to
Jesus for healing. We pick up the story in verse 22 when the father says to
Jesus “…’But if you can do anything, take pity on us and help us!’ But Jesus
said to him, ‘If you can?’ All things are possible for the one who believes.’
Immediately the boy’s father cried out and said, ‘I do believe; help my
unbelief!’” Ever been there? Ever been brought to the end of your capacity/power—brought
to the end of yourself with nowhere else to go but Jesus and, even there,
struggle to believe that he will/can come through? Ever say in so many words “I
still believe, want to believe, need to believe, but I’m struggling to believe
that you can do this”? I don’t mind admitting to you that I’ve been there and
said along with this father <span style="mso-spacerun: yes;"> </span>in Mark 9 “I
believe, help my unbelief” and with the apostles in Luke 17 “Lord, increase my
faith!” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Want the good news? God’s capacity to do great things is not
dependent on the amount of faith you have—just that you have faith at all. In
response to the apostles’ request Jesus says “But the Lord said, ‘If you had
faith the size of a mustard seed, you could say to this mulberry tree, ‘be
uprooted and be planted in the sea’; and it would obey you’…” (17:6). Notice
how Jesus alters the request for more faith by speaking of “having faith.” “Faith’s
presence is more crucial than its quantity” (Bock, <i>Luke 9:51-24:53, </i>1390).
Jesus is essentially saying that God can do a lot with a little trust. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">I am convinced that the disciples here (and many of Jesus’
disciples today) convinced themselves that they cannot ask for big things
unless they have great faith. As a result, they forgo calling upon the Lord to
move mightily, waiting for their own faith (or lack thereof) to catch up with
the “size of the request.” Jesus says this is faulty thinking. In fact, if God’s
people waited for their faith in this or that situation to grow prior to asking
for God to move, requests might never be made at all! To his disciples Jesus
says, “are you struggling with your faith or find your faith lacking? Ask for big
things anyway and let me show you how I am strong even when you are weak!” To
be more like Jesus, one must dare to ask for big things in faith (even/especially
when trusting proves difficult). <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">IV. INSTRUCTION #4: DON’T ALWAYS ANTICIPATE AN IMMEDIATE
KICK-BACK-17:7-10<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Jesus’ last instruction to his disciples in this series of
sayings is “Don’t always anticipate an immediate kick-back” and is found in
verses 7-10. His presentation of this final encouragement begins with a hypothetical
scenario posed as an illustration of what kind of heart and expectation a
disciple of Christ ought to have—“’Now which of you, having a slave plowing or
tending sheep, will say to him after he comes in from the field, ”Come
immediately and recline at the table to eat”?’…” (17:7). The rhetorical
question here would have been met with surprise and perhaps even a few laughs.
After all, the institution of servitude in the ancient world saw the servant
tending to the master’s needs well before tending to his own. Even though a day
might be filled with chores, at the end of that day, there was still a meal
that needed to be prepared and other things to be given priority before a
servant served him/herself. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This is confirmed in verse 8—“’On the contrary, will he not
say to him, “Prepare something for me to eat, and properly clothe yourself and
serve me while I eat and drink; and afterward you may eat and drink”?’…” (17:8).
The force of the master’s statement here is “Go at once and prepare a meal and
then gird yourself so you can continue to serve the meal at the table” (Bock, <i>Luke
9:51-24:53, </i>1393). Again, as always with a servant, the master’s wishes
come first. <span style="mso-spacerun: yes;"> </span>It is only after the master
is served that the servant can tend to himself/herself. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The illustration concludes with a question—“He (the master) does
not thank the slave because he did the things which were commanded, does he?’…”
(17:9). This question, like the ones before it is rhetorical. This time, the question
presumes a negative response—“Of course not!” No “thank you” accompanies the
activity, for the servant has only performed what he was supposed to do. While
this might sound harsh, this, no doubt, was the way things worked in the first
century world, even among those households represented by the disciples. The
house that serves as the basis of this illustration (having only one servant)
is not a household of means and the scenario that Jesus paints would have been
very familiar to his audience. Servants served out of duty to the master and didn’t
expect nor demand immediate kick-backs, congratulations, or commendations for
services rendered. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Applied to disciples and Christ-likeness, Jesus drives the
point home in verse 10—“’So you too, when you do all the things which were
commanded you, say, ‘We are unworthy slaves; we have done only that which we
ought to have done’…”. What Jesus teaches here is that obedience in the life of
a disciple is not to be accepted as a cause for merit, but as a fulfillment of
duty. Disciples are to serve faithfully, not with an eye for the pat on the
back or the kick-back, but out of humble duty for the master. What are the disciple’s
chores? What are Christ’s servants to do? The answer is provided in verse 10
when Jesus says, “all the things which were commanded you.” At the end of all
things, those disciples who faithfully carry out their duty should say “we are
but unworthy slaves, just doing what we have been asked to accomplish.” In
other words, Christ-like disciples recognize their unworthiness to command
themselves and serve out of loyalty and obedience to their Master. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Adopting this attitude helps prevent pride and protects
against fleshly disappointment. If God’s people serve for accolades/awards,
they will be tempted to judge their service against the service of others and
use their rewards to puff themselves up above those around them. Also, if disciples
serve with immediate or visible results/gains as their aim, they will
inevitably be left disappointed and depressed more often than not when
expectations are not met. In contrast to these very natural/carnal tendencies, those
who want to be more like Christ serve simply because they are called to. This
keeps them humble and satisfied as the master, not the servant or the services
rendered, takes precedence. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As we continue to pursue being more like Jesus in 2021 both
individually and as a church body, ask yourself which of these instructions
need to be followed more closely in your life. Perhaps there are a couple that
are deserving of more attention as you seek Christ-likeness. The same dangers/issues
Jesus’ apostles faced in their first-century world continue to plague the world
of Jesus’ disciples today and as we are on mission here to take the gospel to
our city and beyond, we must not entertain false teaching, we must deal with offenses
completely and appropriately, we must dare to ask for big things (even with
little faith), and we must serve out of obedience and faithfulness, not relying
on a kick-back or accolades. These are not just good habits or just helpful
advice, these are integral practices that help us grow more like Jesus in a
world that would have us look more like someone/something else. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-33324624165427078982021-02-09T10:04:00.003-08:002021-02-12T07:59:52.130-08:00God is Bigger Than Our Mess- Judges 21:1-25<p> <span style="color: #f3f3f3; font-size: medium;">While there are incredible joys associated with parenting
young children, sometimes this precious territory includes messes. Sweeping,
wiping, and picking things up off the floor are consistent behaviors in our
home in this season of life. While most of the time we call upon our children
to clean up the messes they create, as I am sure many parents will testify,
sometimes the clean up leads to a worse mess than was there before. There are
certain messes that our small children are incapable of cleaning in their own
power. In fact, sometimes, they will make a bad thing worse if they try to wipe
certain spills or pick up the broken jar themselves. This is not unlike what we
have seen in our Judges series. In our journey through the Book of Judges we
have witnessed the people of God create a mess for themselves again and again and
then prove to make matters worse by trying to clean things up in their own
power. The final chapter of this Old Testament work is a prime example of this
and, in many ways, summarizes the condition of God’s people in this period of Israel’s
history. Today we are going to conclude our Judges series by looking at four
elements of the mess God’s people find themselves in as a result of their
idolatry in Judges 21:1-25. Afterward, we will be reminded that there is a
better way to live and a loving Father who is both qualified and willing to completely
clean our mess of sin and death. </span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Qz7uvofULFs/XkNSfnVeADI/AAAAAAAADSc/EB22EIFHu1wUVsoEMnZzLkh_X2M8nHqYACPcBGAYYCw/s1300/Judges.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="778" data-original-width="1300" height="239" src="https://1.bp.blogspot.com/-Qz7uvofULFs/XkNSfnVeADI/AAAAAAAADSc/EB22EIFHu1wUVsoEMnZzLkh_X2M8nHqYACPcBGAYYCw/w400-h239/Judges.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><a name="_Hlk63590186"><b><span style="color: #f3f3f3; font-size: medium;">a. ELEMENT #1: The People of God
Recognize Their Mess-21:1-7<o:p></o:p></span></b></a></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">Given the atrocities
committed by some of the Benjamites in Judges 19 and the unwillingness of the
Benjamites to hand over the criminals who committed the crimes, the men of
Israel determine than none of them should marry off their daughters to this
tribe—“Now the men of Israel had sworn in Mizpah, saying, ‘None of us shall
give his daughter to Benjamin in marriage’…” (21:1). Remember, in chapter 20,
the men of Israel had already gone to war with this tribe, destroyed Gibeah,
and run off most of the surviving Benjamites. The women of Benjamin had also
been slain and only 600 men escaped—doomed to live a life of celibacy unless
they decided to marry outside Israel. This would have seen to it that the tribe
was in jeopardy of going extinct. Such a sanction would have significantly
crippled the ability of the tribe to continue its line and was, at least in the
ancient world, perhaps the worst punitive measure taken so far in this saga. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">After this oath is
made, the Israelites appear to immediately regret it—“So the people came to
Bethel and sat there before God until evening, and lifted up their voices and
wept bitterly. They said, ‘Why, O Lord, God of Israel, has this come about in
Israel, so that one tribe should be missing today in Israel?’ It came about the
next day that the people arose early and built an altar there and offered burnt
offerings and peace offerings…” (21:2-4). The people’s weeping described here is
similar to the cries heard in a funeral dirge (Block, <i>Judges, Ruth, </i>570).
This wailing is voiced as the Israelites mourn what they believe to be the
death of an entire tribe. Notice, however, their outrage over the situation is directed
toward heaven. The mourner’s question why this has all come about when all the
while their own actions and idolatry was to blame for this predicament. That is
the thing about unchecked and unrepentant sin—it blinds a person from their own
culpability/responsibility in the situations in which they find themselves. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">Desperate to hear
from God, the people rise early the next morning, set up an altar, and offer
their whole burnt and peace offerings. Perhaps they believed that God was
obligated to show up and speak if they performed the right rituals. However,
God does not answer (and I cannot say that I blame him) and the people are
thrown back on their own resources. This is an important element in the story.
God is under no obligation to speak/move at the beck and call of those who have
so consistently ignored or betrayed him. The Israelites had pretended their God
and his Word didn’t exist and now God was allowing them to feel the full weight
of what that may actually be like. YIKES!<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">The mess grows even
worse as we keep reading in verse 5—“Then the sons of Israel said, ‘Who is
there among all the tribes of Israel who did not come up in the assembly to the
Lord?’ For they had taken a great oath concerning him who did not come up to
the Lord at Mizpah, saying, ‘He shall surely be put to death’…” (21:5). Evidently,
prior to the civil war that commenced in chapter 20, the men of Israel had made
another promise that anyone who did not participate in the battle against Benjamin
would be executed. Therefore, you have a tribe on the verge of extinction (Benjamin)
and a warrant out for the execution of non-participants in the questionable war
that was waged against this same tribe. Ill-conceived oaths and commitments
abound as the people of God produce this mess of epic proportions. It really is
as simple as this: The Israelites had determined to extinguish Benjamin and
anyone who did not help them do it. Now Israel appears to be sorry for their
brother and without any recourse to help them. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">The ambivalence and
confusion in this situation continues as we read verse 6-7—“And the sons of
Israel were sorry for their brother Benjamin and said, ‘One tribe is cut off
from Israel today. What shall we do for wives or those who are left, since we
have sworn by the Lord not to given them any of our daughters in marriage?’…” (21:6).
This was not the first time that the people of God placed themselves in hot
water after a questionable oath was sworn. Remember Jephthah? He had foolishly
and unnecessarily promised God that he would offer the first thing to come out
of his house as a sacrifice after his victory in battle. This led to the tragic
death of his own virgin daughter! Here, God’s people were making oaths left and
right that they believed they could not get out of. As a result, they have
painted themselves in a corner and, at least as far as they could tell, they
are made to try to clean up the mess as best as they can by themselves. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><b><span style="color: #f3f3f3; font-size: medium;">b. ELEMENT #2:
The People of God Try to Clean Their Mess-21:8-15<o:p></o:p></span></b></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">First, the people of
God decide to make good on their promise to kill those who did not join them in
the battle against the Benjamites—“And they said, ‘What one is there of the
tribes of Israel who did not come up to the Lord at Mizpah?’ And behold, no one
had come to the camp from Jabesh-gilead to the assembly. For when the people
were numbered, behold, not one of the inhabitants of Jabesh-gilead was there” (21:8-9).
Apparently, no one from Jabesh-gilead was found on the battlefield in chapter
20. As a result, they become the target of the Israelites (the in-fighting that
began between Israel and Benjamin now leads to more infighting here). <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">“And the
congregation sent 12,000 of the valiant warriors there, and commanded them,
saying, ‘Go and strike the inhabitants of Jabesh-gilead with the edge of the
sword, with the women and the little ones. This is the thing that you shall do:
you shall utterly destroy every man and every woman who had lain with a man’…”
(21:10-11). Let us quickly remind ourselves that this whole effort is NOT sanctioned
by God. God has remained silent for the better part of the last half of the
Book of Judges in response to Israel’s idolatry and this campaign is a
mis-guided man-driven effort to clean up a mess that this nation has gotten
herself into. When men and women are driven by idolatry and are then left to
their own devices to clean up the messes they inevitably get themselves into,
disaster always ensues. Here, the disaster takes the form of bloodshed, including
of women (married women) and children. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">Perhaps to kill two
birds with one stone (dealing with their guilt over the expected extinction of
the Bejamites and executing those who did not join them in battle against the
Benjamites), the Israelites have the foresight to exclude the virgins in their
campaign against Jabesh-gilead. See if you can follow the logic here: We hate
the Benjamites for allowing the atrocities against the Levite’s concubine so we
are going to kill as many of them as we can and promise not to marry our
daughters off to any survivors; we are going to execute anyone who didn’t join
us in battle against the Benjamites; we now regret that we’ve nearly extinguished
the Benjamites; we will find virgins from among those who didn’t join us in
battle to hand over to the Benjamites so that their line may continue. If this
sounds backwards and crazy that is because it is! However, once again, this is
the kind of logic that is possible and the kind of clean up effort that can
take place, when God is forgotten and people are being led by their own devices.
As before, women are being treated like property that can be easily exchanged (which
is, by the way, how this whole mess started back with the Levite and his
concubine). Such treatment of women is again another horrible stain on God’s
people’s record here in the days of the Judges. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">The determination to
hand over the virgins to the remaining Benjamites is confirmed in verses 13-15—“Then
the whole congregation sent <i style="mso-bidi-font-style: normal;">word</i> and
spoke to the sons of Benjamin who were at the rock of Rimmon, and proclaimed
peace to them. Benjamin returned at that time, and they gave them the women
whom they had kept alive from the women of Jabesh-gilead; yet they were not
enough for them. And the people were sorry for Benjamin because the Lord had
made a breach in the tribes of Israel.” Even this backwards crazy solution to
the problem they created for themselves does not appear to be enough to clean
up the mess of their own doing. Unfortunately, rather than learn from their
many mistakes, the people of God take matters into their woefully incapable
hands AGAIN and create a new mess in verses 16-24. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><b><span style="color: #f3f3f3; font-size: medium;">c. ELEMENT #3:
The People of God Create a New Mess-21:16-24<o:p></o:p></span></b></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><span style="mso-bookmark: _Hlk63590186;">After coming up
short on wives for their Benjamite cousins (as if wives are something you can
just go out and get in such a casual way), “the elders of the congregation said,
‘What shall we do for wives for those who are left, since the women are
destroyed out of Benjamin?’ They said, ‘There must be an inheritance for the
survivors of Benjamin, so that a tribe will not be blotted out from Israel’…” (21:16-17).
While the Israelites seem bent on procuring wives for the Benjamites so that
their line may continue, the hurdle that remains for them to help continues to
be the oath that they made about marrying off their own daughters to this tribe—“’</span><span style="mso-bookmark: _Hlk63590186;"><span style="line-height: 107%;">But we cannot give them wives of our daughters.’ For the sons of
Israel had sworn, saying, ‘Cursed is he who gives a wife to Benjamin’….” (21:18).
</span><span style="mso-spacerun: yes;"> </span>What are they to do? Given the
track record of how they have handled things, I’m not sure we can be optimistic
concerning what their response here will be. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">The account of the
solution to this problem is given in verses 19-22—"…So they said, ‘Behold,
there is a feast of the Lord from year to year in Shiloh, which is on the north
side of Bethel, on the east side of the highway that goes up from Bethel to
Shechem, and on the south side of Lebonah.’ And they commanded the sons of
Benjamin, saying, ‘Go and lie in wait in the vineyards, and watch; and behold,
if the daughters of Shiloh come out to take part in the dances, then you shall
come out of the vineyards and each of you shall catch his wife from the
daughters of Shiloh, and go to the land of Benjamin. It shall come about, when
their fathers or their brothers come to complain to us, that we shall say to
them, “Give them to us voluntarily, because we did not take for each man <i style="mso-bidi-font-style: normal;">of Benjamin</i> a wife in battle, nor did
you give <i style="mso-bidi-font-style: normal;">them</i> to them, <i style="mso-bidi-font-style: normal;">else</i> you would now be guilty.”’…” (21:19-22).
