The Poor, Wealthy Church

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The point of repentance is not to get you to try harder. True Biblical repentance means you give up on yourself. You are saying, “I can’t do it, Lord. I don’t have what it takes. My only hope is your mercy.” You turn away from trying to fix things in your own strength, and throw yourself entirely on the mercy and grace of Jesus Christ. You are abandoning all hope apart from Jesus, including the hope of making yourself better. If you are to become a better person, Jesus will have to make it happen within you. Your job is simply to trust him to do it.

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Revelation #13. Revelation 3:14-22

I bet this has happened to you. About a week ago, I got myself a cup of coffee, brought it to my office, and resumed work. I spent quite a while on the phone, and then got involved in some interesting study, and my coffee sat on my desk forgotten. While I was photocopying some materials, I remembered it, and reached down to my desk to take a sip. It was tepid and lukewarm, and as many of you know, lukewarm coffee is worse than no coffee at all. I could barely restrain myself from spraying it out of my mouth all over the room. I took the rest of the cup and dumped it out.

Unfortunately, this is how Jesus expresses the spiritual condition of the church at Laodicea. They are lukewarm. This picture stands in contrast to the outward appearance of the city. Laodicea was a very wealthy town, boasting an affluent society. It was a center of banking, and was also known for its fine black wool that was used to produce expensive clothing and carpets. There was a medical school in Laodicea that was famous for its “Phrygian powder” which was used to make a notoriously effective salve for healing people’s eyes. There appeared to be neither outward persecution nor inward strife in the church in Laodicea (in this way it was very similar to Sardis). All in all, those addressed by this letter were very comfortable and well off compared to many of the other cities  in this section of Revelation.

If I had to pick just one of the seven letters that most closely reflects the general state of Christianity in America today, it would be this letter, the message to Laodicea. Of course, I do not mean that all Christians in America today are like the Laodicean Christians. And not all churches are like the Laodicean church. But if we were to generalize about Christianity in the United States in the year 2017, it looks (in general) a lot more like the Laodicean church than any of the other churches found in the seven letters.

The Laodiceans were comfortable, in fact wealthy and well off. While some of us in America may not feel like we are well off compared to our friends and neighbors, the truth is that a poor American is wealthier than 85% of the rest of the world. If you are an American – no matter how your income compares to other Americans – you are among the richest 15% in the world. This is fact. If you were to take a trip to any third world country, and see how most of the people actually live, you would come back knowing beyond a shadow of doubt that you are comfortable. Also like Laodicea, our nation is famous for its wealth, its lifestyle and its achievements.

And unfortunately, also like the Laodiceans, our Christians and Churches tend to be comfortable, placid, and lukewarm. Many of us have settled into an easy routine of going about our own business, and doing the “God thing” once a week (twice a week for the really committed). We have our wealth, and we like it (though we don’t call it “wealth” – we call it “comfortable” or “normal”) and quite frankly, we do not need Jesus terribly much. Our faith is a nice part of our weekly routine, and it gives us a sort of satisfaction, but if we let it dominate our thinking, our decisions and our very lives – well it would be – uncomfortable. The truth is, for many who call themselves Christians, Christianity is not the thing, it is just one thing among many other things that need their attention. Rather than informing all their decisions and determining the direction of their lives, faith, for lukewarm Christians, is merely one aspect of a very full and busy life.

It’s interesting that new converts often find this surprising and disturbing about Christianity in America. Francis Chan is a well-known pastor in San Francisco. He tells about a young gang member who became a Christian. The young man seemed very excited about Jesus. After a few months, however, he quit coming to church. Chan went and found him, and asked why he quit. The former gang member said something like this: “When I was in the gang, all of life centered around the gang. We did everything together. Everything was about what was going on with the gang. I thought being a Christian was going to be like that. But people at your church just come on Sundays, and the rest of life they just go do their own thing.”

There are other converts with similar criticisms of American Churches, and I think they are spot-on. All of life is supposed to be centered around Jesus. Instead, many millions of people call themselves Christians, but, for the most part, Jesus occupies their time and attention for only part of one or two days each week.

This is precisely where the Laodicean Christians found themselves. Like the church in Sardis, they didn’t want to get all charged up about Jesus and cause a stir. Life was fine, and frankly there was so much else to do. Didn’t they need to balance their faith with their other priorities? They had Jesus and _____. Perhaps it was Jesus and the business. Or Jesus and the career. Or Jesus and entertainment. Simply fill in the blank with whatever seems appropriate. I’m sure Jesus was welcome, but he needed to remember to keep his place among all the other things that were going on in their lives.

And that made Jesus want to vomit. That is in fact the literal meaning of the term that is translated as “spit you out (verse 16)” – vomit. Just as the instinctive reaction to lukewarm coffee is to spit it out, so Jesus’ first reaction to lukewarm Christianity is to vomit. A person who has just enough of Christianity to be blasé about it is in the worst position possible, spiritually speaking. Such a person thinks he has the truth, and so will not continue to search, and yet he will not surrender to the truth to the point that it saves him. As with coffee, a lukewarm Christian is worse than one who is not a Christian at all. This is not a new concept in the Bible. Jesus told his disciples that they were to be the salt of the earth. Then he adds:

“But if salt loses its saltiness, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled by men.” (Matthew 5:13)

Another one I’ve quoted many times:

37The person who loves father or mother more than Me is not worthy of Me; the person who loves son or daughter more than Me is not worthy of Me. 38And whoever doesn’t take up his cross and follow Me is not worthy of Me. 39Anyone finding his life will lose it, and anyone losing his life because of Me will find it. (Matt 10:37-39, HCSB)

Christianity in Laodicea was losing its “salty” flavor. It did not look, feel or sound any different from the culture around it. The Christians there were losing their ability to make an impact on the world around them because they were becoming just like the world around them. Oh, I believe they remained morally straight, and outwardly righteous. But their lives were slipping under the control of the same passions and drives that controlled every other person in Laodicea. They were living not for Jesus, but for the same things that the culture was living for – comfort, fame, riches and so on.

The good news is, their condition was not beyond hope. If they had already slipped past the point of no return, Jesus would not have sent this message to them. But he speaks in the strongest possible words in order to draw their attention to the fact that they are in imminent danger of spiritual death. They still have time, but not much, and that is why he uses such vivid language.

First, he draws attention to their true condition. Their true spiritual condition is the opposite of their outward circumstances. They are not wealthy in Jesus – spiritually speaking, they are impoverished beggars (contrast this to those in Smyrna, chapter 2:8-11). They are not clothed in the rich black wool of their city – they are naked and painfully, humiliatingly exposed in the spiritual realm. While their city is famous for eye salve, they remain spiritually blind, in need of not their own salve, but of Jesus’ restorative salve to let them see the truth.

The remedies they need are all provided by Jesus. He has gold, refined in the fire – true spiritual riches that will not be destroyed when the world comes to an end. He has the white robe of righteousness to clothe them with; signifying that their sins are wiped away and they are new creations in him. He has the truth which will destroy their blindness to their own condition and to the things which are truly important.

And what they need to do to receive these remedies is repent.

This concept is absolutely vital for Christians today. The key to restoring spiritual fervor is repentance. In Psalm 51 King David recognized that the joy of salvation returns only with repentance. So with the Laodiceans, when he wants to “heat them up” (as opposed to leaving them lukewarm) Jesus commands that they repent. There are times when he also commands us to repent. He supplies the rest of what we need, but we need to open the door to him by turning away from the things that distract us – not only asking for forgiveness, but asking for the willingness and the power to never turn back to the things which come between us and Jesus.

The older I get, the more convinced I am that the key issue in repentance is to give up our own self. We need to forsake our right to rule our own lives, and let Jesus lead us. We need to surrender our need to control our own lives, or the lives of others. We need to submit our own hopes, dreams, desires and ‘rights’ to the control of Jesus. We need to seek only Jesus, and let him give us these other things as he chooses (or not). You might picture it as taking yourself off of the throne of your own life, and letting Jesus (and nothing else) have that throne. You are abdicating your own personal kingdom to him.

Now, I want to make sure we understand something vitally important. The point of repentance is not to get you to try harder. True Biblical repentance means you give up on yourself. You are saying, “I can’t do it, Lord. I don’t have what it takes. My only hope is your mercy.” You turn away from trying to fix things in your own strength, and throw yourself entirely on the mercy and grace of Jesus Christ. You are abandoning all hope apart from Jesus, including the hope of making yourself better. If you are to become a better person, Jesus will have to make it happen within you. Your job is simply to trust him to do it.

