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True Ministry (1 Thessalonians)

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Introduction

When we get to the second chapter of this epistle, the apostle Paul reminds them of how it was that the gospel was first brought to them. We know that Paul was there for three successive sabbaths, and we can see here just how much authenticity can be contained within such a short space of time.

The Text

“For yourselves, brethren, know our entrance in unto you, that it was not in vain: But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention . . . ” (1 Thess. 2:1–12).

Summary of the Text

Paul begins the second chapter by reminding the Thessalonians how Paul and his companions had first arrived in their city, and how it was not a vain entrance (v. 1). Even though they had been shamefully treated at Philippi (Acts 16), that did not make them hesitant in Thessalonica, even though there was much turmoil (v. 2). Paul then moves into a description of their ministry approach, which is a paradigm of true ministry. They were not deceitful, they were not unclean, they were not tricky (v. 3). Since God had entrusted them with the gospel, they spoke as men who needed to please the God who sees the hearts of all men (v. 4). Paul then swears here—as God is witness—they did not flatter, and they did not use ministry as a blanket to hide their greed (v. 5). Although as an apostle he could have set up an expense account, but they did not. They did not seek to be a burden, and did not seek for glory, from the Thessalonians, or any others (v. 6). Rather, they were gentle with them, the way a nursing mother is (v. 7). Because the Thessalonians were dear to them, they sought to impart the gospel to them, along with their own souls (v. 8). He reminds them of how they labored night and day in order to avoid being a financial burden, and in order to be able preach the gospel for free (v. 9). You are witnesses, Paul says, and then he swears again—God is also witness—how holy, just, and unblameworthy they were (v. 10). They knew how much like a father they were, in exhorting, and comforting, and charging (v. 11). The point was that the Thessalonians might learn to walk worthy of God, the same God who called them into His kingdom and glory (v. 12).

Glory, Gold and Girls

When ministries go astray, it is very common for the problem to be located in one of these three areas. And because sins are like grapes—they come in bunches—it is not unusual to find that ministries shipwreck because of all three. It is striking that Paul, when recounting the blameless nature of his ministry among them, touches on all three points.

First, we see that Paul says “nor of men sought we glory” (v. 6). Second, he also says (repeatedly) that they did not have a cloak “of covetousness” (v. 5). They were not financially burdensome (v. 6). They labored night and day to prevent the expenses from falling on the Thessalonians (v. 9). And third, Paul says that their appeal did not make room for “uncleanness” (v. 3). He uses this word in a sexual sense a little bit later in the epistle (1 Thess. 4:7), and his use is overwhelmingly sexual in other places (Rom. 1:24; 2 Cor. 12:2; Gal. 5:19; Eph 4:19; Eph. 5:3; Col. 3:5). So the ministry is not to be used as a means of meeting girls.

A Mother and Father in Ministry

The way God created us, children require both a father and mother. The demeanor that is characteristic of both father and mother are supposed to be present in godly ministry. We see that clearly in this passage. Let’s start with mothers (v. 7). The ministers and leaders in the church are supposed to be kind and gentle (epios) as they care for the flock. They are supposed to do this as a nursing mother (trophos) would behave as she cherishes (thalpo) her children. What we are talking about is the epitome of tenderness. All of this is stereotyping, of course, and perfectly monstrous.

At the same time, ministers are also supposed to be fathers in the church (v. 11). You remember, Paul says, how we behaved in your midst as fathers do with their children. The three characteristics of this kind of paternal care that Paul mentions are exhortation, encouragement, and charging. The ministry team at Thessalonica wanted the Thessalonians to stand up straight. We see later on in this letter that this is exactly what they did do.

The Grace of Walking Worthy

This section concludes with Paul explaining the whole direction of his pastoral ministry with the Thessalonians, which lines up nicely with the direction of his pastoral ministry with allbelievers, as we see elsewhere in his epistles. He wants to present every man perfect or complete in Christ. That is what he is after (Col. 1:28). He is not aiming low.

