Carl F. H. Henry and the Call to Love

"No treatment of the virtues our Lord taught is adequate which does not assign first place to love. Love is the fountain of the pure heart and the forgiving spirit." Christian Personal Ethics

"Christian love is only half biblical when it deteriorates into a concern only for the souls of men and is indifferent to the needs of the body. What believer ministers to himself only in this way? It is scarcely biblical at all when it degenerates into a mere humanistic concern for the social side of life to the total neglect of the life of the spirit." Christian Personal Ethics

"No society that disregards ethical finalities can long postpone ignominious collapse." The Christian Mindset in a Secular Society

Carl F. H. Henry

These quotes remind me that the life I have been called to (my "vocation," if you will) is first and foremost calculated and determined by love. If I've been changed by God's love, then my life must start with the love of God for humanity and then culminate in love for neighbor because a of the grace of God. If there is no love of neighbor in me, then there is likely no love of God either.

If I can honestly turn a deaf ear and a hardened heart to the needs (spiritual and physical) of those around me, then I must wonder if my ears and heart have ceased to hear the voice of God or to experience his piercing love and holiness. You see, I cannot love if I have not been loved. John in his first letter says it like this--"We love because he (God) first loved us. If anyone says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen."

A story about Mother Teresa expresses it like this--when asked how she could show compassion and love to the "untouchables" in her ministry, she responded, "I love them because I see Jesus in them. I love Jesus more than anything else."

In a strange twist of "love your neighbor as yourself," Mother Teresa seems to be reminding us that lingering in even the lowest of human lives is some part of the image of God. That person bearing the image is the one who I am called to cherish and love. Yes, even if they hate me, I must love them. Respect for human life does not come from an overdeveloped ego or ethic, it comes from recognizing a basic biblical fact--God loves them, so should we.

God does not place a condition on my love for my neighbor. He does not say, "Love him if he becomes Christian." No, I am to love him even if he refuses Christ.

I am to love my neighbor even if I am ridiculed, even if I am cast out, even if I am persecuted and mistreated. I must bless them if I have the love of God in me.

Such a life may not be easy. It may bring many wounds and scars. Anyone who has loved greatly will tell you how difficult a broken heart can be. To love another is to risk brokenness. “To love at all is to be vulnerable,” says C.S. Lewis in the The Four Loves.

Nonetheless, those who follow Jesus are called to a life of love. Such a life will be founded on the twin convictions of God's love and existence. If we find our bedrock in God's person and love, then we will also discover the foundation of finality to ethics. Ethics are based on God's character. What lines with God is right, what does not is wrong. Love cannot be defined simply by subjective experience or opinion. Love must be defined by the very character and person of God as he reveals himself in Jesus the Messiah. Love is what it is. Jesus' life and ministry among humans show true and holy love.

God loves, so God gives (cf. John 3:16). God loves and gives his best--Jesus. This love is given freely even if God receives nothing back for his gift. Read 1 Corinthians 13.

We love because God loved us.

Are we willing to risk the danger of loving others? Are we willing to love as Jesus loves?

Thanks for reading!

Obedience is Success: Darkness will not overcome Light

You hear it, an almost incessant buzz in your mind causing no little irritation right behind your eyes. The refrain is almost always the same . . . "It doesn't matter what you do, you will probably blow it." Like gnats ruining a beautiful summer picnic, the constant nag of failure buzzes around your mind and your heart as you try to put the "good face" on and persevere.

I've heard that buzz before. It seems to be the haunt of the human species. It hovers in the background (especially when life appears to be going off the rails). The song is not one we like, but it seems like a constant soundtrack.

If you are hearing the siren song of failure lately, let me offer this attempt at encouragement. Your attempts to do the right thing are not failures. Things may not have worked out as you hoped, that is true! Things may even seem to "blow up" as you try to do what is right. Been there, done that. Nonetheless, the fact that you looked for and attempted the right thing speaks of success and not failure.

Obedience is success. I've discovered that there is an obedience to faith. In fact, I'd go so far as to say that obedience is the evidence of faithful loyalty to God and to his Messiah. If you have attempted to obey God, if you have aimed yourself in the direction of following Jesus faithfully, then you have not failed.

Yes, there may still be darkness and the stagnant soundtrack of "failure" may still play in your head. I understand, but I have also learned that the song of failure rarely plays when I do nothing. Remember, there is no shadow without the light. When you faithfully follow the Light, there will no doubt be some times when the shadows show up.

In 2 Corinthians 1, Paul admitted to some dark moments in his ministry. He even notes that he was overwhelmed "beyond our strength ​— ​so that we even despaired of life itself." (2 Cor. 1:8). Elijah (in 1 Kings 19) despaired of his ministry and in fear of his life hid in a cave. The Bible shows us many examples of people who did the right thing and shortly after encountered shadows.

Why? It is reminder that the world we live in now has darkness, but the better news is that a dawn is breaking and light is shining. The same God who delivered us from the kingdom of darkness to the kingdom of light will be faithful to complete the work he began in us.

I wish I could take the shadow away, I wish I could sing a song that would replace that woeful failure soundtrack once for all. I am not that talented, but I know that one day these things will pass. One day we will see the Light of God shine with no shadow. One day we will be in his presence and the song of Moses will replace the soundtrack of failure. Soon . . . hopefully very soon . . . Satan will be crushed beneath our feet.

Until then, know that I am praying with and for you. I understand what it means to feel fragile, to be in the valley of "failure." Nonetheless, I want us to turn our faces to Jesus, the one who enlightens every person, and I want us to walk faithfully towards that Light. Come on, you can even lean on me if you need (and we'll no doubt find ourselves leaning on him--the Solid Rock). I see you, and I am confident that God will honor your obedience. Further up and further in. Head towards the Light, weary pilgrim . . . we are almost home.

Sermon: Journey to Maturity (Hebrews 6:1-3)

A couple of years ago I preached a sermon series entitled "Look to Jesus" at Forest Community Church. This sermon comes from Hebrews 6:1-3 and is entitled "Journey to Maturity." I will post the sermon notes below as well as a link to the video. Please be aware that the video may not completely line up to the notes below. We had some announcements and communion before the sermon, so the sermon itself starts around the 13:00 mark on the video. Thank you for watching and reading!