Wow! While before women were treated like property to eb exchanged, here they
have been devalued even further to prey that can be snatched up. The Benjamites
are encouraged here to hunt for a wife among the dancers in Shiloh and then, if
the fathers of these women cause friction, they will be pressured into giving
them up by force. Here, the common cousins of idolatry are in full view. Entitlement,
satisfying fleshly lusts, and disrespect of human persons made in the image of
God are all involved in this final scene in the book of Judges. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">The advice given is
taken and things return to relative normal in verses 23-24—“The sons of
Benjamin did so, and took wives according to their number from those who
danced, whom they carried away. And they went and returned to their inheritance
and rebuilt the cities and lived in them. The sons of Israel departed from
there at that time, every man to his tribe and family, and each one of them
went out from there to his inheritance. In those days there was no king in
Israel; everyone did what was right in his own eyes…” (21:23-24). While for the
tribes of Israel things seem to be back on track (at least in some ways), one must
wonder “at what cost?” The atrocities witnessed in chapter 19 were reacted to
in such a way that more atrocities were committed involving destruction, death,
and the devaluing of those made in the image of God. What a mess! How is this possible,
especially among the people of God? The answer is given as we read the final element
in the book. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><b><span style="color: #f3f3f3; font-size: medium;">d. ELEMENT #4:
The People of God are a Mess-21:25<o:p></o:p></span></b></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk63590186;"><span style="color: #f3f3f3; font-size: medium;">The people of God (in
and of themselves) are a mess. The final verse, which is a repeat of what has
already been mentioned three times prior in the book, indicates two related
reasons for why things have gone so wrong. First, there is a lack of godly
leadership—“In those days there was no king in Israel” (21:25a). You might say,
“I thought Israel didn’t need a king and should not have required such.” Later
in 1 Samuel, the desire for a king was questioned and discouraged as God was to
be understood as the supreme leader of his people and that was to be enough.
Applied here in Judges, it is clear the vacancy of a godly human leader also
indicated that God’s people were not submitting to God himself as their king. <o:p></o:p></span></span></p>
<span style="color: #f3f3f3; font-size: medium;"><span style="mso-bookmark: _Hlk63590186;"></span>
</span><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This vacuum of godly leadership led to pervasive selfish
autonomy. The book concludes with “everyone did what was right in his own eyes”
(21:25b). This, perhaps more than anything else, indicates how the mess that is
this final chapter (and, perhaps this entire book), took place. People acted
according to what was right in their own eyes and in this way they followed the
path of idolatry of the self rather than submission to the Lord God Almighty. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Ultimately, this sad concluding chapter in Israel’s history reveals
that there are ultimately two ways to live your life—reveling in a mess of your
own creation or following the Lord’s leadership to ultimate blessing. The good
news following this disastrous end of the book is that God has made a way out
of the mess that we all find ourselves in. He has given a king of kings so that
we are not left to our own devices. He provides the godly leadership that we
require each and every day of our lives. His name is Jesus. He alone is worthy
of calling the shots, leading the way, and carrying us to where God wants us to
go. Perhaps you need to turn away from the mess you are in, quit trying to fix
the problem in your own strength, and trust in him instead. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Perhaps you have already placed your faith and trust in
Christ Jesus. Maybe today you need to be reminded that the mess of this world
is not going to be fixed by man-made efforts, strategies, and schemes. The mess
of this world has been answered in the person and work of Christ who put an end
to sin and death through his own death and resurrection. This same Jesus will come again one day to
forever eradicate the evil and wickedness we see around us. This ought to
instill hope amid the brokenness and keep us from pridefully considering how we
can take the place of our only Savior in this or that situation. While in the
case of the Judges for God’s people there was no king in Israel and everyone
did what was right in their own eyes, let us remember as God’s people today
that there is a King in our lives (his name is Jesus) and may we commit
ourselves to doing what is right according to his word. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-21247721654086208342021-01-25T11:02:00.002-08:002021-01-29T09:43:05.206-08:00Lessons from War- Judges 20:1-48<p> <span style="color: #f3f3f3; font-size: medium;">Last week we took a careful look at a very tragic and
horrifying event that occurred between a man and his concubine and a few wicked
men in Gibeah. This event involved cowardice, assault, murder, and
indifference. News of this relatively isolated episode quickly spread to the twelve
tribes of Israel and became a very big deal. This leads us to chapter 20. Here we witness
the reaction to the atrocities of chapter 19 and learn how idolatry inevitably
leads to division. While in chapter 17 we learned how idolatry can lead one to believe
that he can build God or buy him off, and in chapter 18 we learned how idolatry
can lend itself to self-importance and entitlement, and in chapter 19 we
discovered how idolatry goes hand-in-hand with a reckless pursuit of satisfying
fleshly lusts and self-preservation (at the expense of others), in chapter 20
we are going to see how idolatry ultimately breaks people apart and leads to
the severing of relationships. Thankfully, we will also learn how to avoid this
trend in our lives as God’s people. All of this we will apprehend as we witness
two reasons why the tribe of Benjamin fell in Judges 20:1-48.</span></p><div class="separator" style="clear: both; text-align: center;"><span style="color: #f3f3f3; font-size: medium;"><a href="https://1.bp.blogspot.com/-Qz7uvofULFs/XkNSfnVeADI/AAAAAAAADSc/EB22EIFHu1wUVsoEMnZzLkh_X2M8nHqYACPcBGAYYCw/s1300/Judges.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="778" data-original-width="1300" height="239" src="https://1.bp.blogspot.com/-Qz7uvofULFs/XkNSfnVeADI/AAAAAAAADSc/EB22EIFHu1wUVsoEMnZzLkh_X2M8nHqYACPcBGAYYCw/w400-h239/Judges.JPG" width="400" /></a></span></div><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">a. REASON #1: The Call to War-20:1-17<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">We reenter the story of Judges immediately after the tribes witness
the gory evidence of the crimes committed against the concubine in the previous
chapter (see 19:29ff). Offended by what they saw, everyone gathers to learn
what has happened that could explain this. The text reads, “all the sons of
Israel from Dan to Beersheba, including the land of Gilead, came out, and the
congregation assembled as one person to the Lord at Mizpah. And the leaders of
all the people, all the tribes of Israel, took their stand in the assembly of
the people of God, four hundred thousand foot soldiers who drew the sword. (Now
the sons of Benjamin heard that the sons of Israel had gone up to Mizpah.) And
the sons of Israel said, ‘Tell us, how did this wickedness take place?’ So the
Levite, the husband of the woman who was murdered, answered and said, ‘I came
with my concubine to spend the night at Gibeah which belongs to Benjamin. But
the citizens of Gibeah rose up against me and surrounded the house at night, threatening
me. They intended to kill me; instead, they raped my concubine so that she
died. And I took hold of my concubine and cut her in pieces, and sent her
throughout the land of Israel’s inheritance; for they have committed an
outrageous sin and vile act in Israel. Behold, all you sons of Israel, give
your response and advice here.’…”<span style="mso-spacerun: yes;"> </span>(20:1-7).
Notice that the Levite totally leaves out the fact that he offered his
concubine to these perpetrators. Notice too that he fails to mention that he
didn’t go out looking for her later that evening, but instead left her outside
to die the next morning. Notice also how casual he is in describing the way
that he “cut her into pieces.” This man is not sharing the full story. However,
the story he does share is successful at propelling those who have gathered at
this central location to action. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“Then all the people rose up as one person, saying, ‘Not one
of us will go to his tent, nor will any of us go home. But now this is the
thing which we will do to Gibeah; we will go up against it by lot. And we will
take ten men out of a hundred throughout the tribes of Israel, and a hundred
out of a thousand, and a thousand out of ten thousand to supply provisions for
the people, so that when they come to Gibeah of Benjamin, they may punish them
for all the vile sin that they have committed in Israel.’ So all the men of
Israel were gathered against the city, united as one man…” (20:8-11). This is a
rare display of unity for Israel during this period. In the days of the Judges,
the tribes behaved more like disjointed factions than a unified family.
However, here they rally together to respond to this evil that has befallen one
of their own. It is a “you hurt one of us, you hurt all of us” kind of
scenario. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">United behind their cause of vengeance, they send messengers
throughout Benjamin explaining what had happened and demanded that the
perpetrators of the crime be handed over for execution— “Then the tribes of
Israel sent men through the entire tribe of Benjamin, saying, ‘What is this
wickedness that has taken place among you? Now then, turn over the men, the worthless
men who are in Gibeah, so that we may put them to death and remove this
wickedness from Israel.’ But the sons of Benjamin would not listen to the voice
of their brothers, the sons of Israel. Instead, the sons of Benjamin gathered from
the cities to Gibeah, to go out to battle against the sons of Israel. From the
cities on that day the sons of Benjamin were counted, twenty-six thousand men
who drew the sword, besides the inhabitants of Gibeah who were counted, seven
hundred choice men. Out of all these people seven hundred choice men were
left-handed; each one could sling a stone at a hair and not miss. Then the men
of Israel besides Benjamin were counted, four hundred thousand men who drew the
sword; all of these were men of war…” (20:12-17). Instead of handing over the
guilty parties, the Benjamites respond to the show of force from the other
tribes with a show of force of their own. They, like the others, build an army
and prepare for battle. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Before we choose sides in this coming war, let us remind
ourselves of how difficult it is to decide who root for here. On the one side
you have the rapists and abusers who are being protected by a people (the
Benjamites) who would rather go to war than hand over these wicked criminals.
On the other side you have a man who cowardly gave up his concubine to be
assaulted and, eventually, killed. He is joined by those who are offended by
his version of the story—the other tribes who, up to this point, have not
unified around much of anything. Things are bad all-around, and it will be
interesting to see how everything unfolds and who is victorious. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">b. REASON #2: The Civil War-20:18-48<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The civil war that ensues consists of three battles. The
first of these is described in verses 18-21. The morning of that day “the sons
of Israel arose, went up to Bethel, and inquired of God and said, ‘Who shall go
up first for us to battle against the sons of Benjamin?’ Then the Lord said, ‘Judah
shall go up first.’…” (20:18). This is a refreshing change compared to what we
have witnessed in the majority of the Book of Judges. Here, rather than “jump
the gun” and rush to act, the Israelites seek the Lord’s advice on what they should
do and how they should do it. The seek the Lord at “Bethel” which means “house
of God.” This is where the ark of the covenant was kept and a man named Phinehas
served as priest. The scene is similar to how the Book of Judge began. When Judges
started, Israel prepared to unite against the common foe of the Canaanites (an
outside pagan nation). However, now, at the end of the book, they have joined
together to take action against one of their own brothers! What explains this
drastic change? Pervasive evil and moral decay (Chisholm, <i>Judges and Ruth, </i>502).
This civil war is a sad commentary on Israel’s spiritual, moral, and practical
condition. They have descended into evil and now stand to tear each other
apart. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In response to the Lord’s instructions “the sons of Israel
got up in the morning and camped against Gibeah. The men of Israel went to
battle against Benjamin, and the men of Israel lined up for battle against them
at Gibeah…” (20:19-20). Here, the Israelites return to the scene of the
original crime(s) to enact revenge for what came upon one of their countrymen (the
Levite). However, things do not go well for them during this first battle on
day 1. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The report is given in verse 21—“Then the sons of Benjamin
came out of Gibeah and felled to the ground on that day 22,000 men of Israel,…”
(20:21). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After their defeat on day one, “the people, the men of
Israel, showed themselves courageous and lined up for battle again in the place
where they had lined themselves up on the first day…” (20:22). It takes resilience
to line up after being defeated the previous day, and line up these forces do. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In addition to regrouping, the Israelites call upon the Lord…again!
(Good for them)—“And the sons of Israel went up and wept before the Lord until
evening, and inquired of the Lord, saying, ‘Shall we again advance for battle
against the sons of my brother Benjamin?’ And the Lord said, ‘Go up against him’…”
(20:23).<span style="mso-spacerun: yes;"> </span>Perhaps their defeat on day one
had shaken their confidence and so they ask the Lord if they should continue
the campaign. Perhaps they second guessed their quest given that the tribe of
Benjamin consisted of their own countrymen. They want to double-check to see if
they are on the right track in their pursuit and God confirms as much when he
says “Go up against him” (20:23). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The second day’s fighting is almost as disastrous as the
first for the Israelites—“So the sons of Israel came against the sons of
Benjamin on the second day. And Benjamin went out against them from Gibeah the
second day and struck to the ground again eighteen thousand men of the sons of
Israel; all of these drew the sword…” (20:24-25). The total figure from two days
of fighting in this civil war has the tribes of Israel down 40,000 men at the
hands of the Benjamites. Things do not look too good for Israel here, and yet,
God had confirmed their campaign against Benjamin twice. How might one square
God’s call with these defeats in battle? The lack of initial victory in this
civil war for the Israelites reminds readers that <i>just because God calls you
to something does not mean it is going to be a cake walk or that success is
immediate. In fact, much to the contrary, many find struggle and delayed
results when following God's will.</i><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Perhaps things will be different on day 3 (third time is a
charm <span face=""Segoe UI Emoji",sans-serif" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-char-type: symbol-ext; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-symbol-font-family: "Segoe UI Emoji";">😊</span>). The day begins much the same way the
others have—“Then all the sons of Israel and all the people went up and came to
Bethel, and they wept and remained there before the Lord, and fasted that day
until evening. And they offered burnt offerings and peace offerings before the
Lord…” (20:26). This time around, the Israelites accompany their cry to the Lord
with weeping and fasting and offerings for the Lord. Such an expression of
dependence and humility is especially rare in the Book of Judges. It marks how
God’s people ought to pursue the Lord as they accomplish his will amid
adversity—brokenness, prayer, and fasting. All of these demonstrate in their
own way human frailty against God’s unlimited strength and provision. As a
result, God is please to respond. God is pleased to respond to those who know
they need him. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The text continues “And the sons of Israel inquired of the
Lord (for the ark of the covenant of God was there in those days, and Phinehas
the son of Eleazar, Aaron’s son, stood before it to minister in those days),
saying, ‘Shall I yet again go out to battle against the sons of my brother
Benjamin, or shall I stop?’ And the Lord said, ‘Go up, for tomorrow I will hand
them over to you.’…” (20:27-28). Once again, after inquiring of the Lord what
they should do, God responds with the affirmative. However, on this occasion he
adds a time frame and promises that this time tomorrow they would be successful.
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The success this time around occurs in three phases. The
first of these is the ambush: “…So Israel set men in ambush around Gibeah. And
the sons of Israel went up against the sons of Benjamin on the third day and
lined up against Gibeah as at other times. When the sons of Benjamin went out
against the people, they were lured away from the city, and they began to
strike and kill some of the people as at other times, on the roads (one of
which goes up to Bethel, and the other to Gibeah), and in the field, about
thirty men of Israel. And the sons of Benjamin said, ‘They are defeated before
us, like the first time.’ But the sons of Israel said, ‘Let’s flee, so that we
may draw them away from the city to the roads.’ Then all the men of Israel rose
from their place and lined up at Baal-tamar; and the men of Israel in ambush
charged from their place, from Maareh-geba. When ten thousand choice men from
all Israel came against Gibeah, the battle became fierce; but Benjamin did not
know that disaster was close to them. And the Lord struck Benjamin before
Israel, so that the sons of Israel destroyed 25,100 men of Benjamin that day,
all who drew the sword…” (20:29-35). There is at least one detail that is
important to highlight in this report. In verse 35 it reads “and the Lord
struck Benjamin before Israel…”. God ought to be credited for the success of
this last campaign. After all, on day one and two the Israelites appeared
helpless against the Benjamites. What makes up for the difference on day three?
