Tawa Baptist

Completion

Scripture: 1st Thessalonians 5:23-28

Video Link: https://youtu.be/cLT84c9Vbto

Structure:

  • Introduction
  • Completion of salvation
  • Affirmation of friendship
  • Conclusion – Grace

Introduction:

Good morning everyone.

Sometimes in the music world, you hear the term ‘unplugged’. An unplugged song is stripped down to its bones, so the sound is simpler, more acoustic. Unplugged songs often have an intimate feel.

Today we conclude our sermon series in Paul’s first letter to the Thessalonians by focusing on the closing verses of chapter 5. In these verses Paul gives us a stripped down acoustic summary of his letter. This is Paul unplugged. From first Thessalonians chapter 5, verses 23-28 we read…

23 May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. 24 The one who calls you is faithful, and he will do it.

25 Brothers and sisters, pray for us. 26 Greet all God’s people with a holy kiss. 27 I charge you before the Lord to have this letter read to all the brothers and sisters. 28 The grace of our Lord Jesus Christ be with you.

May the Spirit of Jesus illuminate God’s word for us.

In this passage Paul sums up the two main themes of his letter. When you strip it all down the letter has been about the completion of salvation and an affirmation of friendship.

Completion of salvation:

Transmission gully is now open. I think we can say it is complete. Complete enough to drive on anyway. We were waiting longer than we expected but with good reason. It was a massive project and it needed to be completed properly.

In verses 23-24 of Thessalonians 5, Paul pronounces a benediction or a blessing over the believers in Thessalonica. His benediction is essentially about the completion of our salvation, which has been one of the main messages of his whole letter. In the first part of verse 23 Paul says…

23 May God himself, the God of peace, sanctify you through and through.

Paul describes God here as the God of peace. Gordon Fee reminds us that, in Paul’s writing, peace rarely refers to the well-arranged heart of the individual but rather to the life of the community, that believers live together without conflict.

Probably though, we can’t separate the inner peace of a ‘well-arranged heart’ from the relational peace of the community. I mean, it is difficult to live in peace with others if you aren’t at peace with yourself. 

In any case, God is a God of peace. Which means God is relational. Jesus came to make peace possible in all our relationships. 

Sanctify is a word which means to make holy, pure or clean. If your dishes are dirty you might sanctify them, or make them clean and holy, by putting them through the dishwasher.

Or if you get Covid you must go through a period of isolation until you have recovered and are able to be with others without passing on the virus. The isolation period is like a sanctification process.

To be sanctified through and through means being holy on the inside and the out. It’s like Jesus said: ‘Wash the inside of the cup and the outside will be clean too’.

In view of what Paul has just been saying about the God of peace, it would logically follow that being holy (or sanctified) has to do with the way we treat others; actions characterised by justice and mercy, attitudes shaped by humility and compassion.

Jesus’ stripped down, unplugged, acoustic definition of holiness is to love God, love your neighbour and love yourself.

In the second part of verse 23 Paul says…

May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.  

Much ink has been spilled over what Paul means here by spirit, soul and body. But I don’t think Paul is giving a Grey’s Anatomy (medical) type description of the human person. Paul is simply using these three terms to describe a whole human being. It’s another way of saying, may God sanctify you through and through, inside and out.   

Having said that, people are still curious about what the words spirit, soul and body are referring to, so some explanation is needed.

By body Paul’s mean your physical body. The body we inhabit is given to us by God and we need to look after it. For Christians the body is sacred. It is holy and not ours to do whatever we want with. Our bodies are instruments for God’s purpose in the world.

Our body is not separate from our spirit or soul. They all go together as an integrated whole.

The term soul can have a different nuance of meaning depending on the context in which it is used. Sometimes the soul refers to the whole person, like when someone says, ‘there were 54 souls on board’.

More often though the human soul refers to the non-physical (or immaterial) aspects of a person. That is, your life force, your will, your personality, the things that can’t be studied under a microscope but which are nevertheless real and make you uniquely you. We are more than just a collection of biological cells and chemical elements.  

The human spirit can also mean different things depending on the context. Generally, though, we are probably best to think of our spirit as that part of us which connects with God. Our spirit is essentially a conduit for relating with God.

In differentiating the functions of the body, soul and spirit, we might think of the different parts of a computer. The hardware of the computer (the keyboard, screen and circuitry) is like the physical body. The operating system and application software is sort of like the soul.

And the wifi connection is like the spirit. Without wifi, a computer can’t connect with the internet or other computers.

This analogy should not be pressed too far. I’m not suggesting people are machines. Human beings are infinitely more valuable and complex than computers. Nor am I suggesting that God is like the internet.

Another (more organic) metaphor could be that of a tree. The trunk and the branches of the tree are like the body. While the roots of the tree are like the human spirit, because the roots connect the tree to the earth, drawing water and nutrients from the soil.

The sap running through the trunk and branches, together with the fruit of the tree, are a bit like the soul. The sap contains the tree’s life force and the fruit is an expression of the tree’s personality.      

Although this metaphor is not perfect, it is helpful. We human beings receive life by putting our roots (or our spirit) down deep into the soil of God’s love. This spirit connection with God nourishes our soul and body so that we bear the fruit of love, patience, kindness, generosity, faithfulness and so on, to the praise of God’s glory.

But I digress. We shouldn’t get too caught up with distinctions over body, soul and spirit. Paul’s main point is the completion of our salvation. God is at work to sanctify our whole being, both as individuals and as a community of faith.

As I mentioned a few weeks ago, we live in the ‘overlap’, the ‘in between’, the ‘now but not yet’. Yes, Jesus has come and he has conquered sin and death. And yes, all those who put their trust in Jesus are saved. But our salvation won’t be fully realised until Jesus returns in glory. In the meantime, we may still struggle with doubt and despair, temptation and suffering.

Paul’s prayer is that the Thessalonians (and all believers) be blameless when Christ returns.   

By ‘blameless’ I don’t think Paul means we can never make a mistake. Sanctification, becoming holy, is a process. Making mistakes is usually part any learning process. So we should not give up if we mess up. We redeem mistakes by learning from them.   

It takes time for a tree to grow and mature and produce fruit. It doesn’t happen overnight. Our job is not to try and force or contrive our own sanctification. Our job is to keep our roots in the soil of God’s love. Stay connected to Jesus and allow God’s Spirit to work in us, in his way and his time.

Paul picks up on this point when he says in verse 24…

24 The one who calls you is faithful, and he will do it.   

God is the one who calls us to trust and obey Christ. And God is faithful to his call. He is reliable and trustworthy. He always makes good on his word. While we certainly need to play our part in the process of sanctification, ultimately God is active in completing our salvation, so we do not need to be anxious.

Jesus tells a parable in Mark 4 about the growing seed, which overlaps with this idea of God’s faithfulness in completing our salvation. From verse 26 of Mark 4 we read…

26 Jesus also said, “This is what the kingdom of God is like. A man scatters seed on the ground. 27 Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. 28 All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. 29 As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.”

The person who scatters seed, in this parable, is the one who proclaims the gospel about Jesus. The person who scatters the seed does not make it grow. God, by his Spirit, makes the seed grow. God, by his Spirit, brings the plant to fullness and fruition, in time for the harvest. The harvest here refers to Jesus’ return in glory.

There is a certain mystery to this process. Yes, we can give the plant a helping hand. We can water it and put a stake alongside to support it. We can protect it from the wind and insects. But ultimately it is God who makes a human person grow to maturity (body, soul and spirit).

