The Church & I: NEW EMPOWERMENT (Eph 6:10-18)

Snippet of Sermon by Rev Andrew Peh


Religious plurality in our day and age requires us to be sensitive in the use of military analogies and pictures. Some in the Christian circles think that hymns like UMH 513 "Soldiers of Christ, Arise" [original 12 verses for this hymn], UMH 717 " The Battle Hymn of the Republic" and the like should be excised because of their military metaphors and violent overtones. They bring to mind the Crusades of the Dark Ages which had inflicted a lasting divide between Christians and Muslims. They appear to be in contra-distinction to the message from the One who came as the Prince of Peace.  Canon Dr David Kennedy from Durham University of Durham University expressed his views that these hymns sound too triumphalistic while the sense of the cost is missing: the power of Jesus Christ crucified.

In Eph 6 Paul does not delight in violence or agression but he was merely using the common image of a soldier, a disciplined soldier, to describe how believers should live in the world. There are 3 ways to look at this part of Eph 6: that it is

1. Essentially realistic: It recognizes that there is a fight to be fought and that this victory is constantly being worked out. This fight is not against men but also against spiritual enemies. Realistic? How real is this fight? It is one thing to be playing "Command and Conquer" game on the computer, but quite a different think to hold a real rifle and engage in warfare.

2. Essentially pastoral: Drawing to the conclusion of his letter, Paul wanted to remind the believers to remain a community fueled by love. Very often the Christian community interprets the fight in individualistic terms. Yes, we are all individuals combatting evil, yet there is an even more dimension i.e. to think of the fight in corporate terms. No one should operate like a solo combat figure, like Rambo. Rather, we are to see ourselves, each as a part of a larger battalion. If you were to read the passage in its original language, the plural is used here. Paul presents a challenge to the Body of Christ devoted to communal Christian living. What kind of community should they be? What is communal living supposed to look like?

Some take 3 years to go through the book of Ephesians, we are going through it rather speedily in comparison. Paul here shared the radical vision of a new community that is to stand out from the rest of the world: New Identity, humanity, morality, community, empowerment.

3, Essentially devotional: "Put on the whole armor", it is God's armour not ours. In the hymn Charles Wesley used the word, "Panoply of God" (panoply referring to a full suit of armor or ceremonial attire forming a protective covering) specifically to the armor comprising: 

Descriptions of the Nature of God

Truth, righteousness, peace, faith, and salvation and the Word of God. Pastor Andrew hastened to add that he is hesitant to label the various pieces. They are not to be external to us, i.e. we can choose and take our pick, which pieces to put on or take off.

Instead, Paul's intention appears to be that we see them as a whole: all descriptions of the nature of God. It's to be worn as a whole. That's why it's untenable to desire that strength while neglecting God's Word.  It's not about gifts and graces of our own but that our individual lives be aligned with that of God. The word, 'stand' is repeated 4 -5 times in this chapter for a purpose. Paul was urging them to stay and stand firm on their feet, to persevere in worship and continual prayer together which is also echoed in Heb 10:25.  

In Paul's last words to this Church, he wrote with urgency and sobriety that the world is a dangerous place. He listed the enemy: rulers, authorities, cosmic forces and spiritual forces of evil; those that are seen as well as the unseen. Evil also exists in the organizational structure. Danger also lurks even in the seemingly safe places e.g. in our homes and also in the church.

How is the church to respond, 2 usual responses :
1. Flight
2. Fight

But there is yet a 3rd response i.e. to stand firm immovable, staying put in the battle empowered by the Spirit of God. Empowerment is not some magical power. For Paul, the key to standing one's ground in this fight is a continual deepening relationship with God where one stays rooted in the Lord. As long as we are rooted, connected to the source of power, we will be empowered to live the life God has in mind, acting out of who we are with Christ. GK Chesterton said, "Brave men are vertebrates; they have their softness on the surface and their toughness in the middle. But these modern cowards are all crustaceans; their hardness is all on the cover and their softness is inside. But the softness is there; everything in this twilight temple is soft."
Reflection question: What type of Christian are you? The Crustacean or Veterbrate Christian?
Having that power is not the goal. The goal is to have that power in order to stand our ground in the day of battle. This power is Christ in us the Hope of glory.