Easy—the Lord does. <i>More than a change of strategy, more than good
cooperation, more than skilled execution—the Lord is what turns another defeat
into a great victory.</i> <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After drawing many of the Benjamites out of the city in an
ambush, Israelite forces rush in the town of Gibeah to destroy it from the
inside. The report of phase 2 of this battle is given in verses 36-40: “…So the
sons of Benjamin saw that they were defeated. When the men of Israel gave ground
to Benjamin because they relied on the men in ambush whom they had set against
Gibeah, the men in ambush hurried and rushed against Gibeah; the men in ambush
also deployed and struck all the city with the edge of the sword. Now the
agreed sign between the men of Israel and the men in ambush was that they would
make a great cloud of smoke rise from the city. Then the men of Israel turned
in the battle, and Benjamin began to strike and kill about thirty men of
Israel, for they said, ‘Undoubtedly they are defeated before us, as in the
first battle.’ But when the cloud began to rise from the city in a column of
smoke, Benjamin looked behind them; and behold, the entire city was going up in
smoke to heaven…” (20:36-40). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After the successful ambush and with the city on fire the Benjamites
are in quite a bind (and they know it). The third phase of the battle on day
three involves the Israelites chasing after these Benjamites who are in full
retreat: “Then the men of Israel turned, and the men of Benjamin were terrified;
for they saw that disaster was close to them. Therefore, they turned their
backs before the men of Israel to flee in the direction of the wilderness, but
the battle overtook them while those who attacked from the cities were
annihilating them in the midst of them. They surrounded Benjamin, pursued them
without rest, and trampled them down opposite Gibeah toward the east. So
eighteen thousand men of Benjamin fell; all of these were valiant men. The rest
turned and fled toward the wilderness to the rock of Rimmon, but they caught
five thousand of them on the roads and overtook them at Gidom, and killed two
thousand of them. So all those of Benjamin who fell that day were twenty-five
thousand men who drew the sword; all of these were valiant men. But six hundred
men turned and fled toward the wilderness to the rock of Rimmon; and they
remained at the rock of Rimmon for four months. The men of Israel then turned
back against the sons of Benjamin and struck them with the edge of the sword,
both the entire city with the cattle and all that they found; they also set on
fire all the cities which they found…” (20:41-48). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">On day three, the victory that God promised was assured and Gibeah
and the surrounding Benjamite towns were destroyed. While I am sure the
Israelites rejoiced and were grateful for their win, let us remember what this
victory means on a broader level. This civil war significantly compromised the
twelve tribes moving into the future. The seeds of division that had been sown
throughout the book due to idolatry and self-indulgence have now yielded their
full fruit and the unified people of God are fractured in a profound way. In
chapter 17 we learned about idolatry’s connection to money. In chapter 18 we
saw the relationship between idolatry and entitlement. In chapter 19 we observed
how idolatry also can involve a relentless pursuit of self-indulgence. And in
chapter 20 we witness how idolatry inevitably leads to division. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">So, what can we do to combat the ugly nemesis of idolatry and
other threats of evil in our lives? Interestingly, the Israelites in this chapter
help us with an answer. Horribly flawed though these characters may be, in
their desperation and tribulation in chapter 20, they reveal how the people of
God ought to respond to internal menaces and external threats)—relentlessly seeking
the Lord for direction and provision. With the threat of Benjamin starring them
in the face, the Israelites call upon the Lord three times, sometimes with
weeping and fasting, and after each interaction they line up again to fight
another day until the promised victory is given. We ought to respond to the
threats we face the same way. With the temptation of idolatry and all of its
many expressions starring us down in our world today, we must call up the Lord
again and again and again, maybe with weeping and fasting, trusting all the
while the promises of God’s Word. Likewise, we must line up every morning to
fight another day—regardless of the outcomes the day before and despite what
appearance may tell us. This we must do until our day of promised victory is
given. You might say, “but I’ve failed too often” or “God has given up on me”
or “there is no way God has plans for my life,” etc. However, consider who he
grants victory to in this passage. Did the Israelites or this Levite deserve their
victory? Did they earn it? Absolutely not! Neither will you. However, God in
accordance with his will is pleased to answer those who call upon him in
humility and desperation. This does not mean success is immediate or that the
path will be easy, but it does mean that God will execute his will on behalf of
those who seek him nonetheless in ways that are in keeping with his greater
plan. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-19499405730514112902021-01-18T11:10:00.007-08:002021-01-18T11:10:50.631-08:00What Can Happen When God is Forgotten- Judges 19<p> <span style="color: #f3f3f3; font-size: medium;">The last few weeks in our Judges series have had us examine
some of the less-attractive moments in Israel’s storied history. While some of the
stops along the way have been less than pleasant to read through, these
episodes are important as they help us understand what the world is like (or
what can happen to a nation) when God is forgotten and his Word is ignored. The
same lesson will be driven home today as we look at one of the lowest moments
ever recorded in all the Scriptures. Though our trek in Judges 19 will prove
difficult, it is a necessary journey as we learn to avoid the pitfalls that can
leave us, or those around us, susceptible to the kinds of behaviors we will
read about in these verses. Today we are
going to look at FOUR ACTIONS that illustrate what is possible in a context
that has forgotten God in Judges 19.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Qz7uvofULFs/XkNSfnVeADI/AAAAAAAADSc/EB22EIFHu1wUVsoEMnZzLkh_X2M8nHqYACPcBGAYYCw/s1300/Judges.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="778" data-original-width="1300" height="239" src="https://1.bp.blogspot.com/-Qz7uvofULFs/XkNSfnVeADI/AAAAAAAADSc/EB22EIFHu1wUVsoEMnZzLkh_X2M8nHqYACPcBGAYYCw/w400-h239/Judges.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">a. ACTION #1: Hospitality is Extended in Bethelehem-19:1-10<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This chapter starts much the same way that chapter 17 and 18
begin, with a reference to the lack of godly leadership in the land—“Now it
came about in those days, when there was no king in Israel…” (19:1). Just as
this vacuum had paved the way for idolatry in connection with money and power
in the previous chapters, here, this vacuum will continue to open the door for
more expressions of godlessness. The verse continues with “there was a certain
Levite staying in the remote part of the hill country of Ephraim, who took a
concubine for himself from Bethlehem in Judah. But his concubine played the
harlot against him, and she went away from him to her father’s house in
Bethlehem in Judah, and remained there for a period of four months…” (19:1-2). This
is not the same Levite who was involved in chapters 17-18. Instead, this new
character is introduced as someone who is having some domestic problems. His
wife (or at least his concubine—we will use both terms interchangeably given
than the scholarship is divided on their relationship) proves unfaithful to him.
Other translations suggest that she finds him repugnant or leaves because of
some dispute and returns to her father’s home in Bethlehem. Not the best way to
begin a story. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After four months of separation, “Then her husband set out
and went after her to speak tenderly to her in order to bring her back, taking
with him his servant and a pair of donkeys. So she brought him into her father’s
house, and when the girl’s father saw him, he was glad to meet him…” (19:3). The
note about the servant and the donkeys that accompany the Levite in this
journey suggest that this man was of some means. This is reiterated, perhaps, by
the fact that the concubine’s father was “glad to meet him.” Maybe the father desired
that these two reconcile or the father had learned of the concubine’s
unfaithfulness. Either way, what we see from the father is nothing but generous
hospitality toward the Levite when he arrives to retrieve his wife. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Notice the lengthy description of the Levite’s visit and the
extent of the grace shown him by this woman’s father in verses 4-9: “… His
father-in-law, the girl’s father, prevailed upon him, and he remained with him
for three days. So they ate and drank and stayed there. Now on the fourth day
they got up early in the morning, and he prepared to go; but the girl’s father
said to his son-in-law, ‘Strengthen yourself with a piece of bread, and
afterward you may go.’ So both of them sat down and ate and drank together; and
the girl’s father said to the man, ‘Please be so kind as to spend the night,
and let your heart be cheerful.’ However, the man got up to go; but his
father-in-law urged him, and he spent the night there again. Now on the fifth
day he got up to go early in the morning, but the girl’s father said, ‘Please
strengthen yourself, and wait until late afternoon’; so both of them ate. When
the man got up to go, along with his concubine and servant, his father-in-law,
the girl’s father, said to him, ‘Behold now, the day has drawn to a close;
please spend the night. Behold, the day is coming to an end; spend the night
here so that your heart may be cheerful. Then tomorrow you may arise early for
your journey and go home.’...” (19:4-9). What is the purpose of these details
in the text? The answer will become clear as the story progresses and another
scene of hospitality is considered alongside this description. “This folksy,
realistic introduction to the story stresses the father’s hospitable attitude”
(Chisholm, <i>Judges and Ruth, </i>490), and this will not be the characters’ experience
in the future. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Eventually, the Levite and his wife could postpone their
journey no longer—"But the man was unwilling to spend the night, so he got
up and left, and came to a place opposite Jebus (that is, Jerusalem). And with
him was a pair of saddled donkeys; his concubine also was with him…” (19:10).
Notice how the man and his entourage is depicted. It is subtle, but it foreshadows
something very important about this man’s view of this woman. The man is
described first, then his donkeys, and only then his concubine. This order and
the cavalier way in which the woman is depicted demonstrates something about
their relationship. To this Levite, this woman was a merely one of many
possessions and this is something that falls far short of God’s design and
instruction elsewhere. This man’s low view of his wife will throw himself open
to grave evil later in this story and probably illustrates how many men during
this dark period of Israel’s history treated their wives. YIKES!<o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">b. ACTION #2: <span style="mso-spacerun: yes;"> </span>A Journey
is Taken to Gibeah-19:11-15<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">While on the way to their next destination, this Levite, his
servant, and his concubine make a fateful decision—“When they were near Jebus,
the day was almost gone; and the servant said to his master, ‘Please come, and
let’s turn aside into this city of the Jebusites and spend the night in it.’
However, his master said to him, ‘We will not turn aside into a city of foreigners
who are not of the sons of Israel; instead, we will go on as far as Gibeah.’…”
(19:11-12). Note the late hour that this deliberation takes place. Night was
the time for danger and crime and this detail sets an ominous tone for what
follows (Fields, “The Motif of Night as Danger,” 31). In the dark of night, the
Levite is unwilling to stop near Jebus (as he didn’t trust the foreign
inhabitants there). Instead, he opts to continue on until they reached what he expects
would be a safer place. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“And he said to his servant, ‘Come, and let’s approach one
of these places; and we will spend the night in Gibeah or Ramah.’ So they
passed along and went their way, and the sun set on them near Gibeah which
belongs to Benjamin” (19:13-14). Again note the temporal cues in the story. The
sun has set and these travelers have placed themselves in a fairly precarious
spot. Night has fallen and this group must rely on the hospitality of those
they will meet to be taken in and cared for. Typically in the ancient near east
this would not have proven to be a problem (as hospitality was and continues to
be a highly valued virtue in this part of the world). However, let us remember what
things were like in the days of the Judges where “everyone did what was right in
their own eyes” (17:6) and pervasive wickedness ruled the day. This is probably
not the right time to through oneself at the mercy of strangers. Decency and
neighborliness are in short supply. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">At first, they do not stumble upon anyone and the citizens
do not seem to be concerned in the least about the time-honored principle of
hospitality that was so wonderfully extended by the Levite’s father-in-law
earlier in the story. The text reads, “They turned aside there to enter and
spend the night in Gibeah. When they entered, they sat down in the public
square of the city, for no one took them into his house to spend the night…” (19:15).
It makes no difference that this was not a “foreign city” and that the
inhabitants were “from the descendants of Israel” like the travelers. Though,
as the Levite probably expected, they should have been welcomed warmly, they
are left in the streets (maybe he should have listened to his servant earlier).
These details are, among other things, an indictment on God’s people during
this time. So distant from the Lord and his word are the Israelites that they don’t
even seem to be able to extend common cultural courtesies to their own people! <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">c. ACTION #3: Hospitality is Extended in Gibeah-19:16-21<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, out of the darkness emerges “an old man…coming out
of the field from his work at evening. Now the man was from the hill country of
Ephraim, and he was staying in Gibeah, but the men of the place were Benjamites.
And he raised his eyes and saw the traveler in the public square of the city;
and the old man said, ‘Where are you going, and where do you come from?’…” (19:16-21).
Perhaps our first impression about the lack of hospitality in this city were
wrong and there is still a small sliver of humanity in this town. However, if
your “spidey senses” are tingling and you don’t have a good feeling about this,
you probably aren’t alone. Can anyone say “stranger danger!”? <span style="font-family: "Segoe UI Emoji",sans-serif; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-char-type: symbol-ext; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-symbol-font-family: "Segoe UI Emoji";">😊</span>
What is interesting about this character is that he, like the travelers, is not
from Gibeah. He, like the travelers, is not native to this town and yet, he is
the only one in the town that extends any courtesy. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">With no one else paying them any attention, the Levite
answers this old man’s question in verses 18-19 with “And he said to him, ‘We
are passing from Bethlehem in Judah to the remote part of the hill country of
Ephraim, for I am from there, and I went to Bethlehem in Judah. But I am now
going to my house, and no one will take me into his house. Yet there is both
straw and feed for our donkeys, and also bread and wine for me, your
maidservant, and the young man who is with your servants; there is no lack of
anything.’…” (19:18-19). The Levite makes a case that while he had expected to
receive some hospitality in Gibeah, they had everything they needed in the
public square and could manage for the night. They are, after all, just passing
through and would be gone in the morning. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Upon hearing this, “the old man said, ‘Peace to you. Only
let me take care of all your needs; however, do not spend the night I the
public square.’ So he took him into his house and fed the donkeys, and they
washed their feet and ate and drank” (19:20-21). Again, the only person willing
to take in these travelers and care for them is himself not from the city. That
said, take care of them he does. That said, what appears to be a lucky break
soon turns into terror. While they might be safe and cared for in the apartment
of this elderly man from Ephraim, the lack of hospitality from those native to
Gibeah will soon prove to be a symptom of a far greater evil present in the
town (Chisholm, <i>Judges and Ruth, </i>491). <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">d. ACTION #4: Atrocities are Committed-19:22-30<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">What follows is one of the sickest and most grotesque scenes
in this book, if not the entire Bible (viewer discretion is advised). “While
they were celebrating, behold, the men of the city, certain worthless fellows,
surrounded the house, pounding the door; and they spoke to the owner of the
house, the old man, saying, ‘Bring out the man who entered your house that we may
have relations with him.’ Then the man, the owner of the house, went out to
them and said to them, ‘No, my brothers, please do not act so wickedly. Since
this man has come into my house, do not commit this vile sin…” (19:22-23). The
town of Gibeah quickly reveals its true colors under the cover of darkness as
men of the city surround the house and pound on the door, insisting that the
old man release the young Levite so that they might sodomize him. No doubt
those who read this immediately draw parallels between these men from Gibeah
and the inhabitants of Sodom and Gomorrah in Genesis 19. The demand of these
men represents a clear violation of three fundamental social/moral laws: the
law of hospitality, the law against any intercourse outside of marriage, and the
law against homosexual relations (Block, <i>Judges Ruth, </i>536). The pounding
of the door and demands made suggests that the men outside were seeking, like
ravenous wolves, to satisfy their fleshly lusts and were willing to transgress what
was both holy and culturally proper to accomplish this. Such is expected in a
world where God is forgotten and people do what is right in their own eyes. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, what is perhaps even more shocking than the demand
made by these men is the response of the old man and the Levite. In fact, their
response reveals that these characters are not so different from those pounding
on the door outside. The old man says, “Here is my virgin daughter and the man’s
concubine. Please let me bring them out that you may ravish them and do to them
whatever you wish. But do not commit such an act of folly against this man. But
the men would not listen to him…” (19:24-25a). What?! Which is worse: wanting
to have your fleshly needs satisfied in an unbiblical way or treating those
made in the image of God (the young virgin and concubine) as though they are
expendable? Certainly both are far removed from anything encouraged by God in
his word. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The unthinkable happens in verses 25-26—“So the man seized
his concubine and brought her outside to them; and they raped her and abused
her all night until morning, then let her go at the approach of dawn. As the
day began to dawn, the woman came and fell down at the doorway of the man’s
house where her master was, until full daylight” (19:25b-26). This Levite, in a
shameless act of self-preservation, throws this woman to the wolves and she
experiences the most horrifying night of her life. “In the morning the battered
and dehumanized concubine stumbled back to the house and fell down in the
doorway” (Chisholm, <i>Judges and Ruth, </i>494). <span style="mso-spacerun: yes;"> </span>There she remained until the door was opened
later that same morning. It is a tragic and terrifying episode betraying just
how far God’s people had descended into godlessness in this period. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Later that same morning “when her master got up…and opened
the doors of the house and went out to go on his way, then behold, his
concubine was lying at the doorway of the house with her hands on the
threshold. And he said to he, ‘Get up and let’s go,’ but there was no answer.
Then he put her on the donkey; and the man set out and went to his home…” (19:27-28).
Can you imagine? First, there is no indication that this man was going to go looking
for this woman after sending her out to these abusers. He seems intent on
leaving. He only stops when her body is blocking the doorway as he exits the
home. Upon seeing her, he coldly calls out to her “get up, let’s go” only to
finally discover that the girl he had so cavalierly discarded the previous
night was dead. Is indifference like this even possible? However, this is,
unfortunately, not the end of the story. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The chapter concludes with an especially gruesome note: “When
he entered his house, he took a knife and seized his concubine, and cut her in
twelve pieces, limb by limb. Then he sent her throughout the territory of
Israel. All who saw it said, ‘Nothing like this has ever happened or been seen
from the day when the sons of Israel came up from the land of Egypt to this
day. Consider it, make a plan, and speak up!’…” (19:29-30). As if the spectacle
could not be any more morbid, the Levite cuts up this woman into twelve pieces—one
for each tribe—and sends these throughout the territory of Israel as a kind of
object lesson/testimony to what had happened. Even in death there is no respect
for this woman. Seized for a second time, she is subjected once again to male
violence (this time post-mortem). <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Why does such a story exist? Why does God permit such acts
to occur? What function does this chapter in Judges possibly serve (other than
to offend and disgust)? Attention to the context will offer some help as we
draw an application for today from this passage. Consider the kinds of things that
were taking place during the days of the Judges—days in which people did what
was right in their own eyes and idolatry ruled. First, God was considered
something that could be built and divine favor was something you could buy (Judges
17). Ambition and a sense of misplaced entitlement to places, things, and
people drove entire tribes to unjust behaviors against unsuspecting people (Judges
18). And here, self-preservation and seeking to satisfying one’s earthly lusts
overwhelms decency, holiness, and respect for those made in the image of God (Judges
19). These are the signposts of a people/nation that has forgotten God. This is
what one can expect in a godless context. In such a place, God becomes a
trinket, self-importance rules, and people become objects that can be used and
discarded at will. This is not how God intended his people to live and yet,
this is the level all people are capable of descending to when they leave God on
the outside looking in. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Unfortunately, evidence of these trends is all around us
today. Idolatry is pervasive, entitlement reigns, seeking to satisfy all kinds
of lusts is priority number one, and people are mistreated or devalued as tools
rather than as precious in the eyes of God. Our world of paganism,
self-centeredness, promiscuity, and human trafficking. God’s people must stand
out in such a world and not give in to these tendencies like the Israelites had
in their ancient context. We must stand for and extend worship to the one true
God. We much get over ourselves and seek to serve and sacrifice for others. We
must pursue purity and holiness in all things and consider our fellow man or
woman as fearfully and wonderfully made. These ought to be the hallmarks of God’s
people. These are the signposts of heaven, pointing the way to a better kingdom
in a world that has settled for far less. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-7900851019246749722021-01-12T07:45:00.007-08:002021-01-16T09:38:27.617-08:00Idolatry and Power: Judges 18:1-31<p><span style="color: #eeeeee; font-size: medium;"> </span></p><p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">Our world has, in many ways, championed the individual and
the virtue of independence to an unhealthy degree. We are taught from a young
age that we can be whatever we want to be and told that we can do whatever we
put our minds to. While these sound bites feel good and may prove popular in
the focus-group, if taken to their extreme any number of things can be
justified. Add social media to this mix and the constant need for attention and
approval (or a constant ego stroking), and you get what we see all around us. Many
people have placed themselves at the center of their carefully-constructed
solar systems of self-importance and in a world that claims to be more
connected than ever before many have actually never been more isolated. Not
only is this trend unhealthy for the individual, it is potentially harmful to others.