This command to repent begins a section where Jesus offers hope. He says “Those whom I love, I reprove and discipline (v.19).” His harsh words were not simply because he was angry – he is worried about his people in Laodicea, and he comes to them with such strong correction because he loves them and does not want to see them fall away. In Hebrews, it says,

“My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines those he loves, and he punishes everyone he accepts as a son.” (Hebrews 12:6).

In addition to giving discipline, Jesus offers an invitation:

“Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him, and will dine with him, and he with me.” (3:20).

This verse is of course often used when making an appeal to those who don’t know Jesus. In context however, we see that it is call for those who are already Christians to repent. In the ancient world, dining together represented affection, warmth and intimacy – in short, a good relationship. This is the promise Jesus offers when we repent – he will restore our relationship with himself to a level of closeness and intimacy.

The essence of repentance, as I have said, is giving up self. It is taking self off of the throne of your own life. Jesus promises that the one who repents, paradoxically, will conquer, and once Jesus sits on the throne, he also grants that we will sit with him on his throne. In other words, though it is difficult and sometimes painful, ultimately, we do not lose by putting Jesus on the throne of our life.

What is the Spirit saying to you today? I encourage you to take time to listen, pray, and act on what He says.

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The little, no-account Church

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This is a gracious word to the humble, faithful believer who feels small; perhaps even illegitimate or worthless. Jesus sees your faithfulness to his word. He sees your endurance. You are honored, legitimate and precious in His eyes. Nothing can prevent you from walking through the door He opens for you.

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Revelation #12. Revelation 3:7-13

The church at Philadelphia was in a situation quite similar to that at Smyrna. It was apparently a small congregation, which had “little strength;” a literal translation is something like “micro-power.” As in Smyrna, the believers in Philadelphia were faithful, and Jesus has no rebuke for them – only praise and approval. Also, like the Smyrnan congregation, the Philadelphian believers were persecuted by the Jewish community, who accused them to the Roman authorities and took great pains to distinguish between the Christians and “real Jews.” In fact, Smyrna and Philadelphia are so similar that I began to ask myself why Jesus would include messages to both of the churches. Surely the message to one is sufficient for the other one too. The answer is, of course, obvious. He spoke the Christians in Philadelphia because he cares about them too. This re-affirms the idea that the Bible is not only a book from which we derive principles (although it does offer us wonderful principles). The Bible is also God’s personal message to individual Christians. Rather than lumping them in with a bigger church, Jesus speaks directly to the believers in Philadelphia, assuring them that he remembers, he sees and he cares. God is not simply a “mass communicator” – he created our individuality, and he cares about us as individuals.

To fully appreciate the promises given to the Christians at Philadelphia, we have to remember their situation. They were a small congregation, and perhaps “I know you have little strength,” (v.8) refers to the fact that they were not influential or well regarded in their city. Christianity was not in any sense a “major religion” in the eyes of the world in A.D. 90. In fact, it was not recognized as a religion at all. The Jews, who were following one of the “recognized religions,” were telling them that they were illegitimate, deriding them as a cult and insisting that they would be cut off by the Holy God of Israel.

From other New Testament passages, we can guess that the Jews in Philadelphia despised the Christian Church for including Gentiles (non-Jews). During New Testament times Jews insisted that Gentiles could not be holy, and even Jews who didn’t follow ceremonial laws would be considered unclean. In present times of course, Christians can simply and confidently disagree, and get on with their lives. But in those days it was a precarious and uncertain step to become a Christian. It had no external legitimacy (except perhaps for the miracles that were performed by the power of the Holy Spirit). No one would say to a Christian, “sure, your religion is valid.” In the eyes of the world, Christianity was a cult.

Jesus therefore begins his message to the church in Philadelphia with a re-affirmation of his (and therefore their) legitimacy: “The words of him who is holy and true, who hold the key of David. (v.7).” Just that sentence alone would have provided a world of comfort to those in Philadelphia. Jesus is trustworthy. The legitimacy of the Christian faith is based in reality – in truth. He is also holy and he imparts that holiness to his followers. They don’t need the false holiness of the Jews, who called them unholy. They are not a cult, and they will not be cut off from the Holy God of Israel. “The key of David” refers to God’s promise to King David that he would make one of David’s descendants a king forever. The Jews were probably posturing that they alone had the key to salvation (following the law in the Jewish tradition) whereas Jesus reminds his followers that He is the key to salvation. He is in fact, the one who was promised – he is the descendant of David whose kingdom shall never end. In essence, Jesus is saying to the Christian in Philadelphia: “you aren’t the ones who have missed out – they are the ones who missed it. You have the true descendant of David.”

Once again (as in Smyrna), Jesus says that the tormentors of the Christians who claim to be real Jews are not. This is a reference to the concept given in Romans 2:29

28For a person is not a Jew who is one outwardly, and true circumcision is not something visible in the flesh. 29On the contrary, a person is a Jew who is one inwardly, and circumcision is of the heart — by the Spirit, not the letter. That man’s praise is not from men but from God. (Rom 2:28-29, HCSB)

Jews classified themselves as “Abraham’s seed” (that is, descendants of Abraham). Paul writes:

“If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.” (Galatians 3:29)

So Jesus is affirming here to the Christians in Philadelphia that they are legitimately the people of God, “real Jews,” if you will, because of their faith in him. The others who do not put their trust in Jesus are not actually true Jews, in the spiritual sense.

Jesus also says he is the one who opens, and no one can shut; he is the one who shuts, and no one can open. I think this probably refers, first and foremost, to salvation. But I think it includes all of the benefits of salvation, also: love, peace, joy, grace, honor. He is saying that no one can keep these faithful believers out of his kingdom. No one can prevent them from receiving what gives. No one can take away their opportunity to receive from Him.

In verse 8, he says specifically: “See I have placed before you an open door that no one can shut (v. 8).” Again, I think he is saying, “Don’t let anyone take away your peace. No one can keep you out. No one can prevent you from receiving from me. No one can call you illegitimate.”

Jesus says he knows that they have “kept” his word. This is what makes them one of only two churches that he does not criticize. They haven’t had the strength to do much else. They are small, no-account. But they’ve kept his word. And so he is keeping a door open for them. This is one reason I am so passionate about learning the Bible, and teaching others to learn it for themselves. The word “kept” means to guard, and to watch over. They have been faithful to keep it by obeying it, and faithful also to guard the word, and keep it from being distorted and misused. Their faithfulness has not resulted in a large powerful church, but they have done what Jesus wanted them to do.

The church at Philadelphia has also kept Jesus’ command to endure. Endurance is one of the major themes of Revelation, and in fact of the entire New Testament. We need to stick with Jesus, stick with His word even when we suffer. We need to hang in there when it is boring, hard, painful, discouraging, or tough in any way. We need to be willing to make difficult choices in favor of Jesus, and His Word. We need to be in it for the long haul. The church at Philadelphia endured in this way, and Jesus praises them for it.

Jesus promises the faithful in Philly that he “will keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth (v.19).” This is the same word, “keep,” that means to guard, or to watch over. Unfortunately, the word “from” is a bit tricky in Greek. It could mean that Jesus will keep them “right through” the trial (in the midst of it) or that he will keep them from undergoing the trial at all. Also, the word “trial,” in my version is the same Greek word used for testing and temptation. It might be that Jesus is saying, “I don’t need to test your faith any further. I don’t need to keep trying to see if it is genuine. I know you have the real thing.

This might be a good place to point out that there is very little, if any, support in the book of Revelation for the idea that Christians will be “raptured” out the world before anything seriously bad happens during the end times. In fact, this very verse (3:10) with its tricky Greek words is about as close as Revelation comes to suggesting such a thing, and it is a promise only to small number of believers, not to all of the Christians to whom Revelation was written. There is much more support, both from this verse and others, for the idea that Jesus will take care of his own who are living on earth during the tumultuous times preceding his return. The sealing of the 144,000 in Revelation 7 seems to be an expression of this idea. In any case, it is clear that while God’s judgment may not touch Christians, ungodly rulers and authorities will continue to persecute and kill them. If this were not so we would have great difficulty explaining the circumstances of Christians who have suffered unspeakably from the time of Jesus until now. The most Biblical theme about suffering is not that God removes it, but rather that he walks through it with us (see Isaiah 43:1-5; Romans 5:3-5; James 1:2-4; John 15:18-21; John 16:33).

Jesus is recklessly generous with his promises to the church in Philadelphia. “I am coming soon. Hold on to what you have so that no one will take your crown.” Jesus’ promise to come soon is of course, immensely comforting, and I want us to note that he takes it for granted that these believers already have a “crown.” He tells them to hold on to it, to seize it with both hands. Don’t let anything interfere with it.