The Church and I (Eph 1)

Sermon snippet by Rev Andrew Peh




For the next few weeks we will be doing a pulpit series known as “The Church and I”. It is
 our hope that we will come to know more deeply what it means to be in the Church (whether it is the Local Church the One Holy Apostolic Church).


10 ways to kill the church


1.      Passivity:
Here am I Lord, send him/her.



2.      Lethargy:
Church is spectator sport, too tired to bother.



3.      Insensitivity:
Brutally frank when comments are not solicited.



4.      Apathy:
S.B.C. “simply bochap”. Growing insensitivity to the needs of others, no compassion and feelings for each other.



5.      Negativity:
Meditate on how wonderful the church would be if it weren’t for the pastor. Eager to tear apart and destroy.



6.      Promiscuity:
Not just the physical but also the spiritual where we are easily distracted in the midst of worship, to pay attention to our ‘idols’. 



7.      Superficiality:
not willing to be vulnerable. Allow casual small talk to take the place of genuine sharing and discipleship.



8.      Mediocrity:
Just content with mediocrity and console ourselves that mediocre offering can be offered to the Lord.



9.      Individuality:
It’s all about me, wanting all that happens in church to pander around ourselves. “Blessings all mine” mentality. Go to church for what you can get out
of it.



10.  Bad
Theology: Insidious and causes truth-decay in the church.



Churches in Singapore have grown to become middle class. Many believers compartmentalize
their lives into 3 parts: worship, work and play, but that is not all, we often mess up the order as well. We worship our work, play at our worship and work at
our play. The established church is far more dangerous to the church than any heresy or schism.  


Many of our identities are tied in with our possessions, the power we exercise over certain groups of people but for Paul, what makes for the core of his identity is his connection with Jesus Christ. 

Reflection questions:


How connected are you with Jesus Christ?

How does your rootedness in Christ define your behaviour?



Rev 2:4 “Yet I hold this against you: You have forsaken the love you had at first.”

The Church and I: One New Humanity (Ephesians 2:11-22; 1 Corinthians 3:16-17)

Snippet of Sermon by Rev Tan-Yeo Lay Suan

Our text today makes three primary points:

1. Divisions are real (vv.11-12)

The Jewish practice of circumcision and their observance of many ordinances and religious regulations created a sense of superiority among the Jews and contributed to their sense of disdain for the Gentiles. At the same time, these practices and attitudes created a strong anti-Jewish backlash among the Gentiles. One of most visible expressions of this distinction and hostility between Jews and Gentiles was found in the temple. There, a wall divided the inner court sanctuary -- which was open only to Jews - from the outer court, which was also open to Gentiles. Insiders and outsiders.

This inscription contains the ominous words, "Whoever is captured will have himself to blame for his subsequent death."

Christian community is an unnatural unity, unlike a lifestyle enclave in which a shared interest brings people together [e.g. fishing, golf].  The New Testament Church was anything but a homogeneous group.  It was made up of Jews and Gentiles, young and old, slaves and slave owners, male and female.  It had a host of characters from ex prostitutes, ex priests and ex practitioners of magic to fishermen, zealots (the terrorists of the first century) and tax collectors, collaborators with the Roman establishment!

There was a far greater ethnic, economic, political and social diversity than we have in Singapore today.  Their resultant behavior caused the Romans to call them “The Third Race.” [1] Their life gave credibility to their faith and the truth of their message (I John 4.20).  The Church as community also provides a living statement of God’s truth to the world.

Animosity and divisions can arise when someone seeks to manipulate people and/or events for their own ends. It may be that there is pride in rule-keeping and those who do not keep the same rules are slighted/snubbed. It may be that a pet interpretation of doctrine is emphasized and used as a litmus test for belonging to the “in” group. In Singapore, a Church filed injunction against bible college board over doctrinal difference in 2008, only resolved in 2011. Or, it could be that someone wants to wrest leadership from the pastor or elders and rallies a group of people around himself to accomplish a coup d'état. Sadly, difference of opinion regarding music and worship style is also a frequent cause of division in the church.

Reflection Question: Today are we recognized as being a third race? People who are the living proof of God’s truth in the world?

