Christ Church (Moscow, ID)

<p>An essential part of the Christian confession is that Jesus of Nazareth is “fully God” and “fully man.” If you sometimes wonder why the Nicene Creed and the Definition of Chalcedon are so specific and so detailed, it is because there are numerous ways to slip off the point and into heresy.</p><p><br></p><p>One of the easier ways to do this is to imagine Jesus as having a human body, but being “God on the inside.” But no. We confess that Jesus was and is entirely human, and a good way to reinforce this in our minds is to consider what the Scriptures teach about the emotional life of Christ.</p>

<p>The godliness and virtue of Mary coupled with the profound significance of the task appointed to her of bearing God in the flesh in her womb, has led some to revere Mary in her own rite. But, when we look at her life, we must resist two temptations. One would be to overly reverence her (the Roman Catholic error), the other to disrespect her (the error of our irreverent age). She ought not be venerated, but rather, emulated.</p>

<p>During the course of Advent, we are celebrating the Incarnation of the Lord Jesus Christ. I say celebrating, not mourning. In contrast to a number of Christian traditions, we do not treat this season as a penitential season, but rather a season of anticipation and longing. We celebrate the Incarnation itself, with the deliverance it brought to us, when we come to Christmas itself. But in faith we celebrate the promise of deliverance as we prepare ourselves for the full celebration.</p><p><br></p><p>But what is entailed in that promise? The Incarnation highlights two things that we need to have anchored firmly in our minds. First, it underscores the essential goodness of the material creation. The Word of God took on human flesh. Second, it emphasizes the depth of our sin and rebellion. This is what it took to deliver us from our unholy condition. And so the Incarnation must be seen and understood as simultaneously earthy and holy.</p>

<p>We are continuing our series in 2 Corinthians, but we are doing so mindful of this “giving season” that we are in. We are all active participants in this matter of giving and receiving, and so this is wonderful time to practice the spirit of generosity. Like other virtues, this is not something that just happens all by itself.</p>

<p>There is comparatively little that Scripture tells us about the man who raised our Lord Jesus as his own son. He leaves the stage almost as soon as he entered it. We have no dialogue from him. But while he is a silent character of Scripture, he still speaks volumes.</p>

<p>We have entered into the Advent season so we are reminded that Christ came. Christ paid attention. He saw our need. Even being equal with God, He took upon Himself the form of a servant in order to deliver us from our trouble. Trust Him and look to the needs of others, knowing that from His fullness we receive grace upon grace.</p>

<p>As I’m sure you’re already aware, the next month will be a sprint of Christmas hullabaloo. The central message of our celebration is that of good news of great joy for all nations: Christ has come. The centrality of joy should be unmistakable.</p><p><br></p><p>But amidst all the joyful anthems, alongside all the favorite traditions, hiding in the corner of many otherwise joyful hearts is a pang of sorrow. The dull grief of loss is sharpened anew. The memory of past celebrations brings a fresh wave of mourning. The realization comes anew that their laugh will no more be heard, their embrace no more felt, their presence will no longer warm the room.</p>

INTRODUCTION<p>Our normal pattern during the season of Advent is to bring a series of messages that are geared to the season, thus taking a break from whatever book we were working through at the time. But as it happens, some of the themes in <a href="https://biblia.com/bible/esv/2%20Cor.%208" rel="nofollow noopener" target="_blank">2 Cor. 8</a> line up with some of the things I wanted to emphasize in this Advent season anyway. So for a week or two, at least, we are continuing our series. The theme concerned is giving and generosity, quite a fitting topic for Advent.</p><p><br></p>THE TEXT<p>“Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.” (<a href="https://biblia.com/bible/esv/2%20Cor%208.1%E2%80%937" rel="nofollow noopener" target="_blank">2 Corinthians 8:1–7</a>).</p><p><br></p>SUMMARY OF THE TEXT<p>Paul wanted to make sure that the Corinthians knew about the particular nature of the grace that God poured out on the churches in Macedonia (v. 1). In the context of great affliction, their abundant joy and their extreme poverty combined to produce a most generous gift (v. 2). Paul testified that they willingly gave up to their ability to give, and even beyond it (v. 3). As Chrysostom pointed out, in this situation, the Macedonians did the begging, not Paul (v. 4). Not only did they give as Paul’s band had hoped, but they did this in the right order. They donated themselves to God first, and then to Paul’s specific project, and all in the will of God (v. 5). Apparently, Titus was delivering this letter also, and as he had reminded them of their pledge on his previous visit, Paul is now looking for him to complete the giving campaign (v. 6). Paul then makes his pitch. As the Corinthians abounded in numerous graces—faith, speech, knowledge, diligence, and love—so should they abound in this grace of giving monetarily as well (v. 7). The grace bestowed on the Macedonian churches was a grace of giving (v. 1), and Paul is seeking to find the same kind of generosity rising up in the Corinthians (v. 7).</p><br>DIFFERENT KINDS OF GIVING<p>Now by “gifts,” I include pretty much anything going out—time, money, wrapped up presents, hospitality, and so on. Every church should want to develop a culture of generosity, and this is the kind of culture that has many manifestations. This means hospitality. It means unloading moving vans. It means rallying to meet someone’s financial crisis. It means barn-raising events. It means the discipline of loving birthday and Christmas opportunities. It means open-handedness.</p><p><br></p><p>Now we are coming into a season of shopping for gifts, and so we should take special care to make sure we understand what we are doing. A gift—as given externally, as seen from the outside—can be one of three things. First, it can be a bribe. Second, it can be an extortion payment. And third, it can be a true gift. Two of them are most unfortunate, and the third is the genuine article. How can we tell the difference?</p><p><br></p><p>The bribe is given by a manipulator, or someone who wants somehow to game the system. He gives in order to get. You give presents in order to get presents. You give compliments in order to receive compliments. You donate to the church so that others will see you in that role. This was the sin of Ananias and Sapphira (<a href="https://biblia.com/bible/esv/Acts%205.1ff" rel="nofollow noopener" target="_blank">Acts 5:1ff</a>). Jesus warns against it sternly (<a href="https://biblia.com/bible/esv/Matt.%206.1" rel="nofollow noopener" target="_blank">Matt. 6:1</a>).</p><p><br></p><p>An extortion payment is given by someone who is under duress. He gives in order to be left alone. This is the sin that Paul is trying to teach us to avoid in the next chapter (<a href="https://biblia.com/bible/esv/2%20Cor.%209.7" rel="nofollow noopener" target=&