Video: Sermon Hebrews 6:1-3

Hebrews Series: Look to Jesus

Hebrews 6:1-3 The Journey to Maturity

Intro: In this section our author returns to something of a note of optimism: 5:11-14 produces the accusation of immaturity; 6:1-3 assumes the position of knowledge and understanding. The author of Hebrews wants his readers to move beyond the elementary teachings of the gospel. They haven't grown spiritually. He issues a stern rebuke against their spiritual immaturity (Heb. 5:11-14). He told them to grow up. He wishes to instruct his readers regarding the solid food found in the fulfillment of the Melchizedek priesthood in the person and work of Jesus Christ. "Concerning Him we have much to say" (5:11) refers to Melchizedek and Christ. 

However, some in his audience are "dull of hearing" and too lazy to understand. They are sluggish spiritually and lazy mentally. They have been in this state for so long that they cannot even comprehend the simplest teaching regarding Messiah. Every believer is expected to be able to share his testimony of God's saving grace and defend the good news of Jesus. These readers are like spiritual children; they cannot understand basic spiritual truth. In the context of Hebrews chapters 5 and 6, we are discussing the ABC's of Christianity, the most basic knowledge of what it means to be a follower of Messiah. The “adult” Christian recognizes the moral claim of God on his or her life even if it exposes the Christian to possible death. The author encourages us to continue on the journey to maturity. Our author envisions three things as embodying this journey: 1) Something to leave behind, 2) a goal to move toward, and 3) help to get there. Let’s read Hebrews 6:1-3 a we begin our Journey to Maturity.

Point 1: The Journey to Maturity requires us to Leave Behind the Elementary Things (vv. 1-2) Our author wants his readers to move from first grade on to second grade without repeating basic information. He knows that they are built on a good foundation. The metaphor for "foundation" refers to the ABC's or elementary truths as opposed to maturity. "The elementary teaching about Christ" is literally, "the word (or teaching) of the beginning of Christ." They need to move beyond the basics, i.e., the first presentation of the gospel, the plan of salvation. The author encourages them to leave behind the foundation. 

The implication here is that they had a foundation laid at some point in the past. The positive element is that the foundation seems sure. Each basic tenet or ritual serves to reinforce those contours of church-shaped reality and makes the author’s agenda clearly the advantageous course of action to follow, and all opposing courses foolish and disadvantageous. The specific elements are rich with Jewish and Christian cultural references. Our author encourages his readers to move beyond the elementary or fundamental teachings to a mature faith (6:1). One possible reason that the author refuses to review the elementary principles of the faith is that he assumes the maturity of his hearers or readers—he doesn’t think that they need a review.

What are these “elementary” or fundamental teachings?  The six things listed in these verses find parallels in Judaism and Christianity.

Numbers 1 and 2: The “repentance from dead works” and “faith toward God” sum up the initial step of Christian commitment—The emphasis is on unproductive works vs. faith. Precise identification of the “dead works” (νεκρῶν ἔργων) from which one repents is problematic, . . .  More attractive is the suggestion that “dead works” refer to idols. Both times they are mentioned (6:1; 9:14), these “dead works” stand in contrast to faith toward, or worship of, the “living God.” Their prior life (be it in idolatry and its accompanying sins or in transgressions against torah) was a life of “dead works,” works without value or life or honor. The works they do for one another—their “works of mutual love and service”—are “noble works,” works that live in the memory of God and have great reward. (David A. deSilva, Perseverance in Gratitude: A Socio-Rhetorical Commentary on the Epistle to the Hebrews (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2000), 215–216.)

Characterizing one’s life prior to one’s association with the Christian community as “dead” is a strategic way to reinforce commitment to persevere in the new community. After turning from lifeless works (repentance), a positive action of faith in God must be taken. . . . Repentance and faith are two sides of the same coin. They form the essential foundation upon which one may enter the Christian life. Acts that lead to death are those that come out of unbelief and disobedience. They are the acts of a person who depends on this world for security and satisfaction rather than believing in God’s power and promises.  The person who has faith in God believes in His existence and character. Such a person lives in the confidence that God’s power is real and that God keeps His promises of future, eternal reward (see 11:6). (Ray C. Stedman, Hebrews, The IVP New Testament Commentary Series (Westmont, IL: IVP Academic, 1992), Heb 6:1–3)

Number 3: “Baptisms” may refer to ritual washings or even internal spiritual cleansing from sin. DeSilva: While several commentators assume that he is alluding to some early teaching that contrasted pagan ablutions or Jewish purificatory washings with baptism, we should consider the author’s own conceptualization of the cleansing of the believer as this is articulated in 10:22. There the author speaks of two purificatory ablutions, one pertaining to the body and effected with “clean water” and one pertaining to the heart, which is “sprinkled clean from a bad conscience,” recalling the effects of Jesus’ blood in 9:11–10:18.  Even baptism is an external rite and sign; the cleansing of the heart is solely the work of Christ’s sacrifice. (Gareth L. Cockerill, Hebrews: A Bible Commentary in the Wesleyan Tradition (Indianapolis, IN: Wesleyan Publishing House, 1998), 134–135)

That the noun for baptism is plural is a strong indication the readers were still practicing Jewish ceremonial washings in mikvoth.  If this is so, then either this is evidence Jews in Rome practiced ritual purity at a much higher level than we might have thought, or that the book of Hebrews was sent to Jerusalem, where there is clear evidence of mikvoth and ritual washing.

Number 4: “Laying on of hands” may have to do with the giving of the Holy Spirit. David DeSilva (see note above, p. 218): The second member of this pair, the “laying on of hands,” is a well-attested practice of the early Church and serves a number of functions (healing, imparting the Holy Spirit, commissioning). Once again it is difficult to be certain of which function the author or audience would recall here, although the “basic” nature of the other elements would favor the most primary experiences of the imposition of hands, namely, confirmation of the rite of baptism, of the baptized person’s reception of the Holy Spirit, and of God’s anointing.

Numbers 5 and 6: The other two (“resurrection” and “judgment”) seem related to eschatology. DeSilva (p. 218): The third pair, “resurrection of the dead and eternal judgment,” lay out two elements of the Jewish and Christian worldview that are especially essential to maintaining commitment to the minority culture’s way of life.