In this place, God had called the Thessalonians into His kingdom and glory (having done so entirely by grace), and then he crowns this comment by saying that the Thessalonians had been exhorted to walk worthy of God. But break this down, and reflect on the deeper meaning that has to be here. How is it possible to walk worthy of grace?

Doesn’t grace mean that we are unworthy? Doesn’t worth mean that it is not grace? There really is a mystery here. Jesus tells us that after we have done everything that He requires of us, we should respond by saying we are worthless servants, and only did what was required (Luke 17:10). But this same Jesus says, also of a servant who did what he should have done, “well done, good and faithful servant” (Matt. 25:21, 23). What is it to be worthy in the light of God’s grace? It is to know that you are not worthy, and in that knowledge, by faith alone, to stand up straight. You are standing in Christ, so stand up.

Here is the paradox in a nutshell: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16). What do we need? We need mercy and grace. Where do we come? We come to the throne of grace. How do we come? Not crawling on all fours—we come boldly. This is a knot that no sinful man can untie. The only one who could untie it is Jesus Christ, which He has done, and He is the only reason we stand.

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Much Assurance in Trouble (1 Thessalonians)

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Introduction

Philosophers call one branch of their discipline epistemology. This is the branch of philosophy that seeks to answer the question of how we know what we know. And how do we know that we know that? For them it is a matter of figuring out an intellectual problem, which is a big part of their problem. Knowledge is grace. It is a gift. It is the kindness of God.

The Text

“Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. We give thanks to God always for you all, making mention of you in our prayers; Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father . . .” (1 Thess. 1:1–10).

Summary of the Text

Paul begins with his standard greeting of grace and peace (v. 1), but in this he is joined by Timothy and Silvanas, who was probably Silas (v. 1). The church of the Thessalonians was located in God the Father, and in the Lord Jesus Christ (v. 1). Paul always gave thanks to God for them in his prayers (v. 2), never forgetting what a hard-working bunch of Christians they were in the sight of God (v. 3). They were characterized by the work of faith, the labor of love, and the patience of hope. Paul was confident of their election by God (v. 4). Not only did he know their work, he was confident that they also knew his. They knew what kind of men Paul’s group had been. The gospel came to them, not just in words, but in power, in the Spirit, and in much assurance (v. 5). They decided to follow Paul’s band, and the Lord also, having received the word in much affliction (v. 6). Notice that the same word is used to describe much assurance and much affliction. The two go together. They also received it in the joy of the Holy Spirit, which also is fitting (v. 6). They were good examples to all believers throughout Macedonia and Achaia, which was northern and southern Greece (v. 7). Word about their faith spread even past Greece to regions beyond (v. 8). What spread was news about their faith in God so that Paul did not need to say anything—although he probably would have. They tell Paul the story of how the Thessalonians received him, and how they turned from idols to the living God (v. 9). They also had been taught to wait for the Son from heaven, the same one whom God raised from the dead, and who delivered us all from the wrath to come (v. 10).

The Church in Thessalonica

When Paul and Silas first came to Thessalonica, they went to the synagogue of the Jews, and Paul reasoned with the Jews there for three consecutive sabbath days (Acts 17:1-2). He reasoned with them from the Scriptures, showing how it was necessary that the Christ needed to suffer and rise from the dead, and that Jesus of Nazareth was in fact that Christ (Acts 17:3). Some of the Jews believed, and a lot of Greeks, and more than a few of the leading women in the city (Acts 17:4). These were the people that Paul is writing to in our letter.

But the unbelieving Jews were moved with envy, it says (Acts 17:5), and so they got some unsavory fellows from Rent-a-Mob, and set the whole city in an uproar. They hauled Jason and some other brothers to the rulers of the city (Acts 17:6). They made some jumbled accusations (Acts 17:6-7), enough to trouble the city rulers (Acts 17:8). The officials took some sort of security from Jason and the others and let them go (Acts 17:9), and Paul and Silas were sent off to Berea by night (Acts 17:10).