<p>Hebrews 9:1–15</p>

<p>Text: Galatians 3:1–14</p>

<p>Text: 1 Samuel 11:1–7</p>

<p>Text: 1 Chronicles 16:7–36</p>

<p>Earthly joys are like an elevator. They can only go so high. They are intended to leave us longing for the eternal joys found in the presence of the Most High, and the pleasures at His right hand. Sinful man keeps trying to make the trip to the top floor last just a bit longer, but he’s always disappointed when he must return to the lobby. Instead of being content with the fleetingness of the shadow-glories, he tries to live in the elevator. As a result, he has filled it full of his stench and filth.</p>

<p>Enjoy session 5 of 5 from the GA22 Men's Seminar: Let's Talk About Books.</p><p><br></p><p>The last several years Christ Church as tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at grace <a href="http://graceagenda.com/donate." rel="nofollow noopener" target="_blank">graceagenda.com/donate.</a></p>

<p>Enjoy session 4 of 5 from the GA22 Men's Seminar: Let's Talk About Books.</p><p><br></p><p>The last several years Christ Church as tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at grace <a href="http://graceagenda.com/donate." rel="nofollow noopener" target="_blank">graceagenda.com/donate.</a></p>

<p>Enjoy session 3 of 4 from the GA22 Women's Seminar: Imagination & the Feminine Art of Culture Building.</p><p><br></p><p>The last several years Christ Church as tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at grace <a href="http://graceagenda.com/donate." rel="nofollow noopener" target="_blank">graceagenda.com/donate.</a></p>

<p>Enjoy session 3 of 5 from the GA22 Men's Seminar: Let's Talk About Books.</p><p><br></p><p>The last several years Christ Church as tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at grace <a href="http://graceagenda.com/donate." rel="nofollow noopener" target="_blank">graceagenda.com/donate.</a></p>

<p>Enjoy session 4 of 4 from the GA22 Women's Seminar: Imagination & the Feminine Art of Culture Building.</p><p><br></p><p>The last several years Christ Church as tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at grace <a href="http://graceagenda.com/donate." rel="nofollow noopener" target="_blank">graceagenda.com/donate.</a></p>

<p>Enjoy session 2 of 5 from the GA22 Men's Seminar: Let's Talk About Books.</p><p><br></p><p>The last several years Christ Church as tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at grace <a href="http://graceagenda.com/donate." rel="nofollow noopener" target="_blank">graceagenda.com/donate.</a></p>

<p>Enjoy session 2 of 4 from the GA22 Women's Seminar: Imagination & the Feminine Art of Culture Building.</p><p><br></p><p>The last several years Christ Church as tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at grace <a href="http://graceagenda.com/donate." rel="nofollow noopener" target="_blank">graceagenda.com/donate.</a></p>

<p>Enjoy session 1 of 4 from the GA22 Women's Seminar: Imagination & the Feminine Art of Culture Building.</p><p><br></p><p>The last several years Christ Church as tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at grace <a href="http://graceagenda.com/donate." rel="nofollow noopener" target="_blank">graceagenda.com/donate.</a></p>

<p>Laziness is the kind of sin that no one really wants to be seen in. There is your sister coming back from the gym, she’s got bread in the oven and morning devotions complete. Across the room, there you are reclined on the couch eating Cheetos, the blue glaze of your phone illuminating your orange-stained lips and fingers as you scroll with the free hand to your fourth cat video. No one wants a snapshot of that scene posted to the internet. </p>

