Christ Church

Cheerful Hearts And Good Words

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Introduction

We need to begin with the obvious, which is that Scripture teaches that our words affect how we are doing, not to mention t hose around us. But this “obvious” truth can, if unattended, deteriorate into the vagaries of generic uplift. When we speak the good word, it must be a word that is truly wise and good.

The Text

“A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken” (Prov. 15:13).

“Heaviness in the heart of man maketh it stoop: but a good word maketh it glad” (Prov. 12:25).

Summary of the Text

We begin by juxtaposing two proverbs, asking each of them to illumine the other. The first tells us that there is a link between the condition of the heart and the condition of the countenance. A merry heart results in a cheerful countenance, just as a man speaks out of the abundance of his heart (Matt. 12:34). The heart is a thermostat, setting the temperature of the rest of your activities. If the heart is sorrowful, the spirit is broken, and if the heart is merry, then the countenance shows it. So, then, how do we adjust the thermostat? When a man’s heart is heavy, then his heart stoops. He becomes discouraged. He cannot carry the weight that providence is asking him to carry. When someone want to help, what they need to do is come in order to speak a good word. A good word makes his heart glad.

Timing is Everything

But this is a good word, not just any word, and not any old word that somebody thinks is good. “He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him” (Prov. 27:14). Suppose your roommate, or your spouse, or somebody in your house, comes staggering out to breakfast, and pours himself a bowl of Grumpy Nuggets, with no sugar and very little milk. Is that the time to wave your spoon in the air in time with the old gospel song you start to sing in a raucous manner? “Cheer up, ye saints of God, there’s nothing to worry about/Nothing to make you feel afraid, nothing to make you doubt. Remember Jesus loves you so why not stand up and shout?/You’ll be sorry you worried at all tomorrow morning.” And the word of Scripture is fulfilled; you are reckoned as one who curses.

The words you speak should be true, of course, but they need to be more than true. They must also be relevant, and in addition to being relevant, they must also be timely. The only difference between salad and garbage is timing. “A word fitly spoken is like apples of gold in pictures of silver. As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear” (Prov. 25:11-12). So don’t be like Mary Bennett in Pride and Prejudice, saying true things all day long, in wildly inappropriate ways. And they should also be kind. The lock on the door of your mouth should have three keys—is it true? is it kind? is it necessary?

Creaturely Imitation

There is more involved in this than just heeding an exhortation to “be nice,” or to “say nice things.” If we need to do this kind of thing in wisdom, and we do, we need to do it in imitation. What we do, we are to do as children, as imitators or followers of God (Eph. 5:1). We worship God through the Word, and so it is not surprising that we are logocentric, that we are people of words. We serve and worship the God who is love, and so we are to walk in love (Eph. 4:15). And, in the same way, we worship the God who spoke the perfect word, the fitting word, into our hearts, and so we are to do the same to others, by imitation and by analogy. Our words are to be gospel, and our words are to be gospel-like.

Counterintuitive Words

We want to take it apart in order to find out how it works. But we need to begin with the reality that it works. The Bible calls the preaching of the cross “folly” to the worldly-wise. Why should we be surprised when they come up to us and say that what we are doing doesn’t seem relevant to them. Of course it doesn’t. That is a design feature. God defines what a word fitly spoken looks like. God defines what a perfect setting of silver should be.

Need and Grace

We learn how to speak to others, speaking the good word, by observing how God speaks to us. And when the gospel comes to us, what is it? We have human need on the one hand and divine grace on the other. The good word spoken is the intersection between need and grace. The good word that preaching brings is this—it is the declaration of the grace of God, addressed to human need, and the declaration is backed up with the authority of God’s throne. So when you come to encourage someone, what is it that you are imitating? It is not a hollow appeal that says, “don’t worry, be happy.”