In fact, Judges 18 goes a long way in illustrating the dangers associated with
idolatry of the self and the pursuit of self-importance/power. It is my prayer
that we might learn from this passage how we as God people ought to vigorously
insist on keeping God at the center of our universe and not usurp his rightful
place in our lives. <o:p></o:p></span></p><p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Qz7uvofULFs/XkNSfnVeADI/AAAAAAAADSc/EB22EIFHu1wUVsoEMnZzLkh_X2M8nHqYACPcBGAYYCw/s1300/Judges.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="778" data-original-width="1300" height="239" src="https://1.bp.blogspot.com/-Qz7uvofULFs/XkNSfnVeADI/AAAAAAAADSc/EB22EIFHu1wUVsoEMnZzLkh_X2M8nHqYACPcBGAYYCw/w400-h239/Judges.JPG" width="400" /></a></div><br /><span style="color: #eeeeee; font-size: medium;"><br /></span><p></p>
<p class="MsoNormal"><b><span style="color: #eeeeee; font-size: medium;">1. ELEMENT #1: A People are Found Ambitious-1:1-6<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">While in chapter 17 we saw the connection between idolatry
and money, in the next chapter of Judges we trace the relationship between
idolatry and power. Judges 18 begins with the same ominous note introduced in
17:6—“In those days there was no king of Israel.” This again illustrates the
vacuum of godly leadership in and around Israel at the time. This vacuum made
it easy for Micah to create a god(s) in his own image rather than submit to and
obey the one true God in chapter 17. This same vacuum is also going to leave an
entire tribe susceptible to all kinds of nefarious behavior in chapter 18. This
tribe is introduced in the last part of verse 1—“and in those days the tribe of
the Danites was seeking an inheritance for themselves to live in, for until
that day an inheritance had not been allotted to them as a possession among the
tribes of Israel.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">In this introduction we learn that the Danites were a people
unsatisfied with their home. In Judges 1:34 we learned that this group was
beaten back by the Amorites and confined to the hill country. Even before this
event, the Danites occupied a land on the coastal plain, leaving them on the
front lines of Philistine attacks. Needless to say, they are looking to
relocate to an area where they can really thrive. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">To this end, the Danites employ five warriors as spies and
request that they scope out a new territory for them to occupy—"So the
sons of Dan sent from their family five men out of their whole number, valiant
men from Zorah and Eshtaol, to spy out the land and to explore it; and they
said to them, ‘Go, explore the land.’ And they came to the hill country of
Ephraim, to the house of Micah, and stayed overnight there” (1:2). Like the
young wandering Levite in chapter 17, these spies stumble upon Micah’s home
(and pagan cult shrine) in the hill country of Ephraim. Micah, being the
hospitable chap that he is, invites them to stay the night. Little does he know
that these same visitors will soon return to wreak havoc on Micah’s household. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">However, before we get there, let us observe what else took
place upon the first meeting between Micah and these spies—“When they were near
the house of Micah, they recognized the voice of the young man, the Levite; and
they turned aside there and said to him, ‘Who brought you here? And what are
you doing in this place? And what do you have here?’ He said to them, ‘Micah
has done this and that for me, and he has hired me and I have become his
priest.’” (1:3-4). The spies recognized the southern accent of this Levite and
knew that he was somewhat out of place. After inquiring what he was doing in this
peculiar place (so far from where he belonged), they learn that he is a priest
serving in the house of Micah. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">Immediately, these spies seize an opportunity that they
hadn’t expected—”Then they said to him, ‘Inquire of god, please, that we may
know whether our way on which we are going will be successful.’” (1:5). What
these men request of the Levite is an oracle from God (notice however that the
covenant name of God, <i>Yahweh</i>, is not used and it is unclear exactly what
god they were hoping to hear from). An oracle involved asking a god a yes or no
question and sometimes included the casting of lots or, as in this instance,
inquiring of a prophet or priest at a shrine. These spies wanted spiritual
confirmation that they were heading in the right direction as they sought a
land for their people to inhabit. This young Levite, in their minds, could (and
does) provide this confirmation for them when he says, “go in peace; your way
in which you are going has the Lord’s approval” (1:6). This proclamation is not
given after much prayer and careful consideration as much as it is offered
carelessly, perhaps in a quick way to curry favor with these visitors. Also, a
more literal translation of what the Levite says is ambiguous. In reality, the
Levite simply says that the actions of these spies are in full view of Yahweh
(not that God is necessarily blessing their endeavor). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">The ambition of the Danites and these spies is unmistakable.
They are looking to move up on the world’s stage and are taking dramatic steps
to that end. Ambition, on its own, is not necessarily a bad thing, however,
ambition in those who are far from God is a breeding ground for gross idolatry
and certainly this seems to be the case here as the story unfolds. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #eeeeee; font-size: medium;">2. ELEMENT #2: A Parcel is Discovered-1:7-13<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">With the Levite’s blessing “the five men departed and came
to Laish, and saw the people who were in it living in security, in the way of
the Sidonians, quiet and unsuspecting; for there was no oppressive ruler
humiliating them for anything in the land, and they were far from the Sidonians
and had no deals with anyone” (1:7). Poor Laishians, just sitting there minding
their own business like an ancient Switzerland in both beauty and neutrality
without a care in the world. Now these Danites 100miles away from where they
are supposed to be see what these unsuspecting people have and want to take it
away from them (for all the obvious reasons). Here is where ambition turns into
entitlement. Here, the Danites conclude, “Why shouldn’t this prime real estate
be ours, especially if we can easily acquire it?” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">The text continues by saying, “When they came back to their
brothers at Zorah and Eshtaol, their brothers said to them, ‘What do you say?’ And
they said, ‘Arise, and let’s go up against them; for we have seen the land, and
behold, it is very good. And will you sit still? Do not hesitate to go, to
enter, to take possession of the land. When you enter, you will come to an
unsuspecting people with a spacious land; for God has handed it over to you, a
place where there is no lack of anything that is on the earth.’” (1:8-10). What
is worse than feeling entitled to something that is not yours? How about
believing that you have a divine right to something that is not yours. Here,
the Danites invoke God (borrowing from their experience with the Levite
earlier) to justify their conquest of this land. Sounds crazy, but this is the
kind of rationality that can result from unchecked ambition and entitlement
both in the ancient world and today. The Danites are bent on gaining a
substitute land for what was already given them and nothing appears able to
stop them in their pursuit. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">The next thing they do is assemble and equip an army for
conquest—“Then from the family of the Danites, from Zorah and from Eshtaol, six
hundred men armed with weapons of war set out. They went up and camped at
Kiriath-jearim in Judah. Therefore they called that place Mahaney-dan to this
day; behold, it is west of Kiriath-jearim. And they passed from there to the
hill country of Ephraim to the house of Micah” (1:11-13). After collecting
their ranks together, they advance to this new area for conquest, only to make
a pit stop (like the Levite in chapter 17 and the five spies earlier in chapter
18) at Micah’s home (he must have been set up on the interstate). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">Micah’s home does not appear to be the kind of pit-stop that
encourages godly behavior. Even still, these troops probably pull in Micah’s
driveway given the relatively positive experience that the five spies had
earlier. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #eeeeee; font-size: medium;">3. ELEMENT #3: A Prize is Stolen-1:14-26<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">However, after grabbing their soft drink and chips at the
pit stop outside Micah’s home, “the five men who went to spy out the country of
Laish said to their kinsmen, ‘Do you know that there are in these houses an
ephod and household idols, and a carved image and a cast metal image? Now then,
consider what you should do’…” (1:14). Like the region of Laish, Micah’s stash
of idols caught the eye of these Danites and, their ambition and entitlement
began to take over. After all, if one is able to feel entitled to land that isn’t
his, what is stopping him from feeling as though he is entitled to items that
don’t belong to him? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">But why? Why was there interest in Micah’s stash of pagan relics?
Some believe that a light may have clicked on in the minds of the spies upon
seeing this religious shrine at Micah’s house. They may have believed that they
would need to set up a similar cult site in their new land (Chisholm, <i>Judges
and Ruth, </i>458). Rather than make their own, it would have been far more convenient
to just steal Micah’s and relocate it to the place of their choosing. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">“So they turned aside there and came to the house of the
young man, the Levite, to the house of Micah, and asked him how he was doing. Meanwhile,
the six hundred men armed with their weapons of war, who were of the sons of
Dan, were positioned at the entrance of the gate. Now the five men who went to
spy out the land went up and entered there; they took the carved image, the
ephod, the household idols, and the cast metal image, while the priest was
standing at the entrance of the gate with the six hundred men armed with
weapons of war” (1:15-17). Picture this. The Levite wakes up in his cottage
outside of Micah’s home near the cult shrine to 600 armed men who are standing
guard while the five spies you met earlier are hauling away Micah’s personal property
without blinking. What is the young Levite to do? All he seems to be able to do
is stand and watch this unfold. The ambition and entitlement of these Danites
had led to robbery. Clouded by their idolatrous pursuits, the Danites don’t
seem to be bothered by this in the least and others seem powerless to stop it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">The text continues with, “When these men entered Micah’s
house and took the carved image, the ephod, household idols, and the cast metal
image, the priest said to them, ‘What are you doing?’ And they said to him, ‘Be
silent, put your hand over your mouth, and go with us, and be to us a father
and a priest. Is it better for you to be a priest to the house of one man, or
to be priest to a tribe and a family in Israel?’ The priest’s heart was glad,
and he took the ephod, the household idols, and the carved image, and went
among the people” (1:18-20). Is there any limit to what these Danites are willing
to take? It was not enough that they were on their way to steal a land that was
not theirs or take idols that did not belong to them. Now, they are after this
young Levite—Micah’s employee. After all, if they planned to erect a cult
shrine in their new land, they probably reasoned that they would also need a
priest to go along with it. Why not just take this guy? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">They tempt the Levite with increased power and
responsibility—the kind that would not have been possible if he stayed in Micah’s
employ. The Levite takes the bait and reveals that like these Danites, he too
is teaming with selfish ambition, willing to go anywhere with anyone to climb
the latter of self-importance. If he had any sense, he would stop to consider
who he was joining—entitled thieves bent on unjust conquest. This does not
appear to matter. If they had a better job for him, he would take it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">Notice how this has all unfolded. Unchecked ambition led to
entitlement which has grown and given way to idolatry. Make not mistake, while the
Danites and the Levite seem to promote the worship of these idols, ultimately
they themselves are at the center of their universe, taking the place of the
one true God on the throne of their own lives. Everything about these
characters is about what they want, what they believe they are entitled to, and
what would advance their cause. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #eeeeee; font-size: medium;">4. ELEMENT #4: A Power-grab is Executed-1:27-31<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">The final element of this chapter in Israel’s story is found
in verses 27-31—a power grab is executed. “Then they took what Micah had made
and the priest who had belonged to him, and came to Laish, to a people quiet
and unsuspecting, and struck them with the edge of the sword; and they burned
the city with fire. And there was no one to save them, because it was far from
Sidon and they had no dealings with anyone, and it was in the valley which is
near Beth-rehob. So they rebuilt the city and lived in it” (1:27-28). The writer
is careful to highlight just how “unsuspecting” and vulnerable the poor people
of Laish were against the Danite takeover, making the Danites look like bullies
picking on a much younger and smaller kid on the playground. After being
totally caught off guard and with no one to team up with, Laish falls to the Danites.
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">The chapter concludes with the following note in verses
29-31—"And they named the city Dan, after the name of Dan their father who
was born to Israel; however, the name of the city was previously Laish. The
sons of Dan set up for themselves the carved image; and Jonathan, the son of
Gershom, the son of Manasseh, he and his sons were priests to the tribe of the
Danites until the day of the captivity of the land. So they set up for
themselves Micah’s carved image which he had made, all the time that the house
of God was in Shiloh.” Here we see the fruition of the Danite’s vision for
themselves. They had relocated to a better area, had settled in a new city, and
had established a means to worship the idols they had stolen. In a very worldly
sense, they proved successful in their endeavor, and yet, all of this is just
the latest expression of idolatry of the self fueling a misplaced pursuit of
power and self-importance. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #eeeeee; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">Can we really expect that these Danites would be satisfied
for long in their new digs, in their new arrangement, with their new ornaments?
After all, how much power is enough? How many things are enough? When is the
monster of entitlement ever satisfied? When is unchecked ambition ever
silenced? The Danites and the Levite they steal away from Micah were placing
their value and purpose in the next big thing instead of the only thing that
mattered—a relationship with the one true God. As a result of their selfish
pursuits, they justify offenses against others, even stealing and murder.
Though this is an extreme example of what can happen, make no mistake, when
anyone places themselves at the center of their universe, others around them ultimately
pay a price. Unchecked pride and the selfish ambition and entitlement that comes
with it inevitably causes collateral damage. People can prove to be casualties
of our idolatrous pursuit of self-importance. Such was the case with the
Danites and is often the case today. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #eeeeee; font-size: medium;">To curb this, we must surrender our agendas to the Lord’s
greater plan for our lives. We must recognize that the One we follow, God the
Son, did not consider what he was entitled to, but instead, emptied himself to
sacrifice and serve others. We must remember that God stands at the center of
the universe—not you, not me. We are in his orbit, not the other way around. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-80600618337875071272021-01-04T12:41:00.002-08:002021-01-04T12:41:10.053-08:00God is Not For Sale- Judges 17<p><span style="color: #f3f3f3; font-size: medium;">Today we return to our Judges series—“Broken People,
Faithful God”—in chapter 17. I want to reintroduce the context of Judges by
drawing several parallels between the days of the Judges and our day today that
I think will prove helpful as we look at this text and draw appropriate
applications for our lives. You see, Israel in the days of the Judges suffered
from a vacuum of godly leadership, leaving people to their own devices and
inventing ways to satisfy themselves. In the days of the Judges, the majority
of people had forgotten what God revealed in his Word and this ignorance led to
all kinds of disruption (both personal and general). If this sounds familiar,
it is because this is not unlike our world today. What is interesting is that
most people, even those who are far from God, recognize that there is a problem
with the way the world is. In fact, many even seek to find a solution.
Unfortunately, most end up entertaining the wrong
methods/practices/personalities in their pursuit. In today’s passage we are
going to witness how this takes place and hopefully draw attention to the only
hope for escaping this evil and broken world. In Judges 17 we will learn two
important lessons about idolatry that will serve as a helpful reminder to the
people of God and a word of correction to those who might find themselves far
from the Lord.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Qz7uvofULFs/XkNSfnVeADI/AAAAAAAADSc/EB22EIFHu1wUVsoEMnZzLkh_X2M8nHqYACPcBGAYYCw/s1300/Judges.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="778" data-original-width="1300" height="239" src="https://1.bp.blogspot.com/-Qz7uvofULFs/XkNSfnVeADI/AAAAAAAADSc/EB22EIFHu1wUVsoEMnZzLkh_X2M8nHqYACPcBGAYYCw/w400-h239/Judges.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: medium;"><br /></span><p></p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">1. LESSON #1: You Can’t Build a God-17:1-6<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">When we last left Judges, we watched God’s people descend to
new lows under the leadership (or lack thereof) of Samson. His failure to lead
God’s people well was the latest example of many of just how far Israel was
from God during this dark period of her history. One might argue that chapter
17 gives us one illustration of the kinds of things that were happening in
Israelite homes during this era. In verse 1 we are introduced to an ordinary
family from Ephraim that serves as a case study of how NOT to conceive of God
or divine favor—“Now there was a man of the hill country of Ephraim whose name
was Micah” (17:1). Several components of this introduction hint at coming
disaster. First, the region of Ephraim and the people from that area have been
portrayed negatively by the narrator earlier in the book. Second, the name Micah
is a shortened form of “<i>micayehu</i>” which means “who is like Yahweh?”
Because the author chooses to use the shortened form of the name, some believe
that the reader is being subtly tipped off that this man is going to fall far
short of his name’s association in the unfolding story (Block, <i>Judges, Ruth,
</i>478). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Our suspicion about this character receives immediate
justification upon reading verse 2—“He said to his mother, ‘The eleven hundred
pieces of silver which were taken from you, about which you uttered a curse in
my hearing, behold, the silver is with me; I took it…” (17:2). Yes, this man
had stolen a great sum of money from his mom and only returned it after she
cursed the unknown culprit in his presence. What he stole was not just a few
dollars from his mother’s pocketbook. Micah had stolen 1,100 shekels (the same
amount each of the Philistine governors had given Delilah as a reward for delivering
Samson into their hands). This was a great deal of money. Fearful of the curse
coming true, Micah returns the money to his mom and fesses up to his crime. Make
no mistake, Micah is more concerned about being cursed than he is contrite and repentant
for what he did. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, his mom does not seem to be able to see through
this. In fact, she is impressed by what Micah does, so much so that she seeks
to bless him and the Lord in a most peculiar way—“He then returned the eleven
hundred pieces of silver to his mother, and his mother said, ‘I wholly dedicate
the silver from my hand to the Lord for my son to make a graven image and a
molten image; now therefore, I will return them to you…” (17:3). The apple (Micah)
does not seem to have fallen far from the mis-informed and confused tree (his
mother). Once her fortune is restored to her, she celebrates with dedicating
the sum to the Lord (sounds good so far). However, she then hopes that the son
would use the silver to make a graven image (not so good). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Let us count the ways that the characters in this story have
acted against God’s covenant with Israel as found in the ten commandments.