Phillip J. Long (online sermon: Hebrews 6:1-3--Leaving Elementary Teachings Behind): The author does not say these “foundational items” are unimportant, but these ought to be settled by now to that the readers are ready to move on to more mature doctrines. The “deeper” things in this case is next section of Hebrews, the teaching on Melchizedek and the Tabernacle.  The readers are fretting over foundational issues (who is in/out, details of theology which are not critical), and they are therefore unprepared for the difficulty of the argument which he is about to make. But more important for the writer of Hebrews, the readers are unprepared for the possibility of persecution.

The point the author seems to make here is that you cannot go back in time. If a person has begun the journey of Christian discipleship, then that person must move forward to maturity. We have a responsibility to grow and not to regress. As a result, Hebrews is not a word to the immature but to the mature.

The author is not saying the Christian should despise or abandon the elementary doctrines of Christianity. The fundamentals are always basic to every stage of spiritual growth. We never forsake them; we grow on them. There is no stopping-place in the Christian life. We go from one stage to the next as we grow in our knowledge and faith in Christ. The author lovingly confronts his congregation. He assumes the soundness of their foundation but challenges them to move on to maturity and not to regress to immaturity. The author also acknowledges a process in spiritual formation. He recognizes that we should be moving forward. But that implies that a regression is possible too. The author of Hebrews seems to be reminding us that we need to be reminded of the content and requirements of our faith. We need to live what we believe. He realizes that the journey to maturity requires leaving behind elementary teachings and being carried forward to maturity in Christ.

Point 2: The Journey to Maturity requires us to move toward the goal of maturity: Go on to Maturity in Christ (v. 1) Ray Stedman (Hebrews IVP NT Commentary): “Life presents a thousand examples of the need to act on knowledge before any benefit is received. It is not enough to know a telephone number; if you want to talk to someone, you must dial the number. It is not enough to know the price of an object; if you want it, you must pay that price. It is not enough to know where India is; if you want to see it, you must go there. So it should not seem strange that the writer of Hebrews insists that to know Jesus you must receive him by faith and obey his teaching.  This can only be achieved by going on to those actions of faith that produce maturity. For this reason he urges them to leave the elementary teachings about Christ and go on from words to applications.”

David DeSilva (p. 215): The word “maturity” (τελειότης) is polyvalent, meaning also “completion” and “perfection” (in the sense of having arrived at the final state proper to one’s being or calling; . . .  The term plays on the adjective “mature” in 5:11–14 but also carries resonances with the other “perfection” terminology and so introduces more than “mature teaching” as the goal that the author proposes.  Even as he proposes moving on, the author reminds the addressees of the essential elements of the “foundation” of their secondary socialization into the norms of the Christian culture in 6:1b–2. (See Cockerill commentary p. 133 for more information).

The believer needs to make himself available to Messiah so that he will be borne along unto perfection. Sometimes our Teacher refuses to go back over old ground with us. "For all who are being led by the Spirit of God, these are sons of God" (Romans 8:14). The Holy Spirit is the true dynamic of spiritual growth. The word for "maturity" or "perfection" is from teleios meaning mature. Let's move on from spiritual babes to mature adults. Let's move on from milk to solid spiritual food. . . . Evidence of spiritual life will be seen spiritual development and progress toward Christian maturity. If there is no progress toward maturity it should be questioned if there is any genuine experience of the Holy Spirit. . . . The full revelation of God to man has been made in the person of Jesus Christ, the Son of God. He is no longer veiled in shadows and types as seen in the Old Testament revelation, but now the full glory of God is shown in the person of His Son. (G. Cockerill, pp. 133-134)

Since maturity is being made in the image of Jesus (see Romans 8:28-29; Phil. 2:5-8; etc.), then the journey of maturity requires us to learn and to follow and to obey. We cannot move on to maturity without action on our part. Also, this move to maturity is dependent on God’s grace and action toward us in Jesus our Messiah and by means of his Holy Spirit. We leave behind a firm foundation, but then we move on (or are carried towards) maturity in being like Jesus (1 John 3:1) by following him and trusting his Spirit. This brings us to the final point, this journey is NOT contingent ONLY on human effort. It is aided by God.

Point 3: the journey to Maturity is aided by God. This We will do if God permits (v. 3) David DeSilva (pp. 218-219: More than just a conventional aside, the acknowledgment of dependence on God to move forward at every step of this journey prepares the way for the claim that the author will make concerning the impossibility of the ingrate making a second start on this journey. If God’s favorable disposition is required for progress on the journey and for arriving at the goal of the journey, alienating oneself from God’s favor by insulting the Benefactor becomes the most inexpedient course of action. 

Ray Stedman (Hebrews, IVP NT Commentary): It is dangerous to stay forever on the foundation; in fact, it is impossible. If they are not willing or able to move on to more mature understanding, they are in grave peril of losing what they already have, and that irretrievably! Growth in truth is something all Christians (note the we in v. 3) must do, God permitting.  Far from being a polite cliché or pious wish, these words God permitting form the fulcrum on which the warning of verses 4–8 turns.

G. Cockerill (pp. 136-137): Hebrews 6:1–3 is dominated by first person plural pronouns; these verses begin with let us and end with we will do so (my emphasis). The preacher includes himself with his hearers.  . . . “if God wills.” . . . By this phrase the preacher reminds his hearers and us that believers move on to perfection by God’s grace and power. This phrase also sets the stage for the finality of apostasy described in 6:4–8. 

David Allen (Hebrews, The New American Commentary (Nashville, TN: B & H Publishing Group, 2010), 344): The sense is: we will press on to maturity if God permits, for we know about those (the wilderness generation) whom God did not permit to press on and enter the Promised Land.

The journey to maturity means to leave something behind, to move (or to be moved) towards a goal, and to be aided by God to get where we need to go. How do we respond to these things?

Conclusion: First, take spiritual inventory. Is there spiritual growth in your life? Are you turning from dead works to faith in God? What needs to change to help you grow? Where do you need to make changes to be more like Jesus? Where do you need the help of God’s Spirit?

Second, ask God for his direction/help and then look into Scripture to find some ideas. Read Jeremiah 29; Psalm 66 and 111; 2 Timothy 2; Luke 17.

Thanks for reading! 

Advent 2024: No Reputation--A Christmas Meditation

A few years ago I posted this little meditation on Christmas, and as I read through it today I realized that I needed to hear it again. It is easy in our society today to be a bit too full of ourselves, to think a bit more highly of ourselves than we ought, . . . but I am quickly coming to the conclusion that that is not the Spirit of Christmas, and it certainly was NOT the Spirit of Christ. Bear with me, if you will, while I contemplate what it means to have no reputation as a follower of Messiah.  