<p>Text: Hebrews 8</p>

<p>INTRODUCTION</p><p>There are three kinds of grief in this passage. The first is Paul’s godly response to the pastoral meltdown at Corinthian. Paul had been entirely “cast down” (v. 6), and this was the troubles out of which the coming of Titus had been the deliverance. Then there is the godly sorrow and grief that follows after sin, and which results in true repentance (v. 10). But the third kind, the sorrow “of the world” leads only to death (v. 10).</p><p><br></p><p>THE TEXT</p><p>“Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you. Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation. For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears . . .” (2 Cor. 7:2–16).</p><p><br></p><p>SUMMARY OF THE TEXT</p><p>The first exhortation here to “receive us” is echoing the earlier summons to open or enlarge their hearts (v. 2). Paul says he has wronged no one, corrupted no one, and defrauded no one (v. 2). This is perhaps an indication of the charges made against him. Paul is not trying to condemn the Corinthians who are on the fence—with all his heart he wants to die and live with them (v. 3) Paul is bold with them because he is overjoyed in them, and filled with comfort (v. 4). We now learn about how torn up Paul was in Macedonia—fears within, quarrels without (v. 5). But Paul was comforted two ways—the first through the coming of Titus (v. 6), and second by the news Titus brought (v. 7). Paul was greatly comforted to learn about the Corinthians “earnest desire,” their “mourning,” and their “fervent mind toward” Paul (v. 7). Although Paul made them sorry with that letter, he did not regret it now (v. 8)—although there were some moments where he did regret it. Their sorrow was just for a season (v. 8)—their sorrow was a fruitful sorrow, not a damaging sorrow (v. 9). For there are two kinds of sorrow and grief—one leads to repentance and salvation, while a worldly sorry just works death (v. 10). He then describes their godly sorrow, the components of which were diligence, clearing themselves, indignation, fear, vehement desire, zeal, and vindication (v. 11). In all this, they went above and beyond. Paul was not aiming at the ringleader in the congregation who had caused the trouble, nor was he defending himself, but rather that they might see his pastoral care for them (v. 12). This is why the news from Titus about how refreshed he was in them was so good (v. 13). When Paul had bragged about the Corinthians to Titus, this was simply the same kind of truth he spoke to them. And they had not embarrassed him (v. 14). And now Titus is warmly attached to that congregation as well (v. 15). Note that this deep affection is not inconsistent with obedience, and fear, and trembling (v. 15). The whole episode has caused Paul to rejoice in all things (v. 16).</p><p><br></p><p>A MESS IN CORINTH, AND ANOTHER ONE IN MACEDONIA</p><p>Paul had a meltdown situation in Corinth, which he had sent Titus to deal with by means of a letter. He came to Macedonia, expecting to find Titus there, but he was delayed. But instead of Titus, he found a bad situation there in Macedonia—everywhere he turned he ran into conflict (v. 5).</p><p><br></p><p>Internally, Paul was beset with fears that all his work might come crashing down. This was a common concern of his—were all those floggings for nothing? Consider Gal. 4:11; 1 Thess. 3:5; and 2 Cor. 11:28–29. </p><p><br></p><p>IN THE PERSON OF TITUS</p><p>When Titus came, God was the one who comforted Paul (v. 6). Titus was the instrument, and God was the agent. This expression is likely an allusion to Isa. 49:13 in the LXX—where God brings eschatological comfort to His people. The coming of Titus was like that. Christ has a body, and He works good for His people through that body. You are the hands and feet of Christ Himself in the world.</p><p><br></p><p>SEVENFOLD REPENTANCE</p><p>The repentance of the Corinthians before Titus had been a convulsive and dramatic one. They were not at all trying to preserve their dignity, putting things right without ever having to humble themselves. Remember that Paul mentions their obedience, their fear, and their trembling. This is a combination of a felt and very real authority with deep and open affection—the kind that Paul displayed with his enlarged heart.</p><p>The sevenfold repentance could not be described as being in any way nonchalant. They were diligent, they worked to clear

<p>The title of this message is “How to Fight Sin,” but maybe the more complete title would be something like “How to fight that sin that keeps coming back and scaring you.” I’m thinking here about the occasional angry outburst, a significant lustful collapse, drunkenness, or emotional meltdowns. Where do those sins come from and what can be done to actually defeat them?</p>

<p>The Apostle John’s teaching here is at once simple and deep. The simplicity isn’t because John was a simpleton; and the depth isn’t a secret knowledge intended only for a scant few. We find here a depth that comes from maturing faith and love. A bride and groom avow their love on their wedding day, but as it is nurtured year upon year, decade upon decade, the depth of that trust and love grows sweeter, truer, lovelier. That, in part, is how Scripture teaches us to understand the doctrine of assurance of grace.</p>

<p>Text: Gal. 2:11–21.</p>

<p>INTRODUCTION<br><br>Remember that the point of this epistle is for Paul to defend the authenticity of his ministry. There are three groups involved. There were the false teachers, the agitators that stirred up the trouble. They had initially swayed the whole church, but after Paul’s severe letter, the bulk of the church had come back into their loyalty to Paul. That is the second group. The third group was made of saints in the church who were still rattled, who still had the wobbles. These were the ones that Paul beseeched to “enlarge their hearts.” And in this passage, we get to Paul’s basic “call to action.” We have come to the thing which they must do.<br><br>THE TEXT<br><br>“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 6:14–7:1).<br><br>DEBRIS CLEANING<br><br>Before summarizing the text, there is an important misunderstanding to get out of the way. In this section, Paul famously says that we are not to be “unequally yoked with unbelievers.” This is regularly applied to marriages and/or business partnership, and while this is a legitimate application, it is not what the text is talking about—and we have to be careful not to lose the original meaning. When Paul tells Timothy to take a little wine for his stomach and frequent ailments (1 Tim. 5:23), he was not trying to refute teetotalism. That is a legitimate application (by extension), but not what Paul was talking about. It is the same here.<br><br>The original meaning was the summons that Paul was delivering, urging the remaining wobbly Corinthians to make a complete break from the false teachers (whom we will get to know much better in later chapters). For now it will serve to distinguish the wolves from the sheep who have been mauled by wolves. Paul is appealing here to the latter.<br><br>SUMMARY OF THE TEXT<br><br>Paul starts with the principle. Do not be in harness together with unbelievers (v. 14). The reason is then given in a series of contrasts. Is there fellowship between righteousness and unrighteousness (v. 14)? Communion between light and darkness (v. 14)? Concord between Christ and Belial (v. 15)? Faith and infidelity (v. 15)? The temple of God with idols (v. 16)?<br><br>These destructive false teachers want to set up their idols in the Corinthians, saints who were the Temple of God (v. 16). What looks like a solitary quotation from the Old Testament starting in v. 16 is actually a complicated mashup of quotations from about six different places in the Old Testament. The first two are promises of close and intimate fellowship (Lev. 26:11-12; Eze. 37:27). Then came the promise of adoption, and this is taken from four distinct places (2 Sam. 7:14; Is. 52:11; Eze. 20:34; Is. 43:6).<br><br>Overwhelmingly, the six cited passages are talking about Israel’s restoration to the land, brought out of exile. The Corinthians were the heirs of these spectacular promises and, as such, had an obligation to cleanse themselves from all filthiness of spirit and flesh, perfecting holiness in the fear of God (7:1). That is the call—to break with these sons of Belial.<br><br>SONS OF BELIAL <br><br>We can tell that this is the import of this passage from the overall flow of the argument. Dealing with these false teachers is, after all, the theme of the entire letter. But we can also see it in his use of a word like Belial. The word probably means worthlessness, and is used throughout the Old Testament to refer to covenant losers. In other words, we are talking about covenant members who were wicked louts. See, for example, the following: Dt. 13:13; Judg. 19:22; 20:13; 1 Sam. 1:16; 2:12; 10:27; 25:17,25; 30:22; 2 Sam. 20:1; 1 Kings 21:10,13; 2Chron. 13:7. This is precisely what Paul was dealing with at Corinth, and so he asks the rhetorical question—what possible fellowship can there be between Christ and Belial?<br><br>THE PRESSING NEED FOR MORE CHURCH SPLITS<br><br>The “unbelievers” Paul is talking about are his adversaries within the church. These are false brothers. Do not be “yoked with” mean