Or, thinking more like Paul, it is God who grows the community of believers (the church) to fruitfulness.           

Okay, so that covers one of the main points of Paul’s letter, the completion of our salvation. The other point is the affirmation of friendship. Paul wrote to the Thessalonians to affirm his friendship with them.

Affirmation of Friendship:

We all need friends. We all need to know we have someone on our side. We need to feel connected and not alone. Developing and maintaining good quality friendships is part of the process of our sanctification.

We need to be careful in church life not to get the cart before the horse. The horse goes first and the cart comes second. The horse, in this analogy, is our friendships. While the cart represents our programmes, the things we do in service to the community.

If we don’t take care of the horse (of friendship), then the cart (or the programme) isn’t going anywhere.  Paul was writing to take care of his friendship with the Thessalonians.

In verse 25 Paul says: 25 Brothers and sisters, pray for us.

Numerous times throughout his letter Paul addresses the Thessalonians as ‘brothers and sisters’. It is a term of affection. A term of close relationship. A term affirming the bond of their friendship. 

So what is a friend? Friends know each other, they have history. They share things in common. Friends do things together. They trust one another. They have each other’s back. Friends are loyal, through thick and thin. They care for each other and support one another. Friends give priority to their relationship. The bond of friendship is a sacred thing.    

And this is one reason why Paul asks his Thessalonian friends to pray for himself, Silas and Timothy. Prayer is an act of spirit (both our spirit and God’s Spirit). Prayer helps to create connections and maintain friendships.

The idea of affirming friendship continues in verse 26 where Paul writes…

26 Greet all God’s people with a holy kiss.

In the culture of that time people greeted each other with a kiss, much like we might greet each other with a handshake or a hug. It wasn’t a sexual thing. Rather it was a tangible, physical demonstration of friendship.

In Maori culture, people greet each other with a hongi. This is when two people press noses together. When you hongi, you inevitably share breath. You connect. It is a beautiful way of honouring the relationship with each other.

Some people don’t like to be touched and we must respect that. But there is still a place for good physical touch. If someone is anxious or up-set we show them they are not alone by holding their hand or touching their shoulder or holding them in our arms.

Conclusion:

In verse 27 Paul instructs the Thessalonians, in strong terms, to ensure his letter is read to everyone. Paul does not want anyone to be excluded. They are all his friends and they are all under God’s umbrella of salvation.

Paul’s final word though is one of grace. He says, 28 The grace of our Lord Jesus Christ be with you.

Paul signed off pretty much all his letters with a reminder of God’s grace. The word grace means gift or favour. Something done for us by God that we do not deserve and cannot do for ourselves.

C.S. Lewis was once asked, ‘What makes Christianity different from any other religion?’ And Lewis replied, ‘Why, grace of course.’

The completion of our salvation and the security of our friendship with Jesus, depends on God’s grace. Not on how we are feeling. Not on our own efforts. Not on luck or circumstances beyond our control. When you strip it all down, the Christian faith, unplugged, is pure grace.

Let us pray…

Gracious God, we thank you for the work of your Spirit in completing our salvation. We thank you too for your gift of friendship. In and through Jesus we share an eternal bond. Give us all we need to go the distance in your will and help us to take care of our friendships. Amen.   

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • Why did Paul write to the Thessalonians?
  • What does peace mean for you? What did Paul mean by peace? What are the implications for us of saying that God is a ‘God of peace’?
  • What does it mean to be ‘sanctified through and through’? How are we sanctified? E.g. What role can mistakes play in the process of our sanctification?  What role does God play in our sanctification?
  • How might we understand the terms body, soul & spirit (in the context of 1st Thessalonians 5)?  How do these three aspects of the human person interact/relate with each other?
  • Why do you think Paul wanted to affirm his friendship with the Thessalonians? What is friendship? What do friends do? Are there friendships in your life that you need to renew or affirm? How might you do this?  
  • What makes the Christian faith different from any other religion?
Tawa Baptist

Ethics

Scripture: 1st Thessalonians 4:1-12

Video Link: https://youtu.be/ee3SwLNEkGo

Structure:

  • Introduction
  • Sanctification
  • Self-control
  • Social responsibility
  • Conclusion

Introduction:

Good morning everyone.

A few days ago I found a debit card on the ground in Redwood Ave. At first I just walked passed it. I had other things to do. Then, after giving it a bit more thought, I went back and picked it up. What if the card fell into the wrong hands? If it was my eftpos card, I would want someone to return it safely.

I didn’t recognise the name on the card and a quick look on Facebook didn’t reveal any clues, so I took it to the nearest Kiwi Bank, because it was a Kiwi Bank card. They could get it back to the rightful owner.

Ethics. We make ethical decisions all the time. Sometimes the decisions are simple and straight forward, like when you find some lost property. Other times the decisions are more difficult and complex, like whether NATO should try to enforce a no fly zone over the Ukraine.  

Today we continue our series in Paul’s letter to the Thessalonians, focusing on the first 12 verses of chapter 4. This begins a new section in Paul’s letter in which he talks about Christian ethics; how Christians should behave and conduct themselves. From First Thessalonians chapter 4, verses 1-12 we read…   

As for other matters, brothers and sisters, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more. 2 For you know what instructions we gave you by the authority of the Lord Jesus. 3 It is God’s will that you should be sanctified: that you should avoid sexual immorality; 4 that each of you should learn to control your own bodyin a way that is holy and honourable, 5 not in passionate lust like the pagans, who do not know God; 6 and that in this matter no one should wrong or take advantage of a brother or sister. The Lord is an avenger in all these things, as we told you and warned you before. 7 For God did not call us to be impure, but to live a holy life. 8 Therefore, anyone who rejects this instruction does not reject a human being but God, the very God who gives you his Holy Spirit. 9 Now about your love for one another we do not need to write to you, for you yourselves have been taught by God to love each other. 10 And in fact, you do love all of God’s family throughout Macedonia. Yet we urge you, brothers and sisters, to do so more and more, 11 and make it your ambition to lead a quiet life: You should mind your own business and work with your hands, just as we told you, 12 so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.

May the Spirit of Jesus illuminate God’s word for us.

For the sake of coherence, here are three S’s to guide our thinking on this passage: sanctification, self-control and social responsibility.

Sanctification is the process of becoming holy. Self-control, in this context, is about managing our own body. And social responsibility is about consideration for other people. Let’s begin with sanctification, the process of becoming holy.

Sanctification:

How is your emergency water supply? Each of us needs to drink about one and half to two litres of water a day. Many of you will have an emergency water tank but, unless you have refilled your tank recently, the water probably isn’t potable, meaning it isn’t fit for drinking.

In an emergency, you would need to boil the water for about 5 minutes or so, to kill any bugs, before drinking it.

By way of analogy, potable water (water that is fit for drinking) is holy. It is clean, pure, good for your wellbeing and therefore set apart for human consumption. Continuing this analogy, the process of boiling the water to make it holy (or drinkable) is sanctification.

Unlike stale water, God doesn’t boil us to make us holy. But he does gently and gradually, over time, remove those attitudes and habits and practices from our lives which make us unhealthy or unsafe to be around. 

Holiness is about wholeness or oneness. When we hear the word holiness, we should think health & wellbeing, strength and integrity. We should associate holiness with love, because the two go together. They complement each other.