The Declaration of the Christ

Christ, then, is to be preached. By that we mean Christ incarnate, Christ crucified, Christ buried, Christ risen, and Christ ascended. When He is declared in this way, the pattern of death, resurrection, and ascension is not put out there to complete an argument in your intellect, although it may do that. Neither is Christ over all to be preached in such a way as to soothe or excite your emotions, although it may do that as well. We are to love God with all our minds, and we cannot do that without the preaching of Christ crucified. We are to love God with all our hearts, and we cannot do that without the preaching of Christ risen and ascended. But something more is necessary. No, the faithful declaration of this gospel is always aimed at the citadel of the human will. You are not here as spectators, or observers, but rather as worshipers, and this means that you are on the mountain of decision. And when you go down again, into your day-to-day activities, you will be in the valley of decision. Here you are, and here is the Word declared. What are you going to do?

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Dealing With Discouragement

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Introduction

Although the occasions can be many, there are two basic reasons for discouragement—internal and external. The internal occurs when for some reason we have given way to sin, and the external occurs when we are buffeted by circumstances, as Job was, but without sin. And, of course, it is possible to get discouraged in both ways. How are we to understand this? How are we to respond to it?

The Text

“Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God” (Ps. 42:11).

Summary of the Text

We have dealt with this psalm in detail before, and so here we will just consider the implications of this one verse. First, the psalmist presupposes that the condition of peace is normal. He is cast down and disquieted, and he wants to know the reason why. This disturbance of his soul is the thing that requires explanation. “Why are you cast down?” he asks himself (v. 11). Second, the psalmist remonstrates with himself. He talks to himself, which is a good alternative to listening to himself. He preaches to himself, and it is a convicting sermon. Third, he comes to a pointed exhortation, commanding himself to hope in God. Not only this, but he anticipates that he will in fact obey the command, for he will in the future praise God.

False Comfort

When we speak peace to our hearts, we can do it in accordance with the Scriptures, or we can do it in accordance with our own pipe dreams. For example, someone who has become and idolater by turning away from the Lord can speak peace to his own heart, in his own name and on his own authority. “And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst” (Dt. 29:19). What I am declaring here are the words of the gospel, and the gospel does not sew cushions for sin.

Triune Peace

Remember that your salvation has occurred because God has included you in His triune life. The gospel is triune, just like the God who established the gospel. And this is why peace for your distress is triune peace. What do I mean? God the Father has declared that the comfort of peace is to be announced to us (Is. 40:1-2). Christ has become our peace by His own blood (Eph. 2:13-14). And why would the Father not give to us what Christ has purchased for us? And the Spirit of the Lord came upon Christ so that He might comfort those who mourn, that He might bind up the brokenhearted (Luke 4:18). Because Christ died, the executor of His testament is the Holy Spirit. Remember then, when you are struggling with discouragement, that Father, Son, and Spirit, are all engaged on your behalf.

Discouragement in Sin

One reason why Christians are discouraged in their attempts to live the Christian life is that they are attempting to run the race with cords around their feet, and a 150 pound backpack on (Heb. 12:1). And so the way out of discouragement in sin is repentance. Discouragement in such cases is disciplinary, and God’s hand is heavy upon you for a reason. Make sure to repent the sin all the way down to its foundations, and secondly, make sure to repent of the right sin. Don’t go snipe hunting in your conscience.

Discouragement in Afflication

But don’t make the mistake of thinking that hard circumstances mean that you must have sinned. This was the error of Job’s failed comforters (Job 2:11), and it was the error of the disciples concerning the man born blind (John 9:2-3). But at the least, every trial contains a temptation to murmur, an invitation to think that the God of universe has bungled matters when it comes to your case. But God does all things perfectly well (Rom. 8:28).

Two Advocates

When Christians sin, or when they struggle with affliction, there is an accuser of the brethren in heaven who accuses them there. But, thanks to God, we have an Advocate there on our behalf. Christ is our attorney, defending us before the Father (1 Jn. 1:1-2). But the devil does not just accuse you in the heavenly courts—he also accuses you to you. What kind of Christian do you think you are? We have an Advocate on earth, as well as in heaven (John 14:16). The same word describes the office of the Son and the Spirit. Whether you stand accused in heaven or on earth, you have a court-assigned defender. And neither the Son nor the Spirit have ever lost a case. “How could they get me off ?’ you might wonder. “I’m guilty.” They successfully defend sinners like you and me because they never, ever argue from your virtues or mine. Their case presupposes our guilt. They always plead the blood of Christ, shed on earth, and then they plead the blood of Christ, sprinkled on the altar of heaven.