He also promises to the over-comer that he/she will be a “pillar in the temple of my God.” Since Revelation actually tells us that there will be no need for a temple in heaven (Revelation 21:22) this has to be figurative language. The “temple” stands for God’s presence with his people. The one who overcomes in this life will never leave the presence of God. God’s name will be written on him/her and also the name of Jesus and of the New Jerusalem. They will belong fully to God.

This is a kind and gracious word to the faithful and humble. You don’t have to be big, you don’t need to be accomplishing great things. The Lord sees your situation. You have limited strength, but you’ve kept His word. No one can keep you out of His kingdom. No one can shut the door he opens for you. He will make those who scorn you right now be humbled before you later.

For application, I want to simply share how all this strikes me. Perhaps that will help you hear what the Spirit is saying to you also.

At this point in my life, I take a great deal of comfort from these verses. In fact, I feel a little bit like the church at Philadelphia. All of our house churches are small, and our ministry organization is small. We have little power. Sometimes, we even look illegitimate. Lately, my health struggles have made my world even smaller. Sometimes, I feel weak. But we have kept God’s word. We have been faithful to it as best as we are able. That has not resulted in growth or increasing power. Here’s a paraphrase of what I hear the Lord saying to me, and to our little churches:

“I know your situation. I know are considered small, weak and of no account. But you have done what is most important: you’ve held on to my Word, and not compromised it. You’ve guarded it from being undermined. You have also kept my command to endure, and I’m proud of you. The world doesn’t regard you, but I do. The world doesn’t know if you are legitimate, but in my eyes, you are. I call you legitimate. Your faith is the real thing. You may be weak, but I have opened a door for you – you don’t have to open it, or hold it open, yourself. Nothing, and no one, can prevent you from receiving what I give you. No one keep you out of my kingdom, out of my grace and love. You will be a pillar that supports my kingdom. I call you mine. I will always be with you.”

THE LAZY CHURCH

Lazy Church

Sardis was one of the two worst churches to which Revelation was written. Jesus literally has nothing good to say about them. What was their offense? Were they pursuing some particularly bad heresy? Were they pressured by the culture into some terrible compromise? No. In the eyes of Jesus, what made them so bad was that they simply didn’t care very much. Even though they looked good on the outside, on the inside, the truth was that the gospel meant very little to them, and they were spiritually dead.

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Revelation #11. Revelation 3:1-7

Just as Smyrna was one of only two churches whom Jesus does not rebuke, Sardis is one of only two churches whom Jesus does not praise for anything (Laodicea is the other one). Situated at the crossroads of five major highways, Sardis was a wealthy commercial center. Perhaps because of this easy wealth, the citizens of Sardis gained a reputation for a certain kind of laxity. The city itself was built on a hill so steep that it was considered by its residents to be an impregnable fortress. However, twice during its long history Sardis was captured by enemies (in 549 B.C. by Cyrus the Persian, and in 281 B.C. by the Greek ruler, Antiochus). Both times, enemy troops scaled the precipice by night and found that the lax Sardians had not even posted a guard. That it happened even once is amazing; that the Sardians failed to learn from history and allowed it to happen again, borders on the incredible. There was, it seemed, something about the culture of the city that lent itself to comfortable, luxurious lassitude.

This cultural characteristic of laxity had evidently penetrated the community of Christian believers in Sardis. There was a apparently no serious persecution of Christians in Sardis, by either Romans or Jews. While at one level this may sound like a good thing, perhaps the reason they were left alone is because they had become so much like the culture around them that there was no need to persecute them. Unlike the churches in Thyatira and Pergamum, there did not appear to be any particular cults leading them astray – they simply drifted through a mediocre faith. As one commentator puts it:

“Content with mediocrity, lacking both the enthusiasm to entertain a heresy and the depth of conviction which provokes intolerance, it was too innocuous to be worth persecuting.”

In other words, they weren’t interested enough in faith to be heretics, and they were so low-key about their convictions that the culture around them didn’t even notice them as particularly different.

Jesus wants to light a fire under these half-dead Christians. He reveals himself as “He who has the seven Spirits of God, and the seven stars…” Remember that the number seven in Revelation represents the complete and full work of God. As I mentioned in the second message in this series, the “seven spirits of God” really means God’s perfect work, plan, and will accomplished by the Holy Spirit in this world. The church at Sardis is not perfect or complete. They are so incomplete that they are almost spiritually dead. So, by highlighting the “seven spirits of God,” Jesus is showing a contrast between this church, and the Holy Spirit. What they desperately need is the work of the sevenfold spirit of God.

So, without any kind of praise for them, Jesus starts in on the problems of the Sardian Christians. He minces no words. “You have a name that you are alive, but you are dead. Wake up, and strengthen the things that remain, which were about to die; for I have not found your deeds completed in the sight of my God (v1-2).” The term used for “wake up” is actually “keep watch” or “be alert.” I believe Jesus chose this word carefully to call to mind for the Sardians what happened to their city in the past when those defending it were not alert. This parallel is drawn further when he adds, “If therefore you will not wake up I will come like a thief and you will not know at what hour I will come upon you (v. 3).” With the story of the city’s defeat so well-known and readily available, Jesus makes use of it to warn these straying Christians. On the outside they appear secure, like the fortress of Sardis. But inside they are vulnerable to death and destruction. What happened to the city physically will happen to them spiritually unless something changes.

It’s surprising to me that this is one of the two worst churches of the seven (only this, and the Laodicean church have nothing for which Jesus praises them). Their offense isn’t some great heresy. They aren’t pounded by persecution. They’re just…spiritually lazy. They don’t care that much. And that makes them one of the worst offenders in Jesus’ eyes.

The Christians at Sardis were the ultimate hypocrites. They had a reputation for life, but were in reality dead. What was seen on the outside did not reflect the truth of the inside. I believe that their condition, and Jesus’ response to it, demonstrate an important truth of the Christian life. God wants us to be real with him (and as a result, real with each other also). True relationship has to be based on truth. To whatever extent that we put out false fronts or facades, we are not in real relationship with God and others. Although God knows everything and can see through our “fronts,” a right relationship with him is not possible until we are honest with ourselves and with him about who we really are. David writes in Psalm 51:

“Surely you desire truth in the inner parts; you teach me wisdom in the inmost place.

Cleanse me with hyssop, and will be clean; wash me and I will be whiter than snow. (Psalm 51:6-7)”

Sometimes we do not want to deal with what is in our “inner parts” but if we are secretly holding on to sin there, we need to own up to it so Jesus can cleanse it. Jesus refers to the Sardians who were not honest about the state of their “inner parts” as those who have “soiled their garments (v 4).” God wants our heart, and he knows when he does not have it. No matter how good we may look to others, God knows the truth about our hearts. No matter how hard we try to keep up appearances, God wants honesty about the real state of our souls. No true cleansing or healing can come without it. Many people desire health and wholeness without going through the pain of owning up honestly to the state of their hearts. Jesus knows better. It is only when we acknowledge brokenness that it can be cleansed and healed.

So he says to these superficial Christians at Sardis: “Remember therefore what you have received and heard; and keep it, and repent.” What is it that they had seen and heard? Nothing less than the good news:

“If we claim to have fellowship with him, yet walk in the darkness, we lie and do not live by the truth…If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. (1 John 1:6, 8-9).”

He wants them to remember that salvation is based on truth, that everyone is helpless without Jesus – that no one is righteous apart from him. They need to be refilled with the joy of salvation. He also wants them to remember the words of James:

“What good is it brothers if a man claims to have faith but has no deeds? Can such faith save him? …In the same way, faith by itself, if it is not accompanied by action, is dead. …Show me your faith without deeds and I will show you my faith by what I do. (James 2:14,17,18)”

Good deeds cannot earn salvation of course, but the genuineness of salvation is tested in actions. If a person is truly connected to God, good deeds will result. True salvation does not excuse us from good deeds – instead it motivates us to do them in response to God’s love. The Sardian Christians needed to remember this, and to therefore “keep” it as well. If we truly know the word of God, and believe it, it will change how we live. If it doesn’t, we are in danger of spiritual death.

Finally, Jesus calls the Christians at Sardis to repent. Repentance goes beyond mere confession. In confession, we acknowledge our sin. In repentance, we turn away from it. Of course we cannot turn aside from sin without the help of the Holy Spirit, but repentance is simply the expression of our desire and will – with God’s help – to change course from our sinful ways. As always, God simply needs our willingness and he will supply the power.

The church is nearly dead. It’s interesting that this isn’t about the number of people worshipping. It is about the fact that most of those who claim to be in the church are spiritually in a coma, almost dead. But Jesus makes a promise to those who are alive, and who have not “defiled their clothes.” He says that these believers who have remained faithful will “walk with me in White.” I think this might be more clearly translated as “Walk with me, the one who wears white,” because he adds: “in the same way, the victor will be dressed in white clothes.” The white clothes symbolized holiness and purity. Even though these believers are in the midst of people who have defiled themselves, Jesus knows that these few have remained faithful, and they have been given His own purity and holiness.

