Hard to believe, but 2018 is here! For GCI, it will be a year of
transitions, and so that is the theme we’ve chosen for GCI
Equipper in 2018. Early in the year, we’ll be moving the GCI
Home Office from Glendora, CA, to Charlotte, NC. Then, throughout 2018,
we’ll see several personnel transitions. I’ll become GCI
President at the end of 2018, when Joseph Tkach retires. Several other
denominational leaders, Home Office staff and pastors will also retire this
year—we’ll share the details as the year progresses. Thanks for
These transitions come with excitement, some apprehension, and several
questions: Will GCI remain the same? Will we hold to the same truths? Will
our new leaders be as effective as the ones who are retiring? Though I
don’t have complete answers to these important questions, I’m
not worried—I know that Jesus is the head of GCI and of all his body,
the church. For that reality, I give God thanks.
As we journey together through the transitions of 2018, I pray we will
do so reassured that “Jesus Christ is the same yesterday and today
and forever” (Heb. 13:8). Though Jesus transcends our earthly
limitations, we rejoice knowing that he never stops caring for us. Through
the Spirit, he joins us in our struggles, including our transitions, to
guide us through them.
Will GCI change? I certainly believe so, since Jesus has always been
about transformation, and I think you’ll agree that God is
continually transforming us. In our journey forward with Jesus, will we
hold to the same truths? The answer is that God has put us on a remarkable
path of renewal, and I’m confident he will continue to lead us on
that same path. As we journey forward, we will continue to strive to gain
an even better understanding of the truth—Jesus, himself, is that
Will GCI remain the same denomination? Our collective prayer and
commitment is that we will continue to strive to be the denomination that
Jesus wants us to be. We will seek to continue going where Jesus leads us
by his Spirit and through his word.
In the opening chapter of Colossians, Paul reminds us about who Jesus
is: He is the creator of all things. He is “the firstborn from among the
dead.” He is the one who is “before all things and in him all
things hold together.” Jesus is, and always will be, the head of the
church (including GCI). Though being under Jesus’ headship means many
things, let me address three here: 1) mutual submission, 2) corporate
testimony and 3) shared ministry.
1. Mutual submission
Mutual submission occurs when men and women submit their individual
lives to Jesus as Lord; and then these individuals join as a community of
believers, collectively submitting to Jesus as Master over the life of the
group—the body, the church. Knowing Jesus is head over all things to
the church is encouraging and comforting news to those in leadership
positions, and maybe even more reassuring to the members.
2. Corporate testimony
The church (ekklesia) is the “assembly” of God’s people.
The writer of Hebrews encourages believers to not forsake assembling
together. Why does the church gather? From our perspective, we do so to be
built up and encouraged (submitting one to another) and to worship (giving
glory to and submitting to God). From God’s grander perspective, the
church meets to make his Son Jesus known, real and accessible. This is
our corporate testimony. We share the same message—we
worship as we witness, and we witness as we worship. Our redeemed lives are
living testimonies to the reality of Jesus and we offer ourselves daily as
living sacrifices, which is our reasonable response of worship.
3. Shared ministry
The Holy Spirit leads us to find ways and means to participate in shared
ministry as we worship and witness together. As he leads us to shared
ministry, fruit results. This is because Jesus, through the Holy Spirit, is
still at work in his people. Acts tells the story of Christ’s work in and
through his servants as they were energized and directed by the Holy
When Jesus ascended into heaven, his work did not end; rather, he chose
to express himself through a body of believers who would continue
his life and ministry on earth. Grace Communion International is one part
of that body of believers. Yes, transitions can be exciting and can lead to
apprehension, but this we know: Jesus is the head of his body, the church,
and even more personally for us, he is the head of GCI! For that we give
thanks, and in that, we are reassured.
Looking forward to our journey together, with Jesus, in 2018,
Greg Williams, GCI Vice President
On leadership: confidentiality
By Rick Shallenberger (Regional Pastor and GCI Equipper
This is part 6 of a series on Christian leadership. For other
articles in the series, click a number: 1, 2, 3, 4, 5.
Let’s be honest—it is both fun to be “in the know” and a
temptation to share what we know with others. This reality raises the
important issue of confidentiality.
I remember the day I got engaged. I couldn’t wait to go to work and
inform everyone (this was before texting, email, Twitter, Snapchat and
Facebook). I also remember when my wife told me she was pregnant, and I
wanted to tell everyone right away. We decided to wait, and that was
difficult. It seems that good news is anxious to be told!
There are appropriate times for telling others things they don’t
already know. But there are also times when what we know should not be
shared. Maintaining confidentiality is a must for pastoral and ministry
leaders. Breaches of confidentiality can be costly, leading to hurt
feelings and even shattered relationships.
GCI’s leadership consultant, GiANT Worldwide, provides a simple
tool I wish I’d had years ago (it would have helped me avoid some
breaches of confidentiality). I want to share this tool with you, hoping it
will be of help. Called “Discretion & Discipline,”
it’s illustrated in this diagram:
This tool, which applies to the sharing of all types of information,
leads us to consider three issues: 1) What to share (how much?) 2) Who to
share it with (are they the right people?) and 3) When to share it (is now
the right time?). An example will help. Say you are in a conversation with
your supervisor and she shares that she hopes to implement a new training
program this year with a few key leaders, and she is also considering
promoting a couple of those leaders. You walk out of the room feeling good
about this new direction, and since your supervisor didn’t say anything
about confidentiality, you share that information with a few people. Of
course, some of them share it with a few others.
A few days later you run into your supervisor in the hall and she
expresses her frustration that word got out about her idea and rumors about
who is being promoted are now running rampant. “It’s out of control,”
she laments, and you must admit it’s partly your fault. The entire
scenario could have been avoided by prayerfully considering the three
issues addressed in the diagram above. Let’s look a bit closer at
What to share
A good starting point is to ask if this information is yours to share.
Far too often we fail to ask, “Do I have permission to share this?”
“Is this information confidential?” Just because the person who
shares the information with you does not say that it is confidential, does
not mean you have the right to share it. In fact, we’re better off
assuming confidentiality. We should always ask, “Is this OK to
Who to share it with
Even when we have permission to share something, it’s important to
consider whom we share the information with. Minimizing the number is
usually the key. Only share the information with those who need to know
(and when you do, tell them of any confidentiality considerations).
This is vital when working with your pastoral team, advisory council and
finance committee. Sometimes the finance committee will need to know
something the advisory council doesn’t need to know. Sometimes things may
be shared with the pastoral team that don’t need to be shared elsewhere.
An effective leader knows who needs to know the information and then acts
accordingly, starting with the smallest group, then expanding to others as
needed. In making such determinations, asking a simple question can save
much grief: “This is good information; may I share it with so and
When to share it
So, you’ve received permission to share the information and you know
who needs it. The next issue to consider is the timing. When is the best
time to share this information? Is the person receptive? Is their mind on
something else, and thus unable to appreciate what you are about to
Let me make this point using a bit of humor: a best man should not
announce his engagement while raising a toast to the newly married couple.
Though it’s good news you want to share with a lot of people, the timing
is not right. Here’s another example: I heard of an employer who
announced to his staff that there were going to be layoffs. “The good
news,” he said, “is those who aren’t being laid off are getting a
Maintaining appropriate confidentiality in ministry is vital and it
should always be accompanied with prayer. Sometimes it’s not clear
what to share, who to share it with, and when to share it. Always pray
about it, asking God for wisdom and discernment. In most situations where
confidentiality is involved, less is best. Keep in mind the popular THINK
before you speak acronym:
T – Is it true?