Pictures of Your Peace

The Puritan William Bridge pictured it this way. First, distinguish the money in your bank account, and the money in your wallet. There is your basic, foundational wealth, and there is the money you have on you. If you are mugged, then the thieves can only take what you have on your person. They cannot get at your bank account, which is not on you. In the same way, a hard day can only disturb that day’s peace. You have a fundamental peace that a rainy day cannot touch (Rom. 5:1). Second, distinguish peace in the seed and peace in the flower. Often peace in the seed looks like trouble. When you were converted, you were now troubled over things that never bothered you before. Don’t be troubled over that kind of trouble. And third, distinguish peace from a distance, where you can only see the dancing, and everybody looks crazy, and peace up close, when you can hear the music.

The peace of God is a guardian, a fence, but it does not encircle your vices and sins. Rather, your hearts and minds are protected by the peace of God, which passes all understanding (Phil. 4:7).

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Romans 63: Phoebe Our Sister (16:1-16)

Joe Harby on

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Introduction

In this last chapter of Romans, Paul says his farewells, gives various greetings, and does so in a way as to teach us many invaluable things. Some might wonder what kind of message we might get out of a passage in which Paul basically says hi to everyone the Roman church phone directory, but we have to remember that all Scripture is profitable.

The Text

“I commend unto you Phoebe our sister, which is a servant of the church which is at Cenchrea: 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also . . .” (Rom. 16:1-16).

Summary of the Text

Paul commends to the Romans a woman named Phoebe, who was probably the messenger who carried the letter to the Romans. As valuable trusts go, this was probably one of the most important missions in the history of the church. She is called a sister, and is identified as a “servant” of the church at Cenchrea (v. 1). In the next verse, Paul urges them to give her a saints’ welcome, and to assist her in whatever business she might need to use them. She had been a great help to many, Paul included (v. 2). Greet Priscilla and Aquila, Paul’s helpers in Christ (v. 3), who risked their lives for Paul (v. 4). Greet their house church (v. 5), along with Epaenetus, the first convert in Achaia (v. 5). The greetings are then extended to Mary (v. 6), Andronicus and Junia (v. 7), Amplias (v. 8), Urbane and Stachys (v. 9), Apelles and the household of Aristobulus (v. 10), Herodian and the household of Narcissus (v. 11), Tryphena, Tryphosa and Persis (v. 12), Rufus and his mother (v. 13), Ayncritus, Phlegon, Hermas, Patrobas, Hermes and the brothers with them (v. 14), Philogus and Julia, Hereus and his sister, and Olympas, and all the saints with them (v. 15). Paul then tells them to greet one another with a holy kiss (v. 16), and says that the churches of Christ salute them (v. 16).

Some Details About the Names

Paul is greeting a number of the saints who are there at Rome, and it is striking how many of them he knows—and it appears a number of them quite well. I take v. 7 as saying “notable among the apostles” as opposed to “notable apostles,” as Junia is a woman’s name. These saints were converts out of paganism, as most had common names for that culture and others had the sorts of names that a Christian mom would not have given—such as Hermes or Olympas. Paul refers several times to kinsmen (vv. 7, 11), and that he and Rufus had the same (unnamed) mother. These are most likely like kin, and not actual relatives. But who knows? After all, a nephew shows up in Paul’s life around this time (Acts 23:16).

The Value of Labor

We can see how close Paul is to these people. We can also see how he got close to them—for Paul, labor and sacrifice were at the center of his value system. Phoebe was a great help to many (v. 2). Priscilla and Aquila put their necks on the line (v. 4). Mary was a hard worker (v. 6). Urbane was a helper in the Lord (v. 9). Tryphena and Tryphosa labored in the Lord (v. 12). Persis labored much in the Lord (v.12)

We were created for work. The fall into sin makes that work harder, true enough, but it also gives us more that we have to do. We should gather up the kind of friends that Paul had, and get to work.