<p>The Reformation was a recovery of the Gospel of grace. Not by the merit of saints, or the good works which we or others have done, or the penance paid into the coffers, but by the free grace of God are you saved. But in every age, various attempts are made to cloud and obscure and bury this glorious doctrine. It is the church’s duty to proclaim and defend this Glorious Gospel through all ages.</p>

<p>TEXT<br><br>Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? 12 For the priesthood being changed, of necessity there is also a change of the law. 13 For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.<br><br>14 For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. 15 And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest 16 who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. 17 For He testifies:<br><br>“You are a priest forever<br>According to the order of Melchizedek.”<br><br>18 For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.<br><br>20 And inasmuch as He was not made priest without an oath 21 (for they have become priests without an oath, but He with an oath by Him who said to Him:<br><br>“The Lord has sworn<br>And will not relent,<br>‘You are a priest forever<br>According to the order of Melchizedek’ ”),<br><br>22 by so much more Jesus has become a surety of a better covenant.<br><br>23 Also there were many priests, because they were prevented by death from continuing. 24 But He, because He continues forever, has an unchangeable priesthood. 25 Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.<br><br>26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; 27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. 28 For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever (Hebrews 7:11–28).</p>

<p>INTRODUCTION<br><br>The early church father John Chrysostom once said that the apostle Paul went through a “blizzard of troubles.” This passage, this text, is one of the places where we learn something of them. But, if truth be told, we are probably just learning a fraction of them.<br><br>Paul’s adversaries at Corinth were apparently arguing that Paul could not be from God—look at how much trouble he was in, all the time. The man was a controversy magnet, and this was upsetting to that breed of Christian that wants to stay well away from all controversy magnets. But Paul’s reply that the troubles did not negate his ministry. Rather, his long endurance through those troubles confirmed his ministry.<br><br>THE TEXT<br><br>“Giving no offence in any thing, that the ministry be not blamed: But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, By honour and dishonour, by evil report and good report: as deceivers, and yet true; As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels. Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged” (2 Cor. 6:3–18).<br><br>SUMMARY OF THE TEXT<br><br>Paul here works through a litany of his troubles. He is careful not to give offense in anything (v. 3). He is of course talking about unnecessary offense. In the original, there are 28 descriptive comments. As Kent Hughes points out in his commentary, the first 18 are prefaced with the word in, the following 3 by the word through, and the last 7 by the word as. Not only so, the first round tends to come in triplets. First we see general troubles—afflictions, necessities, and distresses (v. 4). The second triplet was made up of troubles from others—stripes, imprisonments, and riots (v. 5). Remember that Paul went through riotous tumults in Pisidian Antioch, Iconium, Lystra, Philippi, Thessalonica, Corinth, Ephesus, and Jerusalem (Acts 13:50; 14:5,19; 16:22; 18:12; 19:23; 21:27). That man knew his riots. Then there was the triplet of troubles he went through that might be called self-sacrificial—labors, watching, and fasting (v. 5).<br><br>How could he endure all this? Paul then gives us a list of the inner graces that made it possible for him to maintain his steady equilibrium, despite all the commotion around him. In the middle of this list he mentions the Holy Spirit Himself by name. So Paul does what he does BY pureness, knowledge, patience, kindness, the Holy Spirit, and by genuine love (v. 6). He does it BY the word of truth, the power of God, and the armor of righteousness on the right and on the left (v. 7). The word armor here would be better rendered as weapons—for the right hand and left. He does what he does BY honor and dishonor, BY evil report and good (v. 8a).<br><br>For the last seven, Paul gives us a series of paradoxes, all of them ending on an upward note of triumph. AS deceivers, but actually true (v. 8). As unknown, but actually well known. AS dying, and yet look at us live. AS punished, but actually not killed (v. 9). AS sorrowful, but always rejoicing, and AS poor, while actually enriching many others, and AS possessing nothing while at the same time owning everything (v. 10).<br><br>Paul then speaks straight to the Corinthians—our mouth is open, and our heart is enlarged (v. 11). They were not restricted in Paul and company, but rather were constricted in their own attitudes (v. 12). The kink in the hose was in them, not in Paul. Paul pleads with them as with his own children—be enlarged in heart, just as Paul is (v. 13). This is something we can imitate the apostle in.<br><br>THE GRACE OF CONTROVERSY<br><br>There are those who believe the ministry to be an indoor job with no heavy lifting. There was an old Southern joke that said that a hot sun and a slow mule had been responsible for many a call to the ministry. This has always been a lure. There were men in the first century who confounded gain with godliness (1 Tim. 6:5). And remember what Paul warned against just a few chapters before—“For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.” (2 Cor. 2:17, NKJV). And when there is constant trouble, it disrupts marketing.