In Leviticus 19 God says to his people: “Be holy because I, the Lord your God, am holy”.

Holiness, therefore, has to do with attitudes and behaviours that are in keeping with God’s own character. And sanctification is the process of becoming more holy, like God.        

In First Thessalonians chapter 4, Paul writes…

As for other matters, brothers and sisters, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more.

The first thing we note here is Paul’s tone and posture. Paul is not heavy handed or top down when introducing ethical teaching. Paul is not holier than thou. Paul comes alongside in a relational way. He refers to the Thessalonians as his brothers and sisters (his equals).

Notice too how Paul says, we ask you and we urge you in the Lord Jesus…    

This is the language of persuasion, not coercion.

What’s more, Paul does not appeal to his own authority in talking about ethical matters. Paul appeals to divine authority saying…     

 2 For you know what instructions we gave you by the authority of the Lord Jesus. 3 It is God’s will that you should be sanctified:

In other words, these ethical instructions are not coming from me (a mere human being), they are coming from the Lord himself.

In fact, the Greek word, translated as instructions, carries the nuance of a military command that is carried down a line of soldiers. Paul then is like a fellow soldier, in the trenches, passing on orders from the general.

Another thing I want to draw your attention to in these verses is the idea that sanctification (or becoming holy) is a process. It is not instant or quick. Sanctification takes time.

When Paul says, we instructed you how to live, the word translated as live is literally walk, where walk is a metaphor for one’s lifestyle. The idea of walking suggests steady progress. It implies being on a journey.

As Paul indicates, it is not the first time the Thessalonians have heard these ethical instructions. Paul is recapping, in this letter, some of what he had already covered when he was with them in person. Repetition and reinforcement is part of any process of learning something new.

This idea of process is seen again at the end of verse 1, where Paul urges the Thessalonians to do this more and more. Sanctification, becoming holy, is incremental or step by step.       

On first becoming a Christian we can’t expect to be morally perfect overnight. Nor do we have all the answers on right and wrong. We may slip up from time to time. Two steps forward, one step back sort of thing. That’s okay, so long as we keep moving in the right direction toward holiness, toward Christlikeness. 

Perhaps the most obvious thing to point out, in these first three verses, is that the goal of Christian ethics is to live in a way that pleases God.

Living to please God indicates a dynamic relationship. Christian ethics isn’t just about following a set of rules. It’s more about understanding God’s intent (or the spirit behind the law) so that we can apply the rules in a way that pleases God. To understand God’s intent, you need to have a relationship with him.

Okay, so that’s our first S, sanctification. Our second S is self-control.

Self-control:

Some of you may go to the gym. As part of your gym routine you might do a bit of weight lifting, to build muscle mass and strength and burn some fat. Three things muscles need to grow: nourishment, exercise and rest.

Nourishment is about eating the right kind of foods. Exercise is about using your muscles regularly and carefully. And you need to rest, so that your muscles have a chance to repair. Improving your strength and fitness is a process that requires commitment and discipline in these three areas.

Self-control is like a moral muscle. Self-control enables us to do the heavy lifting of ethics. Three things you need to make your self-control muscles stronger and fitter are nourishment, exercise and rest.

We nourish our self-control by avoiding anything that would tempt us to self-indulgence and feeding our minds with that which supports us to make good choices.

Like Paul said in his letter to the Philippians: Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, if anything is excellent or praiseworthy, think about such things.

We exercise self-control by showing restraint. Sometimes that means not talking but listening instead. Other times it means being careful about what we eat. Some of you may have given up chocolate or alcohol for Lent.

We might also exercise self-control by counting to ten when we feel angry or taking a walk to calm ourselves down. The exercise of self-control requires self-awareness.

Rest is essential to self-control as well. If we show too much restraint all the time, or if we try and suppress all desire and all enjoyment, then we will only end up doing ourselves harm. Self-control does not mean denying ourselves of every pleasure and never having fun.

Sometimes, as part of a balanced diet, you are allowed to eat cake. Sometimes we need the distraction of watching an uplifting movie. Sometimes it’s okay to have a sleep in. And, in the context of a loving marriage, it is healthy for a husband and wife to enjoy each other’s bodies.

If we are too buttoned down, too rigid all the time, we will end up doing damage to our self-control muscles, like a weight lifter who pushes too hard with their training. 

Returning to Thessalonians; from verse 3 of chapter 4, Paul focuses on one aspect of Christian ethics, namely, sexual ethics. Paul writes…

3 It is God’s will that you should be sanctified: that you should avoid sexual immorality; 4 that each of you should learn to control your own bodyin a way that is holy and honourable,

The main point I want you to see here is that we avoid sexual immorality by learning to control our own body. That is, through developing our self-control.

Now it needs to be said that Christian ethics and sanctification are not solely concerned with sexual matters. Christian ethics covers a whole range of things including money, speech, work, caring for the environment, social justice, discerning when to get involved in geopolitical conflicts, and so on.

So why does Paul want to talk about sexual ethics with the Thessalonians? Well, it’s probably because the society in which the Thessalonians lived was sexually permissive. (Even more permissive than our society.)

For example, the ancient Greeks and Romans didn’t really consider adultery to be a sin. While some husbands and wives were faithful in marriage, many weren’t. It was commonly accepted that a man keep a wife for raising children and looking after the home and keep a mistress for romance and sexual gratification.

The Greeks and the Romans had made a religion out of sex. Temple prostitutes walked the streets plying their trade in the name of Aphrodite and Venus.

One in five people were slaves in the Greco-Roman world. Slaves had almost no rights under law. If a slave owner wanted to sexually exploit a boy or girl in their employment, they could do so freely.

Divorce was also rife in that culture. If a man grew tired of his wife he simply divorced her and found someone else, leaving the first wife destitute.

Incredible harm was caused by this culture of sexual immorality. The Christian ethic of self-control, promoted by Paul, protected everyone, particularly women, children and slaves who were among the most vulnerable.        

You may be wondering, what does Paul mean by sexual immorality? And what does it mean to control your own body in a way that is holy and honourable?

Well, before answering that I need to say this: please hear me as a brother. Hear my heart. I’m not speaking to you as someone who is perfect. I’m in a process of sanctification too. So I speak to you as an equal and as someone who cares about your wellbeing.

For Paul, any sexual activity prohibited by the Law of Moses is immoral.

Basically, when it comes to sex, there are two paths which Paul would have considered holy and honourable. The first path is being single and celibate. (Paul himself walked that path.) And the second is being married and faithful. 

This means, sex outside of marriage is not God’s intention for Christians. Furthermore, it is God’s intention that sex within marriage be consensual, not coerced; self-giving, not selfish; and enjoyable, not something to feel ashamed about.          

Now I realise this teaching, prohibiting sex outside of marriage, may be difficult for some. Life is not easy and we are complex creatures. Each of us comes to this with different experiences. But, whatever our history, we all have desires (whether we want them or not). We all have a need for companionship and intimacy. We all want to feel tenderness and love. God understands that. So, as a brother, let me provide some Biblical nuance to aid our understanding. 

If you have had sex outside of marriage and you are repentant (sorry) about that, then know that God is gracious and compassionate. Failure is not fatal. Jesus forgave the woman caught in adultery and said, ‘Go and sin no more’. Those who are repentant don’t have to carry around a weight of guilt and shame for the rest of their life.

For those who have been sexually abused, please know it is not your fault. You are not to blame. That abuse was never God’s intention for you.