H – Is it helpful?
I – Is it inspiring?
N – Is it necessary?
K – Is it kind?
Kids Korner: Start with a thankful heart
By Pastor Lance McKinnon
Enter his gates with thanksgiving, and his courts with
praise. Give thanks to him, bless his name. (Psalm 100:4,
This Psalm serves us well when considering the New Year with our
children. The best start is with a thankful heart. In fact, it’s the best
start we can have each new day.
It’s amazing how a little thankfulness for my children helps me see
how they really are an amazing blessing and gift beyond measure. That’s
how thankfulness works. We are thankful only for that which we willingly
receive. When God gives us a gift, we can either receive it and say,
“thank you” or we can reject it with “no thanks!” When God gifts us
with a relationship with a child he does not give us a project to
complete—he gives us himself to encounter:
Truly I tell you, just as you did it to one of the least of
these who are members of my family, you did it to me. (Matt. 25:40,
The reality of Jesus’ presence in all our relationships transforms our
interaction with others, like our children, where deep thankfulness emerges
as the environment of engagement. It is within this environment that God
works his transformational purposes.
How often do the letters addressed to churches in the New Testament
begin with thankfulness for the people they are about to address? This can
tell us something about how we approach those we are called to minister to.
How might our approach to our own children or the children we are serving
at church or in our communities change if we started with a mindset of
thankfulness? There are at least three ways that a thankful
mindset towards our children works towards building a relationship
with them that is mutually transformative:
1. Thankfulness moves our hearts from despair to
Let’s face it, sometimes kids can be challenging. Sometimes it feels
like there is absolutely no progress or transformation taking place.
Thankfulness places those challenges in the faithful hands of the Lord who
is present with our kids, working in them for the good purposes he has for
them. He does not call us into despair as we serve children through their
ups and downs. We know the one who is present with them, therefore we can
serve out of hope, knowing that Jesus does not call us to participate in a
vain endeavor. Thankfulness for our children moves us beyond seeing them
only in some state of arrival somewhere down the road and instead, enables
us to enjoy them, and Christ in them, now, while we journey with them.
2. Thankfulness moves our thinking from scarcity to
Ministry with children can leave us feeling inadequate and ill-equipped
for the challenges our kids are facing. For example, parents often feel
like they wish they could start over and do things differently. Maybe with
a little more knowledge, a few more skills, a better methodology (and the
list can go on) we could minister to our kids effectively. But thankfulness
reminds us that God is the primary and fundamental person working for the
child’s good—through Jesus and by the Holy Spirit.
Thankfulness helps us see that our Triune God richly provides for his
purposes to our kids. Our relationship with them becomes another part of
his gracious provision. Thankfulness towards our children opens our eyes to
the abundant grace already being poured out on our children and ourselves.
There’s nothing more we need in order that we may continue daily
receiving from the Lord his gracious provision for us as we minister to our
When we start from a ground of thankfulness, good fruit comes forth from
fertile soil. Thankfulness guards our hearts from acting (and overreacting)
out of fear or guilt. When I’m devoid of thankfulness, complaining seems
to quickly rush in to fill the void. We see this in the parent who is
unable to have a soft answer for a child in a hard spot. Or the
children’s ministry worker who is not open to the child who presents
roadblocks to the program’s goals. Maybe you have observed the child
who is considered an annoying intrusion to our otherwise “worshipful”
church service experience. Thankfulness reverses these curses into
expressions of blessing as we act toward and for the child out of the rich
grace that God is given us with them.
A challenge to consider
If you are a parent, I challenge you to say a prayer of thankfulness for
your children before you see them each morning. If you are a youth leader
or worker at church, you may want to say a prayer of thanks for each kid by
name before you interact with them. In any engagement with children you
find yourself in, I encourage you to lift those children up in your prayers
and smother them with thanksgiving as you see Jesus in them, blessing them,
and blessing you with a relationship with them. Maybe you will find
yourself wanting to tell that child directly, “I’m so thankful for you
in my life—you are a blessing to me.” I think you’ll be
thankful you did.
Sermon for February 4, 2018
Scripture readings: Isa.40:21-31; Ps.
1 Cor. 9:16-23; Mark 1:29-39
Sermon by Ted Johnston from 1 Cor. 9:1-27
(drawing on commentary from Warren Wiersbe in The Bible Expository
Commentary and Bruce Winter in The New Bible
Exercising Our Freedom in Christ, part
Today is the fifth Sunday after the Epiphany—the annual
celebration of the revealing (epiphany) of Christ to the
world. Last Sunday, we began to explore what
the apostle Paul says in 1 Corinthians concerning how Christians reveal our
Lord as they rightly exercise the freedom that is theirs in Christ. We saw
in 1 Corinthians 8 that this means balancing knowledge with
love. Now in chapter 9, Paul tells us that it also
means balancing freedom with discipline—a principle he
illustrates with the example of his own ministry in the city of
Corinth—specifically the way he approached the matter of his personal
As an apostle of Jesus Christ, Paul had the right to ask the Corinthian
church for financial support. Nevertheless, he waived that right,
supporting himself instead by working as a tentmaker. This was a radical
thing to do in Corinth, where the Greek populace despised manual labor,
which typically was assigned to slaves. Free citizens like Paul would
normally enjoy sports, philosophy and leisure. But Paul balanced that
freedom with personal discipline, denying himself some of the freedom that
was his right in order to benefit others.
A. Paul defends his authority to seek their support (1 Cor.
Our passage begins as Paul, through five related arguments, points out
that he has the authority (the right) and thus the freedom to ask the
church at Corinth for financial support.
1) His apostleship (1 Cor. 9:1-6)
Am I not free? Am I not an apostle? Have I not seen Jesus
our Lord? Are you not the result of my work in the Lord? Even though I may
not be an apostle to others, surely I am to you! For you are the seal of my
apostleship in the Lord. This is my defense to those who sit in judgment on
me. Don’t we have the right to food and drink? Don’t we have
the right to take a believing wife along with us, as do the other apostles
and the Lord’s brothers and Cephas? Or is it only I and Barnabas who
must work for a living? (1 Cor. 9:1-6)
The title apostle means “one sent under commission,” and
refers primarily to the 12 apostles and Paul. These men had a special
apostolic commission, along with the New Testament prophets, to lay the
foundation of the church. One of the qualifications for these founding
apostles was a personal and visible encounter with the resurrected Jesus.
Paul, as you know, encountered Jesus on the road to Damascus. The apostles
also performed special signs and wonders that validated their ministry and
Paul performed many miracles in founding the church at Corinth.
As an apostle, Paul had the “right” (which means “authority”) to
receive support from the people to whom he ministered. As the special
representative of Jesust, he deserved to be welcomed and cared for. Paul
also had the right to devote his full time to apostolic ministry. He did
not have to make tents. The other apostles did not work to support
themselves because they gave themselves completely to their apostolic
ministry, and believers gave them financial support. However, both Paul and
Barnabas labored with their own hands to support not only themselves, but
also others who served in ministry with them.
2) Human experience (1 Cor. 9:7)
Who serves as a soldier at his own expense? Who plants a
vineyard and does not eat of its grapes? Who tends a flock and does not
drink of the milk? (1 Cor. 9:7)
Everyday experience teaches that workers deserve to be rewarded for
their labor. If people are drafted to be soldiers, the government pays
their wages and provides supplies. The person who plants a vineyard gets to
eat the fruit, just as a shepherd gets to use the milk from their animals.
The lesson is clear: Christian workers have the right to expect benefits
for their labors.
3) Scripture (1 Cor. 9:8-12)
Do I say this merely from a human point of view?
Doesn’t the Law say the same thing? For it is written in the Law of
Moses: “Do not muzzle an ox while it is treading out the
grain.” Is it about oxen that God is concerned? Surely he says this
for us, doesn’t he? Yes, this was written for us, because when the
plowman plows and the thresher threshes, they ought to do so in the hope of
sharing in the harvest. If we have sown spiritual seed among you, is it too
much if we reap a material harvest from you? If others have this right of
support from you, shouldn’t we have it all the more? But we did not
use this right. On the contrary, we put up with anything rather than hinder
the gospel of Christ. (1 Cor. 9:8-12)
The “Law” (a term that is shorthand for what we call the Old
Testament) was the Bible of the early church, since the New Testament was
in the process of being written. The first believers found guidance in the
principles of the Law, even though they were no longer “under” the Law
as their rule for life. Here Paul quotes Deut. 25:4, which notes that it is
cruel for a farmer to bind the mouth of his ox and thus prevent him from
eating grain. After all, the ox was doing the work.
Paul correctly sees here a spiritual principle: the laborer has the
right to share in the bounties. The ox had plowed the soil in preparation
for sowing, and now it was treading out the grain that had been harvested.
Paul had plowed the soil in Corinth. He had seen a harvest from the seed he
had planted. It was only right that he enjoy some of the fruit of that
In 1 Cor. 9:11, Paul gives a basic principle of Christian living: If
we receive spiritual blessings, we should in turn share our material
blessings. For example, as noted in Rom. 15, the Jews gave spiritual
blessings to the Gentiles, so the Gentiles had an obligation to share
materially with the Jews. As noted in Gal. 6, those who teach us the word
have the right to expect us to support them financially. We have reason to
believe that Paul did accept financial support from other churches (2 Cor.
11:8). Apparently other ministers had accepted support at Corinth (1 Cor.
9:12), but Paul preferred to remain independent lest he should “hinder
the gospel of Christ.” For Paul, his example was more important than his
4) Old Covenant practice (1 Cor. 9:13)
Don’t you know that those who work in the temple get
their food from the temple, and those who serve at the altar share in what
is offered on the altar? (1 Cor. 9:13)
The priests and Levites under the old covenant, (as well as the pagan
priests in Corinth) lived off the sacrifices and offerings brought to the
temple. Paul’s point is clear: if these priests were supported by the
people to whom they ministered, shouldn’t he and his fellow ministers
5) Jesus’ teachings (1 Cor. 9:14)
In the same way, the Lord has commanded that those who
preach the gospel should receive their living from the gospel. (1 Cor.
Here Paul refers to Jesus’ words, which he had learned from
Jesus’ original disciples (the Gospels had not been written yet).
That the laborer is worthy of being paid, is a fundamental principle that
the church dares not neglect.
With these five arguments, Paul makes his point: he had the right to
expect the church in Corinth to support him in his ministry while he was
with them. Yet, he deliberately refused their support. Why? This he now
B. Paul defends his freedom to refuse their support (1 Cor.
Paul had the authority (right) to receive material support, but being a
mature Christian, he balanced authority with discipline. Though he did not
have the right to give up his liberty in Christ, he did have the liberty to
give up his rights; and that is what he did. Now his appeal to the
Corinthian believers is that they follow his example. The stronger
believers in the church should be able to set aside some of their rights
for the sake of the weaker ones. Was eating meat more important than
edifying the church?Paul is here addressing their priorities. It’s
unfortunate that some Christians have their priorities confused and, as a
result, hinder the work of Christ.
Paul gives three reasons that explain why he refused financial support
from the church in Corinth:
1) For the sake of the gospel (1 Cor. 9:15-18)
But I have not used any of these rights. And I am not
writing this in the hope that you will do such things for me. I would
rather die than have anyone deprive me of this boast. Yet when I preach the
gospel, I cannot boast, for I am compelled to preach. Woe to me if I do not
preach the gospel!
If I preach voluntarily, I have a reward; if not voluntarily, I am
simply discharging the trust committed to me. What then is my reward? Just
this: that in preaching the gospel I may offer it free of charge, and so
not make use of my rights in preaching it. (1 Cor.
Paul did not want to “hinder the gospel of Christ.” In that day,
Greek cities were frequented by all kinds of itinerant teachers and
preachers, most of whom were in it for the money. Not only had Paul refused
to use their kind of oratory and argumentation (as noted in 1 Cor. 2), but
he also refused to accept money from those to whom he ministered. He wanted
the gospel message to be free from any obstacles or hindrances in the minds
of his audiences and he did not want his audiences to exert any influence
over what he would preach.
Paul could not claim credit for preaching the gospel, because he had
been called of God to preach it. God had given him a divine stewardship
(trust), and, as Paul said, “it is required of stewards, that one be
found trustworthy” (1 Cor. 4:2, NASB). God would see to it that Paul
would receive his “reward” (translated “wages” in Luke 10).
What was that reward? The joy of preaching the gospel freely! This meant
that no one could accuse him of underhanded motives or methods as he shared
the good news about Jesus Christ.
2) For the sake of non-believers (1 Cor. 9:19-23)
Though I am free and belong to no one, I make myself a slave
to everyone, to win as many as possible. To the Jews I became like a Jew,
to win the Jews. To those under the law I became like one under the law
(though I myself am not under the law), so as to win those under the law.
To those not having the law I became like one not having the law (though I
am not free from God’s law but am under Christ’s law), so as to
win those not having the law. To the weak I became weak, to win the
I have become all things to all people so that by all possible means I
might save some. I do all this for the sake of the gospel, that I may share
in its blessings. (1 Cor. 9:19-23)
What a paradox: free from all people, yet servant of all “for Jesus’
sake.” Paul exercised his freedom by setting aside some of his rights in
order that he might more effectively serve others. His tactics did not mean
that he changed his message and methods with each new situation. Nor did he
compromise his message to please his audience. Rather, Paul was a master at
relating the gospel to diverse audiences. Whenever he went into a new city,
he headed straight for the Jewish synagogue, if there was one, and boldly
shared the gospel first to his kinsmen Jews. If he was rejected by them
(which was usually the case), he turned to the Gentiles.
What separated Jews and Gentiles in that day? The Law of Moses (the
Torah), which was a central feature of the covenant as administered between
God and Israel in what is sometimes called the old covenant. In his
personal life, Paul sought to live in such a way that he offended neither
Torah-observant Jews, or non-observant Gentiles. He also sought not to
offend “the weak”—Christians who did not have the freedom of
conscience that he possessed. Thus, Paul did not parade his freedom from
the Law before Jews, nor did he impose the Law upon Gentiles.
Was Paul thus behaving inconsistently? No, he was adapting his
evangelistic approach to the needs and consciences of different groups. You
will find this evangelistic strategy in his sermons in the book of Acts.
When preaching to Jews, he started with the Old Testament patriarchs; but
when preaching to Gentiles, he started with creation and its Creator. From
these points of common ground, Paul led both groups to an awareness of
Jesus—the God of the Old Testament and the Creator of all. As a good
evangelist, Paul built bridges, not walls.
Though to immature people Paul’s tactics looked inconsistent, even
scandalous, he was being consistent—his overriding purpose was always to
lead people to Jesus. In fact, consistency can itself become
legalistic—we can become so bound by humanly-devised rules and standards
that we lose our God-given freedom to minister.
Paul had the right (freedom) in Christ to eat whatever he wanted, yet he
gave up that right to reach Jews for Christ. As a Jew, he had a high regard
for the Law of Moses, yet gave up his right to be Torah-observant to reach
Gentiles. He even identified himself with legalistic weak Christians to
help them grow up in Christ. This strateghy was not compromise, but rather
total abandonment to the law of love (“Christ’s law”). It
involved humbling himself to be the servant (bond-slave) of all. This is
the way of Jesus.
3) For his own sake (1 Cor. 9:24-27)
Do you not know that in a race all the runners run, but only
one gets the prize? Run in such a way as to get the prize. Everyone who
competes in the games goes into strict training. They do it to get a crown
that will not last; but we do it to get a crown that will last forever.
Therefore I do not run like a man running aimlessly; I do not fight like
a man beating the air. No, I beat my body and make it my slave so that
after I have preached to others, I myself will not be disqualified for the
prize. (1 Cor. 9:24-27)
Paul, a fan of sports, often used athletic images in his letters. The
Corinthians would have been familiar with the Greek Olympic Games as well
as their own local Isthmian Games. Knowing this, Paul used a metaphor very
close to their experience. Athletes (whether runners or boxers) must be
disciplined if they are to win the prize. Discipline means giving
up the good and the better for the best. And so it is for the Christian who
“competes” in Christ’s service. They strive not to be saved, but
because they are saved.
Only Greek citizens could participate in the games, and they had to obey
the rules both in their training and performing. Any contestant found
breaking the training rules was automatically disqualified.
To lead others to Jesus, Paul was willing to give up his rights by
disciplining himself. The emphasis of this chapter is that rights must
be balanced by discipline. If we want to serve the Lord effectively,
and thus win his reward (the “crown”), we must pay the price. At the
Greek games, there was a herald who announced the rules of the contest, the
names of the contestants, and the names and cities of the winners. He would
also announce the names of any contestants who were disqualified.
Paul saw himself as both a herald making such announcements, as well as
a competitor in the race. He was concerned lest he be so busy helping
others in the race that he ignore himself and find himself disqualified.
Again, it was not a matter of losing salvation (the disqualified Greek
athlete did not lose his citizenship, only his opportunity to win the
prize). The emphasis here is on rewards, and Paul did not want to lose out
Only one runner could win the olive-wreath crown in the Greek games, but
every believer can win an incorruptible crown that will be given them when
they stand to receive their reward before the Judgment Seat of Christ their
King. This crown will be given to those who have disciplined themselves for
the sake of serving Christ. This discipline involves keeping their bodies
under control and their minds fixed on the goal.
We have great freedom in Christ—and now, from Paul, we’ve heard how
we may exercise that freedom in the balanced way that glorifies God and
advances Jesus’ work of reaching out with the gospel to a world that does
not yet know him. May we all, like Paul, balance our personal
rights—our freedom in Christ—with self-discipline. To do that,
we’ll often need to sacrifice personal, temporary gain and comfort
for eternal joy for many. This is our calling and our participation in the
life and love of Jesus, the servant of all. Let us live free as the
servants of Christ that we are! Amen.
Sermon for February 11, 2018
Scripture readings: 2 Kings 2:1-12; Ps.
2 Cor. 4:3-6; Mark 9:2-9
Sermon for Transfiguration Sunday by Martin Manuel from Mark 9:2-9
Eyewitnesses of Jesus’ Glory
Poets, composers, authors and preachers—all have captivated us
with the phrase, “Touch the face of God.” But has anyone touched
God’s face? Has anyone seen God? The answer is yes and no.
In the Garden of Eden, Adam and Eve had direct, two-way communication
with their Creator, Adonai Elohim. Later, so did their sons,
Cain and Abel. El Shaddai appeared to Abraham as one of three
men—the other two were angels. Jacob wrestled with a man, and
afterward said he had met God face to face. In each case, God appeared as a
man to these people. Adonai Elohim and El Shaddai are
names of God.
Yahweh is another name of God. Moses asked to see
Yahweh’s glory, but he was told, “You cannot see my face, for
no one may see me and live” (Ex. 33:20). However, Moses was allowed a
glimpse of Yahweh’s back side as he passed by. He talked to
Moses face to face, but Moses never saw him without a shroud to mask
Humans have seen God in the form of a man, even face to face, but no one
has ever seen God in all his glory. That is what John meant when he
No one has ever seen God, but the one and only Son, who is
himself God and is in closest relationship with the Father, has made him
known. (John 1:18)
The Son of God existed in glory before his human birth. He was born
Jesus, a human being, later to appear following his resurrection as a
glorified human, but never seen by humans in the full glory and power of
Today, which is Transfiguration Sunday, our Scripture
readings include the story of Elijah taken away by “the chariot of
Israel” in the presence of Elisha, the Psalmist speaking of God coming in
glory and gathering the saints, and Paul writing about the gospel of the
glory of Christ. Glory is the common theme, and the Gospel reading
today in the book of Mark is about Jesus appearing in glory.
The scene is set in Mark 8 when Peter, under inspiration, identifies
Jesus for who he truly is, the Messiah. But there is a problem. Peter,
along with the other 11 disciples, had his own mental vision of Jesus as
Messiah. That vision, formed as it was by the religious teaching handed
down to them, and a major part of their core values, was different than the
true vision of the Father, Son and Spirit. To these disciples, it did not
make sense to keep Jesus’ Messiahship secret as Jesus had told them.
Upon hearing Jesus speak about an impending clash at Jerusalem in which
the Jewish religious leaders would reject him, resulting in his death and
resurrection, Peter decided to disagree with him to his face. He took Jesus
aside to rebuke him. In response, Jesus rebuked Peter, and knowing that
Peter was expressing a broadly held opinion, Jesus extended the
conversation to the whole group of disciples and other followers standing
nearby, telling them that they would have to be willing to follow him into
impending persecution (Mark 8:29-37).
After this rebuke and warning, Jesus have a rather mysterious reference
to his future return to earth in glory. He then followed that by
foretelling that some present with him would see the glory of the kingdom
of God in their lifetime (Mark 8:38-9:1).
Today’s sermon is about the fulfillment of this prophetic statement.
We will see that Jesus was speaking of his forthcoming Transfiguration,
which would be witnessed by three of his disciples. In studying Mark’s
account of the Transfiguration, we will gain a better understanding about
this historical event and what it means to the followers of Jesus as well
as all humanity.
The event on a mountaintop
It was not long before Jesus brought his mysterious statement about
seeing the glory of the kingdom into clarity:
After six days Jesus took Peter, James and John with him and
led them up a high mountain, where they were all alone. There he was
transfigured before them. (Mark 9:2)
Though it is not certain, many believe the Mount of Transfiguration was
Mt. Tabor, which lies between Nazareth and the Sea of Galilee. The actual
location doesn’t matter—what’s important is that Jesus wanted
it to be a private event. Only he and the three disciples were there.
What significance was the time period of “after six days?” The text
doesn’t say—perhaps it took that long to travel there. More
importantly, Mark wanted to relate the event to Jesus’ statement about
some seeing the kingdom in glory.