Knowledge is a Gift

“The fear of the Lord is the beginning of knowledge: But fools despise wisdom and instruction” (Prov. 1:7) “For that they hated knowledge, And did not choose the fear of the Lord” (Proverbs 1:29) “The fear of the Lord is the beginning of wisdom: And the knowledge of the holy is understanding” (Proverbs 9:10).

The first stair step of knowing rightly is to know God rightly, and to fear Him. To hate knowledge is the same thing as not choosing the fear of the Lord. And knowledge of the holy is the foundation of all understanding.

Your knowledge of things is not your attainment. A baby is born knowing how to suck—did he figure that out? Knowledge is a grace; knowledge is a gift.

Much Assurance

When the gospel comes in power, it brings much assurance (v. 5). But it is also true that when the gospel comes in power it disrupts the status quo, and if there is one thing we know about the status quo, it is how much it dislikes being disrupted. The status quo hates that.

Remember how the church at Thessalonica was planted. Paul came to town and preached the gospel for three successive sabbaths. In that short space of time, the Thessalonians received the word, with much assurance, in the midst of much affliction. A biblical epistemology has little or nothing to do with sitting quietly in a library somewhere, thinking great and lofty thoughts.

And what was accomplished in the course of those three weeks? They were delivered from the wrath to come. What was riding on which way they broke during those three weeks—quite an inadequate time for extended research, don’t you think? There was study and research all right (Acts 17:2). Paul did reason from the Scriptures. But then there came a time—and it was a very brief time—when he rolled up the scroll and asked them what they thought of Christ. Did the Christ have to suffer and rise? And this Jesus of Nazareth—was He this Christ? The train is leaving, and if you stay here the wrath of God remains on you (John 3:36).

And so, friend, what do you make of Christ?

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Unity in Two Forms

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Introduction

As the church of God grows and increases in the world, there will be problems that are associated with that increase. You cannot have growth in this fallen world without having the associated growing pains.

The Text

“I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace” (Eph. 4:1–3).

“And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph. 4:11–13).

Summary of the Text

The therefore in v. 1 is the hinge of the book. Because of all the grand indicatives, Paul says that we are to therefore walk worthy of our vocation (v. 1). We are to walk in patient humility, in meekness, and in love (v. 2), which is how we endeavor to keep the unity of the Spirit (v. 3) in the bond of peace. This is the kind of unity that is kept by personal godliness. It is the kind of unity that is disrupted by personal ungodliness.

After Jesus ascended into Heaven, He gave gifts to men. He did this, equipping the church with apostles, prophets, evangelists, and then pastor/teachers (v. 11). They were given in order that the saints might be perfected, and the body of Christ might be edified (v. 12). The end result of this process of maturation and edification is that we all come into the unity of the faith (v. 13). This unity is not yet here, and it is not supposed to be here yet. A premature insistence on this kind of unity has been, ironically, one of the greatest sources of disunity in the church to date.

Two Sorts of Unity

The book of Ephesians is divided into two great sections. The first three chapters describe our position in Christ, and gives us scarcely anything to do. The only thing we can do with the great indicative statements there is to believe them. The last three chapters are filled with imperatives, with commands. These are the things we are to obey. They are commands, but they are commands built on the foundation of the first three chapters. And as the commands are grounded that way, so should your obedience be.

The fourth chapter contains a reference to two different kinds of unity, and consequently two different kinds of commands are associated with them. The first sort of unity is simply given by the Spirit, and we are commanded to preserve it. The second kind of unity is set before us as an eschatological goal, and we are commanded to strive for it, leaning into the long process of edification.

Two Paths

So we have two kinds of unity, and two paths are given for us to walk. For the first kind of unity, the task we have is that of preserving it. We already have it, and we do in fact have it here in our church community. The way to keep it that way, the way to preserve it, is the way of humble confession when you have done wrong, and humble forgiveness when you have been wronged.