Sexual ethics isn’t just a private personal matter. It is a matter of social justice.  As Paul says in verse 6 of Thessalonians 4, in this matter no one should wrong or take advantage of a brother or sister. The Lord is an avenger in all these things.

That means God understands your hurt (if you have been abused) and he will see that justice is done. The one who harmed you will be held to account.

If you have crossed the line sexually and you don’t feel sorry for it, or don’t think you can help it, then know that God wants more for you than that. As Paul says in verses 7-8: For God did not call us to be impure, but to live a holy life. 8 Therefore, anyone who rejects this instruction does not reject a human being but God, the very God who gives you his Holy Spirit.

God gives us his Holy Spirit to help us on the road to holiness; to enable us to make choices which are life-giving to ourselves and others.  

If someone you love is making choices in their sex life that the Bible does not condone and you are concerned for them, then know that God loves them. You don’t have to cure them. Nor do you need to agree with them. Simply seek to listen and understand. Then you will be better able to care for them.

If you are single but don’t want to be, then know you are in good company. Jesus, Paul, the prophet Jeremiah, Mother Theresa and John Stott (among many others) were single and celibate. By God’s grace they redirected their energy in service to God’s call on their life.

Despite being single, none of these people were alone. Each of them had a circle of close friends who helped to meet their needs for companionship and emotional intimacy. 

If you have never crossed the line sexually. If, somehow by God’s grace, you have always controlled your body in a way that is holy and honourable, then respect. Well done. We salute you. But be aware, there may be another area of holiness that God would like you to work on. We are all on a journey.

We have been talking about self-control in the context of sexual ethics. Self-control is the necessary pre-requisite to social responsibility.

Social responsibility:

In verses 9-10 Paul celebrates a different kind of love. Not sexual love, but brotherly love or family love. The Greek word here is Philadelphia, like the city. The kingdom of God is a city of brotherly love.

Loving others like they are our family is the foundation of social responsibility. The church is a spiritual family. You don’t get to choose your family but you still do everything in your power to look after them. It is God’s Spirit in us and among us that enables us to love like this.    

In verses 11-12 Paul enlarges the net of social responsibility to include people outside the church family; people in the wider society who we may interact with. He writes: 11 and make it your ambition to lead a quiet life:

This is a bit of an oxymoron. It’s like saying, and make it your ambition to not be ambitious. I guess the thought is, don’t be greedy, be content.

Paul continues saying, …You should mind your own business and work with your hands, just as we told you, 12 so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.

Minding your own business is about exercising self-control in your speech. We need to avoid gossip and take care in how we talk about others. We have a social responsibility to look after other people’s reputation.  

Paul also encourages the Thessalonians to work with their hands. This was a counter cultural thing to say. The Greeks despised manual labour. There’s was not a DIY culture, like we have in New Zealand.

Apparently some in the church at Thessalonica were freeloading, taking advantage of the kindness of other believers. This was not good for anyone. Those who are able to work have a social responsibility to contribute as they can.

More than that, working is good for you. It provides you with a purpose and it keeps you out of trouble. The rhythm of regular work actually supports the process of sanctification and helps with developing self-control.

The Christian faith was brand new in Greece and Macedonia, in the first century. Most people outside the church were unsure of Christianity. By showing themselves to be socially responsible citizens the Thessalonian believers could earn respect and acceptance.

Conclusion:

A point of application for us here is being mindful of how those outside the church perceive us. We don’t want to worry too much about what others think but we do want to walk the talk. Our ethics both personally and publicly need to reflect God’s holiness.

Let us pray…

Holy Spirit, help us in the process of sanctification. Grant us strength when we feel weak, clarity when we feel confused, patience when we feel frustrated by our progress and grace when we stumble. We trust you to complete the work you have begun in us, for Jesus’ sake. Amen. 

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • How do you make ethical decisions? Think of an example from your own life?
  • What is sanctification? Why do we need to be holy? What is the goal of Christian ethics?
  • How do we grow our self-control muscles? What practical strategies can we employ? How does self-awareness support self-control?
  • Why does Paul focus on sexual ethics in 1st Thessalonians 4:3-8? What does it mean to control your own body in a way that is holy and honourable? How are Paul’s words, in verses 3-8, relevant for us today?   
  • Discuss / reflect on the various aspects of social responsibility that Paul touches on in verses 9-12.
  • Is there a particular area of sanctification that God’s Spirit is working on, in you, at the moment? How might you cooperate with the Holy Spirit in this area?

Outtake:

Paul doesn’t start his letter with ethics and telling people how to live. He gives the first three chapters to affirming his relationship with the Thessalonians and letting them know how much he misses them and cares for them. So it is in the context of care that Paul by talks about right conduct.

Tawa Baptist

Known

Scripture: 1st Peter 1:1-2

Structure:

  • Introduction
  • Sender
  • Receivers
  • Conclusion

Introduction:

Good morning everyone.

If you want your cooking to taste really good, you might add some stock.

Stock can be made in a variety of ways. For example, you might put a chicken carcass (bones and all) in a pot of water with some vegetables and salt and let it simmer for several hours.

During that process lots of flavour and goodness (like iron and marrow from the bones) is infused in the water. Once the simmering is finished you strain the bones and vegetables out and are left with the stock. Of course, that takes a long time, so we tend to use an Oxo cube instead.

Today we begin a new sermon series in the New Testament letter of 1st Peter.

Our focus this morning is on the first two verses. It might not seem like a lot but these two verses (and indeed the rest of the letter) are like homemade stock – not sweet, but rich in goodness, giving a depth of flavour and meaning.

From 1st Peter chapter 1, verses 1-2, we read…

Peter, an apostle of Jesus Christ,

To God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood:

Grace and peace be yours in abundance.

May the Spirit of Jesus illuminate God’s word for us.

There are two parts to today’s message. First we’ll look at the sender of the letter, Peter. And then we’ll consider the recipients – who were they, where were they, and why were they.

Sender

You may have heard me say on other occasions, that power is the ability to do something, while authority is the right to do it. For example, you may have the ability to drive a car but without a driver’s license you don’t have the right (or authority) to drive. Of course, having a license doesn’t give you authority to break the speed limit. Even those with authority must still submit to a higher authority, otherwise they lose their license.

Authority is not something that can be assumed or taken lightly. Authority is a weighty thing – it has to be earned. You do not have the authority to call yourself a doctor unless you have spent 7 or 8 years at university studying and passing exams to earn your degrees. Likewise, you don’t have the authority to teach others unless you have done the hard yards gaining some mastery of the subject yourself. Authority usually comes from personal experience. You can’t really tell others to recycle if you are not recycling.

The story is told of a mother who brought her son to Ghandi. She asked Ghandi if he could get her son to stop eating sugar. Ghandi told her to come back in a week’s time. So the woman went away and came back again with her son a week later. Then Ghandi simply said to the boy, ‘Stop eating sugar’. The mother was puzzled by this and asked why Ghandi had sent her away a week earlier? Why didn’t he just tell her son to stop eating sugar the first time she came? It would have saved her the trouble of going back and forth. Ghandi replied, ‘Before I can tell anyone to stop eating sugar I must first stop eating sugar myself.’ That’s authority you see.

The opening verse of 1st Peter tells us this letter was written by Peter, an apostle of Jesus Christ. In the New Testament sense of the word, an ‘apostle’ is a messenger sent with authority. By calling himself an ‘apostle of Jesus Christ’, Peter was claiming a special sort of authority. Peter’s authority came from Jesus himself and it came from Peter’s experience of Jesus.