2. Christ is our peace (vv.13-16)

In spite of this long history of division between Jews and Gentiles, Paul writes that Christ "is our peace" (v.14). Paul uses a number of phrases and images in verses 13-16 to describe the broad scope of Christ's reconciling work. In short, Paul says that Christ has eliminated the root causes of the hostile division between Jews and Gentiles. Both groups are reconciled to God through the cross.

Far and near. First, Paul says that those who once were far off -- the Gentiles -- "have been brought near by the blood of Christ" (v.13). In using this image of far and near, Paul cleverly borrows from the prophet Isaiah who once distinguished the Jewish exiles who were far off in Babylon from those who were left behind in a decimated homeland (Isa. 57:19[2]). And just as God had once restored the Jewish exiles, now, in Christ, God would do the same thing for the Gentiles.

Jews and Gentiles focused on their differences. But, as Paul infers, both groups had this in common: each had known the experience of being estranged from God. The sacrificial life and death of Christ would benefit all who would believe -- both Jew and Gentile.

Dividing wall. Second, Paul says that Christ has broken down the dividing wall that represented the hostility between Jews and Gentiles (v.14). I noted earlier that this dividing wall in the temple kept Gentiles from having access to the inner court of the temple where they could worship God. Instead, they were banished to the outer court where they had to contend with the noise and distraction of the merchants and moneychangers. The wall was a constant reminder that the Gentiles were second class at best. Paul says that Christ broke down the dividing wall in order to make both groups one and offer both groups equal access to God.

Abolish the law. Third, Paul says that Christ "has abolished the law with its commandments and ordinances" (v.15). At first blush, this statement seems to be at odds with the comment of Jesus when he said, "Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill" (Matt. 5:17).

Christ has dismantled, disarmed, put to death and made a public spectacle of those things we humans construct to make us feel special and superior -- things that cut us off from God and from one another. And in their place, God has reconstructed one new humanity in place of the two (v.15) and has reconciled both groups to God in one body (v.16).

Christ is our peace. If only Christians will honor God by life style within the community of faith.  As Paul said to the Church at Corinth, “You yourselves are our letter, written on our hearts to be known and read by all.”  (II Cor. 3.2).  Jesus lived, died and was raised from the dead to create the community of faith! 

3. The church is God's new dwelling place (vv.17-22)

This is the image that Paul uses here: Christ demolishes the old order so that he can build the new. In this "one new humanity in Christ" -- which we call the church -- Christ is reconciling former enemies and constructing a new temple where God can dwell.

The old temple, because of its dividing wall, had been a painful symbol of alienation and separation between Jews and Gentiles. But this new temple will be the symbol of reconciliation and unity.

Illustration: A woman recently remarried after being widowed for several years. As is often the case, both she and the widower that she married decided that they would each sell their old houses and buy a new house together. That way they could grow into their new home together rather than one needing to make all the adjustments of coming onto the other's "turf."

New Testament scholar Francis Beare makes a similar observation about the way in which Christ formed "one new humanity" from the Gentiles and Jews. Beare writes that it was "not by the victory of one part over another, (not) by the conversion of the Gentile world to Judaism, but by the harmonious union of the warring elements into something altogether new. . . The Gentiles, who were 'alienated from the commonwealth of Israel, are not beaten into submission to the religion of Israel, but are given an equal part in the making of the new (humanity)."

Paul makes several observations about the nature of this one new humanity -- the church:

Both groups will have equal access to God. We hear a lot about access today. Paul says that in Christ, both groups -- former enemies -- now have equal access to God. This access is based, not on the law, not on ancestry, not on circumcision, but on the cross of Christ. Based on God's initiative and on God's grace and mercy.

Both groups will have full rights of citizenship. One of the issues in last election has to do with immigration -- specifically, what rights to afford to immigrants, the permanent residents. Many Singaporeans want the demarcation to be clear that PR’s do not have the same rights and privileges as do citizens.

Paul says that both groups -- Gentiles and Jews -- are full citizens and members of God's household. This one new humanity in Christ is to offer space for all to meet and to experience God's presence and welcome.  God will only dwell where God's people are living out this one new humanity. The church is to be living proof of God's mighty power to reconcile. When we are not willing to live in reconciled relationships, we should not expect God to be present in our midst.