The second path is the way of godly cooperation and competition. This may require explanation, so I will say a few words about that shortly.

Confession and Forgiveness

“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal. 6:1). Remember the humility Paul urged earlier in our text. Patience. Love. Meekness. Humility. Deal with sin when you sin. And deal with sin when you are sinned against.

And in a community like ours, where so much good is going on, the great sin to guard against is the sin of envy and striving. “Wrath is cruel, and anger is outrageous; But who is able to stand before envy?” (Prov. 27:4). One of the more common manifestations of this is the idea that you can participate in the Moscow Christian community by means of hooky bobbing. That way you can get down the street without being associated directly with that Wilson character.

Cooperation and Competition

In the early church, the first thing that happened as they began to grow is that a conflict developed. “And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration” (Acts 6:1). But because the church handled it in a godly and responsible way, selected godly deacons to oversee the work, what was the result? The result was more growth. “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith” (Acts 6:7).

Many of you have heard me say that our congregation has grown to the size of a small town. I mean, look around you. And consider this number over against the total size of Moscow’s population. Not only so, but because of the Puritan hustle that is involved, we have all the problems that come with growth and multiplication, and we are going to continue to have them. With regard to Christian education, we are now an educational boom town—Logos School, Logos Online, Kepler, New St. Andrews, White Horse, Jubilee, and I am sure some others. Do you think there are any opportunities for cooperation and competition there? Why, yes.

When it comes to distributing the biblical worldview by other means (publishing, video, etc.), we have Canon Press, CCM, Gorilla Poet, Roman Roads, New St. Andrews, Blog and Mablog, and you get the picture.

And then a number of you—wanting to feed your families and all—have started a number of other ventures. We are talking about restaurants, realty companies, medical practices, software companies, light manufacturing, and so on.

Given this glorious set up, if a bunch of you don’t bonk heads, I will be greatly disappointed in you. But I will be even more disappointed if you don’t handle it the way Christian disciples are called to do. Whenever disciples quarrel on the road about who is to be the greatest, just remember that Jesus is just there ahead of us on that same road.

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What Worship Accomplishes

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Introduction

We ascend into the heavenlies in our worship and meet with our God there (Heb. 12:22). But this heavenly worship is not something that has fearfully run away from the enemy on earth. Rather, as the book of Revelation shows in great detail, the worship of the saints in heaven accomplishes God’s judgments on earth. The twenty-four elders worship God in heaven (Rev. 4:10), and the seven seals are opened in heaven (Rev. 5:5). But this does not leave the earth untouched or unaffected.

If you want to fight the culture war, you have to fight from the high ground. The only high ground we can successfully fight from is the high ground of Heaven, where our Lord Jesus is seated at God’s right hand.

The Text

“For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor. 10:3–5).

Summary of the Text

Paul here tells the Corinthians that we still live our lives in the flesh but we do not conduct our warfare according to the flesh (v. 3). Our lives are material without being worldly. The fact that our weapons are not carnal weapons does not make them ethereal, impotent weapons. Just the reverse. They are mighty (through God) in the toppling of the devil’s castles (v. 4). Unbelieving man erects two things against the knowledge of God, and those two things are “imaginations” and “every high thing.” These exalt themselves, but the weapons of our warfare cast them down, and take them captive (v. 5). And the warfare is described as total—we take every thought captive.

Relate This to Our Worship

First note that in our text we are expressly told that we do not accomplish this mission by means of physical weapons. One of the things that has disturbed our local secularists is that they have heard us saying things like “all of Christ for all of life for all of Moscow.” This seems to them as though we want to get a row of howitzers up on Paradise Ridge, and to start dictating terms like we were the Taliban of the Palouse. They have also quoted us saying that Moscow is a “decisive point,” to use our military phrase. But we are talking about spiritual warfare. However, spiritual warfare has real time consequences. Spiritual warfare is not ethereal warfare, or some form of make-believe warfare.