Philippians 2:5-8 HCSB

"Make your own attitude that of Messiah Jesus, who, existing in the form of God, did not consider equality with God as something to be used for His own advantage.  Instead He emptied Himself by assuming the form of a slave, taking on the likeness of men. And when He had come as a man in His external form, He humbled Himself by becoming obedient to the point of death-- even to death on a cross."

This passage may not usually be associated with Christmas, but it describes in a straightforward manner the Incarnation of God in Jesus the Messiah. Look closely at the passage above, then read the quote from The Jesus Style by Gayle D. Erwin below.

“Christ Jesus . . . made himself nothing.

 “He made himself nothing, he emptied himself—-the great kenosis. He made himself no reputation, no image.

 “I can recall my father shaking his head and repeating over and over to himself, ‘If only I knew what this meant. There is something powerful here. If I only understood it.’ Maybe that is why this Scripture has glued itself to my mind and equally disturbs me. Reputation is so important to me. I want to be seen with the right people, remembered in the right light, advertised with my name spelled right, live in the right neighborhood, drive the right kind of car, wear the right kind of clothing. But Jesus made himself of no reputation.”

Christmas means lots of things to lots of different people.

For some it becomes a political event that pits “the true meaning of Christmas” against a bias towards religion. For others Christmas is just another time to visit families and to pretend to get along with each other. For others Christmas is a season that involves incredible profits (or expenses) and lots of activities. For still others Christmas is simply a winter break, a time to regroup for a new year.

I know I’ve left some groups out in that all-too-brief description! One group is comprised of those who see Christmas as the celebration of the birth of the world’s Savior and the Incarnation of God. I want to twist the prism a bit and look at Christmas from a slightly different angle.

Almost all of the views above look at Christmas from the perspective of what humans gain from the season. I wonder if we can look at the season as something we can offer to others, a "gift" of sorts. I wonder, can we make a gift of Christmas? Can we this year find a way to give the "spirit" of Christmas to those around us?

Hear me out . . .

This passage from Philippians reminds me that Christmas for Jesus wasn’t about what he would gain.  In fact, he lost just about everything! He left the comfort of his Father’s place; he became a tottering, dribbling little baby; he had to learn to talk, to walk, to eat; he left his riches behind for the starkness of a feeding trough; and ultimately he would even take on the sin of and die for humanity even though he was innocent. Remember, "dead" and "sin" were two things the Son of God had not experienced before in his eternal existence. 

As Paul says, he made himself of no reputation.

Imagine what Christmas would be like this year if those of us who follow Jesus would do as Paul admonishes here and have this approach to the season. Imagine if we actually attempted to have the same attitude towards others that Jesus has towards us! What would Christmas look like if we didn’t care about what we got out of it but became more concerned about what we could give to others? How would our world change if we laid down our lives . . . our reputations . . . our desires in order to bless others this Christmas? What if we even went further and did it anonymously, with no expectation of reward or recognition?

Ronald Reagan (among others) is credited with saying something like: “There is no telling what you can accomplish if you don’t care who gets the credit.” We don’t like that approach though, do we? We kick against it! I mean, we deserve to be recognized, don’t we? All too often, we are full of "I" problems as we drone on and on about individual accomplishments or seek after individual acclaim for our actions. "I did this" and "I did that" and "Look at me" often occupy too much of our focus. Like toddlers, often we just want to be noticed, don't we?

We came up with the idea that made the company money, shouldn’t we be rewarded? Maybe we found a problem and fixed it, and that fix saved someone’s job. Shouldn’t we be shown gratitude? Maybe we did some kindness for someone we knew couldn’t pay us back, . . . shouldn’t we get credit for that? We gave that money to charity, shouldn't someone say "thank you"? We gave of your time to that charitable organization, shouldn't there be some "benefit" in it for us?

Don’t we all think that we should be center stage, center of the world, the most important person in the world? How many times have we heard “I quit going to that church because MY needs weren’t being met”?

No reputation.

Let that sink in.

NO Reputation!

No fame, no credit, no automatic acceptance, no celebrities, and no place where who you know or what you know earns you admittance or recognition. That requires true humility!

Jesus made himself of no reputation; he humbled himself. The very God of the universe became nobody. He emptied himself, he became a servant. As Isaiah said, he was not handsome or attractive in such a way as to draw attention to himself. He lived to give attention only to God. Jesus was truly humble.  He had "no reputation."   

Ouch!

We love our awards, the acceptance of others, the glamour of being “somebody,” or the wonderful happiness of fame, don’t we? We like to be recognized, remembered, acknowledged, accepted, and celebrated.

“Don’t neglect me” or "It's all about me" could be the slogans of our world.

The motto of Christ followers should be “No reputation.” God chooses such people to further his agenda. Will we be involved, or do we like our perks too much?

In Job 1, Satan appears in God's court. God acknowledges the good job done by Job, and asks Satan if he has noticed what a righteous person Job has become. Satan's response is a tough challenge: "Does Job fear God for nothing?"

Think about what the evil one is implying here. He is asking, "Will a human serve God with no expectation of something in return?"

Will humans serve God for nothing?

That hurts, doesn't it? Even the mere thought of it as a possibility smarts a bit. Surely the mighty God of the universe wouldn't expect us to show him respect and serve his purposes without expectation of payment for services rendered, right?

Can we humble ourselves to the point where we realize that God owes us nothing? Quite literally, we have done nothing to merit a reward from him. Even our service is a response to his continued mercy.

Will we, like Christ, humble ourselves to the point of no reputation? Are we willing to be "nobodies" in God's service, among his people, even among those who ought to "recognize" us?

What would Christmas look like this year if we (all of us) decided to give with no expectation of return? What if we humbled ourselves and expected no acknowledgment? What if we chose to serve anonymously and to bless others without receiving a blessing in return? What would happen?

As Dietrich Bonhoeffer says in God is in the Manger: 

“Who among us will celebrate Christmas correctly? Whoever finally lays down all power, all honor, all reputation, all vanity, all arrogance, all individualism beside the manger; whoever remains lowly and lets God alone be high; whoever looks at the child in the manger and sees the glory of God precisely in his lowliness.”

