Sermon: Matthew 18:11-20 - dealing with each other's sins

Sermon 2: Matt 18:10-20 – the role of the church in shepherding God’s flock

Good morning, Waitara Gospel Chapel! This is Ben Carpentier speaking to you all the way from the United Kingdom. Unfortunately, Penny and I were forced to leave Namibia, but we arrived here safely and are staying with Penny’s uncle and aunt. Once again, we are thankful to the Lord for his goodness, and it’s such a blessing for me to be able to share with you all again today.

For those of you who watched last week, we were looking at Matthew chapter 18 verses 1-10. We learned that God loves the weak, the vulnerable and the powerless so much that he says in the kingdom of heaven they are the ones who will be considered truly great. And we reflected a little on what that means for us as Christians: it means we have to recognise our own position before God as lowly, vulnerable and powerless; it means our job as Christians is to welcome the weakest and most oppressed into God’s kingdom – women, children, the poor and refugees; that God’s wrath will be upon anyone who causes those who believe in him to stumble in their Christian walk, so we must avoid false teaching and ensure that we are equipping Christians to identify and avoid it; and we also saw that we have an individual responsibility to avoid those things that will make us stumble in our faith ourselves.

The reason I’m giving you a quick reminder of what we learned about last week is because this week we are continuing with the next 10 verses of Matthew 18 – verses 11 to 20 – and this whole section is actually linked together. We shouldn’t look at these passages in isolation, but instead see them in their context, because that really guides our understanding of what is being said, and avoids what some people just read into the passage without it really being there. You might remember last week when I was talking about Jesus saying that we must become like little children, there are a lot of things that we might think about the qualities of little children that we should emulate, but Jesus makes it clear that he is focusing on their low status and vulnerability. Well this week we have another passage that often gets misunderstood and misquoted, and where the context helps enormously in our understanding of the passage. As we learned last week, God takes false teaching seriously. We need to make sure that we are being faithful to God’s message and not misleading people with our own ideas, because the consequences of doing otherwise are serious, and even eternal.

We start with verse 11 which, if you’re reading the new NIV, isn’t there. Instead there’s a little note saying “Some manuscripts include here the words of Luke 19:10”. As we know, Bible translators don’t have the original manuscripts of the gospels to work from, but instead have many copies, and fragments of copies, that were made and distributed in the ancient world. Some later manuscripts have this verse included, but those manuscripts closest to the writing of the actual gospel don’t, so the translators have left it out. In this instance it’s no big thing: the verse is simply a repetition of a verse from the gospel of Luke – “For the Son of Man came to seek and to save the lost” - and if you do include it here, it is a lovely bridge between last week’s section about keeping God’s people from stumbling, and this week’s section about what to do when we are confronted with sin within the fellowship of believers. But even if we exclude the verse, the message about God seeking to save the lost is clearly provided to us in verses 12 to 14, where Jesus tells the story of the shepherd who leaves his 99 safe sheep to go and rescue the one sheep who has wandered astray, and rejoices over this one sheep more than the 99 who were never in danger. Verse 14 says it well, “In the same way your Father in heaven is not willing that any of these little ones should perish.” God cares deeply about keeping his people safely in the boundaries of his heavenly kingdom, and those who wander he wants to see restored to their rightful place in the kingdom.

Now I’m a city boy through and through, so I have only come into contact with sheep a handful of times in my life. But back in Windhoek, many people who live in the capital city still have farms in other parts of the country, and sheep are regularly farmed there. I am told by my sheep farming friends that the loss of a sheep represents a considerable loss of income, but also small scale farmers know their animals individually and care for them. So if one does go missing, you will go looking for it! And here in Namibia, that can be perilous. Not only are there leopards and lions, but there are also sheep rustlers who will come and steal from your flock. So when you do find your lost sheep safe and sound, you celebrate, because the situation could have been much worse.

Jesus here of course is not talking about actual sheep. In fact, in verse 14 he returns to his language of the previous passage talking about “little ones” – the weak, the lowly, the vulnerable who we talked about last week. And before we move on from here, there are two things I would like to remind us all about. Firstly, this is the context in which we read the following verses on what is popularly known as church discipline. The context is that God does not want to see any of his little ones perish. It’s not about punishment for wrongdoing - God wants to see those who are astray return to him.

That’s the first point. The second point that is so easy to miss or forget is that we are a part of this group of weak, lowly and vulnerable children before our God. We have been saved through his grace, not because we have made ourselves special, and we are just as susceptible to stumbling and sin as anyone else. One thing we were taught in our missionary training is to hold off on judgment of our adopted culture for as long as possible, because the truth is that you see lots of things that make it easy to get frustrated and point fingers and judge the culture and how it doesn’t glorify God. But it doesn’t usually take long before you start to reflect on your own western culture and see that actually our culture also does not reflect God’s kingdom values – it’s just that we’re more forgiving of our culture because we’re more used to it, or we simply sin in more sophisticated and culturally acceptable ways.

In God’s eyes both Namibian and Australian cultures are corrupt, even if in one culture people steal money directly, while in the other they funnel it into business or campaign accounts. In God’s eyes both cultures are greedy, even if one is poor and wants handouts while the other is rich and doesn’t want to share. Often western culture simply hides these problems better, and it is the obviousness of the sin that appals us rather than the fact of it; and it is the blankets we use to cover our sin – the thin veneer of politeness or the separations of accountability or the distancing of responsibility – that comforts us, rather than a true repentance and casting away of sin as something which stumbles us and others.

We are sinful. We are lowly little children, undeserving and yet graciously invited into God’s heavenly kingdom. When God talks about not wanting the lost sheep to perish, it is so easy for us to think of ourselves sitting in our churches as the 99 safe sheep who aren’t causing any trouble. And as the Holy Spirit’s sanctifying work takes place in our lives, there is some truth in that. We are becoming more like Christ each day. But this passage is written to Christians – the one lost sheep is not a non-Christian! You can’t use church discipline against people who aren’t members of the church. Let us never forget the words of Isaiah 53: “We all, like sheep, have gone astray, each of us has turned to our own way.” We are all lost sheep that need saving, even as we are also called to be shepherds tending to God’s flock.

Now that we have these two truths in our minds – that God’s desire is that none of his lowly, weak and vulnerable children perish, but rather are kept safe from stumbling; and that we are all weak and vulnerable, we are all sinful and we are all in need of God’s grace and protection – we are ready to move on to the second part of our passage today. We’ve already learned last week that we have a personal responsibility to ensure that we ourselves do not stumble. Now we learn how we as a community are to deal with one another when we stumble, and Jesus’ words are wonderfully practical in this regard.

Starting at verse 15: “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over.” The truth is that we are all going to sin. Sometimes that sin is visible; sometimes it will even negatively impact another of our brothers and sisters in Christ. When we see one another sin, or when we are impacted by one another’s sin, Christ’s command is that we go to our brother or sister and point out their fault privately. This is us dealing with sin in community, even though we start with a community of only two. As Christ says, the goal here is to win them over. That’s especially important to remember if the sin has had an impact on you personally. If you have been harmed by another person’s sin, it can be tempting to call them to account so that you get some sort of satisfaction, or revenge, or perhaps even recompense for their wrongdoing against you. But that is not the concern of Christ in this passage: his concern is to see the lost sheep found again. And that should be our concern as well. On the other side, if we have been approached by a brother or sister and find we have been at fault, our reaction should be that of Zacchaeus when he received God’s grace: “If I have cheated anybody out of anything, I will pay back four times the amount.”

Verse 16, “But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses’.” Now things get more serious. