I am, and have been, reading Mere Churchianity by the late Michael Spencer, aka the Internet Monk. I really do not think it is possible at this point to write how much I love this book. Michael had a way with words and it continued in this book.
The funny thing about the world is what the church is and what the church does. Churches are strange creatures and, likely, more often reflect the character of the preacher than that of the Head, Jesus. Frankly, I do not know which I dislike more: the church or preachers. Having been a preacher myself for the better part of fifteen years I am erring on the side of caution and disliking the church more.
Preachers are not far behind though.
There’s a relatively new congregation in my community. They are putting the finishing touches on a nice, shiny new building. They are also having a big fair to attract new people–I’m assuming children who will be brought by their screaming parents. Whatever.
I know of another church that proudly announced on its marquee: New Contemporary Service–as if that is the honey needed for the flies. Whatever.
I know another church that, now that there’s a healthy and substantial flow of cash, is fixing a hole in a roof–as if fixing a hole in a roof will suddenly convert the world to Jesus. Whatever.
I can be critical of the church now–as if I was soft on it before. I haven’t had a church home for nearly a year. I’m not altogether happy about that; nor I am altogether sad either. Like I said, church is a funny thing and laying low for a while has given me an opportunity to spy. I’m not so sure I like Big Church (as in Big Oil, Big Money). Church is way too much of a chore, far too much aggravation, and not nearly enough of what I am looking for. That’s not arrogance; that’s reality. What I’m looking for is a church that has a big sign out front that simply says: Friends of Jesus, Friends of People. Welcome.
Here’s what Michael Spencer wrote, “There is little need for large churches stuffed with satisfied audiences. There is a great need for a movement of disciples going into the overlooked places of the world to see and serve the Kingdom of God” (101). I could not possibly agree more. But this will not be the experience of the church so long as the church is comfortable inside itself.
For far too many people church is what we do on Sunday with little regard for actual discipleship created by Jesus. Comfort is the key. The role of the preacher, at least so far as I can see, is to preach the world of God with such power of the Spirit that the comfortable people become agitated and the agitated people are comforted. The Scripture is, after all, a double-edged sword.
I’m still looking for a church that is all about Jesus–by that I mean, of course, that there is a deliberate focus on what Jesus is doing, who Jesus is, and how these two things collaborate and inform, shape and conform, empower and reform the steps we take as disciples of Jesus. I’m looking for a church that is not satisfied.
I am not looking for a church that ‘meets my needs.’ Only Jesus can meet my needs. I’m not looking for a church where I can get helpful hints for living a better life or having a better marriage or anything of that sort. I’m looking for a church where Jesus is the first and last word each week and where Jesus is the substance we meet in the middle. I’m looking for a church where the preacher insists and expects that I open my Bible when the Scripture is read. I’m looking for a church where the preacher, the elders, the communion, the worship–everything–says, “Behold, the Lamb of God who takes away the sins of the world!” When I go to church I do not need to see myself, I need to see Jesus.
Well maybe I’m going on too much about this. It’s easy to be critical of the church and terribly difficult to jump in and be so much a part of the church that these complaints are overwhelmed with love. The church cannot be what I want the church to be, the church can only be what the church is and is becoming by the grace of God. And in this I believe is the lesson Jesus has been teaching me for the past year: love the church regardless of what the church may appear to be in your myopic vision. Love the church like Jesus does.
Simply put, what the church doesn’t need is me and all my bitterness, whatevers, and criticism. What the church needs is Jesus.
In the church we are fond of a lot of things that, let’s be honest, have little or nothing to do with Jesus. I’m looking for something in the church I haven’t yet found. After spending the better part of fifteen years preaching in the church and being spiritually beaten to death by God’s people, I can honestly say that something about the church leaves a lot to be desired. It’s a wonder that anyone wants to join up with this club, pay dues, and attend regular meetings.
But church, despite my criticisms, is not meant to be, nor will it ever temporally be, a place of perfection. And the reason people get so bent out of shape is because they expect the church to operate like the local retail outlet: the customer is always right and we must do whatever it takes to keep the customer happy and returning and parting with their money. When the church doesn’t operate that way it’s time for something to change. Churchtopia is what some look for instead of simply a place where everyone who has been beaten, broken, hurt, and undone can meet with like living and treated people.
The church isn’t perfect; duh. What we haven’t figured out yet is this: it’s OK that the church isn’t perfect.
Does what we say resemble what Jesus said? With four Gospels to work with, the words and teachings of Jesus are not hard to find. If Christians really do believe what Jesus said, do we sound anything like him? Do books written by Christians sound anything like Jesus’ appearances in the Gospels? Did he even once mention our need to receive him as our personal Savior? Did he constantly talk about ‘discovering your destiny through your dreams?’ Was church growth a major Jesus topic? If not, why not? And where did we come up with all the things we love to devote conferences to? (Michael Spencer, Mere Churchianity, 54-55)
Of all the things his enemies chose to trap Jesus, politics was the best. Even I could have figured out that one. We can trap anyone in a conversation about politics. I’ve know people who would sell out their own mother because of politics, or, worse, their own child. It was a perfect trap for Jesus–because everyone knows that the Pharisees and Herodians were perfectly innocent when it came to politics!
I’ve often marveled at Jesus’s ability to come up with these so-called one liners that effectively silenced his critics with one fell swoop. “When they heard this, they were amazed. So they left him and went away.” When you come up against someone who knows all too well the tactics of the enemy, and he destroys you with thirteen words (probably less in Greek), what else can you do but leave? I wish I had that power, that wit, that ability to think so quickly.
Usually I think of the good stuff after the person leaves in anger. I wish just once I could say something so witty and thoughtful that a person left me because they were amazed.
The image we have, sometimes, in church and amongst Christians in general, is that being curt is unacceptable, undoing your enemies with words is beyond the pale. What we expect is courtesy and manners. I detect in Jesus’s words to the Herodians a great big, giant, massive, “Shut up already” or “Take this back to the Pharisees and let them smoke this for a while.” Jesus rules!
I know you’re thinking something like, ‘Well, he was Jesus and he could do what he wanted. With us, us saved people, we have to be nice to one another.’ Sure. Whatever.
Personally I think we put too much stock in being nice and having manners. When someone is acting stupid, asking stupid questions designed to do nothing but trap another, the other should be quick to be as witty and thoughtful as Jesus–to silence them and, perhaps, save them from further embarrassment. The problem is that we do not have time to be witty and thoughtful. All we have time for is the jugular. That is, Jesus wasn’t witty and thoughtful for the sake of destroying his enemies, but for the sake of truth.
If we cared about truth, and I suppose many Christians think they do, we would put more time into being witty and thoughtful and saying more with less. A beautiful thirteen word sermon was all it took to shut up stupid people. I like that about Jesus. (*smile*)
Like many people right now, I am reading Michael Spencer’s book Mere Churchianity, which was recently published by Waterbrook Press. I’m only two chapters in, but already I know the reason I bought the book and why I visited the late Spencer’s blog Internet Monk so frequently.
He tells his readers in the introduction exactly to whom he is writing and why:
Mere Churchianity is written for people who have come to the end of the road with the church but who can’t entirely walk away from Jesus. In the wreckage of a church-shaped religious faith, the reality of Jesus of Nazareth persists and calls out to them. I’m talking to those who have left, those who will leave, those who might as well leave, and those who don’t know why they are still hanging around.
And I’m writing to the outsiders who might be drawn to God if it weren’t for Christians.” (5)
I am one of those people to whom Spencer is writing. It’s a sad thing, really, that I am an ordained minister, have a Bible college education, earned my living from the church for the better part of fifteen years, and have been a Christian since I was at least thirteen, maybe sooner, and have very little interest, right now, in the church—and precisely because of the people who make up the church. I know it is a strange thing since I too am part of that problem, part of the church.
I’m not that far gone though. I still worship with the church on Sundays and when I am asked I am still willing to step to the pulpit and speak the word of God to God’s people. Truth be told, I love the church which is the main reason why it is so terribly painful to be living in this borderlands place that I am living right now. I know Jesus loves the church—ugly as the church is—and that he will never quit on the church no matter how far away the church wanders from or quits him. I know that I have no right to despise the body of Christ.
Yet I suppose that is the very temptation I have had to struggle with so much over the last eleven months of this pilgrimage: how can I not despise the very place where I have been so despised while serving as a pastor/preacher? Oh, it’s that grace thing I suppose and I’d rather not think of that; it’s much easier to keep provoking and nursing those needling thoughts about all I would like to say. The first time I was treated poorly by a church I went right back to the pulpit and took out a lot of frustrations on unsuspecting congregants. This time, the Lord is not so quick to allow me that opportunity again. So I have been wandering for nearly a year.
William Willimon wrote a smart little book he titled Sinning Like a Christian wherein he explores the so-called seven deadly sins. I was minding my own business tonight when my wife grabbed the book, opened to a random page, and began reading:
Maybe that’s why the Scripture tells us, ‘Vengeance is mine,’ says the Lord, ‘I will repay.’ Vengeance, once of the most popular motivations for indignation, righteous or otherwise, is not a gift God gives to us. Vengeance, the ultimate, final righting of what’s wrong with the world, is God’s business, not ours. Because our anger can be so self-deceptive and delusional, so very dangerous to ourselves and others, the church has called Anger a sin, and a deadly one at that. We are to guard against it, fight it with all our might, repress it and stuff it in because, not being wise or as loving as God, we are not to be trusted with Anger.” (76)
Well, I wasn’t too happy with my wife after she read that ‘random’ passage of Willimon to me. I would have been much happier if she had read me a love-letter or a birthday card or the menu from our favorite local Chinese restaurant. Truth is, it hit me hard.
In about five minutes, on June 23, I will turn forty. I don’t care any more. I had my mid-life crisis when I turned thirty ten years ago and celebrated with folks from the church who, nine years after that fact, terminated my employment and sent me into a tailspin of anger, church homelessness, and depression. Forty? Pshaw! I can do forty standing on my head in the snow.
But forty is a special day because it also marks the first day of the rest of my life and the beginning of another change I need to make. I haven’t been on good terms with my Lord for the last year; he is so patient. He gave me a year or so to sort it out or, rather, to wrestle with all the emotions that come from such a drastic change as I have had to make. July 12 is the real anniversary, but June 23 marks my fortieth birthday and it is also the day I have decided to open up my Bible again and begin to read it and pray it.
I needed a break from it. I needed to know that I still hungered for it. I needed to know that it was still the Word of the Living God. I needed to know that despite everything that had changed about me, the Word was still capable of changing me even more. Frankly, I had to know that I still believed what was written in the book. So I am breaking my fast (it hasn’t been as complete as I make it sound) from the Bible and beginning all over again again because I believe that the Bible was also written to misfits like myself—people who are on the brink of walking away—people like those to whom Michael Spencer wrote. And Spencer did not write to justify their walking away, or thinking of walking away, but rather to show there is a reason to continue loving the church.
The Bible too.
I will be reading the Bible afresh, with fresh eyes, with new perspective, and with a new confidence—not confidence that it has ‘all the answers’ to my questions or that God will all of a sudden reward my diligence with new sermons or jobs or ideas or anything of that sort. No, nothing like that at all. Rather I will be reading the Bible just to see what it says about God and his way of dealing with rebels like me.
I have known my anger. I have known my bitterness. I have known my disgust. I have known hatred and a desire for revenge. I have known rebellion, distance, and blasphemy. I have known cursing. I’m tired of all that. I’m tired of the exhaustion that comes from living apart from a real living faith and conversation with the Living God.
I want to know Jesus. Better, He still wants to know me. And maybe together, Jesus and me, I will learn how to love the church again like I used to; like he never stopped doing, the way He always does.
Today’s readings: Numbers 16:20-35. Romans 4:1-12. Matthew 19_23-30. Psalm 94.
This is from Carson’s book The Cross and the Christian Ministry: Leadership Lessons from 1 Corinthians.
The ways of destroying the church are many and colorful. Raw factionalism will do it. Rank heresy will do it. Taking your eyes off the cross and letter other, more peripheral matters dominate the agenda will do it–admittedly more slowly than frank heresy, but just as effectively on the long haul. Building the church with superficial ‘conversions’ and wonderful programs that rarely bring people into a deepening knowledge of the living God will do it. Entertaining people to death but never fostering the beauty of holiness or the centrality of self-crucifying love will build an assembly of religious people, but it will destroy the church of the living God. Gossip, prayerlessness, bitterness, sustained biblical illiteracy, self-promotion, materialism–all of these things, and many more, can destroy a church. And to do so is dangerous: ‘If anyone destroys God’s temple, God will destroy him; for God’s temple is sacred, and you are that temple’ (1 Cor. 3:17). It is a fearful thing to fall into the hands of the living God. (83-84
From time to time I like to feature a guest post here at Life Under the Blue Sky. This is one of those times. A member of the congregation I serve has been volunteering in the Church office. Part of her ‘duties’ is to help with the publication of the monthly church paper. She helps by filling out the content and this guest post is her most recent contribution. I think you will enjoy it very much.
I have been volunteering in my church’s office and part of that service is to write for the monthly newsletter. This is my column for May.
Reflections from the Secretary’s Desk – May 2009
A reflection is an image or a representation it also is a thought occurring in consideration or meditation. I have written my past columns as a reflection of what I was considering or meditating on each month. This column is more in line with the first definition. What is my image, my representation of Christ and His Church? I am stating that every member of this church needs to consider this question too.
Take this paper and go find a mirror. Look at yourself and ask yourself some of these hard questions. Is it easy to look yourself in the eye and answer them? How comfortable are you with your own truth?
What are you feeling? What have you done recently to restore order and peace to the congregation? Who are you accountable to for your behavior? Who are you listening to, the voice of dissension or the voice of God? Have you done anything to harm the reputation of this congregation? Who is in control of your actions and words? Who are you following?
In Proverbs 6, Solomon lists six things that the Lord hates. They include feet that are quick to rush into evil and a man who stirs up dissension among brothers. What are your feet rushing to do each day? What are you stirring?
I have spent a long time agonizing over these questions and the issues behind them. I wanted to make sure I was without a plank in my eye before I asked. Your image of me may be completely different from mine of myself, but there you are. I want to be this woman: well known for her good deeds, showing hospitality, helping those in trouble. I never want to be accused of being this woman: being idle and going about from house to house, becoming a gossip or busybody and saying things I ought not to. These descriptions can be found in 1Timothy 5.
Whose image do you see in your reflection?
I hope you enjoy this. It caused me a great deal of…uh…well…reflection. I wrote to Beth (the author of the post) and told her, “It takes a great deal of courage to examine the self, and an even greater deal of courage to publish the results to the world. She gave me permission to make the results known to an even wider audience–that’s you.
I think in the church we have a lot to think about and much to learn. I pray you will grow in his grace even as I am, even as Beth is. Together, as we grow, we can create an environment in the church where people can be built up in their faith, by the Word of God, and not torn down because of bad judgments.
In my preparations for Sunday’s Lectionary readings, I came across this in David Jackman’s The Message of John’s Letters in the IVP The Bible Speaks Today series. The author is commenting on 1 John 4:20-21. I thought you might appreciate it:
“This final ground of assurance brings us full circle back to 4:7, where this major section began. When God’s love begins to fill our lives, he not only gives us a model of how we should live in our human relationships, but he gives us both the desire and the ability to begin to do it; to reflect his love others. Once again John reminds us of this most practical of all his tests of Christian reality. It is the easiest thing in the world to make a verbal profession of Christian commitment, or to say I love God. But if we do not at the same time love our brother and sister, it is a lie. Love for the unseen Lord is best expressed not just in words, but in deeds of love towards the Lord’s people whom we do see.
“Is this not one of our greatest sins as Christians today? We may talk a lot about loving God, we may express it in our worship with great emotion, but what does it mean when we are so critical of other Christians, so ready to jump to negative conclusions about people, so slow to bear their burdens, so unwilling to step into their shoes? Such lovelessness totally contradicts what we profess and flagrantly disobeys God’s commands. It becomes a major stumbling-block to those who are seeking Christ and renders any attempts at evangelism useless. In many churches and fellowships we need a fresh repentance on this matter, a new humbling before God, an honest confession of our need and a cry to God for mercy and grace to change us.
“Let us not avoid the plain teaching of Scripture. If we do not love those fellow Christians whom we know well and see regularly within our fellowship circles, we cannot be loving God. We may have occasional warm feelings, but these can be merely sentimental and unrelated to other people in their real-life situations. The proof of true love is not emotion or words, but deeds, which read out to help others in need. But the other side of the coin is that such practical caring love can be a wonderful ground of assurance. There is a divine obligation laid upon us all in verse 21. The whole law is summed up in the royal law of love and we cannot love God without keeping his commandments. His will is that we should reflect the image of our Creator, who is love, by our love for one another. Plummer quotes the words of Pascal: ‘We must know men in order to love them, but we must love God in order to know him.’ That is true, but John would insist that we add, Whoever loves God must also love his brother.” (131-132)
From “Sitting at the Feet of Rabbi Jesus” (p. 170):
Later rabbis also preached about sin by comparing small sins to greater ones. Listen to what they say about gossip:
“To which is gossip more similar, robbery or murder?”
“Murder, because robbers can always give back what they’ve stolen, but gossips can never repair the damage they’ve done.”
To them, humiliating someone publicly was also like murder, because “the pain of humiliation is more bitter than death.” The rabbis called such sin “whitening of the face” because when a person’s face pales with shame, it’s as if a pallor of death has overtaken him or her. “Therefore,” they said, “one should rather fling himself into a fiery furnace than humiliate someone in public.”
Such comments remind us of Jesus’ striking exhortations to cut off your hand or pluck out your eye should they cause you to sin (also in the Sermon on the Mount, Matthew 5:29-30). The rabbis knew the great damage that even tiny sins can do. A little bit of gossip can ruin a reputation. One sharp retort can ignite a war. The goal of their exaggerations was to impress upon their listeners the dire consequences of sin. Jesus, too, was urging his listeners to avoid evil at all costs. His strong warnings express his anguish at the destruction that ensues when we do not resist temptation at the very beginning.
This is a podcast of the sermon I preached this past Sunday evening from Hebrews 10:19-25. It is the fourth part of a series I am preaching through Hebrews. I have been posting the manuscript links here and I will publish this manuscript too and also upload it to my box.net. Here are the links to the first three sermons:
Sunday, March 22, 2009 (PM) The Imperatives of Hebrews, 4 The Book of Hebrews
I suggested to you last week that chapter 5:11 through chapter 6:12 was a parenthesis. That is, the author interrupted his argument about the superiority of Jesus’ high priesthood which began in chapter 4:14 (which actually began in 2:17 & 3:1) and reminded us yet again about the need to persevere in the faith.
In last week’s imperative, he said that we need to grow up in the faith-we need to grow up in the Word of God. Paul said similar things to the Church in Corinth; things we looked at this morning. A little maturity will go a long way towards Christian unity. This was the interruption in the book of Hebrews 5:11ff. Grow up!
Now he brings it back around to his earlier discussion on the High Priesthood of Jesus. And this discussion is not a short discussion. And the author is not willing to spare a single detail of this conversation-however hard or complicated it might be for the babes on milk to understand. Thus there is a lull, so to speak, in his imperatives from 6:13-10:18. When the author is all done, we sense a deep breath before he finally utters, “Therefore…”
This high priesthood of Jesus carries with it powerful consequences to all who know of it and are blessed enough to participate in it. When we begin engaging in the 90 Days with Jesus in May, we will explore deeply this priesthood because I think it is probably one of the more unexplored aspects of the Christian faith. Still, we can say this much: Everything said in Hebrews 10:19-25 is predicated on the substantial idea of Jesus’ high priesthood being sufficient, and, what’s more, on the idea that he is not only He the High Priest over the House, but He is also the sacrifice that was offered. Both aspects are important when considering what he says in this sixth ‘therefore.’
As one commentator notes:
As Paul often does, the writer of Hebrews exhorts his readers on the basis of the doctrine he has made so clear. Because the great teachings he has set forth are true, it follows that those who profess them should live in a manner befitting them. There are resemblances between the exhortation in this paragraph and that in 4:14-16. But we must not forget that the intervening discussion has made clear what Christ’s high priestly work has done for his people. On the basis of Christ’s sacrifice, the writer exhorts his readers to make the utmost use of the blessing that has been won for them.
So, again, the great teaching he has made clear is the High Priestly work of Christ and the perfection of the sacrifice He offered. So, imperative section number 6:
6. The sixth marker is found in Hebrews 10:19-25: “Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, 20 by a new and living way opened for us through the curtain, that is, his body, 21 and since we have a great priest over the house of God, 22 let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. 23 Let us hold unswervingly to the hope we profess, for he who promised is faithful. 24 And let us consider how we may spur one another on toward love and good deeds. 25 Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another-and all the more as you see the Day approaching.
Now, as you heard, and as you can see, he actually includes within this ‘therefore’ three distinct imperatives that we should be concerned about because Christ has opened up a ‘new and living way for us’. I don’t think it would be unhelpful at this point to visit the book of Leviticus, chapter 16, and see exactly what all this entails-this ‘entrance’:
1 The LORD spoke to Moses after the death of the two sons of Aaron who died when they approached the LORD. 2 The LORD said to Moses: “Tell your brother Aaron not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die, because I appear in the cloud over the atonement cover.
3 “This is how Aaron is to enter the sanctuary area: with a young bull for a sin offering and a ram for a burnt offering. 4 He is to put on the sacred linen tunic, with linen undergarments next to his body; he is to tie the linen sash around him and put on the linen turban. These are sacred garments; so he must bathe himself with water before he puts them on. 5 From the Israelite community he is to take two male goats for a sin offering and a ram for a burnt offering.
6 “Aaron is to offer the bull for his own sin offering to make atonement for himself and his household. 7 Then he is to take the two goats and present them before the LORD at the entrance to the Tent of Meeting. 8 He is to cast lots for the two goats-one lot for the LORD and the other for the scapegoat. 9 Aaron shall bring the goat whose lot falls to the LORD and sacrifice it for a sin offering. 10 But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to be used for making atonement by sending it into the desert as a scapegoat.
11 “Aaron shall bring the bull for his own sin offering to make atonement for himself and his household, and he is to slaughter the bull for his own sin offering. 12 He is to take a censer full of burning coals from the altar before the LORD and two handfuls of finely ground fragrant incense and take them behind the curtain. 13 He is to put the incense on the fire before the LORD, and the smoke of the incense will conceal the atonement cover above the Testimony, so that he will not die. 14 He is to take some of the bull’s blood and with his finger sprinkle it on the front of the atonement cover; then he shall sprinkle some of it with his finger seven times before the atonement cover.
15 “He shall then slaughter the goat for the sin offering for the people and take its blood behind the curtain and do with it as he did with the bull’s blood: He shall sprinkle it on the atonement cover and in front of it. 16 In this way he will make atonement for the Most Holy Place because of the uncleanness and rebellion of the Israelites, whatever their sins have been. He is to do the same for the Tent of Meeting, which is among them in the midst of their uncleanness. 17 No one is to be in the Tent of Meeting from the time Aaron goes in to make atonement in the Most Holy Place until he comes out, having made atonement for himself, his household and the whole community of Israel.
18 “Then he shall come out to the altar that is before the LORD and make atonement for it. He shall take some of the bull’s blood and some of the goat’s blood and put it on all the horns of the altar. 19 He shall sprinkle some of the blood on it with his finger seven times to cleanse it and to consecrate it from the uncleanness of the Israelites.
20 “When Aaron has finished making atonement for the Most Holy Place, the Tent of Meeting and the altar, he shall bring forward the live goat. 21 He is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites-all their sins-and put them on the goat’s head. He shall send the goat away into the desert in the care of a man appointed for the task. 22 The goat will carry on itself all their sins to a solitary place; and the man shall release it in the desert.
23 “Then Aaron is to go into the Tent of Meeting and take off the linen garments he put on before he entered the Most Holy Place, and he is to leave them there. 24 He shall bathe himself with water in a holy place and put on his regular garments. Then he shall come out and sacrifice the burnt offering for himself and the burnt offering for the people, to make atonement for himself and for the people. 25 He shall also burn the fat of the sin offering on the altar.
26 “The man who releases the goat as a scapegoat must wash his clothes and bathe himself with water; afterward he may come into the camp. 27 The bull and the goat for the sin offerings, whose blood was brought into the Most Holy Place to make atonement, must be taken outside the camp; their hides, flesh and offal are to be burned up. 28 The man who burns them must wash his clothes and bathe himself with water; afterward he may come into the camp.
29 “This is to be a lasting ordinance for you: On the tenth day of the seventh month you must deny yourselves and not do any work-whether native-born or an alien living among you- 30 because on this day atonement will be made for you, to cleanse you. Then, before the LORD, you will be clean from all your sins. 31 It is a sabbath of rest, and you must deny yourselves; it is a lasting ordinance. 32 The priest who is anointed and ordained to succeed his father as high priest is to make atonement. He is to put on the sacred linen garments 33 and make atonement for the Most Holy Place, for the Tent of Meeting and the altar, and for the priests and all the people of the community.
34 “This is to be a lasting ordinance for you: Atonement is to be made once a year for all the sins of the Israelites.” And it was done, as the LORD commanded Moses.
So you can see what a terribly complicated situation this was. Jesus not only simplified this matter of entering in, but he also opened it up for people outside the priestly caste and people outside the Jewish population.
33At the sixth hour darkness came over the whole land until the ninth hour. 34And at the ninth hour Jesus cried out in a loud voice, “Eloi, Eloi, lama sabachthani?”-which means, “My God, my God, why have you forsaken me?”
35When some of those standing near heard this, they said, “Listen, he’s calling Elijah.” 36One man ran, filled a sponge with wine vinegar, put it on a stick, and offered it to Jesus to drink. “Now leave him alone. Let’s see if Elijah comes to take him down,” he said.
37With a loud cry, Jesus breathed his last. 38The curtain of the temple was torn in two from top to bottom. 39And when the centurion, who stood there in front of Jesus, heard his cry and saw how he died, he said, “Surely this man was the Son of God!” 40Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome. 41In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.
This is what he is talking about: Jesus, at his death, opened things up for people. Those who enter the temple, the part opened up for us, enter in as priests (‘let us hold unswervingly to what we profess’), as companions (‘let us consider how’), and as people who have the right and authority to commune with the living God, that is, worshipers (‘let us draw near’). It is in this context then that the author of Hebrews offers up his imperatives in verses 19-25. Let’s look at each one briefly.
First, he says, “Therefore…let us draw near to God with a sincere heart in full assurance of faith, having had our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.” This is the authority to commune with the living God. Jesus has opened up the way, and he has clothed us with the proper wedding clothes. I happen to think here he is talking about baptism in some way. We might debate over the issue of baptism a great deal, but the Scripture seems fairly consistent in its presentation of the important things that happen at baptism.
So we can draw near to God. The work of Jesus at the cross makes worshiping such a God even possible. There is a cost. Jesus paid it. So we should draw near. Get close. Get to know. Worship. Offer ourselves up to him. He is not for us to fear in the sense that we stay away. We come before him in sincerity because he knows we don’t have to fake it. We come before him with assurance. What I wonder, for those who have not experienced the outward sign of baptism is: Can they have the full assurance? If it is merely an outward symbol of an inward work, can we be certain of the inward work if we have not experienced the outward symbol?
Second, he says, “Therefore…let us hold unswervingly to the hope we profess for he who promised us is faithful.” We have hope. We have hope precisely because hope does not depend on us. Somewhere in all the mix is a mustard seed of faith that the story we have believed and the Messiah we have followed is true. Frankly, sometimes that’s all we have; sometimes less. But there it is: hope does not lie within us. If it did, it would be destroyed in a minute. Our hope, Peter says, is stored up for us in heaven; it is precious; it is resurrection hope in Christ; it can never perish, spoil, or fade; it is protected by God’s power (1 Peter 1:3-5). Praise God.
Our hope depends upon the one who is faithful and therein is our hope. Again, it is important to remember that our hope is not in a dream, or an idea, or a concept, or a religion or anything of the sort. The author of Hebrews says that we have hope because he who promised it is faithful. He is faithful. We hold unswervingly to the hope we profess. This is the same thing he said back in 4:14: “Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess.” Profess is also confess or announce to declare. As priests, we have a confession to make; we announce to others this hope. We must hold unswervingly to this hope.
Third, he says, “Therefore…let us consider how we may spur one another on toward love and good deeds, not giving up meeting together as some are in the habit of doing, but encouraging one another-and all the more as you see the day approaching.” The danger, of course, is in trying to hold on to this course alone. As I have been emphasizing in our Sunday morning messages from Corinthians, we are best served and best when we are together. So we must encourage one another which means that this is a responsibility for everyone in the body towards everyone in the body. These are words we ought to be sharing with one another constantly. But I think it is critically important that these words rest not on a single person, but that the responsibility falls to all of us.
If this is but the responsibility of one person the words can grow weak, the person can grow weary, the warning can be wasted. I think if I am reading this correctly and all of us have been invited into the priestly class, then all of us have a confession to make, a worship to offer, and encouragement to give. How can we do this? Well, it means we have to talk to one another, share with one another, be involved in one another’s lives. We have to love one another enough to care about them. We have to know enough about one another to do the spurring. Frankly, as I have said elsewhere, some people have more access to others than some others do. We all must share in this responsibility so that people know they are loved and cared about and that people are concerned for them. We are companions on this journey. We move at the rate of everyone, neither speeding ahead nor lagging behind. We journey together.
Let us draw near is an exhortation to worship, fellowship, communion, confidence, faith, and trust. We enter as worshipers.
Let us hold fast is an exhortation to our priestly responsibilities inside our confession. Our confession is not something we keep secret. We enter as priests.
Let us encourage one another is an exhortation to fellowship, communion, companionship, and love. We enter as companions.
The profoundest part of these verses is that they are even possible. But Jesus had made it so. We no longer exist in solitude, we no longer live in isolation, we no longer walk alone.
The profoundest part of these verses is surely that Jesus’ work does not compel us laziness and complacency, but rather to work and energy and fellowship. We are together.
We are called together in a fellowship in God’s presence. He has opened the way for us not to enter singly, on our own, but together; as one. We come before him together. We draw near together. We hold fast together. We encourage one another together. We. Together.
I’d like to share a thought or two on the subject of Christian Unity. I am a preacher by calling, and as such, lately, I have been preaching a series of sermons to my congregation on this ever so strange idea of Christian Unity or as I prefer to call it, essential oneness. I have been preaching this series of sermons because my congregation has been going through some difficult times lately and we needed to be reminded of what Scripture says about our oneness in Christ.
It’s no small thing for a church to be one in heart, mind, and ambition. If you think about what Christ did when he brought us together it is really quite remarkable. He pulls people together who are different races (although we all belong to the human race), people of different colors, people of different nationalities, people from different religious backgrounds, people from differing social backgrounds (‘rich’ and ‘poor’), men, woman, young, old–the list could go on–and he throws us all into one great big bag that he calls ‘church’ and says: “Find a way to make it work.” Find a way to make it work?!? Seriously? Seriously.
Jesus knew, knows, what he is doing; doesn’t he? I mean, no two people come into the church with the same history or motivation or even theological ideas. For that matter, no two people ever even retain those original theological ideas. As few as 10 years ago, I would never have considered an Anglican preacher to be among my best of friends–simply because of theological ideas. You know what, today I can; and I am glad for it. The problem we have, I think, is that we in the church are far too concerned about the baggage that people carry with them after they become Christians. We sort of seem to think they ought to drop it all right away and get on board the Jesus train. When it takes longer, we get frustrated, irritated, angry, and begin to lack patience; love might slip.
That is, we think that people need to be remade into our image. You know what I mean, right?
That’s when problems creep into the church–when we forget to love. So we believe things like this:
Those people who are not maturing at the same rate as I am are bothersome.
Those people who are not thinking like I am theologically are weaklings.
Those people who do not see things the way I see them are troublemakers.
We think that anyone who is not ‘like me’ is, clearly, not a Christian at all. Or worse. You know what the problem with all this is? We are not being remade in the image of other human beings! That’s the glory of it all! I don’t have to stack up against other humans, because they are not the template; they are not the standard; they are not the goal. Jesus is. Paul wrote in Colossians 3 that we are being recreated in the image of our creator who is Jesus. And none of us is there yet. We are all still on the way. Only those who fail to recognize this ‘on-the-wayness’ lack the courage to be patient with others. Those who think all baggage must be left at the door are those who do not believe Jesus came to ‘save the sick’ and the ‘sinners.’ We might sing ‘just as I am’ but there are a lot people who don’t believe it for a minute. They think it is something more like ‘you better get the way I want you or even Jesus won’t help you.’
So, then, what does all this have to do with unity in the body of Christ? Well, consider these words from Paul’s pen to the Ephesian church:
As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. 2Be completely humble and gentle; be patient, bearing with one another in love. 3Make every effort to keep the unity of the Spirit through the bond of peace.4There is one body and one Spirit—just as you were called to one hope when you were called— 5one Lord, one faith, one baptism; 6one God and Father of all, who is over all and through all and in all.
But to each one of us grace has been given as Christ apportioned it. 8This is why it says:
“When he ascended on high,
he led captives in his train
and gave gifts to men.”
(What does “he ascended” mean except that he also descended to the lower, earthly regions? 10He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) 11It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12to prepare God’s people for works of service, so that the body of Christ may be built up 13until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.
Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. 15Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. 16From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.
Be patient with others. Be humble–they may be more advanced than you think. Work at unity in the body. It won’t be easy: work at it. And here’s the thing, if we have a proper view of ourselves (humility) and a proper view of others (patience and bearing with them) then working at unity in the body will be our goal. But if we are not working at maintaining peace, then are we working at war? Even a casual indifference (not working towards unity) is an example of not working at maintaining unity in the body. We must work at unity in the Body of Christ. Work. We cannot afford to not work for peace in the Body because if we don’t work at it war will break out among us.
Growing up is the goal: the whole measure of the fullness of Christ. Along with self-sacrificing efforts at unity comes maturity in Christ as we are patient with one another and understand that God has apportioned his grace to us. Unity in the body and maturity in the individual somehow go hand in hand. Then there’s that grace word again! It’s so intrusive isn’t it? So how do we ‘make it work’?
It’s not complicated. He says three times: Bear with one another in Love. Speak the truth in Love. Build up the Body in Love. Do you think we can overstate the case for how much we must love in the Body of Christ? Do we have enough room to love? Can we humble ourselves and love? For the sake of the essential oneness of the Body of Christ can we love one another? Can we recognize that all of us are ‘on the way’ and none of us has arrived?
It’s that love thing. It’s that grace thing. It’s that patience thing. It’s that humility thing. Paul wants us to grow up, yes, but he is saying to the people that growing up takes time. It is the goal. It is the point. But it is not accomplished overnight. And it is not done in isolation. Maturity is an ‘all’ issue. We work together in unity so that we might worked together for maturity. We do it! We won’t become mature on our own. We need each other and this is why we are patient, speak the truth in love, bear with one another, think of ourselves in humility, understand that grace has been poured out in Christ, he gave us teachers and preachers and prophets, and this is why we should make every effort to maintain peace in the Spirit.
Do you really think for a minute that people can grow up and mature in Christ when there is fighting and arguing and carrying-on happening in the church? Do you think God will tolerate new babies living in a hostile place, in an environment of warfare? I don’t think so. How can people who persist in immaturity think for a minute that God is going to entrust them with babies who need to grow up in their faith? Not. Gonna. Happen.
So we must work at unity in the Body of Christ for the sake of our maturity. Christians need an environment where healthy interaction can take place and folks can grow up in their faith–into the Head who is Christ. Love will go a long, long way towards this goal. If we truly desire unity in the Body of Christ, love is the place we must start. Apart from patient, humble, bearing-with-one-another love–maturity is not likely to happen.
There’s been a lot of hubbub lately because one of the most successful and popular and theologically proper bands of our generation released a new record. That band is, of course, U2. I confess that I haven’t listened to the new record yet, but I hope at some point to listen to it. Frankly, I’m still listening to the last record (How to Dismantle and Atomic Bomb) and discovering some of the pictures Bono created on it.
Anyhow, all the hoopla caused me to break out some old-school U2 the other day and rock out a little bit. Honestly, I enjoy the listening experience and even more the unraveling Bono’s lyrics. One of my favorite records of all U2′s work is the Zooropa project. I heard a story once, perhaps it is a bit apocryphal, that the music was written so quickly (I believe during the Achtung Baby! tour) that in concerts they at times had the lyrics written on paper. I don’t know if its true or not, but it sounds kind of U2ish.
In particular, I like the song The Wanderer which was written by Bono and sung by Johnny Cash. Here’s part of the lyrics:
I went drifting
Through the capitals of tin
Where men can’t walk
Or freely talk
And sons turn their fathers in I stopped outside a church house
Where the citizens like to sit
They say they want the kingdom
But they don’t want God in it.
Well, that makes pretty good sense, doesn’t it? I got to thinking: What sort of Kingdom have I hoped for? Do you ever really consider the Kingdom? When you think of Kingdom it is impossible to not think of Jesus, so when you think of Kingdom do you include a New Testament picture of Jesus? Have you ever thought about the things Jesus said and did? I mean, have you ever really thought about the manner in which God in the Flesh participated in this life, waged war against the power-brokers, and began the process of redemption?
We cannot have the Kingdom apart from the God who inhabits and creates the Kingdom. “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrated” (1 Corinthians 1:19). That’s the substance of the Kingdom. And this Jesus? He went around upsetting people, calling them names (like ‘whitewashed tombs’ and ‘dogs’ or ‘rocky’ or ‘boanerges’), and throwing people into mass hysteria (“Hosanna!” one day; “Crucify!” the next). He didn’t seem to care too much about the sanctity of holy days (like Sabbath) or the holiness of sanctified places (like the temple).
He wrecked the pig-economy of the people in the Decapolis in order to save one man who had been written off as dead by the entire community. He slept during a storm while his followers worked at the oars. He made a whole bunch of wine at the very outset of his ministry (!). He even went so far as to defy Roman law by resurrecting from the dead. He hung around with ruffians and hookers. “The whores all seem to love him, and the drunks propose a toast” (Rich Mullins). And what’s worse than all this? Well, read the Sermon on the Mount. This Kingdom we are called to is one that will not survive apart from God. At the same time, we are not free to create a Kingdom in the image of any other God than the one who created it. Jesus is not for wimps. Mark Buchanan wrote the book: Your God is too Safe. He’s right.
Anyone who hung around Jesus was, at any moment, in mortal danger. He is the one who said ‘the Spirit blows wherever it wants to blow and you cannot control it.’ Jesus chose to demonstrate a reckless abandon for the things we hold so precious. “I thank you God I am not like that fellow over there. I do all the right things, at the times, and in the right ways.” “God have mercy on me a sinner.” Do you remember which one went home justified that day? We like rules because they help us control others; we enforce them because they give us power over others. Jesus poured out grace on all rule-breakers. We are not fond of grace. He had the nerve to forgive a man hanging on the cross next to him and, as many are fond of pointing out, that man had not even been baptized. Jesus–who can hold on to the Jesus of the New Testament?
They say they want the kingdom, but they don’t want God in it.
Of course we don’t want God in it. If God acts anything like Jesus (*smile*), then we would be thoroughly uncomfortable, totally out of sorts, totally beside ourselves with anger that such a God would act so undignified, so gracious towards those who flout the rules, so loving towards those whom we despise. Of course we want the kingdom. Of course we don’t want God in it.
“Don’t things get dangerous only if and because God is?”–Karl Barth, in a letter to his brother Peter, 1932 as quoted by William Willimon, Conversations with Barth on Preaching, 197
[This is the text of the sermon I preached at the wedding of some dear friends. I trust they will not be angry that I have published the sermon here for others to benefit from. I admit that I took some liberties with my application of Isaiah 6, but not too many. I also confess to sneaking in a reference to David Crowder*Band song lyrics. I hope Crowder doesn't mind. Be blessed. jerry]
Marriage, Holiness and Grace
1 In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. 2 Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:
“Holy, holy, holy is the LORD Almighty;
the whole earth is full of his glory.”
4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.
5 “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty.”
6 Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar. 7 With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.”
As far as I can tell, the Bible doesn’t have much to say, relatively speaking, about weddings or marriage specifically. I suppose our concept of marriage and weddings is somewhat foreign to Scripture. To be sure, God did say that for this reason a man would leave his father and mother and cleave unto his wife. And, furthermore, Jesus did perform his first miracle, changing water into wine, at a wedding banquet. And I would be remiss if I didn’t mention that in the book of Revelation the consummation of the church’s life and history is described in terms of a wedding between a man and a woman.
As images for the relationship between God and His people, Christ and the Church, marriage is an appropriate metaphor. It describes at once the beauty of intimacy, the glory of fidelity, the joy of friendship, and the grandeur of love. It at once shows us a picture of protection and comfort. We can speak on these things all day long if we like, but I’d like to talk about two other ideas that are married to the marriage and I think demonstrated for us here in Isaiah 6—a text that you may not normally associate with marriage and weddings.
These things might not normally be thought of in marriage. They might seem givens. They might seem irrelevant. They might seem out of date, but I believe that in a marriage that is blessed by Christ they will be evident and courageously practiced.
The first is holiness. I firmly believe that at the heart of marriage—given to us at the beginning by God—is about holiness. Most people get married in today’s world because they fully hope and expect to be happy forever. I’m not suggesting we should get married with the expectation of being unhappy as if unhappiness will make us holier. That’s not what I’m suggesting at all. But I am suggesting that in the divine economy, marriage is far more about your holiness in the Lord than it is about your happiness in each other.
This is why so many marriages fail, Christian and not-Christian alike.
It seems to me that after 17 ½ years of marriage I have had to learn that someone else matters in this world far more than I do and that as such there were aspects of me that were ugly, terribly ugly. We see that in the presence of God—our true selves, our true ambition. Marriage has a unique way of teaching us that we are not quite as important as we, in our own eyes, presumed. Marriage has a way of opening our eyes to the truth about ourselves.
To love someone else more than the self is, I believe, part of the essence of holiness. That doesn’t fully capture it, but it approaches it. Holiness means that we begin to shake off those parts of us that are imperfect, unrefined, and completely self-absorbed that we may give our whole self to another. Holiness means that we begin, actually, to be made complete. To be made holy means that we are at some level incomplete.
Marriage begins to make us whole—which is not to suggest that marriage is the only way to be made whole—but only to suggest that in marriage we are made whole.
Isaiah came into the presence of a holy God and was undone. I think as you wed today in the presence of God you are taking your first steps to being undone. Holiness is about God remaking what is broken and making you wholly alive, wholly other (as you two become one flesh), and whole.
This is what Paul wrote to the church in Ephesus: “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing of the water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” Not to make her happy; but to make her holy.
The second is grace. Isaiah came into the presence of a Holy God and instead of that Holy God striking him dead, that Holy God cleansed him and made him pure.
If misconceptions about holiness and happiness cause the downfall of many marriages, lack of grace causes the downfall of most and the rest. We have created a culture where the sin of Genesis 3 and the blame of Genesis 3 have triumphed over the grace of Genesis 3. In other words: we find it much easier to sin and to blame than we do to assume responsibility and to forgive. Much of this has to do with pride. Marriage has a way of breaking down pride. Grace and forgiveness go a long way to humbling the arrogant and deepening the well of grace we can dispense to others. Marriage is a lifetime of grace and forgiveness.
You know, one of the things that bugs me about my own marriage is that it seems I am the one who always has to say I’m sorry. It seems that when there is an argument or a fight or a disagreement I am always the one who has to go to Renee and say, “I am sorry; will you forgive me?” I don’t know why that is. Oh, wait, yes I do. I am nearly always wrong. Seriously. A temper tantrum here, a harsh word there, a snide remark instead of a loving brush, and inconsiderate avoidance instead of a compassionate caress, or a selfish consumption of time instead of a generous display of affection.
But this has taught me about Christ, because I can honestly say that there is nothing that Renee hasn’t forgiven me. She has spared no amount of grace. She has reserved no amount of mercy. She has retained no right to double-jeopardy. She has always received my apologies with grace and kisses, with affection and quiet rebuke. Marriage is humbling. She has, time and time again, shown me the necessary grace to allow our marriage to grow in holiness. Time and time again, because of her grace, I have been undone.
If I put the burden of holiness in the marriage on the man, then I put the burden of grace upon the woman. I think this is why Paul told wives to ‘submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which is the Savior.” It is no secret, and I have bared my heart, that men are often in far more need of grace than women when it comes to marriage. Paul’s words here do not mean ‘be a doormat.’ They mean, be a savior; demonstrate grace; come under his care and protection; be an instrument of grace. If the husband protects the wife through holiness, the wife protects the husband through grace.
The man confronted with his burden, ‘woe is me,’ he cries. And there, in the marriage, he finds grace and salvation even as Isaiah found grace and salvation even as the church finds grace and salvation, even as you will find grace and salvation.
So I charge you today not with wishy-washy sentiments about the bliss and joys of marriage. Marriage is hard work. Holiness does not come in a day; it is a lifetime project. Grace is not a one time coupon; it is an every day project. I charge you today in the presence of God and these witnesses: [Man], protect and perfect holiness in your marriage. [Woman], proffer and practice grace in your marriage.
If you keep holiness and grace before you, you will constantly be undone. But if you keep them before you, what will happen to your love? Even though you are undone, your love with prosper, Christ will truly be honored, and you will become the One. When holiness and grace collide, it is a beautiful collision.
The writers at CRN.info are currently working on a series of posts that we have called ‘Learning to Listen.’ In this series, we explore the words and art of so-called secular people and we listen to what they are saying. Today I posted our third installment of this series called: Learning to Listen to Metallica: Master of Puppets. Rather than reproduce it here, I redirect you to the CRN.info blog so that you might join the conversation. Other posts in the series include: Alice in Chains: Down in a Hole and Styx: Show Me the Way. We are hoping to generate conversations on evangelism by digging into serious topics that affect our culture and how the church, and Christians, might respond. Topics so far include: Death (Styx), Suicide (AIC), and Addiction (Metallica). Some of the conversations may be closed by now, but you can always respond via email or on one of the more recent posts. Thanks.
Sermon 2 in the Dangerous God series. This sermon exposes the battle of David and Goliath as more than a small person overcoming some giant in his life. David and Goliath was a battle of a righteous God versus the pagan gods of the Philistines. This is the seed of the woman versus the seed of the serpent, righteousness versus unrighteousness. There are a few places where the audio drops out, but I’m sure you can fill in those spots by following my reasoning. This was no mere military battle as is shown by the fact that David did not go out prepared for a military battle. This was a theological battle and David went out and fought a battle ‘in the Name of the Lord.’ David went out as a shepherd and fought a battle against a warrior. Irony. David believed that the battle was already won before he stepped onto the battle field because David knew that Goliath’s main weakness was the very unrighteousness that he stood for. The sermon is about 35 minutes long.
I preached this sermon back in November of 2006. It was the first in a series of 8 sermons I preached on the subject, The Dangerous God. Sometimes I think that we Christians are more content to put our faith in places where there is obvious power or obvious safety. But this is not the way of God. God operates in rather ironic ways and a careful reading of the Scripture demonstrates that God is, in fact, dangerous. The sermon takes a little more than 35 minutes and is based on Judges 7. When I can, I’ll post the manuscript version. Illustrations are from Your God is Too Safe by Mark Buchanan, The Jesus I Never Knew, by Philip Yancey, Rosie O’Donnell, and David F Wells’, No Place for Truth.
Thanks for visiting with me for a little while. I hope you find something here that is helpful or encouraging in some way.
There's a lot here and I hope that what it shows is a little or a lot of growth on my part. That said, some of the older stuff you find in here may not be all that helpful. I used to be rather graceless and judgmental. Much of that has changed as I have grown more and more accustomed to the grace of God.
I will also be changing the format here soon. For now I have been blogging sermons and lessons (and I will continue that), but in the not too distant future this blog will be overhauled to reflect more changes taking place in my life. Thanks again for the visit and as always, feel free to leave a comment.