Tish Harrison Warren reminds us further:

"Christ's ordinary years are part of our redemption story. Because of the incarnation and those long, unrecorded years of Jesus' life, our small, normal lives matter. If Christ was a carpenter, all of us who are in Christ find that our work is sanctified and made holy. If Christ spent time in obscurity, then there is infinite worth found in obscurity...There is no task too small or too routine to reflect God's glory and worth."

What can you do this Christmas season that will bless others and produce no reputation for you? Who can you serve that can't repay you? This year let's commit ourselves to serving, giving, and loving as Christ did. Let's look for opportunities to bless others in a way that does not give us recognition.  Instead of asking for things for ourselves, let's give to the needs of others. Instead of expecting gifts, let's give our lives away in blessing others.

How would that change Christmas in your neighborhood?

Thanks for reading!

What it means to Burn: A Repost

 Today I was reading through some old posts, and I came across one from a few years ago that caused me to stop and to think. I wrote this note as I was preparing to teach on the book of Hebrews at Liberty, and the thoughts below strike me as especially helpful during these days. As we consider all the good things and blessings we have received, let us also think of ways we can show our gratitude by giving back. Let us strive to be like Jesus and to serve humbly those around us. What do we need to put on the altar today to let God consume? Where do I need the fire of God in my life? I hope this repeat blesses you!

As I sit here in my comfortable home reading the book of Hebrews in the New Testament, I am listening to Caedmon's Call. I am struck by the honesty and character of some of the lyrics. The interesting mixture of the admonitions of Hebrews with the alternative/folk feel of Caedmon's Call has put me in quite the introspective mood. Before I go any further, then, I want to quote for you the song "Coming Home," written by Aaron Tate and copyrighted by Cumbee Road Music in 1994. Here ya go!

You say you want a living sacrifice
Well here I am a burnt offering
Crawling off the altar
And back into the fire

And with my smoke-filled lungs
I cry out for freedom
While locking and chaining myself
To my rotting desires

And I hate the stench
But I swallow the key
And with it stuck in my throat
Can you hear me
Can you hear me

(Chorus)
I'm coming home. I'm coming home.
I'm coming home. I'm coming home.
But I'm still a long way off

I am shell shocked and I have walked
Through the trenches full of tears
With the mortars of memory
Exploding in my burning ears

You've stripped the trees of Lebanon
And now you're stripping me
Of the bark of false morality
The bite of selfish greed
Lord, can you hear me

(Chorus)
I'm coming home. I'm coming home.
I'm coming home. I'm coming home.
But I'm still a long way off

Will you run to me
Will you come to me
Will you meet me
Will you greet me
Will you drag me home
Cause I'm still a long way off

(Chorus)
I'm coming home. I'm coming home.
I'm coming home. I'm coming home.
But I'm still a long way off

I guess the reason that this song struck me today is the imagery of fire. Fire plays a role in the letter to the Hebrews.

God is depicted as a burning fire.

There is a bit of discussion about the altar and sacrifices aflame.

Even Christ is depicted as a type of burnt offering offered on our behalf outside of the city--the same place where the author of Hebrews wants us to join Christ so that we can endure the abuse that he suffered.

Why? Because our God is a consuming fire.

What does fire consume? It consumes anything that is not like it. God will also consume those things in us that do not correspond to his character. That is why we are admonished to "Strive for peace with all people, and for the holiness without which no one will see God."

The song above reminds me of these things. We are on an altar whether we like it or not. We are either on the altar of God (allowing the non-God aspects to be burnt away and changed into his likeness), or we are on the altar of our own selfishness (burning away with our own deceit and sinful wishes). Like Aaron Tate points out, we crawl off the altar of God into the fire itself. We cry out for freedom while chaining ourselves to our own rotting and despicable desires.

We are on fire. We are burning.

What are we burning and why are we burning?

Many of us burn for all the wrong reasons--we are aflame with our own passions and desires, pursuing things that not only will not satisfy, but that will scar us forever if we continue to make ourselves a sacrifice to stuff. We look for stuff to fill the hole in the seat of our beings, we strive to come to wholeness through means that will not make us whole--we try to make ourselves something we are not, we try to obtain possessions that we do not need, we spend and are spent pursuing more stuff that not only clog our homes but clog our spiritual and physical veins and keep us from living our lives as God intended.

We can also burn for the right reasons--we can give ourselves over to a life of sacrifice or selfless living that puts the needs of others before our own desires and wishes. We may be aflame with a love that desires the best of God's blessings for our neighbors. We burn in God's presence so that we may lose anything that is not of God and gain Christ as "all that is really important." It is not an easy place to be, being consumed until only God is left. Nonetheless, such a place is necessary if we are to live a life abundant.

Let us come to God's consuming fire to be purified, to receive the delicious grace of God in Christ, to find all our rotting desires removed and transformed. If not, we are merely burning on our own waste.

Hebrews 10:31, 39
"It is a fearful thing to fall into the hands of the living God. . . . But we are not of those who shrink back and are destroyed, but of those who have faith and keep their souls."

Thanks for reading!

Sermon: Grow Up, Learn, Discern Hebrews 5:11-14

 A couple of years ago I preached a sermon series entitled "Look to Jesus" at Forest Community Church. This sermon comes from Hebrews 5:11-14 and is entitled "Grow Up, Learn, Discern." I will post the sermon notes below as well as a link to the video. Please be aware that the video may not completely line up to the notes below. We had some announcements before the sermon, so the sermon itself starts around the 3:00 mark on the video. Thank you for watching and reading!

Video: Sermon Hebrews 5:11-14

Hebrews Series: Look to Jesus  

Hebrews 5:11-14—Grow Up, Learn, Discern  

Intro: The language of Hebrews shows a decided interest in the words “hearing” and “obedience.” There is a very close relationship between hearing God’s voice and obeying God’s commands. In Greek the words “hear” and “obey” are even related. The point seems to be that obedience demands attentive or responsive listening. Learn Obedience Like Jesus.

The author of Hebrews utilized Psalm 95 and the incident at Kadesh Barnea to drive this point home to his readers. Behind the formulation of Psalm 95:7-11 stands the insight that listening and obedience are related aspects of faith. Reluctance to listen and disobedience are related aspects of unbelief. Listen and obey is the goal.