He also says, “I will never erase his name from the book of life but will acknowledge his name before My Father  and before His angels.” The book of life is found in Revelation chapter 21. If your name is in the book, you receive eternal life in the New Heavens and New Earth. If not, you go into the lake of fire.

I think it is probably that many of the so-called Christians in Sardis were shy about publicly acknowledging Jesus. They weren’t persecuted, but perhaps being open about Jesus meant that you would lose social respect and standing. Talking about Jesus in public might be equivalent to talking about certain bodily functions in public. But to those few that publicly claimed Jesus, Jesus would publicly claim them.

Where does all this hit you? I don’t have a pre-conceived notion, because I don’t even know all of you who read this blog. I’ll just offer some possible applications.

Do you need to wake up spiritually? Are you sort of drifting along, so spiritually innocuous that you don’t offend anyone, so spiritually asleep that you hardly even care? Jesus is offering you a chance to wake up before it is too late. Otherwise, when he returns, it will be too late to have your name written in the book of life, too late to claim Jesus.

Perhaps you are more like me. I don’t think I’m spiritually asleep. But sometimes I get concerned that maybe I am too hard on those I am spiritually concerned about. Jesus is very harsh with these lazy Christians, because he doesn’t want them to be eternally destroyed. The way we respond to Jesus is eternally important. In fact, there is nothing more important on this earth than that. Don’t get lulled into thinking otherwise. You cannot place too much importance on how you and your loved ones respond to Jesus.

This is a church that experienced a long period of peace and prosperity – and it almost destroyed them spiritually. Perhaps we need to remember that sometimes the danger is not in persecution, or even heresy, but rather in peace and prosperity, leading us to become lazy, to feel that we don’t really need the Lord in any significant way.

Let those who have ears hear what the Spirit says today!

THE COMPROMISING CHURCH

Idolatry

The church at Pergamum resisted persecution, but they began to fall to seduction. With overwhelming cultural pressure around them, they began to compromise. They sought satisfaction in physical things, and it cost them greatly in spiritual things. Jesus told them to repent. He said that he was willing to go to war with them over their compromise with the culture. But he promised to the repentant ones that could find a satisfaction unlike any they could find on earth. They promised to the ones who were willing to not fit in on earth that they would be welcome in Heaven.

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Download Revelation Part 9

Revelation #9. Revelation 2:12-17

The church at Pergamum was one of the three churches in Asia that we know for sure had experienced overt persecution by the time John was writing. Virtually all the churches existed in a culture that was hostile to Christianity, and I’m certain that being a Christian in Asia during those times involved considerably more sacrifice than being a Christian in America in these times.  Even so, Revelation only clearly identifies three of the seven churches as experiencing overt persecution, and one of these was Pergamum. There was, however, a difference between Pergamum and the other two persecuted churches. In Smyrna, the tribulation was on-going, and the worst of it was yet to come. In Philadelphia, they were also in the middle of it, though Jesus promised to cut it short for them. In Pergamum, the overt portion of the persecution was over. Once again, it is important to understand that all the churches experienced a culture that was against them, even when there was not direct harassment, but those three churches were singled out for direct maltreatment.

Like Smyrna, Pergamum was a center of Emperor worship. Not only that, but they had a hill something like the acropolis in Athens, covered with shrines and temples to various deities. At the very top of this “temple hill” was the altar built for the Greek god Zeus, who was in the mythology of that culture, chief of all gods. It might have been this shrine to Zeus that Jesus was referring to as “Satan’s throne.” Alternatively, “Satan’s throne” could have been an allusion to the pervasive worship of the healing-god Asklepios, who was represented by a snake. A third possibility is that he was making reference to Pergamum’s dedication to emperor-worship, and a fourth is simply that the city was a center for all sorts of pagan worship. In any case, the picture we have of Pergamum is one of virulent paganism; or, in other words, a culture that put a lot of pressure on Christianity.

So, in this pagan environment, the church at Pergamum made it through a difficult time of persecution, during which at least one of their number was killed for his faith (v.13). It is for this that Jesus commends them. However, it turns out that once the persecution was over, the church did not remain unaffected by the culture around them. Jesus says to them:

“But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols, and to commit acts of immorality.” (v. 14)

To understand this, we need a bit of Old Testament background. Please read Numbers 22:1-25:9 to get the complete picture. Balaam was some sort of Seer, someone who followed the Lord, and from the Lord had a gift of visions, and of blessings and curses. He lived in Mesopotamia. Balak was the King of Moab, which was near Palestine, and he was afraid of the Israelites, who at that time were still wandering in the wilderness between Egypt and the Promised Land. Balak saw that the Israelites had defeated everyone they encountered in battle, and so he called for Balaam to come and curse them, in order to defeat them without a military confrontation. Balaam came, in spite of strong warnings from the Lord to stay at home. He was apparently swayed by the huge amount of money that Balak offered him. He tried to curse Israel, but when he opened his mouth, all that came out was blessing for them. Balak, naturally, was not happy with Balaam, and the latter went on his way. That is all the text tells us overtly. But shortly after he left, the Moabite women came to where the Israelites were camped and invited them to Moabite religious festivals, which involved having sex with the women. The Israelites were thus committing a double sin – they broke God’s standards for pure and healthy sexuality (sexual intimacy is to be within marriage only) and they did so in the context of worshipping other gods. It was not a happy day, and God in his anger sent a plague upon the people. Later, in Numbers 31:16, it is revealed that Balaam was the one who suggested that the Moabite women seduce the Israelites. Apparently, although he could not curse the Israelites, he really wanted that money, so he conceived of this plan to derail the Israelites in order that he personally could get his pay.

Apparently something of this sort was going on in Pergamum. The church there could not be destroyed by overt persecution. So Satan’s new plan was seduction. If they couldn’t be forced to deny Jesus, maybe they could be compromised and seduced into it. Thus, with the pressure of the pagan culture around them, some members of the church had begun to take part in the feasts and festivals of false gods. It is important here to understand that the issue is not simply that the Christians are eating meat sacrificed to idols – the apostle Paul clearly says that is OK in 1 Corinthians 8:1-13. However Paul placed two conditions on the eating of such meat. First, a Christian should not do it if it causes another Christian to “stumble” – that is, if it causes other Christians to think that idol worship is OK (1 Cor 8:9-13). Second, Paul emphatically rebukes those who deliberately partake in the feast as part of the of the whole worship experience of a false god (1 Cor 10:20). I would guess that the people in question in Pergamum are doing both things – causing other Christians to stumble, and actually participating in idol worship.

Not only were they engaged in such worship, but they also committed acts of sexual immorality. The Greek word for “sexual immorality” means any kind of sexual activity that takes place outside the union of one man and one woman in marriage. Therefore, it covers a host of possibilities. In every place it is mentioned in the New Testament, sexual immorality is condemned as a sin, and it is not right for Christians to engage in it. I realize that this sounds terribly old-fashioned and unenlightened, but it is what the Bible teaches, without a doubt. There are dozens of other verses like these two:

18Run from sexual immorality! “Every sin a person can commit is outside the body.” On the contrary, the person who is sexually immoral sins against his own body. 19Don’t you know that your body is a sanctuary of the Holy Spirit who is in you, whom you have from God? You are not your own, 20for you were bought at a price. Therefore glorify God in your body. (1Cor 6:18-20, HCSB)

3For you have died, and your life is hidden with the Messiah in God. 4When the Messiah, who is your life, is revealed, then you also will be revealed with Him in glory. 5Therefore, put to death what belongs to your worldly nature: sexual immorality, impurity, lust, evil desire, and greed, which is idolatry. 6Because of these, God’s wrath comes on the disobedient, 7and you once walked in these things when you were living in them (Col 3:3-7, HCSB)

Now, the thing to remember is that this teaching sounded strange and prudish to the culture that surrounded Christians in the first century. Sexual immorality was just as common and accepted by ancient Greco-Roman culture as it is today.

Apparently, to make matters even worse, the people who had caved in to cultural temptations in this way were teaching others that it was OK to do these things. They not only sinned, but they tried to pass it off as if it weren’t sin, thus sucking more innocent people into the darkness.