The Church at Their House

The church at Rome was actually a cluster of churches. One of them met at the home of Priscilla and Aquila (v. 5). It is possible that a couple of others met at the homes of Narcissus and Aristobulus, who may have been unbelievers since there were not greet by name. Two other groups are mentioned in vv. 14-15. At this point in history, there were no church buildings, and so the singular church at Rome (which Paul could write one letter to) was actually a collection of churches. Paul could write to them, give a number of greetings to the saints in different gatherings, expecting them to be able to see one another in order to pass on those greetings. Geographical separation, whether or Paul across the ocean or the other Roman saints who were across town meeting at the Best Western, is not a separation in fellowship.

Phoebe Our Sister

Phoebe is called a number of things, from which we learn a great deal. She is “our sister” (v. 1), she is a servant (diakonos) of the church at Cenchrea, clearly serving that church in some sort of official capacity. She was the one who delivered the letter to the Romans, and Paul instructs them to help her out now that she is in Rome (v. 2). The word translated in the AV as “succourer” is a word that means benefactress or patronness. She was clearly wealthy, and came from the eastern port of Corinth (Cenchrea), a place that had been about six miles east of Corinth, and is now underwater. The word diakonos as it is used here can either denote a formal office, or it can simply mean a generic “helper” or servant. Given Phoebe’s prominance, and the importance of the help, it seems that the former is meant. But it does not follow from this that the church at Cenchrea had a deacon board, and that women were on it. To reason that way is anachronistic.

A Holy Kiss

Speaking of anachronism, some Christians take Paul’s reference to the kiss here to mean that Christians are required to greet each other in some special liturgical fashion, i.e. with a liturgical kiss, or a “holy” kiss. Others, like myself, would want to say that your greetings, such as they are and how they function, should be holy. Your kiss, or your handshake, or your Christian side hug, should be holy. They would want to point out that Paul has just finished a long list of ordinary greetings, and he then urges them to greet one another (using the same word)—and to do so in holiness. In other words, a woman could be eligible to be enrolled as a widow, even if she had never, ever washed any of the saints’ feet (1 Tim. 5:10). As we make cultural transpositions, we must always remember the difference between principles and methods.

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Romans 62: The Ministry of Fundraising (15:22-23)

Joe Harby on

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Introduction

We have noted before that the book of Romans is a fundraising letter. The fact that it is so strikingly different from modern Christian fundraising letters tells us all we need to know about the attitude of the modern church to money . . . and to the gospel.

The Text

“For which cause also I have been much hindered from coming to you. But now having no more place in these parts, and having a great desire these many years to come unto you; Whensoever I take my journey into Spain . . .” (Rom. 15:22-33),

Summary of the Text

Since Paul did not plant the church in Rome, his desire not to meddle with another man’s foundation had kept him from visiting the Roman church (v. 22). But now, done with his current work, and because he could hit Rome on the way to Spain, he thought to indulge a desire of many years and visit them now (vv. 23-24). But before heading west, Paul was going to go to Jerusalem first (v. 25). His ministry there was a financial one, delivering a contribution from Macedonia and Achaia (v. 26). The Gentiles of Greece had an obligation to do this, because they were beneficiaries of the spiritual inheritance of the Jews (v. 27). After Paul had performed this duty, what he called a “sealing of fruit,” he intended to visit Rome on his way to Spain (v. 28; cf. Rom. 1:8-15). He clearly would love the support of the Romans in this endeavor. When he comes, he is sure that he will do so in the fullness of the blessing of the gospel (v. 29). Paul then beseeches their prayer support (v. 30) for his pending trip to Judea. He asks for three things. The first is that he would be spared from the unbelievers of Judea (v. 31). The second is that his financial ministry would be acceptable to the saints there (v. 31). The third is that his subsequent trip to Rome would result in mutual refreshment and joy in the will of God (v. 32). Paul then finishes with a benediction (v. 33).