Application

1. Distinctions have their place but are not to be worshiped. Ethnic and national and political and denominational identities will always be a part of who we are. These distinctions bring with them rich traditions and customs and tastes -- all of which are to be celebrated as gifts from God.

Any distinctions in the human family are not an appropriate basis for deciding who is part of the body of Christ -- or for determining one's status, or for assigning human worth, or for apportioning power, or for making judgments about good and evil. God takes the initiative to extend grace and to offer a place in God's family for all who will respond to Christ with a faith that expresses itself in a willingness to follow.

2. We aren't ultimately responsible to fix the broken world in which we live. That's a relief. Paul says that God is already gathering up or reconciling "all things in (Christ), things in heaven and things on earth" (Eph. 1:10) and that Christ has already broken down the dividing wall of hostility (Eph. 2:14). Some of you may be thinking, well, if God has already done the work of reconciliation -- if Christ has broken down the dividing wall -- why is there still so much division in the world and even in the church? And if Christ has already done the work of reconciliation, then what is our role? What is left for us?

Our job is three-fold:

1. Our role is to not rebuild barriers. While Christ has broken down the dividing wall, we humans continue to construct barriers to make us feel superior to others: education levels, economic status, ethnicity, Christians by birth vs Christians by confession and choice. When we make these distinctions the basis for excluding some, or for showing favoritism, we are guilty of rebuilding the barriers which Christ dismantled. The same is true when we react to differences of opinion by taking sides and gossiping, the split will widen, more harm will be done to the church members, and our message to the world will be further compromised.

While we are not to rebuild barriers, neither are we to tear down the temple that God is building. The text from 1 Corinthians 3:17 has strong words in this regard.

Reflection Question: How would you see yourself? Are you part of the demolition team or the construction team in God’s house? Why?

2. Our role is to tell the truth about the power of Christ's reconciling work. Many other Jewish Christians in the first century were not particularly interested in telling the truth about the radical nature of God's reconciling work in Christ. They were not particularly interest in having the Gentiles share equal access to God. And so they insisted that Gentiles jump through all kinds of hoops:  be circumcised and observe all manner of rules and regulations. Essentially, they insisted that Gentiles become Jews if they wished to be part of God's family.

Paul refused to fall into this deception. He told the truth about the extraordinary thing that God had done in Christ. The truth is: no more walls; no more exclusive access; no more second class folks. The truth is one new humanity.  

Reflection Question: What sort of deception do we perpetuate in our midst that would birth “insider vs outsider” groupings?

3. Our role is to follow Christ in the way of peace.

This is our role: not rebuilding walls; not destroying God's temple; but instead, telling the truth about the amazing scope of Christ's reconciling work and following Christ in the way of peace.

Dietrich Bonhoeffer’s Life Together (London: SCM Press, 1970), p. 15)  mentions at least three tools for reconciliation that we can employ in church: 

(1) Confession,

(2) Forgiveness and

(3) Reproof. 

Each is important for building true community (see esp. Acts 4.42ff; II Tim. 3.16).

---

[1] The Third Race is an actual description of early Christians by a pagan contemporary in the 1st century. He called them "the third race".

Read more: http://wiki.answers.com/Q/What_was_the_third_race#ixzz1lS3cXMDd

[2] Peace, peace to those far and near.: says the Lord,”And I will heal them.”

The Church & I : Christian Submission in our New relationships (Eph 5:21-6:9)

Snippet of Sermon by Mr Daren Lee
When we come to a relationship with Jesus Christ, our existing relationships becomes new because of Him.

V21: Christian submission is a result of the work of the Holy Spirit in our lives. Paul mentioned that submission in 3 areas:
1. Wives and husbands;
2. children and father;
3. slaves and masters.

To put this verse in context, i.e. v 15-21 there is no period (full stop) after the phrase, " filled with the spirit." Instead a participle follows, rendering the "filling of the holy spirit" and "being submissive" as one i.e. the latter i.e. of "being subject (or submitting) to another out of reverence for Christ"  following from the former.