First, Micah had stolen (see commandment 8 in Exod 20:15; Deut 5:19). Second,
in stealing, Micah had dishonored his mother (see commandment 5 in Exod 20:12;
Deut 5:16). Now here in verse 3, we see the mother violating the prohibition
against making a physical representation of deity (see commandment 2 in Exod
2:4-5; Deut 5:8-9). This laundry list of infractions once again reveals the
spiritual condition of God’s people in this era. While we might want to blame willful
wickedness for these crimes against God, I am not sure if these are not
committed more out of ignorance. How else might you explain the mom’s desire to
use the very silver she as just dedicated to Yahweh to build an idol? Acute ignorance
of God’s revelation can be the only explanation for such an action. This
reveals just how important it is to know and be reminded of what God has said. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The text continues in verse 4: “So when he returned the
silver to his mother, his mother took two hundred pieces of silver and gave
them to a silversmith who made them into a graven image and a molten image, and
they were in the house of Micah,…” (17:4). While we are not sure what happened
to the rest of the silver, at least 200 pieces of it was used in the
construction of this idol (roughly five pounds). Though not a large statue, it
was important enough for Micah to later refer to it as one of his “gods which
[he] had made” (see 18:24). This new object of Micah’s worship was placed in
his home. This too (like the laundry list of infractions already mentioned) was
in direct violation of God’s law as found in Deuteronomy 12. There, God declares
that when the Israelites entered the land and had settled in it, they were to
worship only at the place which Yahweh would authorize (see Deut 12:4-7, 11,
13-14, 18;18, 26-27) (Block, <i>Judges, Ruth, </i>480-81). Here, Micah
establishes a cult center for worship of his own choosing. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">More details of this cult center are revealed in verse 5—“and
the man Micah had a shrine and he made an ephod and household idols and
consecrated one of his sons, that he might become his priest…” (17:5). The
latest idol used from his mom’s silver appears to be just the latest addition
to a collection of false gods Micah had accrued/manufactured as part of his own
personal lavish house of pagan worship. Micah’s commitment to his idolatry is
not just witnessed in the large number of “household idols” lining his
bookshelves and standing in his garden; it is also seen in the employment of
one of his sons to serve as a priest! Don’t worry though, Micah had taken the
time to consecrate this son for the role (as if that means anything given what we
have already learned about this man). This man was devoted to his false
worship. He sacrificed time, space, and resources to practice his own brand of
idolatry. Micah even drew others around him to participate in the charade. What
can explain such a blatant display of ungodliness? Verse 6 reveals the answer. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“In those days there was no king in Israel; every man did
what was right in his own eyes” (17:6). A vacuum of godly leadership left everyone
to live according to their own devices and with this autonomy came pervasive
idolatry. This verse, in fact, goes a long way in explaining much of what happened
in the time of the Judges as recorded in this book. Personal autonomy birthed
pervasive idolatry. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The same happens today in our world. Our culture questions
all authority (especially God’s authority and the authority of his Word) and
has made everyone a king or queen of their own life. As a result, people cherry
pick their own objects of worship (or make their own) in an effort to satisfy
the spiritual itch every human possesses. What we see placed around many people
today, what many give their time to, what many place their hope in, what many
spend money on, and what many spend their attention pursuing, is not unlike Micah’s
cult worship center—a collection of man-made things accrued to bring meaning,
value, and hope in the place of the one true God. However, the point the author
of Judges is making here is that you cannot build a god (at least one worth
worshiping). Not only is it forbidden in Scripture, it is foolish. Such gods
are inept at providing the satisfaction humans are pursuing and offer no
ultimate or compelling hope. Though idols might prove comfortable, familiar, and
taylor-made to make people feel good, they will inevitably disappoint and most
assuredly lead to destruction. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">2. LESSON #2: You Can’t Buy Divine Favor-17:7-13<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The next lesson concerning God and divine favor involves a new
character that emerges onto the scene in verses 7-8—"Now there was a young
man from Bethlehem in Judah, of the family of Judah, who was a Levite; and he
was staying there. Then the man departed from the city, from Bethlehem in Judah,
to stay wherever he might find a place; and as he made his journey, he came to the
hill country of Ephraim to the house of Micah” (17:7-8). Like Micah introduced
in verses 1-2, there is something a bit off about the description of this youth
from Bethlehem in verses 7-8. First, he hails from the wrong place. In Joshua
21:9-16 we learn that Bethlehem is not one of Judah’s Levitical towns. Also, we
discover later (in 18:30) that this man was a descendent of Gershom son of
Moses and therefore was supposed to live in Ephraim, Dan, or western Manasseh (Josh
21:4, 20-26). This unnamed character is a man wandering from the wrong place to
Lord knows where and Lord knows why and stumbles upon the home and local
cult-shrine of Micah while looking for a place to stay. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“Micah said to him, ‘Where do you com from?’ And he said to
him, “I am a Levite from Bethlehem in Judah, and I am going to stay wherever I
may find a place.’…” (17:9). You can hear the opportunism in this man’s voice
as he proudly claims his tribal/professional class only to then confess his
openness to any opportunity that might come his way (whatever opportunity that
Micah might have for him) (Block, <i>Judges, Ruth, </i>488). What is of special
interest to Micah upon this man’s response to his question is this man’s status
as a Levite. This tribe was given responsibility for the spiritual leadership
of the nation (what a bang-up job they had done). “According to Exodus
32:25-29, because the descendants of Levi had distinguished themselves by
standing with Moses against apostasy represented by the gold calf, they were
rewarded for their faithfulness to Yahweh by receiving the divine blessing and
being dedicated for priestly service” (Block, <i>Judges, Ruth, </i>486). But oh
how the times had changed and how all the tribes had fallen, including the Levites,
out of a right relationship with God. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This doesn’t appear to matter to Micah. All he hears is “Levite”
and immediately associates this man with all things religious and spiritual.
Never one to pass on an opportunity himself, Micah makes this Levite an offer—“Micah
then said to him, ‘Dwell with me and be a father and a<span style="mso-spacerun: yes;"> </span>priest to me, and I will give you ten pieces
of silver a year, a suit of clothes, and your maintenance.’…” (17:10). Here,
Micah offers the Levite a salaried position as a spiritual advisor in his cult
complex of pagan idolatry. He promises the man payment, cool clothes, and regular
provisions. Not only does Micah desire a companion, he wants a father-figure of
sorts and someone to serve as his representative before God and to see to it
that religious practices are performed at his shrine on his behalf. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">You might be wondering to yourself, “I thought Micah had
already enlisted his son as his priest?” You would be right. This quick change
suggests that Micah is understandably ambivalent about his spiritual practices
(and rightfully so given that they are all out of whack). This Micah obviously
has daddy issues (and I mean that both in a literal and spiritual way) and
cannot seem to find real rest in the manufactured religion he has constructed
for himself on a compromised foundation of syncretism (the mixture of the one
true God with the paganism of the world). You see, when your spiritual
foundation is precarious, you are always having to repair whatever is on top.
Micah believes that hiring an actual Levite as a priest will go a long way in
stabilizing the shaky worldview he is endorsing. However, as we will eventually
learn, this Levite will only serve a crude band aid for a much more desperate
flaw. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The text continues, “The Levite agreed to live with the man,
and the young man, and the young man became to him like one of his sons,…”
(17:11). While the Levite agrees to live with him as requested, immediately the
intended roles are reversed. Instead of the Levite becoming to Micah like a
father, he is treated like a son. Let’s be honest, Micah doesn’t really want to
place himself under the authority of someone else (even if it is on his own
terms). No one does in their flesh. Micah has been too comfortable for too long
calling his own shots. Why give that up now when he can have the feeling of being
spiritual and the mirage of being close to God without any of the submission? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Just like he did his son, “Micah consecrated the Levite,” and
again I ask, one what authority (moral or otherwise) does Micah do this?
Nevertheless, “the young man became his priest and lived in the house of Micah,…”
(17:12). Take a moment and just digest how backwards this situation (and all
the people therein) is. You have a child of the one true God erecting a
makeshift pagan shrine out of his own home that would make a polytheist blush
who turns it into a family business and then implicates an actual Levite in the
farce by paying him off to abandon his actual calling and duties. This Micah
does to again scratch the spiritual itch all humans possess. It may not make
any sense and on its face and it may prove to be utter nonsense; but it made
Micah feel good. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Just note the tone deaf comment from Micah that ends the
chapter—“Then Micah said, ‘Now I know that the Lord will prosper me, seeing I
have a Levite as priest’…” (17:13). Oh really Micah, is that what you “know”
now? What do you know? Very Little! This stupid conclusion that Micah reaches
betrays his whole prerogative in this second half of the chapter—buying divine
favor. Micah believed that if he had the right assortment of idols and the right
people employed in his pagan practice, he would somehow be able to purchase
divine favor. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Before we write Micah off as crazy, we must recognize just
how typical this is in our world today. You see, our culture is not too
different from the world of the Judges in which people do what is right in
their own eyes. This includes what is right in connection to the divine. As
made in the image of God, human beings have a bent toward worship. However,
because of sin in the world, this inclination is directed at the wrong things—things
that are ultimately unsatisfactory and only give way to personal anxiety and destruction.
Like Micah, misinformed people will pursue any number of things or a collection
of things for purpose, meaning, hope, and blessing. While they know they need
these, they are unwilling to embrace the only One who can provide them. Rather
than submit to the authority God has over their lives, they make themselves the
authority over their lives and scramble aimlessly to satisfy their cravings for
wholeness, going to great lengths to construct their version of god and seeking
to earn/purchase divine favor. Sometimes, like Micah, these same people drag
others around them into their charade and end up living woefully inconsistent
and incomplete lives. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The good news is that there is another way. There is one God
who alone provides satisfaction for the soul, purpose for life, truth, and hope
in all things. He is knowable for those who are willing to surrender their
lives over to him—those who are willing to take off their embarrassing god-costume
and stop looking foolish. Also, there is one Way—Jesus Christ—to enjoy divine
favor with God. He purchased this favor when we never could and offers it in
grace through repentance (turning away from yourself and your vain pursuits)
and faith (trusting in who he is and what he has accomplished). <span style="mso-spacerun: yes;"> </span></span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-4345994347080469602020-12-30T19:35:00.006-08:002020-12-30T19:35:50.033-08:00More Like Jesus in 2021: Humility-Philippians 2:1-1-11<p> </p><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As the New Year begins many people are hoping for better
things ahead in 2021 and some are making resolutions to that end. I have never
been much for resolutions, and yet, after some reflection on my own life and the
life of our church, the Lord has impressed upon me a focus that I want to
introduce to you today in a special New Year message that I am praying will point
us in the direction God would have us travel in together. The theme and focus
is “more like Jesus.” I want my life, the life of my family, and the life of
our church to look more like Christ. Throughout the year and in tandem with
prayer meetings and during special series at different intervals throughout the
year we will be visiting and revisiting this theme as we grow together as a
body of believers. This starts today as we are introduced to one of the most
foundational, most necessary, and most challenging ways to look more like Jesus—humility.
Today we are going to witness THREE PARTS OF PAUL’S CALL TO HUMILITY in
Philippians 2:1-11 and apply what we learn in appropriate ways in our lives as
needed. <b><u><o:p></o:p></u></b></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-PFA7-P-sB_Q/X-1G54vsiJI/AAAAAAAAENw/RtbAY4V9T48BeoABsG-tbDw9LoALxPi4ACLcBGAsYHQ/s2048/More_Like_Jesus.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="color: #f3f3f3; font-size: medium;"><img border="0" data-original-height="1152" data-original-width="2048" height="225" src="https://1.bp.blogspot.com/-PFA7-P-sB_Q/X-1G54vsiJI/AAAAAAAAENw/RtbAY4V9T48BeoABsG-tbDw9LoALxPi4ACLcBGAsYHQ/w400-h225/More_Like_Jesus.jpg" width="400" /></span></a></div><span style="color: #f3f3f3; font-size: medium;"><br /></span><p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><br /></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">I. PART #1: THE CALL TO HUMILITY-2:1-4<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">It must have been a joy for Paul to write to the church in
Philippi. He had planted this church while in the region and after some years had
passed, this church had grown and was thriving in many ways. However, even good
churches have their share of concerns. You know what a church needs to hear
from Paul because, well, Paul will tell them in these letters the Lord inspired.
One of the things Paul is willing to call out (literally by name) in the letter
to Philippi involved a dispute between two women (Euodia and Syntyche) in
chapter 4:2-3. Given this source of division and tension, Paul highlights one
of the many characteristics that the church ought to consider and improve upon
so that this example (and others like it) did not disrupt what God was doing in
the life of this congregation. It just so happens that this needed area of
improvement is also what Christ exemplifies and excels at so well—humility (but
alas, I am getting ahead of myself). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">So important is the call to humility for this church that
Paul introduces it in the following way—“Therefore, if there is any
encouragement in Christ, if there is any consolation of love, if there is any
fellowship off the Spirit, if any affection and compassion” (2:1). You can tell
from reading this opening that what is coming is exceedingly important and to
be investigated very carefully. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">What proves exceedingly important and especially worthy of
investigation as it pertains to humility in the life of the church is answered
next in verse 2—“make my joy complete by being of the same mind, maintaining
the same love, united in spirit, intent on one purpose” (2:2). Humility looks
like unity and a body that is not united most assuredly has members operating
from the opposite posture—pride. Pride, the opposite of humility, is the enemy
of unity. Competition instead of cooperation among the members breeds discord
and paralysis. This was true in the church of Philippi and it is true in the
church today. Notice to what extent Paul goes to highlight how necessary unity
is in the life of the church. Unity is said to not only “complete his joy” but
words like “same,” “united,” and “one” are repeated again and again in this
single verse. If you want to know whether a body of believers is adequately
humble, Paul appears to argue that unity is a good gauge. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, unity is not the only hallmark of humility Paul
emphasizes. Next, Paul introduces selflessness as another test for a heathy
body of believers—“Do nothing from selfishness or empty conceit, but with
humility of mind regard one another as more important than yourselves…” (2:3). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">I have often quipped that if was ever called to give a
graduation speech or present at a baccalaureate ceremony I would slowly walk up
to the podium, lean into the microphone and very clear utter a single
word—“others”—and quickly step away and return to my seat. After all, “others”
ought to be our preoccupation in life, regardless of what God may call us to
do. That is, after all, who we are left on this earth for—others. It is the second
greatest command given to us by God—loving “others”—and one of the most
important ways we obey the first greatest commandment –loving God. An
“others”-focus is what we see modeled in the life of Christ and his apostles.
Others is what this life is all about…not you…others!<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul makes this very clear in his call to humility when he
utters verse 3 which reads (again) “do nothing from selfishness or empty
conceit, but with humility of mind regard one another as more important than
yourselves” (2:3). A humble church is <span style="mso-spacerun: yes;"> </span>concerned about the feelings, needs, desires,
etc. of others first and gives others precedent over personal agendas, personal
campaigns for self-aggrandizement, and personal preferences. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In fact, Paul’s call of the church goes beyond merely
treating others as equals. That is not a high enough bar to clear. Notice what
he states: “but with humility of mind regard one another as MORE IMPORTANT than
yourself” (2:3). Therefore, the old adage “treat others the way you want to be
treated” ought to instead read “treat others even better than you would like
for them to treat you.” This applies to the way one speaks to others as well as
what one does for others. People in the church of Philippi may have been
tempted to say “Well, I don’t need to hear that” or “I don’t handle my business
that way” in their dealings with one another. Here, Paul responds with “So
what? To do more than you may think is necessary in a situation is to be like
Christ and that is ultimately what the church ought to be
pursuing—Christ-likeness (but alas, again I am getting ahead of myself). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">So far Paul has argued for the church at Philippi that a
humble church is a united church and a selfless church. In verse 4 he adds that
the humble church is a serving church—“Do not merely look out for your own
personal interests, but also for the interests of others” (2:4). Oh how this
must have spoken to volumes to the church in Philippi where so much was going
on and the church was enjoying growth in many directions. Paul’s encouragement
here is to avoid compartmentalizing the ministry of the body into
tribes/factions/silos that are mutually exclusive. After all, when this happens,
different campaigns, efforts, or endeavors begin to compete rather than
cooperate and mini man-made kingdoms replace the mission of the kingdom of God.
It is important that the members of the body support and pray for all efforts
in the church, even/especially those in which one may not have direct involvement.
The nature/proximity of our involvement in this or that ought have no bearing
on our enthusiasm to see this or that succeed as the church is on mission. When
we choose to serve only what interests us or supports our pet project, we rob
ourselves of the joy that comes when God may be doing something elsewhere. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul’s call for the church of Philippi to be humble requires
that unity win out against division, selflessness beat self-centeredness, and
service overwhelm mini-kingdom-building. So urgent and important are these
encouragements toward humility that Paul frames these many admonitions through
present active participles, indicating that these practices are ongoing,
progressive, and require consistent and deliberate work on the part of the
members of the church. These are things—unity, selflessness, and service—to
work at constantly. Such enterprises ought to be on the radar of every
Bible-believing, God serving member of any church (be it in Philippi or in this
one right here). Thankfully, Paul provides an example for the church to learn
from as they are about these pursuits. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">II. PART #2: THE EXAMPLE OF HUMILITY-2:5-8<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">When looking for a standard to judge oneself against or an
example worthy following, you cannot get any better than Jesus himself. Paul
introduces Christ as the humility expert in verse 5 when he says, “have this
attitude in yourselves which was also in Christ Jesus” (2:5). While unity,
selflessness, and service are good instructions to follow, Paul throws these up
against a more general and all-encompassing test case to consider—the life and
ministry of Jesus. Ultimately, the call to humility for the church is the call
to Christ-likeness. So what did he do? How might the church follow in his
footsteps?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Paul presents three expressions of humility in the life of
Christ that believers can learn from in verses 6-8 that are of special
significance. In fact, together these verses form one of the most powerful and
aesthetically-pleasing hymns on the ministry of Jesus ever written. In it the
incarnation is highlighted first with—“who, although He existed in the form of
God, did not regard equality with God a thing to be grasped, but emptied
himself…” (2:6-7a). Consider what Paul says here very carefully. First, Jesus
existed “in the form of God.” In other words, his form perfectly expressed the
inner reality that he was and is God himself. Hebrews 1:3 puts it this way:
“And He is the radiance of His glory and the exact representation of His
nature, and upholds all things by the word of His power.” Paul says elsewhere
of Christ that “He is the image of the invisible God, the firstborn of all
creation. For by him all things were created, both in the heavens and on earth,
visible and invisible, whether thrones or dominions or rulers or
authorities—all things have been created through Him and for him. He is before
all things, and in him all things hold together” (Colossians 1:15-17). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">No other resume is higher than Christ’s—this one who
preexisted time, created the world, and sustains all things in his power. He is
unlike us in that there never was a time in which he was not. No higher status can
be granted that he doesn’t already have and no greater glory can be enjoyed
that isn’t already his.<span style="mso-spacerun: yes;"> </span>And yet, while possessing
all of these things and all of the rights and privileges appertaining thereunto
this same Jesus—the glorious son of God and second person of the Trinity—“did
not regard equality with God a thing to be grasped” (2:6). I love that. While
Jesus could have insisted to embrace his glorious splendor undisturbed, he
willingly chose to forego certain blessings that only he knew how to enjoy to
accomplish God’s will. Though equal with the Father, he subordinated himself to
the Father’s plan and left the comforts and wonders of heaven for others (a
selfless service brought on by his unity with the Father). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">To follow Christ and to look like Christ means taking on the
same willingness to let go of what we think we need, what we may feel entitled
to, or what we believe is owed to us either from God or from others to move
forward with God’s plan. Oh how we love to grasp hold of our way, our agenda,
our preferences, our public perception, or what we have worked so hard to
achieve. Christ-likeness is not about grasping hold of things tightly, but
about letting them go and placing the Father’s agenda first. People might say
“but I know better!” or “it is comfortable here” or “I’ve always been” or “that
isn’t what I had in mind.” I am glad Jesus did not say these things or stay
where he was. His incarnation proves his humility and part of that incarnation
involved letting go of what was rightfully his for the sake of God’s will. Some
of us would look a lot more like Jesus if we would let go of what we believe we
are entitled to and quit insisting that we get our way in everything. Jesus did
not lean on what was his and demand what always was, he emptied himself. He
became human! The only way for Jesus to empty himself would be to take on
limits and this he did by wrapping himself in flesh and becoming a man. To do
this he left (at least in some ways) his position, rank, and privilege,
rendering these “of no effect” (Melick Jr., <i>Philippians, Colossians,
Philemon, </i>103). Think of the quantum plunge this required, the levels to
which God the Son stoop, the degree he was willing to condescend to accomplish
this. We are talking about steps toward humility that make the Mariana Trench
(the deepest known point in the earth’s ocean) look like a shallow puddle. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">However, Jesus does not just exemplify humility in his
incarnation, but while at this subterranean level of humanity, we see evidence
of his modesty in the way he lived—“taking the form of a bond-servant, and
being made in the likeness of men” (2:7b). Though a king, he was born in a
manger. Though God made flesh, the Bible says “there was nothing in his
appearance to make us desire him” (Isa 53:2). Though he is of the highest
stature, he became a servant. Though God, he lived life as a man. Perhaps this
is why he consistently taught that the last shall be first and the first shall
be last (Matt. 19:29-30) and that the greatest among you will be a servant
(Matt. 23:11). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">If the example of Christ’s humility could not grow any more
acute, consider how his humility was expressed in his death! Paul continues
“being found in appearance as a man, He humbled Himself by becoming obedient to
the point of death, even death on a cross” (2:8).<span style="mso-spacerun: yes;"> </span>As a true “bond-servant” Jesus chose to obey
even when it cost him his life, and that further in a most ignoble and
humiliating way” (Melick Jr., <i>Philippians, Colossians, Philemon, </i>105).