Hebrews 5:1-10 reminded us that Jesus listened and obeyed (remember, he “learned obedience;” the reference here to learning and obeying is similar to the expectation the author has for his readers). Jesus actively obeyed God when he offered himself for us. He experienced fully the significance of obedience. It is as the “Obedient One” that he has been exalted (5:9). He is God’s Final Word—the final and complete Revelation of God—he is the one to whom we must listen and obey. We need to learn obedience.

The insight that obedience begins with attentive listening is essential to understanding Hebrews 5:11-6:20. The author of Hebrews has introduced Jesus as a priest after the order of Melchizedek, but before continues that line of thought he must deal with problems in his church. He thinks that his friends are no longer listening to the voice of God as revealed through Jesus, the final Word of God. They are acting as immature people, and they need to grow up. In 5:11, he mentions that they have become hard or dull or sluggish in their hearing. The development of a hearing problem is a significant danger for men and women who are called to obey God. The close proximity of 5:9 to 5:11 underscores the importance of attentive listening as a prerequisite of obeying God. Starting with 5:11, the author now introduces the central division of his sermon. He encourages his readers to grow up, to learn, and to discern.

Hebrews 5:11-6:20 serve as the preparation of the congregation for the rest of the sermon. This section consists of two major sections: 5:11-6:12—the peril of spiritual immaturity; 6:13-20—a basis for steadfastness. The author offers two possibilities—promise or peril. “They may expose themselves to extreme peril by closing their ears to God, or they may find a basis for stability by listening to the voice of God as expressed through oath and promise.” Bill Lane, Hebrews: A Call to Commitment

This section can be divided into four paragraphs with alternating tones: Paragraph 1 (5:11-14)—pessimistic; Paragraph 2 (6:1-3)—optimistic; Paragraph 3 (6:4-8)—pessimistic; Paragraph 4 (6:9-12)—optimistic. This alternation is the author’s way of trying to motivate his readers by warning and encouraging them. He is calling them to attentive listening and obedience in spite of the possible dire circumstances of their future. Our focus today is on the first pessimistic section—Read Hebrews 5:11-14

Here the author admonishes his people to grow up, to learn, and to discern. He reminds them that growing up requires practice. Failure to practice causes immaturity. Point 1—Age Alone doesn’t produce maturity/the marks of immaturity; Point 2—Maturity comes by constant obedience/practice.

Point 1—vv. 11-12: Age Alone Does Not Produce Maturity—the marks of immaturity (Growing Up takes Practice): This pessimistic section starts with a confrontation (5:11). The members of the church who received this sermon have grown “sluggish” or “slow to learn.” They are not keeping pace with their situation. There may even be a serious erosion of faith and hope within the congregation. The lack is not due to time or growth. In fact, the author notes that “by now” they should be teachers—people mature enough in the faith to help others understand (5:12). Instead, they had regressed to point where they needed someone to teach them “again” the fundamentals (i.e., the ABC’s) of the faith—they needed milk, not meat (i.e., they have become infantile). They had learned these things before, but due to their sluggishness in hearing and obeying they needed some to go over their lessons with them again.

Ray Stedman (Hebrews, The IVP New Testament Commentary Series): “Immaturity is self-identifying. It has certain clear marks which provide a simple test that anyone can take to determine whether he belongs in this classification or not. There is an inability to instruct others.” 

Immaturity is costly too. Our author will spell this out more in chapter 6, but here he reminds his readers that stunted growth is NOT healthy and is in fact deadly. If we aren’t growing in maturity, we are languishing in the arrested development of immaturity. We need to move forward, we need to be mature, we need to be teachers of each other.

These individuals had received a rich exposure to God’s Truth, and yet they had regressed to being infants. The author is telling them that they must resume their responsibilities as adults. They cannot remain in an infantile stage in their hostile society. To remain immature will cost them dearly, they must move to maturity. They must grow up, but to do so requires learning and discernment. They must practice to grow up.

Point 2—vv. 13-14: Maturity Requires Practice—we must learn to discern, and to do that we must OBEY. With biting irony, the author addresses his audience as though they were on a “milk diet” instead of on a steady diet of adult food (5:13-14). They are “inexperienced in the word of righteousness.”

What is the reference to this “word of righteousness”? To what do these words refer?  Right speech; Moral actions; Proper theology; General teachings of Christianity; Instructions about Christian righteousness; teaching about Messiah (and his righteousness). Bill Lane (Hebrews: A Call to Commitment) thinks it may refer to instruction that stresses the cost and responsibilities of discipleship. Lane notes that the phrase is used with regards to persecution (in some cases—Polycarp). The phrase may be a technical reference of some sort. Lane states “The expression ‘word of righteousness’ signifies instruction concerning a willingness to experience martyrdom.” He uses Polycarp as a model (Cf. Mark 8:34-38).

Perhaps the members of this church were recoiling at the possibility of martyrdom due to persecution or the coming crisis. That is, they were still paralyzed by the fear of death (Heb. 2:15). Their regression to spiritual immaturity is a response to a life-threatening situation. The “adult” Christian recognizes the moral claim of God on his or her life even if it exposes the Christian to possible death. This is the situation that sets up our next major warning passage in Hebrews 6.

Conclusion:

If we no longer want to be immature, how we may clearly identify our arrested spiritual development and correct it? Are we concerned to consider the serious consequences of this immaturity?

Are we on milk or solid food? The babes who desire only mild doctrinal study are immature, whereas the mature desire solid food. Are we feasting on the Word of God, or do we go to listen only to what you already know. Is there a passion not for the religious fads, but for Christ and a greater knowledge of Him? How do we grow up? How do we mature in the Christian life? We grow by the use and frequent study of the Bible. We study it and meditate on it and put it into daily practice. Luther: “I study my Bible as I gather apples.  First, I shake the whole tree that the ripest might fall.  Then I shake each limb, and when I have shaken each limb, I shake each branch.  Then I look under every leaf.” We need the solid food of God’s Word. We must read it and obey it. We must put it into practice. Get into the Word of God. All spiritual progress is made by putting into practice what you already have received. Manna not eaten breeds worms. Milk undigested turns sour. This week read the following: Jeremiah 32; Psalm 91; Amos 6; 1 Timothy 6; Luke 16.