Jesus has seen this before, way back in the days of Moses, and is thoroughly angered. His words are blunt: “Repent therefore; or else I am coming to you quickly and I will make war against them with the sword of My mouth (v.16)”

The sword here seems to clearly represent the Word of God. The book of Hebrews calls the Word of God a double edged sword (Hebrews 4:12), and here a double edged sword is coming out of the mouth of Jesus, who was called by John (in his gospel) “the word. (John 1:1-14)” What this all amounts to is that Pergamum has the opposite problem to Ephesus. You will remember that the church in Ephesus was doctrinally pure, but struggled with relationship to Jesus. The Ephesian church hated the Nicolaitans and their practices. Here in Pergamum, the problem is false doctrine leading to sinful practice. In fact their error is similar to that of the Nicolaitans. Doctrine does matter, and it is important. So important that Jesus will go to war with his church over it. Sin is sin, and if we fail to call it that, we can expect to hear the judgment of God.

On the other hand, even before he warns of judgment, Jesus calls his people to repent. He holds out not only the possibility of judgment, but also promises for those who hold on to the true faith. He promises first the hidden manna. There are many possibilities here, but it seems most sensible to understand that Jesus is promising a source of heavenly nourishment that is not available to those who don’t know him. These people have tried to satisfy themselves with meat from idol worship, and with sex. But Jesus is offering nourishment for the soul, a food that meets needs in a way that no idol feast and no illicit tryst could possibly meet. At least part of this “soul food” is the Bible, the Word of God. Both Jeremiah and Ezekiel describe experiences of “ingesting” the word of God and finding it sweet to the taste. Peter was told to “feed my sheep” by Jesus – to feed them on Jesus’ own Word. But more than just the Bible, it is the promise of a soul fully satisfied by the presence of God himself. When we stop orienting our lives around ourselves and our own desires, and instead center our lives on God (who is, after all, the center of all things) we find a satisfaction that far exceeds any temporary pleasure derived from food or sex. I won’t deny that it takes some self-denial and effort to develop a taste for it, but when we do, we find this is the richest satisfaction in the universe, and the only satisfaction that will truly last.

The second promise offered is the “white stone” with a new name written on it. There are several possibilities for what this is about. In the First Century AD, inns and places for strangers to stay were not as common as they later became. Sometimes, when people from different places became friends, they would each take a stone, and write their names upon it, and then exchange the stones – almost like a business card (remember “card stock” was not invented until many hundreds of years later). So, if I gave you a stone, you would have my name written on it. Whenever you traveled to someplace where I was known, that stone would show people there that you were my friend. If you showed the stone with my name, my friends would offer you a place to stay, and all sorts of help and hospitality.

I like this picture, because when we surrender to Jesus, we become, in a sense, entitled to His name, in the same way as a holder of one of these “business card stones.” The name of Jesus means we will be welcome in heaven, and given a place there. The name of Jesus gives us protection from the devil, and the right to pray to God the Father. Some of the Christians at Pergamum wanted to fit in with the culture. Jesus promises them that if they are willing to not fit in on earth, they would find an eternal place of belonging in His Kindgom.

Another use for white stones was as a kind of “ticket” to admission to feasts. I kind of like this possibility too, because, Jesus is offering these Christians something better than the idolatrous and licentious feasts available to them in Pergamum. Here is a heavenly feast, where a person is known by his “hidden name” – his true character. Jesus knows them as no other can know them, and the feast he offers is for eternity – not simply an unsatisfying, passing pleasure.

A third possibility for the white stone comes from the ancient world of athletics. Professional gladiators trained extensively. In the early stages of training, the gladiator was simply called “apprentice.” Once he had completed a long period of training, the gladiator was given an opportunity to compete. If he was victorious, he received a white stone as a symbol of his achievement, and an elevation of status from “apprentice” to being called by his own name, and given a rank with more privileges. This matches the statement of Jesus that he will give a white stone to “the Victor.” The Christian life often involves self-discipline and training, like an athlete. It involves spiritual battle also. Those that persevere will be rewarded.

Personally, I think Jesus meant for the Christians at Pergamum to think of all three uses of the white stone; they are all meaningful and relevant.

So, what is meaningful and relevant about this text for you today? Are you tempted in certain ways to compromise with our idolatrous and immoral culture? As with the 1st Century Greco-Roman culture, today our culture is highly sexualized, and anything goes between consenting adults. Are you tempted to find satisfaction there? I mean, it seems like everyone else is doing it. Or maybe you aren’t tempted yourself, but you are willing to accept people who call themselves Christians and embrace all sorts of different sexual immorality? Don’t fall for the lie that “it’s about love.” Love is about commitment, and sex in our culture is definitely not about commitment. Love also sometimes means self-denial – again, this is missing from our culture. This is a very big deal for Jesus, as he makes clear here.. Droves and droves of Christians have fallen for the trick of Balaam, just in the last two decades. There can be no mistake, Jesus says: “repent!”

Perhaps your temptation runs more towards idol worship. Not too many people in the Western world worship physical statues anymore. But many, many people center their lives around things that are not God: money, status, pleasure, sports, entertainment and drugs & alcohol are some of the most common. We are also tempted to make idols our relationships; perhaps a romantic relationship, or even a child. Any time we build our identity on something other than God we are worshipping an idol. If anything holds “first place” in your life that isn’t God, it is an idol. Again, Jesus calls us to repent.

I look at the world, and even the huge number of Churches and Christians that are compromising with the world, and I think, “Either I’m crazy, or they are.” I may be crazy, but if so, I’m crazy in exactly the same way that the Bible is crazy; exactly the same way Jesus Himself is crazy. Maybe that’s what you need to hear today: hold on to what you know to be true. Remain steadfast.

It is hard when we don’t fit in with the culture around us. But Jesus promises us (with the white stone) that if we are willing to have no place in our ungodly culture, will always have a place in His kingdom.

The promise Jesus gives for repentance and perseverance are wonderful and soul satisfying. We can be more satisfied than the world dreams of. We are known personally by the Lord of universe, and given access to all of his resources for eternity. There is a better future than the world could ever offer.

Listen to what the Spirit has to say today!

LOVE AND LIES

Love is easy. This is one of the big lies that destroys marriages, but it also destroys churches and personal friendships. When love gets hard, too many people “bail out” on marriages, churches and friendships. Real love does involve warm feelings. But real love also involves hard work. Forgiving others is hard, sometimes, but it is indispensable to lasting love. Being humble, saying sorry, and admitting that you are wrong are all very difficult, but all vital to real love. Withholding angry retaliation, being patient, listening, serving someone when you are tired and crabby – these are all important parts of true love, and they all take significant emotional energy and self-discipline. There are payoffs, of course. Many times, real love fills us with joy, happiness and wonderful feelings. But we need to know, and to remember, that true, lasting love is sometimes hard work.

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Download Overlooked Letters Part 4

Overlooked Letters # 4. Love, and Third John.

 I ran out of time/space in my last message about Christian love. I’d like to finish the topic of Christian love. Since John’s concern is for both Love and Truth, let’s consider some lies about love, and how we can live and love in the truth.

My focus last time was to show you how the Bible teaches that it is of utmost importance that we Christians love our fellow Christians. According to the New Testament, after God’s love for us, this is the most important kind of love. For many of us, that message should convict us that we have to change our lifestyle. If the way we live does not allow time and energy to put into relationships with other Christians, then we will find ourselves disobeying the command of Jesus (2 John 5). If we do not make room in our lives to love our Christian brothers and sisters, we cannot truly claim to be following Jesus.

20If anyone says, “I love God,” yet hates his brother, he is a liar. For the person who does not love his brother he has seen cannot love the God he has not seen. 21And we have this command from Him: The one who loves God must also love his brother. (1John 4:20-21, HCSB)

Now, unfortunately, our culture has, in large part, separated love from truth. Remember, John is deeply concerned about both. We need to be aware of cultural lies about love.

One of the biggest lies about love is that it means unconditional acceptance. In other words, if you love me, you will accept, without reservation, anything I do, or don’t do. In fact, our culture is rapidly becoming even more extreme about this, and now many people believe that if you love someone, it means you must agree with, and endorse, all of their choices. Author Rick Warren puts it succinctly:

“Our culture has accepted two huge lies. The first is that if you disagree with someone’s lifestyle, you must fear or hate them. The second is that to love someone means you agree with everything they believe or do. Both are nonsense. You don’t have to compromise convictions to be compassionate.”

So, contrary to popular opinion, loving our fellow-Christians does not mean that we must agree with them on everything, and endorse everything they do (or don’t). Sometimes, the truly loving thing is to tell someone that they are wrong, or are headed in the wrong direction. The other side of that coin is that just because someone confronts you about something does not mean that they hate you, or are acting in an unloving way. We Christians need desperately to remember this, and to model it to the culture around us. I’ve said it before, and I’ll probably say it again: If I believe you are going to hell (even if I’m wrong in my belief) and I say something to you about it, my motivation is loving – I don’t want you to go to hell. On the other hand, if I truly believe you are going to hell (rightly or wrongly) and I say nothing, I must hate you a great deal, because I’m content for you to go to hell, without warning you. So, many times, the hateful thing is to remain silent, while the truly loving thing is to share your belief.