Secondly, we know that Jesus Christ has ascended into the heavenly places, into the court of the Ancient of Days, where He was given universal dominion (Dan. 7:13-14). He bought all the nationsof men with His own blood, and He intends to have them (Ps. 2:7-8). He told His followers that He had been given all authority in Heaven and on earth, and that was why they were to fan out and disciple all the nations on earth (Matt. 28:18-20).

And third, our worship services are a weekly celebration of that great coronation. And coronation celebrations always spell trouble for all pretenders to the throne. This is what Adonijah discovered to his dismay. His coronation party was quite overshadowed.

“And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them. And Adonijah and all the guests that were with him heard it as they had made an end of eating . . . And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard. And also Solomon sitteth on the throne of the kingdom . . .  And all the guests that were with Adonijah were afraid, and rose up, and went every man his way” (1 Kings 1:39–49).

Warfare Through New Eyes

God established the antithesis at the very beginning of human history (Gen. 3:15). There is therefore a constant state of war between the seed of the woman and the seed of the serpent. The Lord Jesus crushed the serpent’s head in His crucifixion and resurrection, but by His grace He permits us to participate in that struggle (Rom. 16:20). He crushes the adversary badly, bruising him under His heel. But remember, as His body, we are His heel.

“And hath put all things under his feet, and gave him to be the head over all things to the church” (Eph. 1:22).

But there is more. Jesus promised us that in this conflict, the gates of Hades would never prevail against us (Matt. 16:18). But please note that the gates of Hades are not an offensive weapon. We are not besieged by the gates of Hades. We are the besiegers. We are not manning our tiny little Alamo, fighting until we finally go under. It is the other way around.

This does not mean that our warfare is easy. Far from it. The first men up the scaling ladders can find the fighting hot at the top of the wall. But it is the top of their wall.

Proclaim the Lord’s Death Till He Comes

Every faithful sermon that declares Christ as Savior and Lord is a proclamation, but not just to the gathered believers. The message is also for unbelievers, as well as all the principalities and powers. Every time we celebrate the Lord’s Supper, which we do every seven days, we proclaim the vicarious death that conquers the whole world (1 Cor. 11:26). And every time we open our mouths and our psalters to sing, we want to do so in a way so that Adonijah can hear it.

What is it that overcomes the world? Is it not our faith (1 John 5:4)?

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The Structure of our Worship

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Introduction

We assemble here week after week to worship God in the name of Christ in the power of the Spirit. This is what we do. But it is also important for us to understand what we are doing, and why we are doing it. Otherwise we will drift into a mindless routine—which is quite different from a Spirit-led routine.

The Text

And this I say, lest any man should beguile you with enticing words. For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ. As ye have therefore received Christ Jesus the Lord, so walk ye in him: Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving (Col. 2:4-7).

Summary of the Text

In verse 4, Paul warns against the seductive power of a certain kind of religious approach, the kind that always fails to approach Christ. Even though Paul was not present with the Colossians (v. 5), he was with them in spirit. He rejoiced as he beheld their order (taxis), and the rock-solid nature of their faith in Jesus Christ. This word taxis is a military term, and should be understood as a kind of regimentation. But note that this order was both disciplined and alive. It was not an orderly row of gravestones, but rather it was the order of a military troop, arms at the ready. It was more than such order that pleased Paul, but it was certainly not less.

Paul then urged the Colossians to walk in Christ Jesus in just the same way they had received Him initially (v. 6), which was of course by grace through faith. As they did so, they would be rooted and built up in the Christian faith, in just the way they had been taught. The overflow of this, when it is happening, is an abundance of gratitude. As with all things of this nature, we measure whether or not it is happening by the fruit. That said, why do we do what we do?

The Structure of Our Worship

Consider first the broad outline of our worship service. We find five basic elements here. Take a look at your bulletin as we consider this. Notice that the first and last elements are the Call to Worship and the Commissioning. These are the book-ends of our service. The church is the called out gathering. The word for church (ekklesia) means “called out.” So at the start of the service, we call you in, and at the end of the service we send you out. You are sent out with a blessing and a task.