Are we teaching others? These Hebrews had been converted long enough to be ministering to others. Instead of teaching and making disciples, they need someone to teach them and to disciple them. They are so spiritually dull they need someone to teach them the same truths over and over again. They have no interest in hearing and obeying God. When we make ourselves available to God the Holy Spirit equips us to teach others. He nurtures us so we can build up others (Ephesians 4). We need to be sowing the truth God has taught us into the lives of other people. To be mature, we must ALL be teachers giving from our increase to others. This week write down a list of the things God has taught you in the past few months. Then make a point to share that list with someone else. Put obedience to your hearing!

Finally, walk in truth. This week obey God as he makes his desire known. Listen to him and then obey what you hear. Grow Up, Learn, Discern.

Sermon: Learn Obedience--The Road to Humility, Hebrews 5:1-10

I have the privilege of preaching occasionally at a church here in Forest, VA. A couple of years ago I did a series on Hebrews entitled "Look to Jesus." This particular sermon is called "Learn Obedience--the Road to Humility" and covers Hebrews 5:1-10. You can find the notes/outline below (NOTE: the video posted may not follow the notes exactly!). Here is the video link: Hebrews 5:1-10. There are announcements prior to the sermon which begins around 3:00 on the timer. 

Learn Obedience: The Road to Humility, Hebrews 5:1-10

Intro: The first 10 verses of chapter 5 seem to go best with the last 3 verses of chapter 4. At the end of chapter 4, our author introduces us to the idea of Jesus as our “great” high priest who has passed through the heavens. The idea here is that Jesus didn’t simply pause at the “Holiest place,” but rather that he went all the way through to the immediate and unfiltered presence of his Father. Since he is in that position, we then have an amazing opportunity to come to God’s throne of grace with boldness. (Don’t harden your heart; strive to enter God’s rest; nothing is hidden from God). In other words, we have a seat at God’s table due to Jesus’ service as our great high priest. Because of Jesus’ role as high priest, we have mercy and find grace to help in our times of need; we can come boldly to God’s presence (like a child to a parent—frankness of speech). Jesus is the means by which we receive mercy and help when we are helpless or attacked. He is our access to God (Romans 5:1). Our author now begins to examine Jesus as our high priest and how that should influence our response of faithfulness to God’s faithful word. This introduction of Jesus as a “great” high priest causes the author to consider some issues related to the high priestly office. Verses 1-10 discuss these issues. These verses are evenly divided between a focus on the role of the Levitical priesthood and the role of Jesus as our high priest appointed by God. The focus is, of course, on humility. In this respect, Christ is thoroughly qualified to be our high priest.

The key thought is simple: if we want to learn humility, we must first learn to obey. Learning obedience is the road to humility. Our author spells that out in these 10 verses by showing how one’s appointment should lead to obedience, and obedience leads to humility. Let’s take a look at Hebrews 5:1-10.

Point 1: Levitical Priests—Appointed by God to be Obedient (vv. 1-5). High priests were appointed by God to learn obedience and to serve humbly. The appointment of the OT priests was pretty straightforward. Verses 1-5 explore the basic qualifications for the high priest. The high priest originates from among the people. He represents the people before God. He ought to be humble because he is sinful. This weakness enables him to have compassion, and he offers sacrifice for himself as well as others. God calls or appoints the high priest. No human “calls” himself to this position. It is God-appointed and God-ordained. Why? God wants the priest to realize that the power of this ministry comes from God and not from human ability.

The first three verses reveal some interesting (and maybe novel) understandings of the high priesthood. The high priest is chosen from among the people, and that appointment shows to some degree the high priest’s solidarity with his tribe and people. In other words, it is no “stranger” who represents the people before God. It is one of them--someone from their own people. This is particularly clear in verse 3 where it seems that the Day of Atonement sacrifice is considered. He is one of them ethnically, but he is also one of them in sin. He too needs purification from sin. 

Verse 2 is a bit odd in describing the high priest as “humble” or even aware of his own shortcomings. This statement has no clear parallel in other Jewish writings in the first century. Typically the high priest’s exalted status is praised but not his humility. The reference to the high priest’s gentleness or weakness may stem from the author’s reflections on Jesus in 4:14-16. He may be indicating, then, what the high priesthood “ought” to be. The high priest’s own weaknesses should cause him to moderate his justified anger or displeasure at the sins of the people. In fact, he must offer sacrifices for his own sins as well as for those of his people. He was not “without sin.” As a result, he should have compassion on others. The high priest should be humble also because he does not “choose” his position; he is chosen to it.

The high priest is appointed to do what God has asked him to do. It is a role of obedience. The ritual, the sacrifices, almost every aspect of the high priestly ministry requires the individual human to respond with obedience to the instruction of God. This obedience is a road to humility as it reminds the high priest that God is the focus. It is not about what the high priest desires. It is not about the high priest’s position, prestige, or power. It is about doing what God has required. It is subsuming human pride to God’s will. It is submission. Philippians 2:5-8 exemplifies this idea of obedience as humility. The present age worships prestige, position, and power, but the kingdom of heaven esteems humility, service, and selfless living.  Can people tell to which we belong? Let’s look to Jesus as the model we should seek to emulate.

The priests of the OT were appointed by God to obedience and to humility, but they didn’t always learn obedience as they should. On the other hand, God sent a Son who would never fail to obey as God intended. God appointed his Son as a high priest to set the standard for human maturity and for human life. We are appointed by God to learn obedience, but the standard is Jesus the Messiah, God’s only Son, the only one of his kind. Learning obedience is the road to humility, and Jesus shows us what that looks like.

Point 2: Jesus as Priest—Appointed by God to Learn Obedience (vv. 6-10). These five verses remind us that Jesus (although a Son of God) is appointed as a high priest, and that this appointment led to his learning obedience. Jesus’ humility is the key to his obedience. Let’s look at vv. 6-10.

The depiction of the high priest’s “humility” is the transition to our author’s discussion of a comparison between Aaron and Jesus. This comparison is not as explicit as the comparison to Moses earlier, but it is a comparison nonetheless. Like the comparison to Moses, Jesus stands in continuity and likeness to Aaron, but he also is superior to Aaron. Like Aaron, Jesus is appointed as a high priest. Unlike Aaron, Jesus is appointed to an eternal high priesthood after the order of Melchizedek (Psalm 110:4—this idea is dealt with in detail in Hebrews 7).