What does “transfigured” mean? The Greek word is similar to the
English word metamorphosis, meaning to change in form and
appearance as a caterpillar changes into a butterfly. Mark 9:3 describes it
“His clothes became dazzling white, whiter than anyone in the world
could bleach them.”
Even Jesus’ clothes were transfigured, yet these Jewish men,
though shocked a bit, did not seem to be mystified at the significance of
this change in appearance. They were familiar with the Holy Scriptures such
as Daniel 9:9, which describes the clothing of the Ancient of Days as white
as snow; and Psalm 104:2, which speaks of God clothing himself with light.
Now this transfiguration of Jesus built upon their notion of his identity
as the Anointed One of God. Although Peter had stated it, these three
disciples did not seem to fully grasp it. As Jesus changed, so began the
change of their opinions. They began to understand that there was more to
Jesus than they had realized. Then, came another surprise:
And there appeared before them Elijah and Moses, who were
talking with Jesus. (Mark 9:4)
How astonishing this must have been! As noted in Luke 9:31, the most
venerable of Israel’s prophets appeared, talking with Jesus about his
impending suffering in Jerusalem. This should have decisively reshaped the
disciples’ vision but, apparently, they still didn’t grasp what was
happening. Notice Peter’s next words:
Peter said to Jesus, “Rabbi, it is good for us to be here.
Let us put up three shelters—one for you, one for Moses and one for
Elijah.” (He did not know what to say, they were so frightened.) (Mark
More influenced by his emotions than by his rational mind, Peter blurted
out his misunderstanding, implying that the vision they were seeing
depicted the equality of Jesus, Moses and Elijah. The next thing that
happened took care of this misunderstanding:
Then a cloud appeared and covered them, and a voice came
from the cloud: “This is my Son, whom I love. Listen to him!” (Mark
Though frightened, the disciples’ understanding of the Hebrew
Scriptures and traditions should have helped them make sense out of what
they were now witnessing. They should have remembered Exodus 40:34, which
tells of the overshadowing cloud signaling the divine presence. The voice
that now spoke out of the cloud about the Son of God should have been
recognized as the divine voice.
Though these three disciples were not present when a similar testimony
from heaven took place at Jesus’ baptism, this time they were
eye-witnesses, and their understanding began to unfold. The voice
authoritatively addressed Peter’s misconception. It was saying, in
effect, “Don’t put Moses and Elijah in the same category as Jesus; he
is my beloved Son! Don’t compare their words to his; listen to him!”
With this strong declaration, the disciples would, as eyewitnesses, have
realized more clearly that Jesus was not just another rabbi or servant of
God; he was far more than that, and what he said and did had far greater
The significance of the Transfiguration
Let’s consider a little more deeply the significance of these ten
short words: “This is my Son, whom I love. Listen to him!”
Moses, now standing with Jesus, was Israel’s lawgiver. The Law, part of
which was dictated by God and transcribed by Moses, was even called The Law
of Moses. The first five books of the Hebrew Scriptures, authored by Moses,
were sometimes referred to as The Law. Moses himself foretold the coming of
“a prophet like me,” warning Israel, “You must listen to him”
(Deut. 18:15). Together with the voice from the cloud, this passage
elevated Jesus above The Law.
In a similar way, the voice also elevated Jesus above the second part of
the Hebrew Scriptures, The Prophets, now represented by Elijah, standing
with Jesus. Jesus fulfilled the Law and the Prophets. It is in knowing
Jesus that we can understand the full intent and message of the Law and the
The three eyewitnesses probably did not grasp immediately the full
significance of what was spoken, but in time, and especially after they
received the Holy Spirit, they would realize that Jesus transcended any
rabbi, teacher, prophet, or messiah of their imaginations. The Father, Son
and Spirit had made their point, and the great event ended:
Suddenly, when they looked around, they no longer saw anyone with them
except Jesus. [Moses, gone. Elijah, gone.] As they were coming down the
mountain, Jesus gave them orders not to tell anyone what they had seen
until the Son of Man had risen from the dead. (Mark 9:8)
The three eyewitnesses kept Jesus’ order not to discuss what they had
witnessed on the Mount of Transfiguration. Later, following Jesus’
resurrection, they were free to share their experience, and we read of
Peter’s impressions in his second letter:
For we did not follow cleverly devised stories when we told
you about the coming of our Lord Jesus Christ in power, but we were
eyewitnesses of his majesty. He received honor and glory from God the
Father when the voice came to him from the Majestic Glory, saying, “This
is my Son, whom I love; with him I am well pleased.” We ourselves heard
this voice that came from heaven when we were with him on the sacred
mountain. (2 Pet. 1:16-18)
Peter’s words shed light on the intentions of the Father, Son and
Spirit in that special event—the Transfiguration. They chose three
humans to be eyewitnesses of Jesus’ true glory, concealed from humanity
to some extent now, but to be seen fully by all when Jesus returns in
glory. In the Law of Moses, three witnesses were considered reliable for
testimony of a fact. Through the eyes of these three witnesses, all who
believe have access to a vision of Jesus’ identity that is consistent
with the truth.
The Father, Son and Spirit, through a small, specially-selected
audience, using the Son of God and Son of Man, Jesus Christ, gave humanity
a peek into the splendor, majesty, power and glory that they possess. Words
alone were inadequate, so Peter, James and John were given a visual exhibit
for a moment. If, as the saying goes, a picture is worth a thousand words,
imagine the impact this vision had in the lives of these three men.
Although what was visibly and audibly displayed was only a peek, it was
enough to give them insight into what eyes otherwise had not seen nor had
In human history, the Transfiguration was one of those special events to
point humanity toward the day of the manifestation of the children of God.
To all who believe now, the Transfiguration was a powerful testimony to the
true identity of Jesus, God’s Son. Although Peter had testified to that
truth before the Transfiguration, he obviously didn’t really understand
what he was saying. He did not realize who he was talking to when he took
Jesus aside to rebuke him.
The Transfiguration distinguished Jesus from Moses and Elijah, the
Jews’ most venerated prophets, one of whom wrote that God would send “a
prophet like me” and the other of whom Scripture stated, “I send you
Elijah the prophet.” The Transfiguration emphasized the preeminence of
Jesus and his word over Moses, author of the Law, and over Elijah, who
symbolized the Prophets. Thus, Jesus is preeminent over Scripture, which
exists to testify concerning him.
We see now, only in part
Though the Transfiguration provided a glimpse of who Jesus really is,
his humanity as the son of man masked to some extent the fullness of his
glory as the Son of God. John, one of the three eyewitnesses to the
Transfiguration, wrote this near the end of his life:
Dear friends, now we are children of God, and what we will
be has not yet been made known. But we know that when Christ appears, we
shall be like him, for we shall see him as he is. (1 John
Though John witnessed Jesus’ glory at the Transfiguration and then
after his resurrection, it was still not fully clear to him what being
transformed into the likeness of the glorified human person Jesus will be
like for us when Jesus returns. However, he was assured that when that time
comes, we will be like him, for then we will see Jesus as he truly is.