The impact of Jesus’s death by crucifixion would have been powerful for the
Philippian audience. After all, no Roman could be subjected to such a death and
the Jews took it as a sign that the victim was accursed (Deut. 21:22; Gal.
3:13). It was one of the most painful and humiliating ways to be executed ever conceived
by man and Jesus humbled himself to this extent out of obedience to for the
glory of the Father. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Christ’s humility in death is an especially important
reminder to us today in our world that champions comfort and preaches safety,
security, and health as ultimate virtues. Make no mistake brother and sister in
Christ, God’s chief concern in your life and my life is not about your comfort,
safety, security, or even health; it is that he receives the maximum glory from
you regardless of what that entails and despite what that may cost. Such was
true of Jesus himself and it ought to be true of those who follow him. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">III. PART #3: THE RESULT OF HUMILTY-2:9-11<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After exploring the call of humility and the example of
humility, the apostle Paul explores the result of humility. For Christ, the
result of his humiliation was exaltation—“For this reason also, God highly
exalted Him and bestowed on Him the name which is above every name,…” (2:9). Following
Jesus’ condescension, service, and sacrifice for others, he was elevated
greatly/exceedingly and bestowed a name higher than any other. This is not to
say that Jesus became anything that he was not already. It is to say that what
he was (and is) was confirmed in special ways. It is in his humility that his
glory is most realized for those who are willing to accept him for who he is
and what he accomplished. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In fact, accept him now or not, one day Paul says that “at
the name of Jesus every knee will bow, of those who are in heaven and on earth
and under the earth, and that every tongue will confess that Jesus Christ is
Lord, to the glory of God the Father” (2:10-11). Here lies the ultimate result
of Christ-like humility—the glory of God the Father. For Christ, his humility
was awarded with exaltation because in exalting Christ, God exalts the One who
is the “image of the invisible God” the “exact representation of his glory.” As
followers of Christ, when the church models Jesus’ example of humility, she
resembles him and returns to the Father the glory that is due his name. The
church is operating best and glorifying God most when she and her members are
at their most humble. That is when they look most like the one who humbled
himself on their behalf. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This year as a church we will giving special focus to living
and speaking more like Jesus. As Paul has indicated in this passage for the
church in Philippi, humility goes a long way to that end. We have been called
to humility, been given the greatest example of humility, and have the greatest
reason to live humbly like our Savior (the glory of God). What does this look
like? It looks like unity, selflessness, and service and less like competition,
self-aggrandizement, and personal kingdom-building. It looks less getting our
way and pursing God’s will. It looks less like grasping hold of what we believe
we are entitled to or expect from others and more like letting go and giving
God control in all things. It looks less like treating others how we think they
should be treated and more like treating them better than we treat ourselves. It
looks less like comfort, security, and safety and more like obedience, faith,
and sacrifice, regardless of what it costs. This is a message I am convinced
the church needs to hear in this moment, especially as we stand at the
precipice of a new year and give ourselves to reflecting and thinking ahead. I’m
convinced of this so much because of how I’ve wrestled with this message and
its implications in my own life. Maybe I’m alone; but I think not. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">You see, after ten years in full time ministry and some
reflection during time away this past week, I can honestly say that this past
year has stretched me more than any before it on so many various levels. Amid
the trials and triumphs, frustrations and blessings, something has been made
very clear to me after spending a lot of time with myself…I am relatively sick
and tired of me. Because I know what is in me. I know what I am. I do not need
more of me, my way, or my agenda, or my attitude, or my preferences, or what I believe
I’m entitled to. I need more of Jesus. I need more of Jesus every day. Because
as Paul says in Colossians 1:27, there is nothing about me that is exceptional,
brilliant, prepared, or qualified. It is Christ in me that is the hope of
glory. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Aren’t you tired of you? If you are not tired of you, maybe
you have not thought hard enough about who you are. Maybe you don’t know
yourself as good as you think you do. Maybe you have not thought about how much
you struggle with that old ugly pride that like an unending whack-a-mole character
rears its head again and again and again. Maybe you don’t know how debilitating
the ancient foe of pride is to your pursuit of being more like Christ in the
context of his church. If you want to be more like Jesus in 2021 and every year
thereafter, let it start with less of you and more of him. Let it start with humility.
</span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-85228726484546715862020-12-14T12:55:00.005-08:002020-12-14T12:55:41.358-08:00Journey to Bethlehem Pt. 3 Luke 2:8-20<p><span style="color: #f3f3f3; font-size: medium;"> </span><span style="color: #f3f3f3; font-size: large;">Over the last several weeks we have been making trips to
Bethlehem. First, we traveled with Ruth and Naomi to a place of restoration and
blessing following a season of tragedy and discouragement. Last week we traveled
with Mary and Joseph to a place of fulfilled promises following inconveniences
and peculiarities. Today we are going to take one more Journey to Bethlehem,
this time alongside several shepherds the same night Jesus was born. Their
story is revealed to us in Luke 2:8-20 and as we witness two meetings that take
pace in this passage we will learn that journeying to Christ is only the
beginning of what God has in store for those who embrace him in faith.</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-C5I05RHZ_kw/X8UX9TnPLeI/AAAAAAAAELQ/rnnnnRDDEx05JbxnMQKBUj2Jc-vjA03AQCPcBGAYYCw/s1041/Journey%2Bto%2BBethlehem%2B2020.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="623" data-original-width="1041" height="239" src="https://1.bp.blogspot.com/-C5I05RHZ_kw/X8UX9TnPLeI/AAAAAAAAELQ/rnnnnRDDEx05JbxnMQKBUj2Jc-vjA03AQCPcBGAYYCw/w400-h239/Journey%2Bto%2BBethlehem%2B2020.JPG" width="400" /></a></div><br /><span style="color: #f3f3f3; font-size: large;"><br /></span><p></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">I. MEETING #1: THE ANGELS MEET WITH THE SHEPHERDS-2:8-14<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">When we last left the Christmas story we saw the greatest
miracle ever—the birth of Jesus Christ. God had come to earth as a baby and news
of this magnitude needed to be shared. Enter the next set of characters to
emerge onto the scene—“In the same region there were some shepherds staying out
in the fields and keeping watch over their flock by night…” (2:8). While it
might seem a bit peculiar to announce this important news first to shepherds in
a field (especially when one understands their humble place in society),
consider the prominent role shepherds play in the Scriptures. King David, after
all, was a shepherd and God is described as a shepherd (see Psalm 23:1). Later
Jesus himself would be called the Good Shepherd (see Jn. 10:11). These references
seem to indicate that God seems pleased with associating with and elevating the
lowly for his incredible purposes. This would be Jesus’ M.O. throughout his
ministry as he would extend good news to those who were humble enough to
understand that they needed it. What a treat, undeserved and unmerited, it would
be for these shepherds to be entrusted with this great news of Christ’s birth! <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">While watching their sheep in the cool of the night “an
angel of the Lord suddenly stood before them, and the glory of the Lord shone
around them; and they were terribly frightened” (2:9). Just imagine these men,
nodding off to the soft braying of the sheep and the sound of nearby crickets,
suddenly being awakened by the bright light and presence of this heavenly
figure. This angel was probably that same Gabriel who appeared in 1:11, 19, 26 to
foretell the births of John the Baptist and Jesus. The initial reaction to the
emergence of this angel is terror (and understandably so). It is not every day you
are visiting by a figure from heaven with the glory of the Lord. In fact,
remember, heaven had been relatively silent for over 400 years! The shepherds
were anything but prepared for what they saw and, what they were about to hear.
That said, this is just the latest in a series of divine interruptions used the
lives of people to bring them to Bethlehem—to a place of great blessing.
Remember, Ruth and Naomi’s life was interrupted by death and famine; Mary’s life
was interrupted by a miraculous pregnancy; Joseph’s life by a decree from
Caesar; and now these shepherds with the appearance of an angel. God uses these
interruptions to interrupt the world of sin and death with the solution of a
Savior. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After the initial shock of this divine disruption, “the
angel said to them (these shepherds), ‘Do not be afraid; for behold, I bring
you good news of great joy which will be for all people’…” (2:10). The nature
of the message the angel gives is especially important. First, it is good news.
This is the definition of the gospel—(<span style="font-family: Symbol;">euaggelion</span>).
In fact, it is the best news of all—God has sent his Son to save the world.
Second, this should bring about great joy. In a world of heartache, brokenness,
darkness, and death, nothing can change the fact that God has provided a remedy
for and ultimate salvation from these things. This ought to provide sustaining
joy to all who know and understand it. Third, this gospel and joy is “for all
the people.” It is for everyone who will accept and embrace it! Rich and poor, Jew
and gentile, slave and free, shepherds and kings (Gal. 3:28; 1 Tim. 2:3-6). I
imagine the look of terror on these shepherds faces was beginning to change,
their mouths curving into a smile. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Next, the angel reveals that this gospel and joy with
implications for the world is found in a very special newborn baby—“for today
in the city of David there has been born for you a Savior, who is Christ the
Lord” (2:11). This birth announcement indicates that this baby has a royal pedigree
(city of David) and would be the long-awaited “Savior” of his people. In the Old
Testament, especially in the Psalms and Isaiah, God is frequently identified as
the “Savior” of his people. Jesus would prove to be the Savior because through
him God would redeem his people (Strauss, <i>ZIBBC, </i>343). The title the angel
gives Jesus—“Christ the Lord”—calls to mind his special anointing as the salvation-bringing
king of the Jews in keeping with the messianic expectation found in promises of
the Old Testament. A King, Savior, and Messiah had been born to bring good news
and joy for all who would accept it. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This message could be verified in a confirming sign—“This
will be a sign for you: you will find a baby wrapped in cloths and lying in a
manger” (2:12). Perhaps we can now understand part of the reason behind the
peculiar nursery Jesus was inhabiting. After all, how many babies would be found
lying in a feeding trough? Certainly, this anomaly would help indicate that something
very special had taken place, that is, if the shepherds were willing to check
things out for themselves. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">If this wasn’t already enough of a spectacle, “suddenly
there appeared with eh angel a multitude of the heavenly host,…” (2:13a). Such
hosts or “armies” of heaven reveal God’s sovereign power and authority—sovereignty
that we have already traced in every detail both great and small in this
unfolding story. The same God who orchestrated the geo-political climate, lives
of Mary and Joseph, timing of the pregnancy, and issuing of the decree so that
the birth of Christ would take place at the exact right place at the exact
right time in the exact right way was now showing his control over who would
receive the news and how it would be spread. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This heavenly host turns into a mighty chorus of singers “praising
God and saying, ‘Glory to God in the highest, and on earth peace among men with
whom He is pleased” (2:13b-14). Here, the events and circumstances of Jesus’ birth
are properly directed to the glory of God. Everything that has occurred in this
endeavor of bringing God’s Son into the world glorified the Lord in a most
special way. Not only that, but it would result in “peace among men with whom he
is pleased.” Those who will embrace God’s gift will know the peace of God that
overwhelms the anxiety and brokenness brought on by sin. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Talk about an exciting meeting! A welcome interruption of
the greatest news about the greatest gift come to the world to provide the
greatest relief from mankind’s greatest problem. This news is just as good
today, and it is our prayer that if it has not already interrupted your life,
it would this Christmas. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">II. MEETING #2: THE SHEPHERD MEET WITH JESUS-2:15-20<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The shepherds respond to this divine interruption with
immediate action. Luke reveals that ”when the angels had gone away from them
into heaven, the shepherds began saying to one another, ‘Let us go straight to
Bethlehem then, and see this thing that has happened which the Lord has made
known to us’…” (2:15). The way this response is described here suggests that
the shepherd left at once in a hurry to confirm what the angel has disclosed to
them. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“So they came in a hurry and found their way to Mary and
Joseph, and the baby as he lay in the manger” (2:16). The shepherds probably
checked the animal stables until they found the one with the baby; Bethlehem
was not a large town by modern standards and this search probably did not take
too long for them (Keener, <i>IVPBBC, </i>185). Their journey to Bethlehem
ended when they happened upon exactly what the angel predicted they would see—the
God-child laying in a manger with Mary and Joseph on either side. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">What a special camaraderie this small group shared on this
most consequential night. All these parties had journeyed to Bethlehem because
each of their stories was interrupted and redirected according to God’s grand
narrative. Mary and Joseph were brought to Bethlehem at the behest of Caesar’s
edict, the shepherds were called to the stable at the call of the angel, and
Jesus was sent through Mary to save the world. Each in their own way, following
the journey to Bethlehem, was brought to this point of blessing in keeping with
God’s plan and mighty purposes. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The text goes on to say that “when (the shepherds) had seen
this, they made known the statement which had been told them about this Child…”
(2:17). This implies that the first reaction to the experience they just had
with Jesus was to go and tell others what they had witnessed. This is the first
example of a pattern that will surface again and again throughout Jesus’
ministry and thereafter. Many who are healed by Jesus later in his ministry go
and tell those around them what occurred. The Samaritan woman at the well,
immediately upon her interaction with Jesus, shares who he is with her town.
The disciples, following the resurrection and sending of the Holy Spirit, go
and tell Jesus’ story and establish the church. Saul, after confronting Jesus on
the road to Damascus, changes his name to Paul and spends the rest of his life going
and telling others the gospel message throughout the Roman Empire. The Ethiopian
Eunuch, after learning about Jesus from Philip, was saved only to then go and
tell his people back home. The Philippian jailer, after hearing about Jesus, goes
and tells his family. We could go on and tell you story after story that repeats
the same theme. This pattern, which began with the shepherds seems to be the first
and most appropriate response to interfacing with Jesus—whether the person or
his message. Those who understand who Jesus is and what he came to bring ought
not be able to help themselves and, like these shepherds, busy themselves with
sharing the greatest news of all. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The testimony of the shepherds appears to prove effective as
“all who heard it wondered at the things which were told them by the shepherds…”
(2:18). At least for the present, this “wonder” that was instilled in those who
heard their message was enough to set in motion the next phase of God’s plan.