So the first invites us in from the world to assemble before the Lord to worship Him. The last sends us out into the world in order to function as ambassadors of Christ and of His gospel. If we have learned rightly, when we are being sent out into the world, we are letting the clutch out. Worship is the engine, but we have to let the clutch out.

Then there are the central three elements of our worship.

Confession of Sin—we wipe our feet at the door.

Consecration—we offer ourselves up to God as living sacrifices.

Communion—we sit down for table fellowship with our God.

These follow a basic biblical pattern of sacrifice. In the worship of the older covenant, God commonly required three kinds of sacrifices together. Whenever they are mentioned together, they come in this order. First was the guilt offering (confession of sin: Lev. 17), then there is the ascension or burnt offering (consecration: Lev. 16:24-25), and then comes the peace offering (communion: Dt. 12:17-19). We see this overall pattern in Lev. 9 and 2 Chron. 29:20-36.

Our name for worship that deliberately and self-consciously follows this basic pattern is called covenant renewal worship. This is not because the covenant was going to expire, like a lease. It is an everlasting covenant. But it is also organic and alive, and needs to be nourished and fed.

Filling the Structure In

We find in various places of Scripture that certain particular practices are called for in New Covenant worship. So one of the things we therefore do is look at the nature of that practice and decide where it would best fit within this general structure. For example, the Bible requires the public reading of Scripture in worship (1 Tim. 4:13). So where do we put it? It seems to fit best under Consecration. The Bible commands us to sing psalms, hymns and spiritual songs (Eph. 5:19). Where do we place the different kinds of songs? We would put penitential songs at the time of confession, for example. We are commanded to have preaching (1 Tim. 4:2). Where does that go? In doing this, we are seeking to be obedient while arranging our worship intelligently.

Posture and Demeanor

A very common temptation among the Reformed is to over-engineer the intellectual aspects of our faith. Reason and systematics have their necessary place, but that is not every place. Reformed people need to be reminded that they have bodies, and that these too are involved in worship. This is why we lift up holy hands in the Doxology (1 Tim. 2:8), and why we kneel in confession (Ps. 95:6). We stand in order to show deep respect for God’s Word (Neh. 8:5). Our overall demeanor is to be solemnity mixed with gladness. “I was glad when they said unto me, let us go into the house of the Lord” (Ps. 122:1).

A Conversation Between God and His People

Worship is a time of meeting. During this time, God speaks to the people through His ordained representatives (as in the Scripture reading, assurance of pardon, or the sermon). During this time, the people also speak to God, either through their appointed representatives (as in the prayers of petition), or all together with one voice (as with a hymn or psalm, or the creed). We should therefore learn how to think of the worship service as a large conversation, with a direction and a theme, and not as a disparate collection of random spiritual artifacts, crammed into a shoebox.

In the Call to Worship: God says, “Come, meet with Me now.” We say, “First, let us praise Your majesty.” Having done so, God warns us through the Exhortation not to approach Him with unclean hearts. We respond by Confession. God responds by declaring that we have Assurance of Pardon. This is a conversation in which you all are called to actively participate. And so on, through the rest of the service. As you do, you are following the most important conversation in the world, which is between God and His people.

Worship is Warfare

One other thing. And last, we return to the passage in Colossians. The order we are cultivating here is not the order of porcelain figurines in a china hutch, neatly arranged on a shelf. The order we are pursuing is alive and disciplined, the order of a well-trained military unit. And why? Because every Lord’s Day we go into battle. But as God’s people we fight on earth from the high ground of heaven. There will be more on this next week when we consider the point of our worship.

All About Jesus

In the meantime, whether we are considering the regimented array of our forces, or the reason for the war, never forget that everything is all about Jesus, all the time. He is the crucified one, He is the risen one, and He is the ruling one. And make sure you consider these things by faith, such that they include you and your family.

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