This is the same Simon Peter who left his fishing business to follow Jesus around Galilee and Judea, listening to his teaching and seeing his miracles first hand. The same Peter who witnessed Jesus’ transfiguration, suffering and death. The same Peter who denied Jesus before the cock crowed. The same Peter who met the risen Jesus and was restored a few days later.  The same Peter who spoke to the crowds in Jerusalem on the day of Pentecost, when the Holy Spirit was given. The same Peter who had once refused to set foot in the house of a Gentile but then later, under the guidance of the Spirit of Jesus, ate a meal and stayed the night with the Roman Centurion, Cornelius. 

Peter’s words in this letter, are not something to be taken lightly. Peter’s words carry weight – they have authority because Peter had walked with Jesus in person. Peter could talk about forgiveness because he had failed Jesus and been forgiven himself. Peter could preach with authority about the resurrection of Christ because he had seen Jesus die and raised to life three days later. Likewise, he had authority to speak to both Jews and Gentiles because he had obeyed Jesus by accepting Cornelius’ hospitality. Peter’s personal experience of Jesus, together with Jesus’ mandate to Peter (to feed my sheep), made Peter well qualified to encourage and teach the Christian church.

The name ‘Peter’ means rock or stone. Jesus gave Peter this name in Matthew 16. When Jesus asked his disciples, “Who do you say I am?” Peter answered, ‘You are the Christ, the Son of the living God.’ Jesus replied,

Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

Talk about authority.       

Eugene Peterson makes the observation that Peter’s influence in the early church was enormous. He was easily the most powerful figure in the Christian community. The truly impressive thing about Peter, the thing that confirms his authority, is the way he handled himself in that position of power. He stayed out of the centre and maintained his submission to Jesus. Given his position Peter could have taken over, using his association with Jesus to promote himself. But he did not do that. [1] Peter kept Jesus at the centre. He pointed people to Christ and so we can trust him.  

Okay, so Peter is the sender of the letter. And he’s not just any old sender. He writes with Christ given authority and humility.

Recipients

What about the recipients? Who were they? Well, the rest of verse 1 tells us they are God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia.

This tells us that Peter’s letter is a circular letter. It’s not a letter written to a specific church in order to address some problem in that church. It is a letter to be circulated among the various house churches in that particular geographic region (what we know today as modern Turkey). So Peter wrote the letter, probably from Rome, and then had another Christian believer travel around Turkey taking the letter to the various congregations in Asia Minor.

Most likely Peter’s letter was read out loud in their gathered worship (sort of like a sermon) and those house churches (who could afford it) probably made careful copies so they could refer to it again. 

Do you know what a horologist is? I’ll give you a moment to think, without using Google. [Wait]

That’s right a horologist is someone who makes and fixes clocks and watches.

A few weeks ago I mentioned the TV programme, The Repair Shop. It turns out I’m not alone in liking that show. Unfortunately, the very week after I mentioned it the series came to an end. Hopefully they make another one.

For those who have not seen The Repair Shop, the idea is, people bring in their beloved family belongings to a workshop of craftspeople who go about restoring the item to make it functional again.

The Repair Shop has a resident horologist as part of the team. His name is Steve. Several times someone has brought in an old clock to be repaired and Steve has taken it apart completely, put the various brass components in a special cleaning solution, fixed any broken pieces and then reassembled the clock, making it functional again. Incredible skill. I don’t know how he remembers where everything goes, especially when the clock comes to him already in pieces.

Peter describes the Christians he is writing to as God’s elect, strangers in the world, scattered…

In some ways the recipients of Peter’s letter are a bit like the pieces of a disassembled clock – scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia.    

If this world is like God’s repair shop, then Christian believers are strangers in this world. The repair shop is not our permanent home. It’s a temporary place, where we are sanctified, before we are returned to our proper home, which is the kingdom of heaven.

To be sanctified is to be made holy – as in whole and functional. If we think of the church as a clock, then the Holy Spirit is like a horologist. The Holy Spirit sanctifies the clock of the church. He strips us down, removing all the corrosion by baptising or immersing our metal in the special cleaning fluid of God’s word. He fixes any broken parts and reassembles the clock.

Now we should not press the clock analogy too far. I’m not suggesting God is like a divine clock maker who winds up the world and walks away to let it tick by on its own. Nor am I suggesting that you are just a cog in God’s machine. You are far more valuable to God than brass. And unlike metal, we human beings feel things.

The point is, this world is not our home. This world is like a repair shop. It is a place of disorientation for us. The sanctifying work of the Spirit is not an easy process. It is strange and difficult and confusing for Christian believers to be taken apart in this world.

The recipients of Peter’s letter were suffering. Because of their faith in Jesus they were being given a hard time, socially ostracised. Slander and malicious talk undermined their relationships in the community. [2] Many scholars think that Peter wrote his letter sometime between 62 and 64 AD, during the reign of the Roman Emperor, Nero. Nero was the one who famously fiddled while Rome burned and then blamed Christians for the fire he started.

Peter is writing to encourage his fellow believers. It’s like he’s saying, “You are in the repair shop. You are being treated unfairly by the society you live in. You are misunderstood and maligned. It might feel like you are being taken apart right now but you need to remember who you are, where you are and why you are. Your time in the repair shop of this world is temporary. You will be restored whole and new again to your proper home, in the Kingdom of heaven.”

The word translated as ‘strangers’, in verse 1, can also be translated as sojourners or resident aliens or refugees. Abraham was a sojourner. I know that some of you, who are listening to this, have immigrated from different parts of the world, so you know what it is to be a sojourner. But all believers, whether they are born in the country they live in or shifted there, are sojourners in this world.

The word translated as ‘scattered’ is diaspora (as in dispersion). It is the term commonly used to describe Jews who were scattered through the world after the exile of 587 BC.

The intriguing thing here is that Peter uses typically Jewish terms to describe the recipients of his letter, even though they are not all Jewish. Some of them were Jews but a good proportion were Gentile. Peter (who was Jewish) is saying that Gentiles are now included in the people of God (they now belong) through faith in Jesus the Messiah.

Peter has come a long way in his thinking. He has gone from being a Jew who refused to associate with Gentiles to one who accepted people of all nations. Peter learned that Jesus is the key to belonging to the people of God.

The thing about being a stranger or a sojourner is that people don’t know you or understand your ways. It is difficult, lonely and isolating to be not known and misunderstood by your neighbours. And so, in verse 2, Peter says you have been chosen according to the foreknowledge of God the Father.  

The idea here is that even though their neighbours may not know them or understand their ways; even though their neighbours may in fact be spreading malicious rumours about them, God the Father knows them. He knows the difficult situation the followers of Jesus are in and he cares for them.

Returning to our analogy of the clock in the repair shop – God knows where every piece of the clock is scattered. He knows how long it needs to stay in the cleaning solution and where it fits when the clock is put back together.

But it’s not just that God knows certain facts about believers. God knows us with a personal, loving, fatherly knowledge.

In Psalm 139 David praises God for his personal foreknowledge saying:

You have searched me,Lord, and you know me. 2 You know when I sit and when I rise; you perceive my thoughtsfrom afar. 3 You discern my going outand my lying down; you are familiar with all my ways. 4 Before a word is on my tongue you, Lord, know it completely.