There was something wonderful about what was shared by these shepherds and the
happenings of that first Christmas night and such wonder drew the gaze of those
who heard their report toward the heavens. “Could this be true?” “Has God
broken through?” “Is salvation really come to earth?” The answer to these
questions is a resounding YES! Jesus has been born and with him, the redemption
for all who believe. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Do you know this? If you know this are you keen to go and
tell those around the greatest news of all? Do people stand in wonder at your
testimony of who God is and what he has done? What better gift can we possible
give this Christmas than to go and tell this story and what it means to those
who have not heard it or have not yet been willing to embrace it?<o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Over the last several weeks we have journeyed to Bethlehem
no less than three times: with Naomi and Ruth, with Mary, Joseph and the baby
Jesus, and with the shepherds. We have made the case that God has been actively
engaged in all of the details to bring all of these parties to this special
place at very specific times and in very specific ways so that he might bring
all to a point of unprecedented blessing. This same sovereign God is in control
of this moment and your viewing of this message (whether live in-person,
online, or in recorded form). It is not by accident that you are listening to
this or watching this at this juncture in your life. The only question you must
answer is why? What is God trying to get through to you or leading you to do in
response to what you have heard? Perhaps God is leading you, much like the
shepherds to the person of Jesus Christ so that you might surrender to him and
embrace the gift that he was sent to bring—salvation. Perhaps God is leading
you, much like Mary and Joseph, to be obedient, even in the little things,
trusting that God is in control over even the small details and working them
out for his good in your life. Or perhaps, as in Ruth and Naomi’s case, God is
revealing to you that despite the heartache and struggle, he is not through
with you and is, even in this season, leading you according to his perfect
will. Do not miss out on what God has for you this Christmas. Take the journey he
is leading you to take and wait expectantly for all the wonderful things he will
do! </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-14511293315878478932020-12-07T10:53:00.002-08:002020-12-13T04:57:20.432-08:00Journey to Bethlehem Pt. 2 -Luke 2:1-7<p> <span style="font-size: large;">Typically during this season, many people are thinking about
different trips they will be taking to celebrate Christmas—visits to family, going
to grandma’s house, taking a long-anticipated vacation, etc. However, given everything going on in our world today, many traditions and/or plans have
changed. Christmas will look very different for many people this year and this
can prove annoying, frustrating, an inconvenient in many ways. Regardless of
what may happen to your plans this year, today, I thought we would take a trip
of our own back to the first Christmas. As part of this trip, like last week, we
are going to go on another journey to Bethlehem. This journey is recorded for
us in Luke 2 and given the four observations we will make in verses 1-7, we are
going to learn that God’s sovereignty extends to even those annoying, frustrating,
and inconvenient disruptions to our plans. In fact, even these can be used of
God to bring us to a place of blessing.</span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-C5I05RHZ_kw/X8UX9TnPLeI/AAAAAAAAELQ/rnnnnRDDEx05JbxnMQKBUj2Jc-vjA03AQCPcBGAYYCw/s1041/Journey%2Bto%2BBethlehem%2B2020.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="623" data-original-width="1041" height="239" src="https://1.bp.blogspot.com/-C5I05RHZ_kw/X8UX9TnPLeI/AAAAAAAAELQ/rnnnnRDDEx05JbxnMQKBUj2Jc-vjA03AQCPcBGAYYCw/w400-h239/Journey%2Bto%2BBethlehem%2B2020.JPG" width="400" /></a></div><br /><p><br /></p><p class="MsoNormal"><span style="font-size: large;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="font-size: large;">I. OBSERVATION 1: THE COMMAND-7:1-2<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-size: large;">The account that Luke provides in chapter 2 connects worldwide
significance to the relatively trivial events in Judea (Strauss, <i>ZIBBC, </i>339)—“Now
in those days a decree went out from Caesar Augustus…” (7:1a). What began in a
small town with a couple of special birth announcements for Elizabeth and Mary is
now set alongside the backdrop of the entire Roman Empire. The author suggests
that something major is going to take place. What will happen in Judea is going
to affect the entire world. At this time, Causer Augustus (“exalted one”) was
in power and was responsible for inaugurating the <i>Pax Romana</i> (an
unprecedented period of peace and stability throughout the entire Mediterranean
region). “The freedom and relative safety of travel afforded by this peace
would prove a major factor for the rapid expansion of the gospel message” later
in Jesus’ story (Strauss, <i>ZIBBC, </i>341). These details reveal God’s
sovereign control over history. It is in this context on the world’s stage that
a decree goes out at the very time when the greatest gift God would ever offer could
be introduced to the world. When we consider the journeys God has for his
people, we must remember that the Lord is both aware of, involved in, and willing
to use even the small details of life to execute his great purposes. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">In this case, the decree was “that a census be taken of all
the inhabited earth. This was the first census taken while Quirinius was
governor of Syria,…” (7:1b-2). Censuses were routine in the Roman empire and
were used (as they are today) for a host of purposes (taxation, registration,
information, etc.). Many understandably balk at government intrusion into their
personal lives and tend to resist what appear to be frivolous requirements
and/or hoops that we are made to jump through; however, consider that even
these kinds of ordinances and annoyances were used in God’s plan all those years
ago to bring this journey to Bethlehem about! Yes, God is not just sovereign
over the time and details of a journey; he is also involved in the trivialities
we are made to endure that seem, on their face, to be meaningless or
unnecessary. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="font-size: large;">II. OBSERVATION 2: THE COORDINATES-7:3-4<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-size: large;">In compliance with the decree “everyone was on his way to
register for the census, each to his own city,…” (7:3). It is possible that the
Romans here, as on other occasions, allowed their client states (or local
jurisdictions) to conduct affairs according to local customs. In the case of
this census, Judea may have decided to count the people according to ancestral
tribal divisions. Everyone in Judea was made to return to his/her tribal roots to
be registered. Talk about an inconvenience! Taking time out of life to travel
to your family’s hometown just to be counted seems to have at least provided
potential for some frustration. And yet, the people complied, including a man
named Joseph. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">Let us consider Joseph for a minute (as the spotlight is often
appropriately directed to others involved in the Christmas story like Jesus and
Mary). Joseph was, by all accounts, a good man, respected in his small town
both as a blue-collar professional and in the synagogue. As far as we can tell,
Joseph was the kind of man you would wish the very best for. However, though Joseph
appears to do everything by the book, several unexpected things had interrupted
his rather ordinary life in Nazareth. His beloved Mary, whom he was engaged to and
had honored and respected and kept pure, turns up pregnant. Fearing the worst (that
she had proven unfaithful), Joseph considers his options and nearly divorces
Mary quietly. Imagine Joseph’s surprise when he is visited by an angel in a
dream and learns that this baby Mary is carrying is the son of God and that her
pregnancy is a result of the Holy Spirit’s power in her life. After submitting to
this grand plan and electing to play a small role in God’s unfolding story, Joseph
now learns that he must take a very pregnant Mary with him to be counted in the
census. This episode in Joseph’s life was anything but convenient, easy,
normal, or expected. That said, Joseph’s journey to Bethlehem is exactly what
God desired in his life at this very moment in history. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">So there went Joseph in compliance with the decree—“[he]
went up from Galilee, from the city of Nazareth, to Judea to the city of David which
is called Bethlehem,…” (7:4b). Bethlehem proves to be the destination of Joseph’s
journey. “The House of Bread,” located about five miles south of Jerusalem, was
closely associated with King David, being his birthplace and original home. It
was in Bethlehem where, even before David, seed was restored to Naomi’s family
through a kinsman Redeemer—Boaz. His marriage with Ruth continued the family
line that would lead to David. Here, as in Ruth, Bethlehem would prove to be a
small town with a big role in God’s plan. This is what the prophet Micah
suggests in Micah 5:2. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;"><u>Micah 5</u>:2-“<i>But as for you, Bethlehem Ephrathah, too
little to be among the clans of Judah, from you One will go forth for Me to be
ruler in Israel. His goings forth are from long ago, from the days of eternity</i>.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">Joseph is journeying to this storied but humble location “because
he was of the house and family of David” (7:4c). Because Joseph traces his
ancestry to King David, he was to be counted in David’s hometown. However, do
not miss the significance of this association. Joseph was, in many ways, a part
of the royal family of the most beloved and powerful king in Israel’s history—a
king who, by the way, was promised a forever kingdom with an even better king who
would sit on a forever throne. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;"><u>2 Samuel 7:16</u>-“Your house and your kingdom shall
endure before Me forever; your throne shall be established forever.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;"><u>Psalm 89:3-4</u>-“I have made a covenant with My chosen;
I have sworn to David My servant, I will establish your seed forever and build
up your throne to all generations”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">Even Jesus’ adoptive father, his ancestry, and the destination
of their journey is being orchestrated by God for important reasons. Every
detail is being meticulously managed by the Lord for his glorious purposes.
What looks like an inconvenient trip by a man living well beneath his family heritage,
is so much more. However, Joseph is not traveling alone. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="font-size: large;">III. OBSERVATION 3: THE COMPANY-7:5<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-size: large;">Joseph traveled “in order to register along with Mary, who
was engaged to him,” (7:5a). Though we have already mentioned a little about
Joseph’s relationship with Mary, let us take a closer look at this young girl
and appreciate some of what she has been through. Typically Jewish girls during
this period of history were engaged between twelve and fourteen years old. This
engagement was a far more formal commitment than it is today. In fact, it took
a formal divorce to break one off. The girl in this arrangement would even be called
the fiancé’s wife prior to the wedding and infidelity would be treated as
adultery. Against this backdrop, we ought to understand Mary as a young girl (probably
around fourteen) who was following the customs of her day in compliance with
all the social and biblical norms. However, her life, much like Joseph’s, was
interrupted. She too was visited by an angel and was told that she would
conceive and bear a son, though she never knew a man. Even more shocking was that
this son would be the Son of God, the Savior of the World! What would people
say? What would Joseph do? After wrestling with all these questions and more,
she commits herself to the Lord’s plan and concludes “may it be done to me
according to your word” (Luke 1:38). Unconventional, shocking, and peculiar
though Mary’s story may be, it was an important part of God’s story and plan to
bring his Son into the World. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">The third passenger on this journey to Bethlehem is the
child in Mary’s womb—“and was with child” (7:5b). This was the same “seed of
the woman” sent to crush the head of the serpent (the devil/Satan) as prophesied
in Genesis 3:15. This was the same child who would prove that God was with his
people (Isaiah 7:14). This baby would be the Savior of the world, the Christ
child, Jesus, God made flesh. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">With everyone accounted for, these three—a humble man of
God, an even more humble young girl, and the God child in her womb—make their way
to Bethlehem in compliance with the decree late into Mary’s pregnancy. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="font-size: large;">IV. OBSERVATION 4: THE CULMINATION-7:6-7<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-size: large;">God has already proven sovereign over the people, ancestry,
political leadership, frivolous decrees, and general context in this story. In
verse 6 we also learn that he is sovereign over the timing and execution of
specific events—“While they were there [in Bethlehem] the days were completed for
her to give birth.” At this exact place and at this exact time, the
introduction of God in human form would take place and the fulfillment of many
prophecies would be fulfilled. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">“And she gave birth to her firstborn son;…” (7:7a). The tense
of the verb here suggests the end/culmination of a long process/journey. Here
the pregnancy (at least in this final stage) runs parallel to the journey to
Bethlehem. Both these journeys were now complete—this family had finally made
it to their destination and Jesus had finally been born. He is divine by means
of miraculous conception of the Holy Spirit, He is king as hinted at by the
location of Bethlehem and his earthly parent’s familial connection to David,
and He is here! The greatest ever miracle has occurred—God was now incarnate to
bring about salvation for his people. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">Though such a figure is certainly worthy of incredible
fanfare and the most special accommodations, Jesus, like his parents, proves
utterly humble and unassuming from the beginning—“and she wrapped Him in clothes,
and laid Him in a manger” (7:7b). These traditional “swaddling clothes” were
strips of cloth intended to keep limbs straight—a sign of motherly care and
affection (Strauss, <i>ZIBBC, </i>340)—and the manger was a feeding trough for
animals. This was hardly the nursery you might expect for the God-child, but
God, you see, is even sovereign over these details. These humble accommodations
illustrate that this Jesus who can be laid in such places can also take up
residence in a heart like yours and mine. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">This theme of glory in humility continues as our passage
comes to a close and we learn that Joseph, Mary, and the newborn are making the
most of their peculiar accommodations “because there was no room for them in
the inn” (7:7c). Crowded conditions amid this census forced Joseph and Mary
from normal lodging to a place reserved for animals. This could have been a
lower-level room or stall for animals attached to a private residence, a cave
used to shelter animals, or even a feeding place under the open sky. “whatever
the precise location, the commonality and humility of the scene prepares the
reader for the paradoxical story of the Messiah, who attains glory through
suffering” (Strauss, <i>ZIBBC, </i>342). <o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="font-size: large;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-size: large;">Last week we learned that God can use even tragedies in our
life’s journey to bring us to a place of great blessing.<b> </b>In Luke 2 we
learn that God’s sovereignty does not just extend to the epic or over-the-top
episodes we may be made to endure, but it also supervenes over the mundane,
trivial, and small details of our lives. Even little inconveniences/annoyances/interruptions
can be used to direct us where God wants us to go. This was the story of the
first Christmas. It was a governmental decree for a census that led Joseph,
Mary, and her unborn child to the exact right place at the exact right time to
bring God’s son into the world—utter glory wrapped in utter humility. Had it
not been for Joseph’s willingness to remain with Mary, Mary’s willingness to
say yes to God, and their collective obedience to the God-appointed leaders of
their day, the first Christmas would have looked very different. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: large;">As we reflect on what this may mean for our lives, consider
the hoops that you and I might be made to jump through, the small but inconvenient
changes that disrupt our day or alter our plans. While we might be tempted to
rail against these as curses, perhaps we ought to consider that even these are
not outside the scope of God’s sovereignty. In fact, he might just be directing
you to the exact right place at the exact right time for a specific purpose.
Perhaps even these things are being used to bring you to a place of blessing or
paving the way for an opportunity to be a blessing to others. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0tag:blogger.com,1999:blog-3687727618835293910.post-49495192499296699942020-11-30T08:04:00.005-08:002020-12-05T12:37:35.837-08:00Journey to Bethlehem Pt. 1 - Ruth 1<p> </p><p class="MsoNormal"><span style="mso-bidi-font-weight: bold;"><span style="color: #f3f3f3; font-size: medium;">Many are especially
excited for this Christmas season to finally get underway given the year we
have all endured. There is something about the holidays that gives people
something to look forward to. This season, for believers and unbelievers alike,
acts as a finish line of sorts that many are eager to reach after the marathon
of the previous months. It is this theme of journeying to a preferred place/end
that I’d like to explore over the next couple of weeks in our Christmas
series—“Journey to Bethlehem.” In the Bible, Bethlehem proves to be the
epicenter of a lot of activity and a lot of blessing. However, it is getting to
Bethlehem that proves to be the issue. What is God willing to do to lead his people
where he wants them to be? What are God’s people willing to endure on their way
to accomplish God’s will? We will answer these question as we journey to
Bethlehem today in Ruth 1 and next week in the New Testament. In Ruth 1 we are
going to witness four episodes in the journey to Bethlehem for Naomi and Ruth
and learn how God can use even the worst experiences in our lives for his
incredible purposes. <o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: medium; mso-bidi-font-weight: bold;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-C5I05RHZ_kw/X8UX9TnPLeI/AAAAAAAAELM/5dGmfNJCgaYDiR3rJUsjUi0JNln0Jh1bgCLcBGAsYHQ/s1041/Journey%2Bto%2BBethlehem%2B2020.JPG" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: medium;"><img border="0" data-original-height="623" data-original-width="1041" height="240" src="https://1.bp.blogspot.com/-C5I05RHZ_kw/X8UX9TnPLeI/AAAAAAAAELM/5dGmfNJCgaYDiR3rJUsjUi0JNln0Jh1bgCLcBGAsYHQ/w400-h240/Journey%2Bto%2BBethlehem%2B2020.JPG" width="400" /></span></a></div><span style="font-size: medium;"><br /><span style="color: #f3f3f3;"><br /></span></span><p></p>
<p class="MsoNormal" style="margin-left: 9pt; text-indent: -9pt;"><b style="mso-bidi-font-weight: normal;"><u><span style="color: #f3f3f3; font-size: medium;">I. INTRODUCING TRAGEDY-:1-5<o:p></o:p></span></u></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This important book begins with a less than positive
assessment of the situation in Israel: “Not it came about in the days when the
judges governed that there was a famine in the land…” (1:1a) In this period
between Joshua’s death and Saul’s coronation, God-appointed judges to rule his
people and yet, each new judge proved worse at the job than the one previous.
This failed leadership led to all kinds of problems. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Judges 2:16-18-<i style="mso-bidi-font-style: normal;">Then
the Lord raised up judges who delivered them from the hands of those who
plundered them. Yet they did not listen to their judges, for they played the
harlot after other gods and bowed themselves down to them…”</i><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Judges 17:6-<i style="mso-bidi-font-style: normal;">In those
days there was no king in Israel; every man did what was right in his own eyes.
</i><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In verse 1 of Ruth, the great spiritual famine is
brilliantly juxtaposed (placed alongside) the literal famine that Judah was
experiencing. In fact, the curse of the famine may be a direct result of the
lawlessness and spiritual deprivation that was rampant during this time period.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">As the author continues to set the scene, he introduces us
to a particular places and people—“and a certain man of Bethlehem in Judah went
to sojourn in the land of Moab with his wife and two sons”(1:1b). The irony is
unavoidable when the reader learns that Bethlehem means “house of bread.” The
“house of bread” is without food or any seed for growing such for this family.
Because of their seedless situation, this man leaves the homeland to the land
of Moab (literally, “the fields of Moab”). This distinction is important
because it alludes to the sole purpose of their sojourn, survival. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">This move was not easy for several reasons. 1. The Moabites
originated in the incestuous relationship between Lot and his daughter (Gen.