Thus, the Transfiguration gave John only a partial glimpse, stunning
though it was. Consider this illustration: if a friend invites you to
listen to a 5000-watt sound system with speakers around a small room, you
could listen to it and even enjoy it at reasonable volume, but not at its
full power, which would damage your hearing. In a similar way, the glory of
God is too powerful for human senses, which would be overwhelmed, even to
death. Saul of Tarsus was blinded by the glory of Jesus on the road to
Damascus, but even then, he did not see Jesus in the fullness of his
Why should we pay attention to this account of the Transfiguration? The
reason is that this vision of three eyewitnesses was intended to be shared
with everyone. All of us need to understand deeply who Jesus is and have a
deep sense of awe about the Father and the Spirit. As we do, we gain
insight into our future glorification in the likeness of Jesus, though as
John notes, we’re not entirely sure what that will be like.
Why commemorate the Transfiguration on the Sunday before the beginning
of the season of Lent? In the book, Calendar: Christ’s Time for the
Church, Laurence Hull Stookey points out that the Transfiguration
“can act as a bridge into Lent by further identifying who Jesus is and by
anticipating what will occur in Jerusalem” (p. 136).
By this annual reminder of the Transfiguration, the church grows in its
understanding of who Jesus is and what to expect when he returns. Each of
us can learn that our vision of God needs to be consistent with the vision
of the Father, Son and Spirit, and that this shared vision is part of the
process of our growth.
May the vision granted the three eyewitnesses to the Transfiguration of
Jesus enlighten the eyes of our hearts. Amen.
Sermon for February 18, 2018
Scripture readings: Gen. 9:8-17; Ps.
1 Pet. 3:18-22; Mark 1:9-15
Sermon by Ted Johnston from 1 Pet. 3:18-22
(drawing on commentary from Warren Wiersbe in The Bible Expository
Commentary and David Wheaton in The New Bible
Serving God in Tough Times
Today is the first Sunday in Lent, the season in which,
through prayer and introspection, we prepare for Holy Week. Our Epistles
reading today is from 1 Peter, where the apostle reminds us that when
times get tough, we all need hope. The apostle Peter wrote this
letter to early Christians facing persecution, offering them hope with an
important and powerful reminder about who Christ is, and about who they are
in Christ. These truths encouraged them, and encourage us today, to keep
serving God, even in tough times. Let’s read 1 Pet. 3:18-22:
For Christ also suffered once for sins, the righteous for
the unrighteous, to bring you to God. He was put to death in the body but
made alive in the Spirit. After being made alive, he went and made
proclamation to the imprisoned spirits—to those who were disobedient long
ago when God waited patiently in the days of Noah while the ark was being
built. In it only a few people, eight in all, were saved through water, and
this water symbolizes baptism that now saves you also—not the removal of
dirt from the body but the pledge of a clear conscience toward God. It
saves you by the resurrection of Jesus Christ, who has gone into heaven and
is at God’s right hand—with angels, authorities and powers in
submission to him. (1 Pet. 3:18-22)
Interpreters wrestle with some of the issues addressed here, and though
we won’t resolve them all in this sermon, we’ll seek to embrace the
core message of hope that Peter offers—a message that revolves around
three particular ministries in tough times: Jesus’, Noah’s and
A. Jesus’ ministry
Jesus is the perfect example of serving God faithfully no matter what.
Peter describes Jesus’ ministry from four perspectives: his death,
proclamation, resurrection, and ascension.
1. Jesus’ death (1 Pet. 3:18a)
For Christ also suffered once for sins, the righteous for
the unrighteous, to bring you to God. (1 Pet. 3:18a)
Having mentioned in 1 Pet. 3:17 that it is better that Christians suffer
for well-doing rather than evil-doing, Peter now gives the supreme example
of Jesus the Righteous One who suffered terribly for the evil-doing of
others. In doing so, he gives one of the most succinct, yet profound
statements in the New Testament concerning the atonement. Through his
ministry, Jesus resolved once and for all the problem of humanity’s
broken relationship with God. As our representative and substitute, Jesus
brought us back to God. He did not suffer and die because of his own sins,
but because of ours.
Being the Creator of all, Jesus, through his Incarnation, represents all
humanity. His death is thus our death—when Jesus died, we all died;
when he rose, we all rose; when he ascended to the Father, we all ascended.
Jesus, our representative and substitute, gained for us all a place in
God’s family as his beloved children. In Christ, we are adopted into
God’s life and love—an adoption that we then, through the ministry
of the Holy Spirit, personally experience.
Because of who Jesus is and because of what he has done for us, we, by
the Spirit, may come boldly to God’s throne where we have, in Christ,
and by the Spirit, open access to God’s marvelous grace to meet our
daily needs. All this is ours because Jesus came among us as one of us and
was willing to suffer to the utmost in order to serve us.
2. Jesus’ proclamation (1 Pet. 3:18b-20)
He was put to death in the body but made alive in the
Spirit. After being made alive, he went and made proclamation to the
imprisoned spirits—to those who were disobedient long ago when God waited
patiently in the days of Noah while the ark was being built. In it only a
few people, eight in all, were saved through water… (1 Pet.
Jesus ministry of serving us continued after his crucifixion. Peter
notes this by addressing the ministry Jesus conducted between his death and
resurrection. We don’t know much about that period, but we know that
Jesus was fully human and fully God and that God cannot die. Jesus, in his
humanity, lay dead in the tomb, but where was he and what was he doing in
his divinity? 1 Pet. 3:19 seems to provide a glimpse of at least part of
the answer—what early Christian creeds call Jesus’ “descent to
the dead” and sometimes “the harrowing of hell.”
In his divinity, Jesus “descended” into hell—the realm of the
dead—the “prison” where certain “spirits” were being held
awaiting judgment. These spirits are either unforgiven human sinners
(specifically those who rejected God’s warning in Noah’s day), or
fallen angels who had a role in the rebellion during Noah’s time. The
idea of fallen angels seems to fit the context best. Jesus’ message
to these imprisoned spirits was probably an announcement of his victory
over Satan and the demons. Peter’s point in mentioning this is that
this victory that Jesus won is ours. How? Through our sharing in Jesus’
victorious resurrection from the dead.
3. Jesus’ resurrection (1 Pet. 3:21)
…and this water symbolizes baptism that now saves you
also—not the removal of dirt from the body but the pledge of a clear
conscience toward God. It saves you by the resurrection of Jesus
Christ… (1 Pet. 3:21)
Jesus’ resurrection plays a key role in his continuing ministry and it
is in the resurrected Jesus that we have hope. Here Peter relates this hope
to Noah as a type of our baptism. More about that comparison later, but
note here the great importance of Jesus’ resurrection. It declares that
he is God, that his work of salvation is complete and is accepted by the
Father, and that through that work, death has been conquered.
It is our sharing in Jesus’ resurrected life that brings us salvation.
We should think of salvation as a relationship, not a mere event
or single moment in time. It is our continuing sharing in Jesus’ life
that now saves us. And it is the risen Christ who, through the Holy Spirit,
gives us that life, which includes giving us a share in his power to live
for God and to serve God as part of a ministry of all believers.
4. Jesus’ ascension (1 Pet. 3:22)
…who has gone into heaven and is at God’s right
hand—with angels, authorities and powers in submission to him. (1 Pet.
Sadly, the doctrine of Jesus’ bodily ascension is often overlooked or
a least minimized. But here Peter gives it prominence. Forty days after his
bodily resurrection, Jesus (God-in-the flesh-now glorified) ascended to
heaven where he sits “at God’s right hand”—a reference to his
exalted status. All humanity, in the person of Jesus, our representative
and substitute, sits with Jesus in his heavenly exaltation.