As any parent understands, knowing your children goes hand in hand with caring for them. In fact, you can’t really provide care for someone without knowing them. If you are preparing meals for people and you don’t know they have an allergy to peanuts, for example, care becomes harm. 

There is one person in our house (who shall remain nameless) who cannot stand bananas. Possibly she had a bad experience with a banana sandwich when she was young and now she almost gags at the smell of a banana. If I did not know her I might bake a banana cake for her, thinking I was doing something kind. But my kindness would not be received. It would probably end up on the floor. Knowing her I would be better to offer a bag of chips.

Some of you may have picked up the reference to the Trinity in verse 2, where Peter talks about the foreknowledge of God the Father, the sanctifying work of the Spirit and the blood of Christ.

Peter says his readers are ‘sprinkled with the blood of Christ’. This is another Old Testament, Jewish stock like, reference. It is rich with meaning. When God made a covenant with the people of Israel in the wilderness, Moses sprinkled the people with blood. Therefore, Jesus’ blood (shed on the cross) makes us one with the people of God.

Likewise, Jewish priests were sprinkled with blood as a way of consecrating them in service to God and his people. Therefore, Jesus’ blood sets Christian believers apart as a royal priesthood. We have a special role in interceding for the world.    

In a similar vein, when a leper was declared cleansed of their leprosy the priest sprinkled the person with blood. So too Jesus’ blood cleanses us from sin so that we are able to participate in worship.        

In verse 2 Peter spells out quite clearly why God has chosen the recipients of his letter: for obedience to Christ.  Our purpose is to obey Jesus – to follow his teaching and his call on our lives.  

Conclusion:

Some people might think that because Peter was a fisherman he wasn’t that intellectual or cerebral. But that is a prejudice against fishermen and others who earn a living with their hands. Peter shows a real depth of wisdom in these two verses.

He knows he is writing to people who are scattered and doing life hard, through no fault of their own. What they need is to be reminded of who they are, where they are and why they are.

Who are they? That’s a question about identity. They are the God’s special people, known personally by him.

Where are they? That’s a question about belonging. They are not at home. They are in the repair shop of this world, temporarily. The kingdom of heaven is where they really belong.

Why are they? That’s a question about purpose. Their reason for being is to obey Jesus.

Last Wednesday Auckland went back to level 3, under COVID restrictions, and the rest of the country went to level 2. Consequently, we are not able to gather for Sunday worship. We are scattered in our house churches.

This raises a mixture of feelings for people. Some are thankful that the government have acted swiftly to prevent the spread of the virus. Others may feel frustrated or anxious or simply tired.

Whatever you are feeling, remember these three things:

Remember who you are. You are a child of God. We are the people of God.   

Remember where you are and where you belong. You are a sojourner in this world but your home is with God in the kingdom of heaven.

And remember why you are. Your purpose is to obey Jesus, to be sanctified and made whole by the Holy Spirit.   

May grace and peace be yours in abundance.

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

What is authority and where does it come from? Where did Peter’s authority come from? How did Peter use his authority?

Who were the recipients of Peter’s letter? What was there situation?

What is meant by the sanctifying work of the Holy Spirit?

What does it mean to be a stranger (sojourner) in this world? Where does the Christian believer belong? Where is our home?

What is the meaning/significance of being sprinkled with the blood of Christ?

Why are we? What is our purpose as the people of God?

Take some time this week to reflect on who you are, where you are and why you are? What implications does this have for your life?

[1] Refer Eugene Peterson’s introduction to 1-2 Peter in the Message Bible, page 2209.

[2] Refer Karen Jobes’ commentary on 1 Peter, page 58.

Tawa Baptist

Gracious Spirit

Scriptures: John 1:17, John 8:1-11, Proverbs 4:23, Luke 9:51-56, John 16:5-16, 1st Peter 1:13-15

Structure:

  • Introduction
  • Grace & truth
  • Tenderness & Might
  • Holiness & sanctification
  • Conclusion

Introduction:

Good morning everyone.

Some of you may have paddled kayaks or gone rafting on rivers. You will know how powerful a river is. A river is life giving, flexible and patient. Water always finds a way.  

In years gone by rivers were a means of transport, a highway of sorts. Boats would travel from place to place up and down rivers because the forest was too thick or the terrain was too rugged. When you travel on a river you need to respect the current; to cooperate with the flow of it. If you just drift and let the river take you, it won’t be long before you find yourself in trouble.

In some ways the Holy Spirit is a bit like a river. He is both powerful and life giving. Just as a river can carry us along to our destination, so too the Holy Spirit helps us in our journey of faith. However, we can’t afford to simply drift and let the river do all the work. We have to cooperate with the Spirit by reading the changing eddy lines and putting in some effort to guide our soul in the right direction.

Today we continue our ‘Anthems’ series. In this series we are looking at the lyrics of one hymn or Christian worship song each week to see how that song informs our thinking about God and how it connects with Scripture and the heritage of our faith.

This morning, because it is Pentecost Sunday, we are looking at the song Gracious Spirit, dwell with me. As the name suggests, Gracious Spirit is a song about the Holy Spirit. In particular, it is a prayer about cooperating with the ebb and flow of the Holy Spirit in the journey of becoming more like Christ.

Gracious Spirit, dwell with me was written by Thomas Lynch, a Nineteenth Century London church minister. Although Thomas’ congregations were relatively small his reach was larger. The quality of his preaching attracted theological students and thoughtful people who had an influence on others.

He died in 1871 at the age of 52. His last words were: “Now I am going to begin to live.”   

There are 5 verses to Thomas Lynch’s song, each of which focus on a different facet of the Holy Spirit’s character. Verse 1 focuses on grace, verse 2 on truth, verse 3 on tenderness, verse 4 on might and verse 5 on holiness. (Verse 3 is not included in the Baptist Hymnal, so you may not be familiar with that one.)

These five facets are not the only characteristics of the Spirit; they are simply the ones Thomas Lynch thought were appropriate for the people of his day. All five facets align with the character of Christ.

What we notice is that the first two verses, about grace & truth, form a natural pair as do the second two verses, about tenderness and might. While the last verse, about holiness, offers a kind of summary or conclusion. 

Grace & truth:

In the opening chapter of his gospel, John writes: For the law was given through Moses; grace and truth came through Jesus Christ.

This tells us the Spirit of Jesus is a Spirit of grace and truth, in contrast to the law of Moses which has to do with obligation and guilt.

Grace, as we know, means gift. To receive grace is to be given something good, something beautiful that we don’t deserve. Grace is unmerited favour. Truth is the natural companion of grace. We tend to think of truth as the correct or right information and, while it is that, it’s more than that. Truth is lasting or eternal. Truth is a power, something that sets people free. Truth is also a person. Jesus said, “I am the way the truth and the life.” Jesus, in himself, embodies grace and truth together. He doesn’t separate them.        

The truth & grace of Jesus is like a surgeon’s scalpel. A scalpel may hurt but it also heals at the same time. All truth and no grace is like a hammer; it causes pain without healing. Likewise, all grace and no truth is like putting a band aid on an infected wound. It may be well intentioned but it doesn’t actually deal with the cause of the problem.

Everything Jesus did combined grace and truth. The grace & truth of Jesus, in contrast to the obligation & guilt of the law of Moses, is seen clearly in John chapter 8.