In Christian relationships, it often isn’t about going to hell; it’s usually more nuanced. But often, we keep silent about things because we don’t want to put the time and effort into having real and genuine relationships with each other. Subconsciously, we know that if we speak, it might cause conflict, and deep down, we aren’t sure we love the other person enough to spend the time and energy to work through that conflict.

Here’s another lie about love that is very destructive, especially in Christian relationships: Love means never having to say “I’m sorry.” It’s a nice idea, I get it. The thought is, if someone really loves you, they will accept and forgive everything you do, and so you don’t have to apologize about anything. In reality, if you really love someone, one of the greatest gifts you can give them is to say: “I’m sorry. I was wrong. Please forgive me.” If you believe you are never wrong in relationship to someone else, or that you need never apologize, you are not living in the truth, and without truth, real love cannot thrive. Humility, apology, confession and forgiveness are powerful tools that make love grow. Our culture would like to minimize them. Don’t let it happen in the church. Love each other in truth, and that means being humble and saying sorry.

6But he gives more grace. Therefore it says, “God opposes the proud, but gives grace to the humble.” 7Submit yourselves therefore to God. Resist the devil, and he will flee from you. (Jas 4:6-7, ESV2011)

5Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.” 6Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, 7casting all your anxieties on him, because he cares for you. (1Pet 5:5-7, ESV2011)

31Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. (Eph 4:31-32, ESV2011)

Here’s another cultural lie about love: Physical attraction means love. The vast majority of our movies, television, music, and other popular art promote the idea that the highest expression of love is sexual intercourse. This is one reason the culture is so sensitive about sexual issues – any sort of sexual moral standard is viewed as interfering with “love.” This means the church is in trouble, because a) Churches who are “in truth” teach that sex is only for married couples. So the culture thinks we are somehow restricting true love. b) If sex is the highest expression of love, that means people in the church will never share the highest form of love with each other (unless it’s a weird, perverted cult, which, of course, would not be a true church). So Christian fellowship becomes kind of a “second class” love.

However, the Bible teaches us that highest form of love is self-sacrifice. In New Testament Greek, there are several words for love, including: romantic love (eros), brotherly/friendship love (phileo) and self-sacrificing love (agape). The love of Jesus, and of God, is described as agape. The famous “love chapter” that is often read at weddings – 1 Corinthians 13 – describes agape. All throughout the New Testament, it is agape – self-sacrificing love – that is the highest form of love. That kind of love, we can have in the church among everyone, and it transforms lives. There is indeed no Biblical restriction on this highest kind of love.

Another one: Love is easy. This is one of the big lies that destroys marriages, but it also destroys churches and personal friendships. When love gets hard, too many people “bail out” on marriages, churches and friendships. Real love does involve warm feelings. But real love also involves hard work. Forgiving others is hard, sometimes, but it is indispensable to lasting love. Being humble, saying sorry, and admitting that you are wrong are all very difficult, but all vital to real love. Withholding angry retaliation, being patient, listening, serving someone when you are tired and crabby – these are all important parts of true love, and they all take significant emotional energy and self-discipline. There are payoffs, of course. Many times, real love fills us with joy, happiness and wonderful feelings. But we need to know, and to remember, that true, lasting love is sometimes hard work.

Let me close the topic of Christian love by simply sharing a brief sermon given by the Apostle Paul on this matter. 1 Corinthians 13, “the love chapter” is one of the most-read passages in the Bible, and many people are quite familiar with it. Go ahead and read it on your own. But I want to share a different one, here. This passage below describes many practical ways in which Christians can and should love each other. This is how we should love one-another, Christian to Christian.

1I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.

My comment: We can only love by surrendering to God, and presenting ourselves to Him. Then, he can use us. It will be his love, passing through us, to love others.

2Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.

My comment: this is about rejecting the lies of our culture (as I’ve described) and instead, being conformed to the truth about love, as given to us in the Bible.

3For by the grace given to me, I tell everyone among you not to think of himself more highly than he should think. Instead, think sensibly, as God has distributed a measure of faith to each one.

My comment: This is talking about humility again.

4Now as we have many parts in one body, and all the parts do not have the same function, 5in the same way we who are many are one body in Christ and individually members of one another.

My Comment: We belong to each other. When we come to Jesus, we join a body. Every part (including you) is indispensable.

 6According to the grace given to us, we have different gifts: If prophecy, use it according to the standard of one’s faith; 7if service, in service; if teaching, in teaching; 8if exhorting, in exhortation; giving, with generosity; leading, with diligence; showing mercy, with cheerfulness.

 9Love must be without hypocrisy. My Comment: there we are: truth again.  Detest evil; cling to what is good. 10Show family affection to one another with brotherly love. Outdo one another in showing honor. 11Do not lack diligence; be fervent in spirit; serve the Lord. 12Rejoice in hope; be patient in affliction; be persistent in prayer. 13Share with the saints in their needs; pursue hospitality. 14Bless those who persecute you; bless and do not curse. 15Rejoice with those who rejoice; weep with those who weep. 16Be in agreement with one another. Do not be proud; instead, associate with the humble. Do not be wise in your own estimation. 17Do not repay anyone evil for evil. Try to do what is honorable in everyone’s eyes.

18If possible, on your part, live at peace with everyone. 19Friends, do not avenge yourselves; instead, leave room for His wrath. For it is written: Vengeance belongs to Me; I will repay, says the Lord. 20But If your enemy is hungry, feed him. If he is thirsty, give him something to drink. For in so doing you will be heaping fiery coals on his head.

 21Do not be conquered by evil, but conquer evil with good. (Rom 12:1-21, HCSB)

GOING WITH JESUS

go-therefore-feet-walking

The spread of faith in Jesus Christ came about through ordinary Christians who lived their lives in such a way, and spoke about their faith in such a way, that others came to faith also. We don’t have to do any of this alone. We don’t have to do it with our own power, or skill. Obviously, if we are disciples who are in true fellowship with other disciples, we have each other. But even more than that, Jesus promised that will have Him.

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Download Matthew Part 100

Matthew #100.  Matthew 28:16-20

16The 11 disciples traveled to Galilee, to the mountain where Jesus had directed them. 17When they saw Him, they worshiped, but some doubted. 18Then Jesus came near and said to them, “All authority has been given to Me in heaven and on earth. 19Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20teaching them to observe everything I have commanded you. And remember, I am with you always, to the end of the age.” (Matt 28:16-20, HCSB)

This section of scripture is often called “The Great Commission.” One way or another, all four gospel writers record that after his resurrection, Jesus told his disciples that he wanted them to spread the word about Him. So Luke writes, at the beginning of Acts:

3After He had suffered, He also presented Himself alive to them by many convincing proofs, appearing to them during 40 days and speaking about the kingdom of God. 4While He was together with them, He commanded them not to leave Jerusalem, but to wait for the Father’s promise.

“This,” He said, “is what you heard from Me; 5for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

6So when they had come together, they asked Him, “Lord, are You restoring the kingdom to Israel at this time? ”

7He said to them, “It is not for you to know times or periods that the Father has set by His own authority. 8But you will receive power when the Holy Spirit has come on you, and you will be My witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” (Acts 1:3-8, HCSB)

Mark has it like this:

15Then He said to them, “Go into all the world and preach the gospel to the whole creation. 16Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.” (Mark 16:15-16, HCSB)

And John includes this incident:

21Jesus said to them again, “Peace to you! As the Father has sent Me, I also send you.” 22After saying this, He breathed on them and said, “Receive the Holy Spirit. 23If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” (John 20:21-23, HCSB)

I doubt that any of these refer to the same incident. Instead, it seems that after his resurrection, several different times, and in different ways, Jesus told his disciples that they were to continue on with his mission after he left the earth, and that he would empower them with the Holy Spirit to do so, and that His presence would be with them through the Spirit.

This mission was not only for the eleven faithful apostles. Earlier on, Jesus sent seventy of his followers on a smaller mission, preparing them for the time when they would have the opportunity to share the full good news (Luke 10:1-12). Almost immediately after Jesus left the earth, we find not only the apostles, but other Christians as well, sharing the good news of Jesus Christ. Stephen, who was not one of the twelve, shared it so boldly that he became the first Christian martyr. After his death, the Christians in Jerusalem were scattered by persecution, but even as they left their homes, they brought the good news to other places:

4So those who were scattered went on their way preaching the message of good news. (Acts 8:4, HCSB)

Mostly, they spoke to other Jews, but eventually, they began sharing with the culture at large:

19Those who had been scattered as a result of the persecution that started because of Stephen made their way as far as Phoenicia, Cyprus, and Antioch, speaking the message to no one except Jews.