<p>Text: Gal. 2:1–10</p>

<p>Would you see faith strengthened in the little ones among us? Then shout your loud amens go God. Would you see churches planted? Then sing aloud to the Lord. Would you see godless politicians bend their knee to Christ? Then raise your voice to the God who hears and acts. He fulfills his promises and every one of those promises in Christ is yes and amen.</p>

<p>There are still kingdoms to be subdued, promises to obtain, and lion’s mouths to be stopped. And all of it will come about through daily, practical obedience; not by hearing only, but by doing the word.</p>

<p>You’re raising up never-dying souls. You’re showing them what God is like, day after day through your words, attitude, and demeanor. Our heavenly Father rejoices over us with loud singing. So rejoice over them with loud singing. He has compassion on us so do likewise. He disciplines us so discipline them. Our Father makes his face shine upon us. So turn your face toward them and bless them abundantly.</p>

<p>INTRODUCTION<br><br>When the gospel is stated in its bare outlines, it is the kind of thing that takes the breath away. It leaves us stupefied. If we hear the preacher declaring the unvarnished truth, we look heavenward in amazement. You can’t be serious. But in the cross, that moment of glorious exchange, an exchange of sin and righteousness, we see that wisdom of God is terrifying in its mere goodness.<br><br>THE TEXT<br><br>“For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again . . .” (2 Corinthians 5:14–6:2).<br><br>SUMMARY OF THE TEXT<br><br>We are bound by the love of Christ because of a determination we have made—which is that if one died for all, then all have died (v. 14). And the reason He died for all was so that they could stop living toward themselves, but rather toward the one who died for them and rose again (v. 15). This is why we don’t look at anyone on an earthly level alone anymore—we used to know Christ on that level, but not anymore (v. 16). If someone is in Christ, absolutely everything is transformed, new for old (v. 17) This is all from God, who reconciled us in Christ, and gave us the ministry of reconciliation (v. 18). That is, God was in Christ reconciling the world to Himself, refusing to impute their trespasses to them, and giving us the charge to tell them that this is now the case (v. 19). So we are ambassadors, as though God Himself were speaking through us—be reconciled to God (v. 20). For God made the sinless one to be sin for us, so that He could make us, the sinful ones, to be the righteousness of God in Him (v. 21). So then, this is the basis of the gospel appeal. As co-workers of God, we plead with sinners not to receive the grace of God in vain (6:1). Paul then states the invitation, using the words of the LXX, quoting Is. 49:9. God says that He has heard us in the time accepted, and has comforted us in the day of salvation—and that day of salvation is now (v. 2).<br><br>THROUGH NEW EYES<br><br>If we know the gospel, then we have to look at the world differently. Paul absolutely refused to look at anyone in the old way anymore, and this was because he could not look at Christ in the old way anymore— now that Christ had risen. C.S. Lewis put his finger on the direct implication of this:<br><br>“It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, help each other to one or other of these destinations” (The Weight of Glory).<br><br>When you are dealing with someone who is being tedious, meditate on the glory that is coming for them, and which will swallow them up. And remember, such an exercise is the very best way for you to mortify the ways in which you are being tedious.<br><br>THE GROUND OF APPEAL<br><br>Note that God objectively reconciled the world to Himself through Christ. The thing is done. We are therefore not pleading with the world to reconcile themselves to God. The plea is that the world has been reconciled, and so therefore be reconciled. To be stiff-necked and rebellious is to be the recipients of grace in vain (6:1). The vanity is on our end, not the Lord’s—His purposes always come to pass. But it is a heartbreak when residents of a saved world insist on their own damnation.<br><br>AUDACIOUS IMPUTATION<br><br>How does God do this? How is this tremendous thing accomplished. Look first at v. 14. One died for all, and therefore all were dead. To grasp this, we have to comprehend the true nature of Christ’s substitutionary death. There are two kinds of substitution. One you see in a basketball game, where one player goes in for another, and that second player goes to the bench. That is one kind of substitution, and it is not the kind of substitution that Christ provides for us.<br><br>The second kind of substitution is covenantal or representative substitution. This happens when we elect a congressman, for example, and he goes to Washington to represent our interests. When he votes, we voted. When he is caught up in scandal, we are humiliated. When he does right, we are gratified.<br><br>Christ died for all as the representative head of the new human race. Just as when Adam sinned, we sinned (because Adam was our federal representative), so also when Christ died, we died. When He was buried, we were buried. When He rose, we rose. When He ascended, we ascended. Because of this,

<p>THE TEXT<br><br>For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, 14 saying, “Surely blessing I will bless you, and multiplying I will multiply you.” 15 And so, after he had patiently endured, he obtained the promise. 16 For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. 17 Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, 18 that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.<br><br>19 This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, 20 where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.<br><br>7 For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, 2 to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,” 3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.<br><br>4 Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. 5 And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; 6 but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. 7 Now beyond all contradiction the lesser is blessed by the better. 8 Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. 9 Even Levi, who receives tithes, paid tithes through Abraham, so to speak, 10 for he was still in the loins of his father when Melchizedek met him (Heb. 6:13–7:10).</p>

<p>Text: Galatians 1:10–24</p>

<p>Take a deep breath and remember that God has not changed. His Word and Kingdom have not changed. The blood of Christ has not changed. And your work of faith has not changed. Obey right where you are. The scenery changes as you go farther up and farther in. But the call to go farther up and farther in, nothing has changed about that.</p>

<p>It is through these steady, cheerful, and sacrificial blessings that true friendships are built. And here is the abiding principle of friendship, no matter the season of life: “Greater love hath no man than this, that a man lay down his life for his friends” (Jn. 15:13).</p>