One morning, around dawn, Jesus was teaching in the temple courts. People were gathered around him listening when the teachers of the law and the Pharisees presented a woman caught in adultery. Straight away we wonder where the man is? According to the law of Moses he had to face up to what he had done as well. Sadly, the religious leaders’ intention was not gracious or true. Their purpose was to try and trap Jesus.

They made the woman stand before everyone and said to Jesus, ‘The law of Moses commanded us to stone such women. What do you say?’

They think they have Jesus between a rock and a hard place. If Jesus says, “stone her”, then he would be in trouble with the Romans because Jews had to submit Roman law. But if he says, “don’t stone her”, he would lose face with the people for contradicting the law of Moses.

Jesus doesn’t answer straight away. He bends down and starts writing on the ground with his finger. We are not sure exactly why Jesus did this. Perhaps he was being kind and giving his enemies a chance to walk away; de-escalating the situation in other words. But it’s also an act of grace for the woman. By writing on the ground he was drawing attention away from the woman and onto himself. I imagine the woman felt overwhelming shame and the last thing she wanted was a lot of men looking at her.

The experts in the law don’t take the hint. They keep questioning Jesus. So Jesus straightens up and says to them, “If any one of you is without sin, let him be the first to throw a stone at her.”

This sentence embodies both grace and truth. Jesus had the power to expose the secret sins of his enemies – that is to major on truth without grace – but he doesn’t. Instead Jesus makes a skilful incision with his scalpel of grace and truth to release the infection and cleanse the wound.

One by one the truth dawns on each person there – the truth about themselves. As they remember their own sins, their conscience is moved. They drop their stones and walk away.

Eventually it’s just Jesus and the woman left standing there. Once again Jesus speaks words of grace and truth saying to the woman,

“Where are they? Has no one condemned you?”

“No one, sir” she said.

“Then neither do I condemn you,” Jesus declared. “Go and leave your life of sin.”  

Grace and truth you see. Jesus does not condemn the woman. He gives her a second chance. But nor does he condone her sin. He puts her on the right path.

Verse 1 of the song reads…

Gracious Spirit, dwell with me: I myself would gracious be;
And, with words that help and heal, would Thy life in mine reveal;
And, with actions bold and meek, would for Christ my Saviour speak.

Meek is a word which describes strength with gentleness. Meekness is not weakness. Meekness is great power under control. Jesus demonstrated meekness in his handling of the crowd who wanted to stone the woman. He could have smashed his enemies but he doesn’t. Instead he does the more difficult thing of respecting his enemies and helping them from within. 

Verse 2 of the song, the companion to verse 1, reads…

Truthful Spirit, dwell with me: I myself would truthful be;
And with wisdom kind and clear let Thy life in mine appear;
And with actions brotherly speak my Lord’s sincerity.

Again we see the kind and clear wisdom of Jesus in his response to the woman in John 8. I am in awe of Jesus’ grace and truth. His calmness in highly pressured situations. His ability to know clearly what to do and the courage to carry it through without doing violence. We need the help of the Spirit to be like Jesus. Thomas Lynch’s song repeatedly asks the Spirit to dwell with us so that we would think and act in Christ-like ways. 

We started this message by comparing the Holy Spirit to a river. The Spirit is also like the wind.

As Christians we are on a journey – it is the journey of becoming more like Christ. This journey is epic, like travelling from one continent to another. It is too far to swim. We need help. If faith in Jesus is the boat for getting us to the land of Jesus, then the Holy Spirit is the wind in our sails. But we have to cooperate with the Spirit. We have to pay attention to the way the wind is blowing and trim our sails to catch it. While the journey to becoming more like Christ doesn’t depend on us entirely there is some concentration and effort required on our part.

Tenderness & might:

Just as verses 1 & 2 of the song are companion verses, so too verses 3 & 4 go together. The Spirit of Jesus is both tender and mighty. Tenderness and might don’t look like they fit at first glance but, in Jesus, these qualities are a perfect match.  

Verse 3 reads…

Tender Spirit, dwell with me! I myself would tender be;
Shut my heart up like a flower at temptation’s darksome hour,
Open it when shines the sun, and his love by fragrance own.

This verse of the song reminds us that the way to be tender and gentle is to guard our heart. Proverbs 4:23 reads,

“Above all else, guard your heart, for it is the well spring of life.”

We guard our hearts by keeping temptation out and letting the light of God’s goodness and love in.

The importance of the human heart is found throughout Scripture. The prophets warned against having a hard heart and looked forward to the time when God would give people a heart transplant: removing their heart of stone and replacing it with a heart of flesh, a soft and tender heart toward him. It is the Spirit of Jesus who softens our heart. It is grace & truth that makes us tender on the inside, at our core.

If you burn your dinner while cooking it, you might end up with some crusty stubborn charred food stuck to the bottom of the pot. You can try and clean this quickly with steel wool and harsh scrubbing. Or you can let the pot soak in water and detergent overnight. It takes longer soaking it but the hard stuck on food softens in the process and comes off easier. God’s Spirit is tender, not rough. He often takes the slow, gentle approach with us, letting us soak for a while to soften up our burnt crusty stubborn bits. 

A tender heart is a necessary companion to mightiness and power.

Verse 4 of the song reads…

Mighty Spirit, dwell with me! I myself would mighty be,
Mighty so as to prevail where unaided man must fail,
Ever by a mighty hope pressing on and bearing up.

The Spirit of Jesus is tender and gentle but tenderness should not be mistaken for timidity or lack of courage. The might of Jesus redefines strength and courage. We’ve already heard about Jesus’ courage in facing an angry crowd in John 8 but there were many other times when Jesus’ might prevailed in non-violent ways. The might (or power) of Jesus is the strength to love one’s enemies and the grace to forgive. In Luke 9 we read… 

51 As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. 52 And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; 53 but the people there did not welcome him, because he was heading for Jerusalem. 54 When the disciples James and John saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy them?” 55 But Jesus turned and rebuked them. 56 Then he and his disciples went to another village.

This story shows us Jesus’ might in keeping a tender heart. The Samaritans and Jews were arch enemies. Generally speaking, they hated each other. But that did not stop Jesus from reaching out to them. Jesus’ heart was tender toward them.

On this particular occasion one Samaritan village refused hospitality to Jesus and his disciples. Not all Samaritan villages treated Jesus in this way. Some welcomed Jesus.[1] The wonderful thing about Jesus is that he didn’t let rejection harden his heart. Jesus could have reacted in anger and called down fire from heaven to destroy them but he doesn’t. Instead he guards his heart, keeping it tender. That village rejected Jesus in ignorance and Jesus graciously moved on to the next village, without making a fuss. Can you see how Jesus’ might and tenderness go together? It requires real strength to be gentle and not take revenge.

Returning to verse 4 of the song, we see another aspect of might – the might of hope. The last line reads: Ever by a mighty hope pressing on and bearing up.

The idea here is that of patient endurance and tenacity. As I said before, it is a long road to become like Christ. It is the Spirit who inspires the hope we need to go the distance and not give up.  

The Biblical images for the Holy Spirit, of wind and water, are helpful but they only give us pieces of the picture. Wind and water are powerful but they are not personal. We need to remember the Holy Spirit is a person. Wind and water cannot inspire hope in quite the same way a person can.