19:30-38). 2. The Moabites’ resisted Israelite passage through their territory
when they came from Egypt (Num. 22-24). 3. The Moabite women were know to
seduce the Israelites (Num. 25:1-9). 4. Israel maintained a constitutional
exclusion of Moab from the assembly of the Lord (Deut. 23:3-6). 5. Moab had
recently oppressed Israel under king Eglon (Jud. 3:15-30). Desperate times,
however, called for desperate measures. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Next, the author reveals more about this family—“ The name
of the man was Elimelech and the name of his wife, Naomi and the names of his
two sons were Maholon and Chilion …” (1:2a). Elimelech, “My God is King” is
married to Naomi, “to be pleasant,” and they have two sons: Mahalon (“to be
sick”) and Chilion (“to eb finished”) (yikes—doesn’t sound like these two were
destined for greatness). Each of these names in their own way point to the
intensification of the crisis about to strike Naomi. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The entire family is identified ethically as “Ephrathites of
Bethehem in Judah” (1:2b). The author is hoping that the audience will invest in
these characters as he describes a tightly-knit family of a Dad, Mom and two
boys down on their luck. This makes what happens next so much more shocking. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Having escaped the clutches of famine, this family falls
into the unrelenting snare of death—“ Then Elimelech, Naomi’s Husband, died;
and she was left with her two sons…”(1:3). Here, the proverbial rug is pulled
out from beneath this family unit and hope suffers a desperate blow. The
narrator adds that Naomi was “left with” her sons (Lit. “to be left over,” or
“to remain” which often speaks of bereavement at the death of another). Naomi
is now a widow and she and her two sons bury their father in this foreign land
(which, according to Amos 7:17, was considered the ultimate punishment). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">All is not lost, however. The line and Naomi’s seed may
still be saved as her seed (her sons) can go and carry on the family line. This
is what they seek to do in verse 4—“they took for themselves Moabite women as
wives” (1:4a). The marriage of both sons raises the hopes once again for the
reader that line of Elimelech and Naomi may continue.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“the name of one was Orpah and the name of the other, Ruth,
and they lived there about ten years…” (1:4b). Although little can be said
concerning the names of these women and what they mean, it is no secret that
they were Moabite women. These marriages must be understood in light of Moses’
prohibition against marriage with pagans (Deut. 7:3-4).<span style="mso-spacerun: yes;"> </span>This prohibition should have been reason
enough for Naomi to forestall these marriages. Although not ideal and perhaps
even forbidden, marriage to these Moabitesses was a desperate effort in order
to save what was lost, in much the same way that the journey to Moab was in the
first place. Lack of seed brought on by the famine led this family to Moab, and
it would be lack of seed necessary for children that would introduce them into
these marriages.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In a second round of tragedy and in one climactic blow—“Then,
both Maholon and Chilion also died and the woman was bereft of her two children
and her husband” (1:5a). This left Naomi with no male remnant—neither husband
nor children. Things move from bad to infinitely worse as now there appears to
be no hope for a restoration of the family line (a restoration of seed in
Naomi’s life). Famine and death—<span style="mso-bidi-font-weight: bold;">what a
way to begin a book! What a way to begin a journey! However, what we learn next
is that these events, painful though they may be, are the very things that
direct Naomi to the place of blessing.</span><b style="mso-bidi-font-weight: normal;"> <o:p></o:p></b></span></p>
<p class="MsoNormal"><b><u><span style="color: #f3f3f3; font-size: medium;">II. VEILED SOVEREIGNTY-1:6-14<o:p></o:p></span></u></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The idea of “returning” to the land from whence she came
permeates the remainder of the chapter. In fact, the word “return” is repeated
6 times in verses 6-14 (cf. 6, 7, 8, 10, 11, 12), the first of which is in
verse 6--“Then she arose with her daughters-in-law that she might return from
the land of Moab” (1:6a). The author is emphasizing something about the
significance of Naomi’s journey back to the land that should not go unnoticed.
By returning to her homeland, Naomi reversed the direction she and her husband
had taken earlier. The author therefore creates and apt illustration of
repentance that can be enjoyed throughout this passage. In fact, the same
Hebrew word for “return” is also used for “repent.”<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Perhaps the reason for her departure paralleled the reason
for her sojourn in the first place—“ for she had heard in the land of Moab that
the Lord had visited His people in giving them food” (1:6b). Originally, she
and her family had left Judah because there was a lack of seed in the land (a famine).
It appears that the seed had been restored in her homeland (the famine in
Bethlehem was over) and the timing could not have been more perfect. Naomi’s
plight in Moab would have been very grim. With no husband or children or seed
possibilities, she would soon die in this foreign land. Although she would
still face a difficult time in Judah as a lone widow, her odds of survival
would have been better among her people. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Already, God’s hand can be traced as we see it lifting the
famine in the homeland at the very time that would have helped Naomi best.
Although Naomi is no doubt being led by God back to Judah, she was unaware that
this leadership was taking place and her life and perhaps believed that this
was her only opportunity for survival. However, already the reader can pick up
on the reality that God is moving in Naomi’s favor. This doesn’t make the
journey easy, but it does make it deliberate. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“So she departed from the place where she was, and her two
daughters-in-law with her; and they went on the way to return to the lane of
Judah…” (1:7). <u><o:p></o:p></u></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">While on the way home Naomi, taking nothing for granted,
urges her two daughters-in-law to return to their own homes in Moab—“ And Naomi
said to her two daughters-in-law, ‘Go return each of you to her mother’s
house…” (1:8a). It would have been quite a stretch for either of them to
remarry in Israel. These two girls may have been in their late teens or early
twenties, and Naomi took a motherly interest in seeking what was best for them.
<u><o:p></o:p></u></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Naomi continues by saying “May the Lord deal kindly with you
as you have dealt with the dead and with me…” (1:8b). It is obvious from this
pronouncement of blessing that Naomi loved these girls and thought that they
had proved themselves to be loving wives. The word <i style="mso-bidi-font-style: normal;">hesed </i><span style="mso-bidi-font-style: italic;">(loving-kindness)</span><i style="mso-bidi-font-style: normal;">, </i>is an important word in the book of
Ruth (cf. 2:20; 3:10) and throughout the Old Testament. It speaks of God’s
covenant loyalty to His people. Not only did it involve grace that was extended
even when it was not deserved, it is often shown to accompany human action. Here,
Naomi hopes that this kindness would be extended to these women. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">After pronouncing the blessing of God’s grace and love upon
them, Naomi continues and asks that God would grant each of them a place of
rest with another husband—“ May the Lord grant that you may find rest, each in
the house of her husband.’ Then she kissed them, and they lifted up their
voices and wept…” (1:9). This becomes a key issue in the book also. Marriage in
the ancient world meant security for a woman and Naomi wanted these girls to
enjoy the security that a husband could bring once again. After pronouncing
these blessings upon them she literally kisses them goodbye and they enjoy a
good cry together.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In spite of her advice and the conclusive pronouncement of
blessings she gave sealed with a kiss goodbye, these two women, against all
expectations , determine to return to Judah with Naomi and appear to give up
the possibility of marriage by leaving their home, Moab (“And they said to her,
‘No, but we will surely return with you to your people…’”) (1:10). The resolve
of these women to remain with Naomi seems to suggest that Naomi’s sons had
picked for themselves excellent wives who demonstrated incredible loyalty to
their mother-in-law. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Naomi’s determination to continue back to Judah alone is
expressed in her persistent request for the women to leave—“But Naomi said,
‘Return, my daughters. Why should you go with me? have I yet sons in my womb,
that they may be your husbands?’” (1:11). Ultimately, Naomi was out of sons,
out of seed. This realization would have been enough to discourage any young
woman from following their mother-in-law. Usually, when there is no one left to
marry, there would be no more interest in the family. In this way, Naomi is
telling them that there is nothing left for her to offer them and the one thing
she could offer them, she is out of, sons. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Obvious that her first reason proved unsuccessful in
discouraging the women before her, Naomi sounds off and introduces the second
reason why these two women should go away. Notice that her request grows more
emphatic with two commands side-by-side, “Return,my daughers, Go! for I am too
old to have a husband. If I said I have hope, if I should even have a husband
tonight and also bear sons, would you therefore wait until they were grown?
Would you therefore refrain from marrying? No, my daughters; for it is harder
for me than for you, for the hand of the Lord has gone forth against me…”
(1:12-13). If the first reason was not enough to deter their interest in Judah
(that there was no more seed), Naomi’s second realization would certainly do
it! There is no time! Naomi was not about to run to Vegas, have a shotgun
wedding, and conceive another child, nurture him to health, wait around until
he can marry and then hand him over to one of these girls. Naomi’s prospects
were done away with. Although the women must have realized this, the author of
the story through Naomi reiterates the lack of seed with this rhetorical
question. The answer of which is “of course not!”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Once again, these women lift their voices in agony at the
prospect of their plight—“And they lifted up their voices and wept again”
(1:14a). The text makes it clear that what these women went through was highly
emotional. No more seed. No more time. Faced with these grim realities, what
would these women choose to do next? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;"><span style="mso-spacerun: yes;"> </span>“and Orpah kissed her
mother in Law but Ruth clung to her…” (1:14). Orpah decides to leave and repay
Naomi’s kiss goodbye with a kiss goodbye of her own. In contrast to Orpah’s
long-anticipated farewell, Ruth clings to Naomi. Rather than shake free of this
Moabitess, Ruth attaches herself to Naomi against all odds and in spite of all
Naomi has said. Little does she know that in so doing, she would reap the
answer to the prayers of blessing Naomi voiced in verses 8 & 9. In the end,
God would award her courage and extraordinary action with an extraordinary
blessing.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Having listened to the choices given and the conversation
that took place, which would you have chosen? It is quite clear that either is
justified, and the account of Ruth is the one that the author chooses to follow
from this point on. Anyone could have left, but Ruth chose to stay. What is
more impressive than Ruth’s actions here is the commitment that she makes
later. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 9pt; text-indent: -9pt;"><b><u><span style="color: #f3f3f3; font-size: medium;">III.
POWERFUL POETRY-1:15-18<o:p></o:p></span></u></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Naomi tries one more time to discourage Ruth from following
her in verse 15--“Then she said, ‘Behold, your sister-in-law has gone back to
her people and her gods;…” (1:15a). In the biblical world, nations tended to be
distinguishable on the bases of ethnicity (hence “her people”), territory
(hence “land of Moab”), kingship (hence “Eglon, king of Moab” in Judg.
3:12-17), language (Moabite, Hebrew, etc.) and theology. Just as the Israelites
were known in the world as people of Yahweh, Naomi associates Orpah’s return to
Moab in reference to not only a change in geography but a return to her
gods.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Naomi actually suggests to Ruth that she should return with
Orpah back to her gods—“return after your sister-in-law” (1:15b). So desperate
is she to go it alone in her discouragement that she encourages this woman to
return to a land of sin rather than remain with her. Her theological perception
at this point seems no more orthodox than those of many characters in the Book
of Judges. If Naomi represented the highest level of faith in Israel, it is no
wonder God had sent a famine in the first place. Sure, Naomi had repented, but
she still had a long journey ahead of her both physically and spiritually. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The first words we hear from Ruth’s lips in response to
Naomi are among the most memorable in all of Scripture. Few passages in the
Bible match this speech in poetic beauty, and the extraordinary courage and
spirituality it expresses. This poem exists in 5 major parts that can be
distinguished into 5 couplets. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-indent: -9pt;"><span style="color: #f3f3f3; font-size: medium;">A- “Do not urge
me to leave you or turn back from following you; <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 45pt; text-indent: -9pt;"><span style="color: #f3f3f3; font-size: medium;"><span style="mso-spacerun: yes;"> </span>B- For where you go I will go and where you
lodge I will lodge<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.75in; text-indent: -9pt;"><i style="mso-bidi-font-style: normal;"><span style="color: #f3f3f3; font-size: medium;">C- Your people shall be my people and your
God, my God<o:p></o:p></span></i></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="color: #f3f3f3; font-size: medium;">B’- Where you die, I will die and
there I will be buried<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-indent: -9pt;"><span style="color: #f3f3f3; font-size: medium;">A’- Thus may the
lord do to me, and worse, if anything but death parts you and me.” (1:16-17).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Just as Naomi’s speeches increase in intensity, so Ruth’s
first statement intensifies her joint response to Naomi with Orpah in v.10<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Some suggest that such an oath may have been accompanied by
a nonverbal gesture, like sliding one hands across one’s neck or in our context
pointing our index finger to the temple of our head. With all of this in mind,
it is plain that Ruth is making a life-long commitment to her mother-in-law
that is unexpected and unparalleled at this point in Israel’s history. She is
willing to change everything—her home, her identity, her religion, her
allegiance, her life—for a new one with Naomi in Bethlehem.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Ruth’s eloquent declaration of devotion to Naomi leaves the
older woman speechless. Although impressed by her skill of communication in the
poem itself, the even more beautiful display of her resolve and the
determination in her voice were the agents that convinced Naomi to back off and
stop her efforts. Soon, the reader will be able to observe first-hand how Ruth
makes good on these promises.<o:p></o:p></span></p>
<p class="MsoNormal"><b><u><span style="color: #f3f3f3; font-size: medium;">IV. MEANINGFUL HOMECOMING-1:19-22<o:p></o:p></span></u></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The story picks up again in verse 19 with “so they both went
until they came to Bethlehem” (1:19a). Remember, although a familiar territory
to Naomi, this was a foreign land for Ruth.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">No doubt Naomi’s relatives and family had heard of the grief
she had experienced since her husband and sons had left the town and headed for
Moab more than a decade ago. One can imagine their excitement when Naomi
suddenly shows up unannounced—“ and when they had come to Bethlehem, all the
city was stirred because of them…” (1:19b). Naomi and Ruth’s entrance caused an
uproar in the town consisting of soft-spoken comments and a quiet chorus of
speculative townspeople.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Shocked at Naomi’s appearance, the women of the town cannot
help but ask each other, “can this be Naomi?” (1:19c). This question brings to
light a double-dose of surprise. First, they were surprised to see Naomi as
they were not expecting their friend back at this point or at all. Second,
there is little doubt that the years of grief and deprivation had surely taken
a toll on Naomi’s visage, rendering her almost unrecognizable. This one who had
left Bethlehem as the “pleasant one,” a robust woman in her prime, had returned
as a haggard and depressed old woman.<span style="mso-spacerun: yes;">
</span>There is little doubt that although Naomi had changed outwardly, she was
welcomed back with open arms by these women who could not believe that their friend
had returned. Despite appearances and loneliness, Naomi was home again and that
was enough to excite the crowd. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In one stifling outburst, Naomi interrupts the humming crowd
with a pointed response, giving public vent to her years of frustration and
pain—“She said to them, ‘Do not call me Naomi; call me Mara, for the Almighty
has dealt very bitterly with me” (1:20a). In the process of getting everyone up
to speed she requests that people no longer refer to her as Naomi “pleasant”
but Mara “bitter.”<u> </u>In the aftermath of this request, Naomi begins
accusing God in four pointed attacks, each with their own indictment.<u> </u><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 63pt; text-indent: -9pt;"><span style="color: #f3f3f3; font-size: medium;"><span style="mso-tab-count: 1;"> </span>A- “For the Almighty has dealt very bitterly
with me<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 81pt; text-indent: -9pt;"><span style="color: #f3f3f3; font-size: medium;">B-I went out
full, but the LORD has brought me back empty<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 81pt; text-indent: -9pt;"><span style="color: #f3f3f3; font-size: medium;">B-…since the
LORD has witnessed against me<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 63pt; text-indent: -9pt;"><span style="color: #f3f3f3; font-size: medium;"><span style="mso-tab-count: 1;"> </span>A-and the Almighty has afflicted me” (1:20)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In her first accusation, Naomi refers to God with the title
of Shadday. This term associates itself with a heavenly council that met at the
top of a mountain. As overseer of the heavenly council, Shadday commands all
the angelic hosts through whom His providential care and disciplinary judgment
of humans is exercised. In Naomi’s mind, it is her perception that God had made
her a target His arrows of misfortune, hurling them down from high above her. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">In two parallel clauses we are given Naomi’s take on what
has happened in her life. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">“I<span style="mso-spacerun: yes;"> </span>went
out<span style="mso-tab-count: 1;"> </span>full<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Lord<span style="mso-tab-count: 1;"> </span>brought back<span style="mso-tab-count: 1;"> </span>empty” (1:21a)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">On the one hand, if “fullness” is understood as referring to
food and satisfied stomach (physical seed), the first statement “I went out
full” is false. Otherwise, why would they have left Israel in the first place?
On the other hand, if “fullness” is understood in terms of family and
descendents (seed of a different kind), then the statement is true. Indeed she
had gone out with potential for many offspring and came back with nothing left
to sow.<span style="mso-spacerun: yes;"> </span>Although, in her mind, she was
empty both physically and spiritually, the Lord has now brought her back to
food and family. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">Naomi continues to accuse the Lord and, in the language,
take him to court—“Why do you call me Naomi, since the Lord has witnessed
against me and the Almighty has afflicted me?’” (1:21b). Phrases like “the Lord
has witnessed against me,” suggest that like Job before her, Naomi believed God
had called her to account, found her guilty, and instigated the affliction she
experienced in response. For this reason, she once again reminds everyone that
“pleasantness” is no longer a suitable name. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">The narrator continues with “So Naomi returned, and with her
Ruth, the Moabitess, her daughter-in-law, who returned from the land of Moab,…”
(1:22a). There is that word again, “return.” Do not miss the significance that
Naomi and Ruth’s return on a physical level has been completed. Underscoring
the very real emotional and spiritual journey that we just read through and
discussed is the change of locality and geography that has taken place. Notice
how much “Moab” is emphasized also. It was a big deal for a Moabite to be seen
let alone adopted in Israelite society. To “return from the land of Moab” was
unheard of and something that would have shocked the original readers. However,
unexpected though this may be, Naomi and Ruth had, after a string of famines
and death returned “to Bethlehem a the beginning of barley harvest” (1:22b). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">They had returned to the “house of bread” (where seed had
returned) and would find food. The harvest was ripe and we look ahead with
anticipation as to how these women will be filled. Now that the place is set,
the time is right, and the people have assembled, all was prepared for God to
dish out His incredible blessings, the blessings we will observe in the rest of
this extraordinary book.<o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="color: #f3f3f3; font-size: medium;">So What? <o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: #f3f3f3; font-size: medium;">It would be in Bethlehem that Ruth and Naomi would find food
in the scraps left over after the harvesters. It would be in Bethlehem that
Ruth would meet Boaz who would become her husband. It would be in Bethlehem
that Ruth and Boaz would have a child and give Naomi a grandchild that would
make her the envy of all the women in the town. It would be in Bethlehem that
the family line responsible for King David and Jesus, a
line which was jeopardized in the death of Naomi’s husband and sons, would move
forward. Bethlehem proves to be a place of great blessing in Ruth and Naomi’s
life. However, it was tragedy—famine and death—that led them there. As we
consider this text and its message against the backdrop of this year and the
journey(s) all of us have been on, consider how God’s story is greater and bigger than the
difficult episodes we may come across. Yes, even a depletion of resources
(famine in the case of this story), relocation, and death, are not wasted by
our sovereign God. In the life of Naomi and Ruth, and in our own lives, even
these sources of heartache may be exactly what God uses in our lives to bring
us where he wants us —to a place of blessing. Trust him in this season and
every season for he is in control, he is writing the story, and while this
chapter may prove especially difficult, the story is not yet finished. </span><o:p></o:p></p>Jeffrey Dickson, PhDhttp://www.blogger.com/profile/05880826337538756147noreply@blogger.com0