<p>INTRODUCTION<br><br>This book is truly a Divine Comedy. It is no tragedy, although it seems initially to be so. This story has a happy ending. A wedding, a baby, and a genealogy. What could be more thrilling?<br><br>THE TEXT<br><br>Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's: And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it. Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance... (Ruth 4).<br><br>SUMMARY OF THE TEXT<br><br>Boaz sets about to make good on his vow (3:13) to ensure that Ruth & Naomi would not be left bereft of a kinsman redeemer; it would either be the nearer kinsman, or else Boaz would fulfill the duty (v1). Boaz meets the man at the gate of Bethlehem and hails him as “such a one” (v1), assembles a council of ten elders (v2, Cf. Pro. 31:23), appraises the nameless kinsman of the opportunity to buy Elimelech’s parcel (v3). Boaz informs the man that if he doesn’t want to buy it, then Boaz will, but––to our disappointment––the man agrees to buy it (v4). However, Boaz has another card to play, the man must also marry Ruth the Moabitess and raise up a son in Elimelech’s stead (v5).<br><br>The kinsman balks at this out of fear of marring his own inheritance (v6). So, the customary transfer of duty was performed by removing his shoe & giving it to Boaz (vv7-8, Cf. Deu. 25:9-10). Boaz then announces to the council & all the people that he had purchased all that was Elimelech’s, and his sons (v9), including marrying Ruth with the incumbent duty to raise up the name of the dead (v10). Both the elders and the people add their witness and a three-fold blessing: 1) that Ruth would be like the matriarchs Rachel & Leah––building a mighty house of many sons, 2) that both Boaz and his offspring might be mighty & famous (v11); and 3) that the house of Boaz might be like the house of Pharez, begotten from Tamar’s righteous act of faith (v12, Cf. Gen 38).<br><br>Boaz takes Ruth, and the Lord grants conception of a son (v13). Bethlehem’s women bless the Lord for this gift to Naomi, for this son––who would be famous––would be unto Naomi as a resurrection, a comfort all her days, a blessing from the faithful loyalty of her daughter-in-law who turned out to be better than seven sons (vv14-15). Naomi’s bosom is now filled with a son (v16), and the womenfolk take it upon themselves to name the boy Obed: the serving one (v17). This servant-son would be the grandfather of mighty David (v17b). The text concludes with a vital genealogy, tracing ten generations from Pharez unto King David (vv18-22).<br><br>THE NAMELESS & SHOELESS<br><br>The names of the characters in this story are integral to the story. The story opens with a Elimelech (God is King), acting as if God isn’t king. His two sons are “sickly” & “pining”. Naomi (pleasantness) attempts to rename herself Mara (bitter). Boaz’s name implies strength & virility. But the near kinsman is left deliberately nameless. Boaz calls him, “Hey so-and-so.” This isn’t Boaz having a moment of forgetfulness. The Narrator is driving something home.<br><br>As the law in Deuteronomy instructed, the man who refused to fulfill this duty to his perished brother would henceforth be known as the “one without a shoe.” But in Ruth’s story, this man insists that he can’t fulfill his duty so as to not mar his own inheritance. He tries to maintain his name, and as such his name is forgotten. He is left nameless & shoeless. He is forgotten, as it were, while the son which came from Boaz is blessed with fame.<br><br>The nearer kinsman had a lawful claim, and both Naomi & Ruth & the land & name of Elimelech are bound up in this claim; Boaz cannot fulfill his vow until this nameless kinsman renounces his claim. The claim on Ruth must be nullified before she is free to marry Boaz. But once this obstacle is removed, nothing is left in the way. The wedding bells can peal.<br><br>UNTIL THE TENTH GENERATION<br><br>In Deuteronomy 23:2-3 we have two parallel laws that shed light on the story of Ruth: “A bastard shall

<p>INTRODUCTION<br><br>The fear of God is not a craven, crawling thing. In this passage, the fear of God is a driving motive force for evangelism, and evangelism is a proclamation of the good news, not the declaration of dreadful news. The fear of God therefore needs to be something that we understand as powerful and attractive.<br><br>THE TEXT<br><br>“Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause” (2 Cor. 5:11–13).<br><br>SUMMARY OF THE TEXT<br><br>In the light of this judgment, in light of the fact that every man will stand before the judgment seat of Christ, we know what it is to fear the Lord. Precisely because we know “the terror” of the Lord, we seek to persuade men (v. 11). Persuade them of what? Persuade them to consider their true condition. A human life without true, complete, utter, and entire accountability has not yet been lived, and never will be. It is madness not to factor this in to how we live our lives. This is something Paul does coram Deo, in the manifest sight of God, and Paul trusts that it is manifest enough to be obvious to the consciences of the Corinthians also. The reason Paul is writing about this here is not to brag to the Corinthians, but rather to give them an opportunity to brag about him. They needed the material so that they could answer the false teachers at Corinth—identified by Paul here as those who glory in appearances, and not in heart (v. 12). Paul acknowledges that some will think he is crazy, while others will call him sober-minded. He divides it up this way. If we are out of our minds, it is for God. If we are calm and judicious, it is for you Corinthians (v. 13).<br><br>TESTIMONY AND APPEARANCES<br><br>We should begin by acknowledging that there is a sense in which believers ought to care about our testimony and reputation. Elders should have a good reputation with outsiders (1 Tim. 3:7). A good name is greatly to be valued (Prov. 22:1). Because we live lives of integrity, those who slander us should be ashamed of themselves (1 Pet. 2:15).<br><br>But at the same time, Jesus tells us that when all men speak well of us, we should consider that as a real danger sign (Luke 6:26). That is how they speak of false teachers, and in our passage, Paul tells us that false teachers cultivate and pursue such appearances (v. 12). This is their currency. They care about appearances, which is not the same as caring about testimony. Caring about testimony is caring about the truth, and caring about appearances is caring about the lie.<br><br>So test your hearts in this. Would you rather be truthful and thought a liar, or a liar and thought a truthteller? Would you rather be courageous and thought a coward, or a coward who is thought to be courageous? Would you rather be honest and thought to be dishonest, or dishonest and thought to be honest? The answer will reveal whether you are standing before God or men.<br><br>JUBILANT TERROR<br><br>Knowing therefore the terror (phobos) of the Lord, we seek to persuade men. I began by saying that the fear of God is not a craven thing. This is not a religion for lickspittles. Although the same word (fear) is used, there is a vast difference between the flinching that wants to avoid a blow and the awe that swallows you up when you consider that the paving stones in God’s palaces contain numberless galaxies. Perfect love casts out the first kind of fear (1 John 4:18), and perfect love ushers in the second kind (Ps. 8). What is man, that you are mindful of him?<br><br>This is why Paul can tell the Philippians to work out their salvation with fear and trembling (Phil. 2:12). But working out our salvation includes rejoicing constantly (Phil. 4:4). Rejoice with fear and trembling.<br><br>This is what the kings of the earth are commanded to learn. “Serve the Lord with fear, and rejoice with trembling” (Psalm 2:11).<br><br>And when Moses and Aaron were dedicating the tabernacle, the fire of God flared out from the glory of God and consumed the burnt offering.<br><br>“And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces” (Lev. 9:24).<br><br>But these were not religious feelies. The fire of God devoured Nadab and Abihu in the next verses (Lev. 10:2), and so God instituted a law for priests against drinking on the job (Lev. 10:9). And yet the people fell on their fac