We are to "submit to one another" as a fish would adapt to water. But is this true today? Illustration of his re-dedication to God: He had a new love for the word, new fervency to pray. All these are evidences of a Spirit-filled life. Yet he noticed that he continued to struggle with submission. It doesn't get easier with time also. Is there something more fundamental that we need to deal with? The verse tells us we are to submit to one another our of 'reverence for Christ'. Our new submission is possible because it is rooted in our identity in Christ. In Lk 9:23-24, Jesus' invitation to follow him is a call to submission, to deny ourselves daily so that Christ will reside in us. We are called to practise submission on a daily basis.

Many are afraid to submit ourselves to another for fear of losing our identity, having to give up our personal rights etc. But when we practise true godly submission, we are going to receive the new me, the new identity in Christ. Power is the rule of the day in our world but Christ denied himself and gives us a new power to live. We are able to do so because for once in our lives, through Christ we know that we are of infinite worth. We now have a new identity to relate to others. Our surroundings continue to be filled with unreasonable bosses etc. they have not changed. But now desiring to deny ourselves daily, we are no longer the same. We can respond differently now that we know we are infinitely loved by Christ.

This is how it can be practiced: v 22 submit yourselves... To your own husband... Added in by the modern translators. Wives to your own husband as you to Christ:

1. Submission and love of husbands and wives

2. obedience of children and nurture by parents

3. Obedience of slaves and forbearance of masters.

Rather than emphasizing on the women, the slaves and the children, the focus is on man (Emphasis of man to be submit is mentioned 3 times). Focus on man:

• love your wife as your own body: 5 languages of love: gifts, words of affirmation, quality time, touch and acts of service. The way you feel most loved is typically the way your express your love. But it may not meet the need of your spouse. Figure out your spouse's love language.

Illustration: A talented and creative artist, an enthusiastic radio-show host; a happy mother and wife — no one would doubt the preciousness of Muriel McQuilkin's life — until her decline into the darkness of Alzheimer's disease.

Muriel spent the last decade of her life battling Alzheimer's, while her husband, Robertson, battled critics of his decision to stay home with her. Robertson's decision became controversial when he resigned as president of Columbia Bible College to care for Muriel full time. With his 22-year career at a peak, many urged him to put Muriel in a nursing home and continue with "God's work."

Many urged him to put Muriel in a nursing home and continue with "God's work."

 

God's work, Robertson concluded, was taking care of his wife. "There are others who can lead the Bible college," he said, "but I am the only one who can care for Muriel." He didn't debate the ethical value of her life. The McQuilkins' story is about abiding love. "I wrote a book on ethics; I even researched euthanasia," Robertson said. "I know the issues. I am keeping a promise: 'til death do us part. I made my decision because I love her. I thought, Here's my lover; what can I do to make her life easier?" "When will you put her in a home?" "When someone else can take better care of her than I can."

To the oft-asked question, "When will you put her in a home?" Robertson always answered, "When someone else can take better care of her than I can." That never happened. Robertson kept his promise right up until Muriel's death in September 2003, feeding her, bathing her, loving her even when she could only respond with grunts and groans. "Love takes the sting out of duty," he says.
All of us who peek into the McQuilkins' story receive lessons in love. Robertson painted the portrait of Christian marriage as that of Christ and the church. He loves His bride even when she doesn't show love in return.

"Of course, love is designed to be reciprocated," Robertson says, "but true love is not about how lovable the object is but rather the heart of the one loving." Robertson notes that the decision to stay home with an ailing loved one is not for everyone. "My story doesn't always help people struggling with this issue," he says. Some people may not be old enough to retire from their jobs; some might not be physically strong enough to lift a sick person; some might not be emotionally strong enough to handle it. "I was fortunate to be in a position that I could do what I did," he says.

In Muriel's case, perhaps God used her most profoundly in her mental darkness. Their story has been published many times and has spurred countless marriages to deeper commitment. One afternoon Robertson received a foreign magazine with their story in another language. "See there, honey, you're preaching all over the world!" he told Muriel.

Since Muriel's death, Robertson speaks at churches, conferences and universities on the topic of love and marriage, most often sharing his lecture "Six Things Muriel Taught Me About Love." Through it all, their journey of love lives on and encourages many.