The primary proof that Jesus’ humility is a requirement for the office of high priest is exemplified in Scripture. Psalm 2:7 and 110:4 emphasize God’s declarative action. Jesus didn’t “put in” for a promotion, he was “appointed” by God himself. It was a declaration of appointment by God.

In this way our author now associates the words “Son” and “priest.” In 1:1-4:14, Jesus is depicted as the Son of God. In our current chapter the author begins to define Jesus’ role as high priest. There is a shift in emphasis here. The reference to Psalm 110:4 in Christian writing is unique to Hebrews. This Psalm armed our author with a biblical basis for his distinctively priestly portrayal of Jesus.

Verses 7-10 are confessional in nature and link Messiah’s humiliation (in death) and exaltation (in resurrection) to the theme of an appointment to priesthood. The idea here is that Jesus participated fully in the human experience. He was genuinely tested just as we are—he is in solidarity with us. (Remember, he was tempted in all ways as are we). These verses lay out in a summary an overview of Jesus’ earthly ministry in a striking formulation.

Dr. Lane offers three comments on the formulation of v. 7: First, when the author says that Jesus “offered” prayers and supplications, he uses a technical term that is often used to refer to the offering of sacrifices. That is, he sees Jesus’ prayer ministry as sacrificial. This may not be a reference to Gethsemane or Golgotha, but to the totality of Jesus’ high priestly office. Second, the phrase “he was heard” may be equal to saying that Jesus’ offering was accepted by God. Third, Jesus’ passion is described in its entirety as a priestly prayer. The reference to “cries and tears” describes prayer in a time of crisis. Verse 8 then describes the new dimension of Sonship Jesus entered by virtue of his incarnation and sacrificial death. Jesus “learned” obedience by what he suffered.

In verse 8, the word “to suffer” is used to refer to the Passion of Jesus (i.e., “to die”) as in the rest of the book of Hebrews. He “suffered death” (Hebrews 2:9—“tasted” death), and this has reference to Jesus’ unique redemptive sufferings endured in his high priestly office. In the statement that Jesus “learned obedience from what he suffered,” the term “obedience” has a specific meaning. It signifies obedience to the call to suffer death in accordance with the revealed will of God. He was appointed to die.

The eternal Son of God was appointed to suffer death. In vv. 9-10, the idea of “made perfect” refers to God’s validation of Jesus’ perfect obedience as the priestly representative of his people. Jesus showed “maturity” in submitting to God even to the point of death. He was “mature” or “perfect” or “made valid” as our sacrifice by his obedience even to the point of death. His high priestly status is settled and established on the foundation of his willingness to die and on the promise of his resurrection and return. He is the “perfect” example of the submitted disciple, the willing participant, the obedient child. He sets the standard for his followers. He learned obedience so that we may follow his example. Jesus clarifies the title “high priest” that is first introduced way back in 2:17.

Jesus’ obedience requires our obedience in response. Jesus’ obedience confirms his appointment as a priest eternally “after the order of Melchizedek.” Jesus’ faithfulness is still seen as the basis for our fidelity to God. His death on a cross and his continued faithfulness to God lays the foundation for us to respond to God faithfully even in hard times. 

When the bottom falls out, we can be faithful to our faithful God because Jesus has gone ahead of us and paved a path of faithful obedience. Nonetheless, we must humble ourselves to obey, we must learn obedience in our own suffering so that we may be God’s eternal people. The cruciform life means being willing to die, to die for God but even to die for those who will betray and deny us. Humble service for God means imitating his humble service in Jesus. How are we doing?

We speak of truth and lovely things, but transparency and honesty can sometimes be messy. That is fine, though, God doesn't mind messy. If Jesus is truth, then why are we so quick to lie to each other as Christians? Are we really that concerned with how we "look" to others? Too often I compare myself to others whose situation is no better--without Christ, they are also nothing. Jesus is the Model to imitate. Church should be community, and community is sometimes messy. Unity only comes when we humble ourselves and serve others. My brother/sister may look quite different, but our unity is based on what Jesus has done and the example he set. Come to grips then with this truth--you are not God, but you need God. The only way God fills your need is by Jesus, his Incarnate Word. If you find a substitute to fill your void, you will always have "less-than-God." This idol will always fail. It cannot do anything less. God became one of us to reach us. He served humbly, what more can he ask of us? To love one another calls for humble service. It is enough.

Let us learn obedience and by learning obedience let us learn humility.

Conclusion: How do we respond to these things?

Some things we should note in this passage—First, the orientation of this section is intensely practical. The emphasis is on the need for earnest prayer. Prayer creates a sanctuary of sorts when no actual place is available. This week let us make a plan to spend time in a prayer sanctuary with the God who gives us free access to his grace in Jesus. This week, set aside at least 5 minutes a day to pray. Pray for family, for those who do not know Jesus, for your church family, for your city, for your nation. Most importantly, come boldly into God’s presence because of what Jesus has done. Spend time in God’s presence for your own sake. Soak in his presence!

Second, the new redemptive relationship between God and the human family inaugurated by Jesus establishes a firm basis for Christian decision/faithfulness. In other words, through what Jesus has done he now enables us to do—show faithful obedience to God. This week, as you read Scripture, as you pray, set your mind to obey what God says—then do it. Do ONE thing you know God called you to do. Don’t discuss it, do it. See what humility God will teach you when you simply obey. Trust and obey.

Finally, spend time in God’s Word asking his Spirit for direction. As you read, ask God what lesson you need to learn and how you can obey this word from Scripture. Read Jeremiah 18; Psalm 139; Deuteronomy 30; Psalm 1; Philemon 1; Philippians 2.

Remember, Jesus is God in the flesh. He is God among us. He is Immanuel. If we hear God’s voice today, we should NOT harden our hearts. We should strive to enter his rest. Nothing is hidden from God. We should learn obedience to him.

We claim to serve the great King, then spend decades building little fiefdoms to our own glory. We are often petty children who wish to be noticed as important or accepted, and we misunderstand the glory of the One who, though he was equal with God, humbled himself to serve others, even to the point of his own death. A glorious kingdom must be built on a solid foundation. In God's economy, that kingdom begins with humility and death. Lord, help us to die to our own petty kingdoms and prestige and teach us to live like Jesus. Philippians 2:5-8 is still the standard. Let us ever more search after that Truth!

Hear God, don’t harden your heart. Strive to enter his rest. Nothing is hidden from him. Learn obedience. Look to Jesus.

Thanks for reading!