Paul’s Unknown Travels

We have already noted that this letter was written in the mid-fifties. As we can read in the book of Acts, this trip that Paul was requesting prayer for was a trip that in fact needed a great deal of prayer. He was received by the saints gladly (Acts 21:17), meaning one of his requests was answered. But the unbelievers he mentioned here successfully got a tumult going (Acts 21:27-28), with the result that Paul was arrested/rescued by a centurion. Held for a time by Felix and then Festus, Paul eventually appealed to Caesar, and was shipped off to Rome (Acts 27:1). The book of Acts ends with Paul under house arrest (Acts 28:30-31), and we are still in the fifties. According to Clement of Rome, a friend of Paul’s, the apostle “taught righteousness to the whole world, having traveled to the limits of the west” (1 Clement 5:7). This refers to Spain, and possibly Britain. Paul wasn’t executed by Nero until the persecution broke out in 64 A.D., so it is safe to presume that Paul was released after the end of Acts, made his way west, and was subsequently rearrested.

A Different Kind of Fundraising

Paul knows the necessity of fundraising. He also knows and fully understands the necessity of not doing it in a way that discredits the gospel. Indeed, the gospel is to be honored and spread by this means, and Paul knows that in order for the Romans to support his work with a clean conscience, he needed to set the gospel he preached before them, and he does so by means of a full synopsis.

Unlike so many, Paul says, he is not a huckster peddling the Word of God (2 Cor. 2:17). So many? That is a telling indictment, and we still need to be reminded of it today. At the same time, to walk away from the responsibility of raising money is to be negligent in ministry. The people of God need to be taught these financial principles. Consider how often Paul addresses it. The one taught should share all good things with the one who teaches (Gal. 6: 6-9). The spiritual nature of ministry does not mean that it runs on air (1 Cor. 9:7, 14).

Generosity in financial matters is a spiritual form of farming (2 Cor. 9:6-7). At the same time, it is important to avoid any appearance of impropriety (2 Cor. 8:20). Paul is exceptionally sensitive at this point (Phil. 4:17), but not so sensitive that he withholds the truth from Christians (Phil. 4:10).

The Fellowship of Money

The word used for “contribution” in Rom. 15:26 is the word for fellowship, koinonia. A verb form of the same root is used in Phil. 4:14, when he says that the Philippians shared with him in his trouble. He does the same in Gal. 6: 6. When Paul takes the gift from Greece to Jerusalem, he does so in order to minister to them. The word is related to diakonos, and refers to service ministry. And the word for the Gentiles ministering in v. 27 is another word we discussed before—leitourgos. This whole subject has to do with religious and priestly service.

Now whenever finances are brought up in a sermon, it is often the case that all God’s people say, uh oh. But all I need to say here is that as a congregation you have been extraordinarily generous with your time, your expertise, your money, your hands, and your homes. The only exhortation I would give you is to make sure you don’t grow slack in this privilege, and that you redouble your efforts to do all this more and more (1 Thess. 4:1,10). There are profound blessings here. To have the reputation of a generous people is good, but not good enough. You should want to be more generous than that.

Guilt-Edged Securities

As believers devoted to generosity, we don’t want to save up guilt-edged securities. Gilt is superficial, but guilt goes all the way down and contaminates everything. You have heard many times that guilt is a poor motivator in giving. But notice what happens when we move this whole subject into the sanctuary. We confess our sins at the beginning of the service, and we hear the words of peace spoken over us from God. That means that when the offering is brought forward, the whole thing is a delight. The offering is part of the consecration offering, and is not part of the guilt offering. Jesus made that offering for us.

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Romans 59: True Likemindedness (15:1-7)

Joe Harby on

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Introduction

The apostle Paul has been piling one argument on top of another in his attempt to urge these Christians to get along with each other. He has appealed to the judgment seat of Christ, the sacrifice of Christ bestowed on the one you are at odds with, and the folly of slandering the very thing that you think is so good. Here he points to the example of Jesus—He who was strong bore with us, though we were weak.

The Text

“We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.7Wherefore receive ye one another, as Christ also received us to the glory of God” (Rom. 15:1-7).