20But there were some of them, Cypriot and Cyrenian men, who came to Antioch and began speaking to the Hellenists, proclaiming the good news about the Lord Jesus. 21The Lord’s hand was with them, and a large number who believed turned to the Lord. (Acts 11:19-21, HCSB)

The spread of faith in Jesus Christ came about through ordinary Christians who lived their lives in such a way, and spoke about their faith in such a way, that others came to faith also. I italicize “spoke” because many people think they shouldn’t have to say anything. I have heard many Christians express enthusiasm for the saying: “Share the gospel. If necessary, use words.” It sounds cool, but it is utter nonsense. There is no record in the New Testament of anyone coming to faith without hearing someone speak. Cornelius was a man who was seeking God. He had a vision from the Lord. The Lord did not reveal the full gospel in that vision. Instead, he instructed Cornelius to find Peter, and he instructed Peter to share the good news with him. In order to make disciples, we must be willing and able to speak about Jesus.

Of course, it is important how you live your life as well. Both things: Living your life for Jesus, and speaking about Him, are important. The rest of the New Testament backs me up with this.

14But even if you should suffer for righteousness, you are blessed. Do not fear what they fear or be disturbed, 15but honor the Messiah as Lord in your hearts. Always be ready to give a defense to anyone who asks you for a reason for the hope that is in you. (1Pet 3:14-15, HCSB, emphasis added)

5Act wisely toward outsiders, making the most of the time. 6Your speech should always be gracious, seasoned with salt, so that you may know how you should answer each person. (Col 4:5-6, HCSB, emphasis added)

Even in our text for today, Jesus emphasized that teaching is an indispensable part of making disciples.

These texts show us that speaking about Jesus is the responsibility of all Christians. Obviously, some are called to do it in a special way, full time, but every Christian should be willing and able to share about Jesus at any time. The Greek expression for “go therefore” might also be translated “as you are going.” In other words, this is something all Christians do, as we go through life.

To more fully express the mission Jesus gave us, we might say this: all Christians are supposed to be disciples and help make other disciples, as we go through this life. Most certainly, that is what the very first Christians did (and not just the apostles).

Let me clarify some things that many Christians seems to get confused about. Acts 11:26 tells us that “the disciples were first called Christians at Antioch.” In other words, to be a Christian means you are a disciple. To be a disciple means you are a Christian. Being a  Christian (and thus, a disciple) means that you trust Jesus, and, however imperfectly, try to allow him to be in charge of your life. This means that you make decisions based on what you believe Jesus wants you to do. You treat others the way you think Jesus wants you to treat them. You live your whole life that way.

In order to do this of course, you have to get to know Jesus. Disciples spend their whole lives getting to know Jesus more, and more. They do this through reading the Bible (which is His special message for us, so it is listening to Him), praying (which is talking to Him), and “doing life” with other disciples so that you can help each other along the way. This is what Jesus meant when he said “make disciples.”

Jesus did not say “make converts.” A convert is someone who goes from believing one thing, to believing another. Often, becoming a disciple involves being converted. But that is only part of the process. Once you are converted, you are supposed to continue to walk the path of discipleship. Conversion is only one step in that path.

Jesus did not say “make churches.” However, becoming a part of a church is a necessary by-product of being a disciple. A real disciple is part of the family of God, and according to the New Testament, the family of God is not “all humanity,” but rather, it is the church. We need other disciples of Jesus to encourage us, pray with, and for, us, tell us when we are being stupid, work together with us for the purposes of Jesus, and help us through tough times. A church can also get together and call Bible teachers, who can assist people in understanding God’s Word (the Bible), which, again, helps us to be better disciples. A real church navigates the ups and downs of life together. If you don’t have a group of fellow-disciples-of-Jesus with whom to do that, you need to find one, as soon as possible. Christians quickly drift away from really following Jesus when they don’t have a church.

Even so, being a part of a church is merely part of being disciple. In other words, if we make disciples, and pursue discipleship ourselves, we will naturally join together and form churches. If we keep the proper mission in view (“Make Disciples”), then churches will indeed form. But we need to remember that our main goal is not to form churches, but to be, and make, disciples. The emphasis should always be not on growing churches, but growing, and making, disciples.

We don’t have to do any of this alone. We don’t have to do it with our own power, or skill. Obviously, if we are disciples who are in true fellowship with other disciples, we have each other. But even more than that, Jesus promised that will have Him:

“And remember, I am with you always, to the end of the age.” (Matthew 28:20)

Luke and John, and the rest of the New Testament, teach us that when Jesus returned to Heaven, he sent his Holy Spirit to be with us in a special way. Through the Holy Spirit, the presence of Jesus is always with every one of His disciples.

16And I will ask the Father, and He will give you another Counselor to be with you forever. 17He is the Spirit of truth. The world is unable to receive Him because it doesn’t see Him or know Him. But you do know Him, because He remains with you and will be in you. 18I will not leave you as orphans; I am coming to you. (John 14:16-18, HCSB)

Now, I hope you know that this is a scary thought. That’s right, he’s with us always. When you did that thing, you know what I’m talking about – the Holy Spirit saw you. That’s why Paul writes:

30And don’t grieve God’s Holy Spirit. You were sealed by Him for the day of redemption. (Eph 4:30, HCSB)

And:

15Don’t you know that your bodies are a part of Christ’s body? So should I take a part of Christ’s body and make it part of a prostitute? Absolutely not! 16Don’t you know that anyone joined to a prostitute is one body with her? For Scripture says, The two will become one flesh. 17But anyone joined to the Lord is one spirit with Him. (1Cor 6:15-17, HCSB)

But it isn’t just that Jesus knows when we sin. Through the Spirit, he applies the work He did on the cross, to us. Through the Spirit, he forgives, washes and renews us:

4But when the goodness of God and His love for mankind appeared, 5He saved us — not by works of righteousness that we had done, but according to His mercy, through the washing of regeneration and renewal by the Holy Spirit. 6He poured out this Spirit on us abundantly through Jesus Christ our Savior, 7so that having been justified by His grace, we may become heirs with the hope of eternal life. (Titus 3:4-7, HCSB)

Through the Spirit, he teaches us, comforts us and guides us.

25“I have spoken these things to you while I remain with you. 26But the Counselor, the Holy Spirit — the Father will send Him in My name — will teach you all things and remind you of everything I have told you. 27“Peace I leave with you. My peace I give to you. I do not give to you as the world gives. Your heart must not be troubled or fearful. (John 14:25-27, HCSB)

We can only do the work of discipleship, and making disciples, through our connection with Jesus by the Holy Spirit:

5“I am the vine; you are the branches. The one who remains in Me and I in him produces much fruit, because you can do nothing without Me. (John 15:5, HCSB)

I am embarrassed when I sin, and then after, remember that the Holy Spirit is with me. But His grace and forgiveness are bigger than my sins, and bigger than yours, also. He reminds me of all the teachings of Jesus, and applies all of the work of Jesus to my heart.

All in all, the promise that Jesus is with us always through the Holy Spirit should bring us tremendous comfort and joy. Relying on the Spirit’s power and guidance, if we give Him our willingness, we can be sure to find joy in fulfilling the Great Commission of Jesus, in being His disciples, and in helping other disciples to come to Him, and grow.

TALENT ON LOAN FROM GOD

Burying-His-Talent

We don’t do good works in order to be saved, we do good works because we are saved. Good works indicate that Jesus is alive and active within you, and is conforming you to His character. Understanding that, you need to realize your entire life, and all that is “you,” and all that is available to you, is on loan from God, and is a talent to be invested for His kingdom.

 
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Download Matthew Part 87

Matthew #87. Matthew 25:1-13

Jesus has been talking about his return, and the importance of being ready. It’s always helpful to remember that the verses and chapter divisions in our modern Bibles were not there originally. Personally, I think Matthew 25:1-13 belong with the words of Jesus that came at the end of chapter 24. It is, in fact, one more admonition to us to be ready for his return. Let us look at it briefly.

The setting is a Jewish wedding. In those days, in much of Israel, weddings were the most important social events, after religious festivals. A large proportion of the population lived in poverty, and even, at times, on the brink of starvation. A wedding was a chance for them to eat their fill of good food. Most people had to work hard from sunrise to sunset, but a wedding was a chance to relax and celebrate. The 10 virgins that Jesus is talking about were part of the wedding procession – roughly equivalent to bridesmaids in the present day (though not exactly the same). This was a rare moment in their lives when they got to dress up, relax and have fun, and eat their fill of good food. It would be bitterly disappointing for such girls to miss out on a wedding where they were bridesmaids.