In John 16, the night before he died, Jesus explained to his disciples how the Holy Spirit would come to help them. Jesus described the Holy Spirit in personal terms as a Counsellor or an Advocate. The Greek word used here to describe the Holy Spirit is ‘paraclete’, which literally means ‘one who comes alongside’. Verse 13 of John 16 reads: “But when he, the Spirit of truth, comes, he will guide you into all truth… and he will tell you what is to come.”

I find it helpful to think of the Holy Spirit as a coach. If you’ve ever been part of a sports team you probably had a coach. A good coach comes alongside the players to inspire hope. A good coach gives the players a picture of future success. A good coach encourages and guides the players by speaking the truth to them in a way they can accept. A good coach listens and understands and motivates and gets the best out of their team by helping them to work together.

If we think of the church as a sports team, then the Holy Spirit is the coach. He comes alongside us to help us become more like Jesus.          

Holiness & sanctification:

And so we come to the last verse of the song…

Holy Spirit, dwell with me: I myself would holy be;
Separate from sin, I would choose and cherish all things good;
And whatever I can be, give to Him who gave me Thee.

To be holy primarily means to be set apart for a special purpose. You might have a tea set or silverware that you set apart for special occasions. You don’t use it every day. That is holy in a sense.

The defibrillator on the wall outside the church office is holy – it is set apart for a special purpose but at the same time it is accessible to the community.

A surgeon’s scalpel is holy – it is sterilised and set apart for one purpose only, operating on people.

Your dinner table is holy – it is set apart for serving food. You don’t sit on a table because bottoms shouldn’t go where food goes.

Likewise, your toothbrush is holy. You don’t use your toothbrush for cleaning the toilet. Your toothbrush is set apart for cleaning your teeth.    

Holiness also has to do with wholeness and integrity and good morality. As followers of Jesus we are set apart for God’s special purpose. That includes being set apart from sin but not set apart from the world. We are in the world to point people to Jesus and indeed to reveal Jesus.

In 1st Peter, chapter 1 we read…

13 Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. 14 As obedient children, do not conform to the evil desires you had when you lived in ignorance. 15 But just as he who called you is holy, so be holy in all you do;16 for it is written: “Be holy, because I am holy.”

The process of becoming holy, like Jesus, is called sanctification. The task of the Holy Spirit is to effect in us what God commands. [2] Our task is to cooperate with the Holy Spirit in the process of becoming holy.

So how do we become holy? How are we sanctified? The French Jesuit priest, Jean-Pierre de Caussade has some helpful things to say in this regard. [3] Jean-Pierre lived during the 17th & 18th Centuries. He basically said we are sanctified by doing the will of God, that is, by obedience to the Spirit of Jesus. This does not mean blindly following a set program of spiritual exercises. Rather it means being sensitive to the promptings of the Spirit and doing what the Spirit directs us to do in the present moment. Much like cooperating with the current of a river or trimming our sails to catch the shifting wind or taking the specific advice of a sports coach.   

For example, if the Spirit is prompting us to be still in silence, then sanctification (being made holy) happens as we do that. If we try to read Scripture or pray out loud when the Spirit is telling us to meditate quietly, then our soul will emerge troubled. There is nothing wrong with reading Scripture and praying out loud of course. At certain times (when the Spirit directs) this is what we need to do. But it is not always the right thing to do. “All we need to know is how to recognise his will in the present moment.” [4]

And I guess that’s where it gets tricky. It takes time and experience to learn sensitivity to the Spirit. Sensing the Spirit’s movement is like communication in marriage. The longer you are married the better able you are to sense what your husband or wife is thinking. Or it’s like batting in cricket. You need to give yourself a few overs to get your eye in and feel how the pitch is playing.

The point is we are sanctified, we are made holy like Jesus, as we cooperate with the Holy Spirit. The Holy Spirit knows us intimately and he knows what is best for us. We need to trust him and flow with him.

Conclusion:

Not sure about you but it often feels like I have a long way to go to become like Jesus. Progress seems incrementally slow. It doesn’t help to think too much about the gap. It is helpful to remember that sanctification is a process and it doesn’t depend entirely on us. We don’t need to worry about our past mistakes or the distance yet to travel. The past and the future are in God’s hands.

Our part is to obey the Spirit in the present moment. So ask yourself: what is the Holy Spirit wanting me to do right now?

Is it to sit still and rest?

Is it to pour out your heart in words and tears before the Lord?

Is it to take a walk outside?

Is it to ring someone who needs to hear a friendly voice?

Is it to listen to your husband or wife?

Or is it something else?

Let us pray. (You could pray this prayer responsively if you like)

Lord Jesus, you are generous. Help us to enjoy your kindness and pay it forward.

Gracious Spirit, dwell with me.

Lord Jesus, you are wise. Help us to be honest with ourselves and to listen.

Truthful Spirit, dwell with me.

Lord Jesus, you are gentle. Help us to guard our hearts and let you in.

Tender Spirit, dwell with me.

Lord Jesus, you are courageous. Help us to harness hope and go the distance.

Mighty Spirit, dwell with me.

Lord Jesus, you are enough. Help us to serve your purpose in the present moment, with love.

Holy Spirit, dwell with me. Amen.

Let’s stand and sing, Gracious Spirit, dwell with me. Make this your prayer…  

1. GRACIOUS Spirit, dwell with me:
I myself would gracious be;
And, with words that help and heal,
Would Thy life in mine reveal;
And, with actions bold and meek,
Would for Christ my Saviour speak.

2. Truthful Spirit, dwell with me:
I myself would truthful be;
And with wisdom kind and clear
Let Thy life in mine appear;
And with actions brotherly
Speak my Lord’s sincerity.

3. Tender Spirit, dwell with me!
I myself would tender be;
Shut my heart up like a flower
At temptation’s darksome hour,
Open it when shines the sun,
And his love by fragrance own.

4. Mighty Spirit, dwell with me!
I myself would mighty be,
Mighty so as to prevail
Where unaided man must fail,
Ever by a mighty hope
Pressing on and bearing up.

5. Holy Spirit, dwell with me:
I myself would holy be;
Separate from sin, I would
Choose and cherish all things good;
And whatever I can be,
Give to Him who gave me Thee.

Questions for discussion or reflection:

Listen to the song ‘Gracious Spirit, dwell with me’.  What are you in touch with as you listen to this song? (What connections, memories or feelings does the song evoke for you?) 

Have you ever gone swimming or kayaking or rafting on a river? What do you remember about your experience of the river? In what ways is the Holy Spirit like a river?

How is the grace & truth of Jesus evident in John 8:1-11? Can you think of any other gospel stories that show Jesus’ grace & truth working together? 

Have you ever been sailing or flown a kite? What do you remember about your experience of the wind? In what ways is the Holy Spirit like the wind?

Why is it important to guard your heart? How might we guard our heart from evil, while still allowing the goodness and love of God in?

How do Jesus’ tenderness and might combine in Luke 9:51-55?  Can you think of any other gospel stories that show Jesus’ tenderness & might working together?

Have you ever had a sports coach? What does a good coach do? In what ways is the Holy Spirit like a good coach?

What is sanctification? How did Jean-Pierre de Caussade believe we are made holy? How might we recognize the will of God’s Spirit in the present moment?

Take some time each day this week to ask yourself: ‘What is the Spirit wanting me to do right now?’

[1] See for example John 4.

[2] Refer Stanley Grenz, ‘Theology for the Community of God’, page 442.

[3] Refer ‘Devotional Classics’, edited by R.J. Foster & J.B. Smith, page 230-233.

[4] Ibid, page 231.