Summary of the Text

Strength should be used for the weak (v. 1), not on the weak. Strength is not a gift that was given to you in order that you might waste it on yourself (v. 1). Every one of us (and not just some of us) should therefore use whatever strength we have in order to please our neighbor, such that he is edified (v. 2). Why? We are Christians, and we follow the example of Jesus Christ. Christ did not please Himself (v. 3). Paul then quotes Ps. 69:9, making the point that Jesus was willing to suffer insult for the sake of God (v. 3), and of course for us as well. That which was written down beforehand in Scripture was written so that through patience and comfort in them we might have hope. Hope in what? Hope that we might learn this lesson, the thing Paul is talking about right now (v. 4). God is the God of patience and consolation and so He is the one to give us patience and comfort. The God of patience and consolation can bless us by making us likeminded toward one another (v. 5) “according to Christ Jesus.” This likemindedness is exhibited by means of one mind and one mouth in glorifying God, who is the Father of Jesus (v. 6). Receiving one another, as Christ received us, is therefore the way to tune up the orchestra, so that we might glorify God with it (v. 7).

Psalm 69

As already noted, Paul quotes Ps. 69 in the course of his discussion here. This psalm contains quite a cluster of references that are referenced in the New Testament. “They that hate me without cause” (Ps. 69:4; Jn. 15:25); “zeal for your house consumes me” (Ps. 69:9; Jn. 2:17); the reproaches of those who hate God fell on Christ (Ps. 69:9; Rom. 15:3); they gave the Lord vinegar for His thirst (Ps. 69:21; Jn. 19:29-30); the rebellious Jews will have backs that will be bent forever (Ps. 69:22-23; Rom. 11:9); and Judas would lose his position among the apostles (Ps. 69:25; Acts 1:20). Jesus is the Messiah, and the Messiah lives among His people. But people mean differences, and differences mean conflict, and what are we supposed to do?

True Likemindedness

As the Bible teaches us to work and live together, it tells us to make sure to strive for like-mindedness (Rom. 15:5; Phil. 2:2; 2:20). This, interestingly, is not what our culture tells us to do—it tells us not to drink the Kool-Aid, and tells us further that we should make sure to stack every committee with divergent opinions. That is because we have come to believe that determining truth is a matter of taking averages, or of statistical analysis. But it isn’t. If we consider Paul’s teaching on the body, and the members of the body, this like-mindedness is not the same thing as birds-of-a-feather-ness. Christians are to have a like mind the same way that knees, and elbows, and tendons do— they express a common desire by doing completely different things, to the same end.

Think of different instruments in the same orchestra. You could have different instruments playing different songs entirely—cacophony. You could have the same instruments playing different music entirely—cacaphony of a different timbre. You could have the same instruments playing the same music—boring. Or you could have different instruments playing the same music—glory.

And so two counterfeits we have to deal with is commonality without distinction and distinction without commonality. But the Spirit unites disparate elements. So if we have a duty to be likeminded, and we do, and we have another duty to pull in various directions, according to our various gifts, and we do, then what could go wrong? If we are to be striving toward the same goal, and we are to do so differently, then what problems might arise? The most obvious thing would be counterfeits of each duty. The counterfeit of likemindedness is being a yes man, and the counterfeit of exhibiting different gifts is being a contrarian. And each counterfeit is poised to denounce the genuine article across the way as a counterfeit.

Reading Scripture to the Same End

Think endurance and encouragement. God gave us the Scriptures so that we might have hope. God has created us in such a way as to be able to draw strength and comfort from examples that are recorded in a story. The culmination of all such stories, of course, is the victory of Christ over sin and death. And in addition, the God who wrote those stories down is the same God who is called the God of endurance and encouragement. What He wrote into the stories He is in the process of writing into us. And what does the God who is called by these attributes do exactly? Well, He grants likemindedness.

Imitation of Christ

This is a narrative, a story. Imitate the Christ of the narrative, not the Christ of a snapshot. We serve the living Christ, and not a frozen Christ. As Christ received you, receive the others. As Christ continues to receive you, so you also—receive them. You receiving them is part of the story.

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