<p>Remember the objective. The first stage of parenting is to make self-controlled children who live joyfully under life-giving authority. If we can keep the unity of command, maintain our lines of communication, concentrate our forces, and stay mobile, victory is to be had.<br><br>But the victory is not through our own doing, it is the work of Jesus Christ our Savior. For indeed, this is entirely an effort in faith. We live in faith and we parent in faith. <br><br>Enjoy session 4 of 7 from Grace Agenda 2022 Main Conference in Moscow, ID.<br><br>When a man and woman say, “I do,” they are launched together into a grand adventure with numerous unexpected twists and turns. Along with all the blessings from marriage, there are also sleepless nights with crying babies, expensive car repairs, burnt dinners, potential drama with extended family, and turmoil in the world. The world thinks that when a marriage is confronted with hardship, either spouse can push the emergency eject button and simply move on due to “irreconcilable differences.” But Christian couples are commanded, in sickness and health, riches and poverty, good times and bad, to display the glory of Christ and the church. To do this takes gritty faith, covenant fidelity, and joyful forbearance.<br><br>Grace Agenda 2022: Marriage Bootcamp aims to equip Christian couples to ride into the turbulence of the world in which we live with a fearless resolve to glorify God in their home and so advance the kingdom of God in the midst of the smoking crater that is Western Civilization.<br>—<br>The last several years Christ Church has tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at <a href="https://www.graceagenda.com/donate" rel="nofollow noopener" target="_blank">https://www.graceagenda.com/donate</a>.</p>

<p>Enjoy session 1 of 7 from Grace Agenda 2022 Main Conference in Moscow, ID.<br><br>When a man and woman say, “I do,” they are launched together into a grand adventure with numerous unexpected twists and turns. Along with all the blessings from marriage, there are also sleepless nights with crying babies, expensive car repairs, burnt dinners, potential drama with extended family, and turmoil in the world. The world thinks that when a marriage is confronted with hardship, either spouse can push the emergency eject button and simply move on due to “irreconcilable differences.” But Christian couples are commanded, in sickness and health, riches and poverty, good times and bad, to display the glory of Christ and the church. To do this takes gritty faith, covenant fidelity, and joyful forbearance.<br><br>Grace Agenda 2022: Marriage Bootcamp aims to equip Christian couples to ride into the turbulence of the world in which we live with a fearless resolve to glorify God in their home and so advance the kingdom of God in the midst of the smoking crater that is Western Civilization.<br>—<br>The last several years Christ Church has tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at <a href="https://www.graceagenda.com/donate" rel="nofollow noopener" target="_blank">https://www.graceagenda.com/donate</a>.</p>

<p>Enjoy session 3 of 7 from Grace Agenda 2022 Main Conference in Moscow, ID.<br><br>When a man and woman say, “I do,” they are launched together into a grand adventure with numerous unexpected twists and turns. Along with all the blessings from marriage, there are also sleepless nights with crying babies, expensive car repairs, burnt dinners, potential drama with extended family, and turmoil in the world. The world thinks that when a marriage is confronted with hardship, either spouse can push the emergency eject button and simply move on due to “irreconcilable differences.” But Christian couples are commanded, in sickness and health, riches and poverty, good times and bad, to display the glory of Christ and the church. To do this takes gritty faith, covenant fidelity, and joyful forbearance.<br><br>Grace Agenda 2022: Marriage Bootcamp aims to equip Christian couples to ride into the turbulence of the world in which we live with a fearless resolve to glorify God in their home and so advance the kingdom of God in the midst of the smoking crater that is Western Civilization.<br>—<br>The last several years Christ Church has tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at <a href="https://www.graceagenda.com/donate" rel="nofollow noopener" target="_blank">https://www.graceagenda.com/donate</a>.</p>

<p>Enjoy session 6 of 7 from Grace Agenda 2022 Main Conference in Moscow, ID.<br><br>When a man and woman say, “I do,” they are launched together into a grand adventure with numerous unexpected twists and turns. Along with all the blessings from marriage, there are also sleepless nights with crying babies, expensive car repairs, burnt dinners, potential drama with extended family, and turmoil in the world. The world thinks that when a marriage is confronted with hardship, either spouse can push the emergency eject button and simply move on due to “irreconcilable differences.” But Christian couples are commanded, in sickness and health, riches and poverty, good times and bad, to display the glory of Christ and the church. To do this takes gritty faith, covenant fidelity, and joyful forbearance.<br><br>Grace Agenda 2022: Marriage Bootcamp aims to equip Christian couples to ride into the turbulence of the world in which we live with a fearless resolve to glorify God in their home and so advance the kingdom of God in the midst of the smoking crater that is Western Civilization.<br>—<br>The last several years Christ Church has tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at <a href="https://www.graceagenda.com/donate" rel="nofollow noopener" target="_blank">https://www.graceagenda.com/donate</a>.</p>