From heaven, the ascended Jesus is ministering to us, with us and
through us as our High Priest and Advocate. Jesus, himself, is the
“place” prepared in heaven for all humanity (John 14) and we reign in
life with the ascended Jesus who reigns over all, including all “angels,
authorities and powers” (apparently a reference to the evil hosts of
Satan). By embracing and expressing this exalted position that is ours in
union with Jesus, in our struggles we do not fight for victory,
but from victory—the mighty victory our Lord has already won for
us in his death, resurrection and ascension.
B. Noah’s ministry
Let’s return to these verses now noting Peter’s discussion of
Noah’s ministry. In Peter’s day, Noah was held in high regard among
Jews and Christians. Jesus referred to Noah in Matthew 24, and Peter
mentions him in 2 Peter 2 and 3. Noah is also named as a hero of faith in
Here Peter points to Noah as a positive example of faithfulness in
ministry in tough times. As “a preacher of righteousness” (2 Pet.
2:5), Noah ministered for 120 difficult years. Early Christians remembered
how Jesus said the “end times” would become increasingly like the
“days of Noah” (Matt. 24). As they saw persecution increasing, they no
doubt remembered that warning. Now Peter wants them to remember Noah’s
faithful example in serving God even when times are tough, and ministry
seems to bear little fruit. Indeed, what counted for Noah was not
success (only seven people heeded his warnings!), but
There is another connection to Noah here. Peter saw in Noah’s flood a
type of Christian baptism. Just as the flood buried the earth in judgment
and lifted Noah and his family up in the ark to safety, so too baptism
pictures burial with Jesus and being lifted up with him in his resurrection
to new life.
In the way Noah and his family were saved by faith because they believed
God and entered into the ark for deliverance, so too sinners, by repentance
and faith, participate in the life of Christ, who saves them. Thus, Peter
can say that Noah and his family were “saved through water” (1 Pet.
3:20). This does not mean that baptism itself saves us, but it means that
Jesus, through his death and resurrection saves us (1 Pet. 3:21). Baptism
pictures who Jesus is and what he has done to include us in his resurrected
According to Peter, having a good (clean) conscience is vital in this
(see 1 Pet. 3:21 and 1 Pet. 3:16). In the early church, those about to be
baptized were asked if they pledged to obey God and serve him, renounce the
devil and break with their sinful past. If they had reservations about
this, or deliberately lied about it, they would not have a good conscience.
Similarly, if, under pressure of persecution, they deny their baptismal
pledge (and Peter knew something about denying Jesus!), they would not have
a good conscience. Peter is thus reminding us of our baptismal
pledge—not to burden us, but to encourage us to be faithful to our
commitment to Christ, including ministering with him even in tough times,
like Noah did.
C. Our ministry today
Through the examples of Jesus and Noah, Peter points us toward
faithfulness in serving God in our day—particularly when things get
tough. Let’s note his key points:
1. Expect opposition
In a world living in the darkness of minds alienated from the God, we
can expect people to resist our efforts to serve Jesus. Jesus himself,
though perfect, was mocked and crucified. If the Just One who committed no
sin was treated that way, we should expect to face opposition as well,
since we are far less than perfect. We must be careful, however, that we
suffer because of well-doing, not because we have disobeyed our Lord.
2. Seek faithfulness not success
Noah served God for decades yet only eight people (Noah plus seven other
family members) were saved from the Flood. Nevertheless, God honored Noah
for his ministry. To the world, Jesus appeared a total failure when he died
on the cross, yet his death was a supreme victory. His cause today may seem
to fail, but he will accomplish his purposes in this world and he will do
so through our faithful service. And so, we seek faithfulness, leaving the
numbers (and other signs of “success”) to the Lord of the
harvest—remembering that the great harvest comes at the end of this
3. Be encouraged by Christ’s victory
Jesus’ victory over sin, death and all other obstacles is pictured in
our baptism. Water baptism pictures our baptism in the Spirit, which is
what unites us to Christ. It is through the Holy Spirit’s ongoing
ministry and by his power that we live for Christ and minister with him.
Opposition to our ministry is energized by Satan despite the fact that
Jesus has already defeated him. And so, we approach ministry, despite its
hardships and disappointments, with confidence and a clear sense of
4. Baptism is important
Our baptism identifies us with Christ and gives testimony that we have
broken with the old life and will, in Christ, live a new life. The act of
baptism is a pledge to God that we will follow him no matter what
difficulties arise. Some people make too much of baptism by teaching that
it is a means of salvation, but some minimize its importance. If we have
not been baptized already, we should be as an act of trust and obedience
toward our Lord. Then we are to live the “baptized life”—a
life of sharing with Jesus in his ministry, trusting in Jesus who is our
salvation. In him we are safely delivered forever from all that can harm
Participating actively in the life we have in Jesus will sometimes bring
difficulties, even persecution. But be encouraged—Jesus is far
greater than any of the difficulties that we will face. Don’t worry about
“success”—instead, seek faithfulness, like Noah did. And remember
that Jesus is at God’s right hand in heaven and you are seated in
that exalted place with him. Share in his victory and in his faithfulness.
“Hang in there”—trust in God no matter what. Take up your cross and
follow Jesus. Amen.
Sermon for February 25, 2018
Scripture readings: Gen. 17:1-7, 15-16;
Rom. 4:13-25; Mark 8:31-38 (or Mark 9:2-9)
Sermon by Sheila Graham from Gen. 17:1-7, 15-16;
Rom. 4:13-25; Ps. 22:27-28
The Righteousness of Faith
Today is the second Sunday in Lent, the season in which,
through prayer and introspection, we prepare for Holy Week. As I look
around at the world today, I must say that I’m quite
unhappy—particularly with what I’m seeing portrayed in the media.
There’s a lot to see there. If we’re paying attention, we know more
about what’s going on in the world today than we’ve ever known. And
it’s not good: wars, rampant crime (including the recent school
shootings), political uprisings, genocide, starving refugees, and then
there’s the aftermath of hurricanes, floods, tornadoes and earthquakes.
It’s no wonder people wonder, where is the good God that Christians
proclaim? If he does exist, how can he ignore what’s going on in the
world? Why doesn’t he step in and stop all the horrors?
These are good questions—ones seldom if ever asked of the gods of
other religions. You know why? Because we Christians claim that God is a
God of love—the God who cares for everyone, who is concerned about
all humanity, not just Christians. Our God, we say, is actively involved in
the world today.
Maybe, if we were being honest with ourselves, we might occasionally
have the same questions about God—especially, when we or a loved one
is suffering. “Hello, Lord! We’re down here and we’re in trouble.
Are you listening?”
Well, despite our occasional doubts, we do know that God
cares—that he is paying attention to what’s going on in the world
today. There is hope for us yet! God has a plan to save us from ourselves,
a plan made from the beginning—from Adam on. Let’s look at that
plan today by going to the story of God’s covenant with Abraham.
God makes a covenant with Abraham
Let’s go to our reading today in Genesis 17:
When Abram was ninety-nine years old, the Lord appeared to
Abram, and said to him, “I am God Almighty; walk before me, and be
blameless. And I will make my covenant between me and you, and will make
you exceedingly numerous.” Then Abram fell on his face; and God said
to him, “As for me, this is my covenant with you: You shall be the
ancestor of a multitude of nations. No longer shall your name be Abram, but
your name shall be Abraham; for I have made you the ancestor of a multitude
of nations.” (Gen. 17:1-5, NRSV)
God made a covenant with a man who was neither a Jew nor a Christian. At
the time the covenant was made, the nation of Israel didn’t exist, and it
was way before Christ was born of the virgin Mary. Further, notice that the
promise was that Abraham would be the ancestor of many nations,
not just Israel:
“I will make you exceedingly fruitful; and I will make
nations of you, and kings shall come from you. I will establish my covenant
between me and you, and your offspring after you throughout their
generations, for an everlasting covenant, to be God to you and to your
offspring after you.” (Gen 17:6-7, NRSV)
Abraham’s wife, Sarah, was not left out.