One of the key parts of weddings in ancient Israel was the procession of the bridegroom. He paraded through town to the place where his bride waited, and then they paraded together, accompanied by the “bridesmaids,” and others, to his home, and to the feast! This procession took place after dark. Anyone who was part of the wedding would be expected to carry lights to add to the joy and festivity of the procession. If someone was out on the streets without a light, they would rightly be considered a stranger, someone who was not part of the wedding.

People in those days did not have watches or clocks, so time was a pretty fluid thing. As the bridegroom progressed through the streets of the town to his bride, he might pause to greet friends and family, or stop off at various houses to receive blessings and gifts from various people. Therefore, no one knew exactly when a given bridegroom would arrive, and when the procession with the bride (and after, the feast) would begin. The bridesmaids waiting to meet them would have to be ready, because no one knew exactly when he would come.

In the parable, some of the bridesmaids were not prepared to wait for very long: they did not have enough oil to keep their lamps burning for a long period of time. Without lights, they would be considered strangers, and not accepted in the wedding party. Because they were not prepared, they had to leave to get more oil for their lamps, and when they got back they found out that they had missed out, the gates were closed and they would not get to participate in the wedding feast. There would be no leisure, no celebration, no joy, no good food. It’s hard to emphasize how deeply disappointed these girls would be.

I want to point out a few things about this parable.

First, it is told for people who think, “I’ll wait until the end of my life is closer,” or “I’ll get right with God someday – just not right now.” You never know when Jesus is coming, and it will be too late to get your spiritual affairs in order once he is here. Jesus is telling us to be prepared, now and always.

Second, in this parable, part of being prepared includes being ready for it to take a long time. The five foolish virgins were ready at first, but they weren’t in it for the long haul. If the Christian life is a race, it is a marathon, not a sprint. Sometimes life can feel long and difficult – part of being ready for Jesus is about being able to endure through those times.

Third (and this is my favorite part of this parable), before this, Jesus has been telling us to be prepared in order to avoid the negative consequences. This parable, however, paints his return in a positive light. This is something we won’t want to miss out on. There will be joy, and laughter, and feasting and celebrating. It is like a long awaited vacation. This is something we should be looking forward to, something we will want to be a part of. A wedding, for most of Jesus’ listeners, would have been one of the most fun, satisfying and joyful events that they could look forward to. Heaven should be that for us – only not “one of” the best things to look forward to, but rather “the very best thing” we have to anticipate.

So, up until this point, Jesus has been telling his disciples – and us – to be prepared for him at all times. Starting in 25:15, he begins to tell us how to be prepared. What does it mean to be ready? What does it look like? He starts with another parable, the parable of the talents. I want you to read the parable yourself. It is a little long, and I don’t want to use up the space here. Read Matthew 25:15-30, and then come back and finish reading this message.

Let’s make sure we understand the parable. Our English word “talent,” as in “ability,” can be traced back to this parable of Jesus, since he clearly intended us to understand this is about how we use what God has given us (and not only about money). But at the time Jesus told this story, a “talent” was simply a measurement of money, roughly equal to about 6,000 denarii. Isn’t that helpful? Well maybe, if you know that a single denarius was acceptable pay for one day’s wages for a manual-laborer (see Matthew 20:1-2). In today’s money, if we assume a manual laborer makes $80 per day, one talent is roughly equal to $480,000. If you assume a laborer makes $100 per day, then a talent would be more like $600,000. Another way to calculate it is that one talent represents the total earnings from 16-20 years-worth of manual labor.

To make it simple, it is reasonable to picture it like this (as of 2016 in America): The man with one talent had roughly $500,000; the one with two had $1 Million; and the man with five had about $2.5 Million. In other words, this is a significant amount for investment. Even the one who had the least was dealing with a sum equal to twenty years-worth of earnings. Now, obviously, this parable is not about money. Very few people in any generation are given that sort of money all at once. Jesus was talking to his disciples, and none of them ever had nearly that much money. But the point is this: What God has given you is very valuable. Even the least amount is still worth a very great deal. And he wants us all to use what he has given, for his glory and his purposes.

So what are your “talents”? Your natural abilities are certainly part of what the Master has entrusted to you, to use for his purposes. Maybe it is musical or athletic ability. Perhaps it is the way people look to you for advice or for comfort. It might be your ability to listen, or to talk, or to sing, or dance, or make others laugh, or to be real. If you know how to put people at ease, that is a talent on loan from God. If you know how to appropriately challenge people and encourage them to grow, that is also from God. Your personality, your voice, your face, your body, your intelligence – all these are on loan from God, and are supposed to be used for His purposes. Don’t insult your own body, or any of your talents: to do so is to insult God, who made them, and has a purpose for them.

Some people are given monetary wealth. This too, is on loan from God, and is intended for use and investment in His Kingdom. Your situation in life is also part of what God has given you. Many of my readers were born in the United States of America, and that gives you opportunities and privileges not found in many parts of the world. You may not feel privileged, but you are. Even the poorest Americans have more wealth and opportunity than much of the world. Those opportunities and privileges, like your natural abilities, are “on loan” from God, and he expects us to use them for His purposes. Esther was given this sort of “talent,” and God wanted her to use it. She was made a queen, with a position of influence. When there was trouble for God’s people, Mordecai, her uncle, told her this:

If you keep silent at this time, liberation and deliverance will come to the Jewish people from another place, but you and your father’s house will be destroyed. Who knows, perhaps you have come to your royal position for such a time as this.” (Esth 4:14, HCSB)

In other words: “The opportunity and privilege you have has been given by God. Use it for Him. If you don’t, God will still deliver his people, but it won’t help you. But perhaps God has given you this privileged position for this very moment in time.” So we too, who are better off in this world, are supposed to use that privilege for God’s purposes.

Our relationships, our connections, are also gifts of God to be used for Him. Can I make it simple? your entire life, and all that is “you,” and all that is available to you, is on loan from God, and is a talent to be invested for His kingdom.

Now, I hope you have a few questions. The big one is this: doesn’t this parable make it sound like we will be welcomed into heaven if we use what God has given us for His glory, and we will not enter in if we don’t? In other words, doesn’t it seem like we are saved, not by God’s grace, but by what we do? It seems to contradict what the Bible says elsewhere:

For you are saved by grace through faith, and this is not from yourselves; it is God’s gift — not from works, so that no one can boast (Ephesians 2:8-9)

I understand why, at first glance, someone might think there is a contradiction here. In order to resolve it, we need to understand the role of “good works” (good things, done in the name of Jesus) in the Christian life. This will be very important when we look at the next parable, also.

I think you should write this down somewhere, because it will help you through so many parts of the Bible: Good works indicate that Jesus is alive and active within you, and is conforming you to His character.

Good works are not absolute proof that you are a Jesus-follower – many non-Christians do all sorts of good works. But if you claim to be a Jesus-follower, and your life shows no evidence of the character of Jesus, there is a problem. You might say that the presence of good works does not necessarily prove anything, but the absence of good works is a strong indication that something is spiritually wrong. Let’s look at the verse from Ephesians again, only this time, I’ll include the part I left off:

For you are saved by grace through faith, and this is not from yourselves; it is God’s gift — not from works, so that no one can boast. For we are His creation, created in Christ Jesus for good works, which God prepared ahead of time so that we should walk in them. (Ephesians 2:8-10, HCSB, emphasis mine)

Being saved by grace (not by works) goes hand in hand with walking in the good works that God has already prepared for us to do. Salvation and good works go together. We don’t do good works in order to be saved, we do good works because we are saved.

When we refuse to use what God has given us for God’s purpose, it shows us that there is a problem in our relationship with God. We are telling him that we aren’t interested in what he wants. So the man who refused to invest his talent was rejected, not because he failed to make an investment, but because, by his refusal, he showed that he wanted nothing to do with the Master.

So where does all this leave us today? Are you ready? Are you in this for the long haul? And do you use your life like it belongs to God, and is only on loan from Him? If you don’t, why don’t you? What prevents you?

What is the Lord saying to you today, through the Scripture? Spend some time praying about it, right now.

Lord help us to recognize that all we have belongs to you. Help us to recognize that you have saved us for a purpose. Let us realize that you want to use all you have given us for that purpose. Help us to allow you to do so. Where we have been selfish, and withheld from you, please forgive us, and restore us to a right, healthy relationship with you.

As you continue praying, please also remember this ministry in your prayers. Through this ministry, we are trying to do what the parable speaks about – invest our talents for God’s purposes. Please pray that the investment here is fruitful, that we continue to have all that we need to do his work. Thank you!