<p>The Reformation that has to take place for this country to be salvaged has to occur marriage by marriage, family by family, congregation by congregation. It cannot be a top-down solution. <br><br>Enjoy session 7 of 7 from Grace Agenda 2022 Main Conference in Moscow, ID.<br><br>When a man and woman say, “I do,” they are launched together into a grand adventure with numerous unexpected twists and turns. Along with all the blessings from marriage, there are also sleepless nights with crying babies, expensive car repairs, burnt dinners, potential drama with extended family, and turmoil in the world. The world thinks that when a marriage is confronted with hardship, either spouse can push the emergency eject button and simply move on due to “irreconcilable differences.” But Christian couples are commanded, in sickness and health, riches and poverty, good times and bad, to display the glory of Christ and the church. To do this takes gritty faith, covenant fidelity, and joyful forbearance.<br><br>Grace Agenda 2022: Marriage Bootcamp aims to equip Christian couples to ride into the turbulence of the world in which we live with a fearless resolve to glorify God in their home and so advance the kingdom of God in the midst of the smoking crater that is Western Civilization.<br>—<br>The last several years Christ Church has tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at <a href="https://www.graceagenda.com/donate" rel="nofollow noopener" target="_blank">https://www.graceagenda.com/donate</a>.</p>

<p>Women are the glory of their husbands, and that glory should be as obvious as a pillar of fire by night. It needs to be as obvious as a circlet of diamonds around his forehead.<br><br>How would biblical obedience in this instance be slandered and caricatured? If we were really living this way, it could never be that “those Christian men browbeat their wives.” A more plausible slander would be that Christian men glorify their wives to the point of encouraging vanity. Let us not fall into the sin—but we should be careful to live in a way that provokes the slander.<br><br>Enjoy session 5 of 7 from Grace Agenda 2022 Main Conference in Moscow, ID.<br><br>When a man and woman say, “I do,” they are launched together into a grand adventure with numerous unexpected twists and turns. Along with all the blessings from marriage, there are also sleepless nights with crying babies, expensive car repairs, burnt dinners, potential drama with extended family, and turmoil in the world. The world thinks that when a marriage is confronted with hardship, either spouse can push the emergency eject button and simply move on due to “irreconcilable differences.” But Christian couples are commanded, in sickness and health, riches and poverty, good times and bad, to display the glory of Christ and the church. To do this takes gritty faith, covenant fidelity, and joyful forbearance.<br><br>Grace Agenda 2022: Marriage Bootcamp aims to equip Christian couples to ride into the turbulence of the world in which we live with a fearless resolve to glorify God in their home and so advance the kingdom of God in the midst of the smoking crater that is Western Civilization.<br>—<br>The last several years Christ Church has tried an experiment in grace and has not charged for the Grace Agenda conference. In keeping with this spirit of grace, we are accepting free will donations at <a href="https://www.graceagenda.com/donate" rel="nofollow noopener" target="_blank">https://www.graceagenda.com/donate</a>.</p>

<p>Perhaps no other region of modern life is less scrupulously evaluated by Christians than their media choices. You may be a faithful churchgoer. Your kids may be getting a Christian education. You may read a Bible verse or two after supper. But many Christians apply next to zero discernment regarding their entertainment choices.</p>

<p>INTRODUCTION<br><br>As Christians, we must live our lives here in the light of the life to come. Those who live in the ways of YOLO are like pigs under a vast oak tree, looking for acorns. They do not consider what is above them, not at all, they do not care about the source of their blessings, not at all, and they keep their snouts pointing toward the dirt always, hunting for the next acorn. We are summoned to a way of life that is completely and entirely different.<br><br>THE TEXT<br><br>“For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight:) We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Corinthians 5:1–10).<br><br>SUMMARY OF THE TEXT<br><br>So we begin with a summary of this passage. Paul starts by comparing our mortal bodies to tabernacles, to be followed by an eternal body in the heavens, fashioned by God Himself (v. 1). Dwelling in tents is a time for groaning, as we look for our permanent heavenly house, which will clothe us (v. 2). If we are clothed in this way, we will not be found naked (v. 3). While we live in these tent bodies, it is a burden, and we groan under it. But we do not groan in the direction of “no body,” but rather in the direction of “ultimate body,” so that our mortal bodies might be swallowed up by life (v. 4). God has fashioned us for this very thing (v. 5), and He has given us the earnest payment of His Spirit (v. 5). This means that the Spirit is dwelling here with us in these tents. This is the ground of our confidence—we know that to be present in these bodies is to be absent from the Lord in Heaven (v. 6). We walk by faith (faith generated by the Spirit who is the earnest within us), and not by sight (v. 7). But the confidence we have while not seeing with our eyes is a confidence that is looking forward—to the time when we leave this body, and are present with the Lord (v. 8). This is why we work as hard as we do, so that whether we see Him with our eyes or not, we are nevertheless accepted by Him (v. 9). This is what we want and need, because absolutely every one of us is going to appear before the judgment seat of Christ (v. 10). The upshot of this judgment is that we will all receive according to our life in the body, whether good or bad (v. 10).<br><br>THE SPIRIT HELPS US GROAN<br><br>When Paul points out we live in a tent, he says we groan (stenazo, v. 2). With the burden of tabernacling, we groan (same word, v. 4).<br><br>He teaches something very similar in Romans 8. The whole creation groans (stenazo), like a woman in labor (Rom. 8:22). We who have the firstfruits of the Spirit, groan as we look forward to the redemption of our bodies (Rom. 8: 23). Yearning toward that same end, the Spirit Himself labors with groans too deep for words (Rom. 8:26). This is because the entire cosmos is pregnant with the new creation.<br><br>WHAT HAPPENS WHEN WE DIE<br><br>Putting all this together, we can see what happens when believers die. Our bodies are called tabernacles, and this is where we live now. If this tent is destroyed, we are (Paul says) “with the Lord.” This is some sort of intermediate state, and too many Christians confuse this intermediate state with our final eternal state. That final eternal state is after the dead are raised. So being a ghostly spirit in Heaven is not our final hope. We are Christians, and we believe in the resurrection of the body.<br><br>CHRISTIANS AND THE JUDGMENT TO COME<br><br>As we consider the end of the world, we must distinguish between two different aspects of how God will judge the world at the last day.<br><br>In the first instance, there is the Great White Throne Judgment. We see this in Revelation 20:11-15. This is a judgment that distinguishes and separates the saved from the lost. We see the same thing in Matthew 25, in the separation of sheep and goats (Matt. 25:31-36). Those who are saved th