God said to Abraham, “As for Sarai your wife, you
shall not call her Sarai, but Sarah shall be her name. I will bless her,
and moreover I will give you a son by her. I will bless her, and she shall
give rise to nations; kings of peoples shall come from her.” (Gen.
God chose Abram, an uncircumcised pagan from Ur of the Chaldeans, to
covenant with. Abraham didn’t have the law blasted out by the finger of
God on chunks of stone to guide him. What did he have? The apostle Paul
said Abraham had “the righteousness of faith” (Rom. 4:13, NRSV)
or “the righteousness that comes by faith” (Rom. 4:13, NIV).
The key point here is this: Abraham believed God!
The significance for Christian doctrine
Paul used this ancient story about Abraham and the covenant to teach two
significant Christian doctrines: 1) That all (Jews and Gentiles) are
included in God’s plan of redemption, and 2) that salvation in Christ is
through faith, not through works of the law.
Let’s go to our reading in Romans 4:
For the promise that he would inherit the world did not come
to Abraham or to his descendants through the law but through the
righteousness of faith. If it is the adherents of the law who are to be the
heirs, faith is null and the promise is void. For the law brings wrath; but
where there is no law, neither is there violation. (Rom. 4:13-15,
How much faith did it take for Abraham to leave country, family and home
for a nomadic life in a place he had not even seen? How much faith did it
take for a 99-year-old man to believe he could have children from a barren
wife not a whole lot younger? And, then, at God’s command, to be willing
to sacrifice that beloved son on an altar? How much faith did it take for
Abraham to believe God—to believe that God was true to his word?
At the time God told Abraham that Sarah would bear him a son, he already
had his son, Ishmael, who he thought would be his heir. But God told him
that the promised offspring would come from old Sarah, not young Hagar. No
wonder both Abraham and Sarah laughed! They wouldn’t be able to forget
they laughed either, because God told them to name their son
Isaac, which means “he laughs.”
But Abraham believed. Though Abram and Sarai initially laughed, they
accepted God’s word to them. They believed God’s promise and thus
an old man and a barren woman, through faith, became known as Abraham and
Sarah, father and mother of many nations.
Through faith, Abraham and Sarah became participants with God in his
plan to save all humanity. Paul continues in Romans 4:
For this reason it depends on faith, in order that the
promise may rest on grace and be guaranteed to all his descendants, not
only to the adherents of the law but also to those who share the faith of
Abraham (for he is the father of all of us, as it is written, “I have
made you the father of many nations”)—in the presence of the God in
whom he believed, who gives life to the dead and calls into existence the
things that do not exist. Hoping against hope, he believed that he would
become “the father of many nations,” according to what was
said, “So numerous shall your descendants be.” He did not
weaken in faith when he considered his own body, which was already as good
as dead (for he was about a hundred years old), or when he considered the
barrenness of Sarah’s womb.” (Rom. 4:16-19, NRSV)
All are included, through faith, not works
The story of Abraham and Sarah is not just an interesting look back to
the culture of the time, nor is it just the record of a pagan becoming a
follower of the one true God. The apostle Paul shows from the story of
Abraham and Sarah that all are included in God’s plan of
salvation, and that God’s saving plan for all humanity is based on
faith, not on works of the law.
Paul pointed out that the Jews weren’t the only ones who had a claim
on Abraham and the righteousness that was his through faith. Paul was
speaking to some of the early Jewish Christians who believed Gentiles
should be circumcised and should follow Jewish dietary and other laws
before they could become Christians. Paul said Abraham, whom God made a
covenant with before he was circumcised and before the law was given, was
the father not only of believing Jews but also of believing Gentiles.
Abraham was called righteous because he believed God, not because he
followed the laws and customs of the Jews.
When you read the entire story of Abraham and his wanderings throughout
the Middle East, sometimes in exile from his enemies, you realize few of
God’s promises to him were realized in his lifetime. Even the promised
son from Sarah didn’t come until Abraham was 100 years old. But, as Paul
writes, despite his long and troubled life, as the years went by,
Abraham’s faith became stronger:
No distrust made him waver concerning the promise of God,
but he grew strong in his faith as he gave glory to God, being fully
convinced that God was able to do what he had promised. Therefore his faith
‘was reckoned to him as righteousness.’ Now the words, ‘it was
reckoned to him,’ were written not for his sake alone, but for ours also.
It will be reckoned to us who believe in him who raised Jesus our Lord from
the dead, who was handed over to death for our trespasses and was raised
for our justification.” (Rom. 4:20-25, NRSV)
In summing up, Paul explains why Abraham was called “the father of
the faithful.” He cites Abraham’s example of the righteousness of
faith—the only response needed from us to Jesus’ sacrifice on the
cross. This is a righteousness—a right relationship with
God—that comes by faith alone, not by works of the law. And, even
that faith, by which we stand rightly related to God, is his gift through
the ministry of the Holy Spirit.
The obedience that comes from faith
Don’t misunderstand: Paul teaches that there is an obedience to God
that faith produces (Paul calls it “the obedience that comes from
faith”)—an obedience through the Spirit, grounded in faith in
God and motivated by love for God, not by fear. This obedience is about
keeping Christ’s commands to love God and love one another. It’s
our grateful response to God’s overwhelming love for us.
His faith in God led Abraham to offer up his son Isaac, though God
stopped him short of causing Isaac’s death, providing instead the
sacrifice of a ram. What Abraham, a type of God, only partially enacted,
God the Father fully accomplished when, in love, he offered up his one and
only Son (Jesus Christ) to die for us all—Jews and Gentiles alike.
Only the death of the Son of God could accomplish the salvation of all
The father of us all
It’s interesting that in the Gospel of Matthew the genealogy of Christ
begins, not with Adam, Noah, or Judah, but with Abraham, who, as Paul
writes, is “the father of us all.” Through the covenant God established
with Abraham, which was fulfilled by Jesus, we all, through faith, are
included in God’s plan of salvation!
Going back to my musings about the state of the world, we can be
encouraged, despite what we see, knowing that this world won’t continue
forever to be the way it now is. Like Abraham, we can be sure of God’s
promises. As we read in our lesson today in Psalm 22:
All the ends of the earth shall remember
and turn to the LORD;
and all the families of the nations
shall worship before him.
For dominion belongs to the LORD,
and he rules over the nations. (Ps. 22:27-28, NRSV)
Though this world in its present condition between the first and second
advents of Jesus continues to be a scary mess of division, hatred and
violence, like Abraham, the father of the faithful, we believe and have
faith in the promises of God, knowing that he has always had a solution in
mind. Our God is not off somewhere distant and unconcerned. He is quite
aware of what’s going on, and through our Savior Jesus, he’s already
taken care of it. We can be very happy about that, as we continue to pray,
“Come Lord Jesus!” Amen.
The Equipper email newsletter is distributed by
Grace Communion International, PO Box 5005, Glendora, CA 91741.
You are receiving this email because you subscribe to the
Equipper email list.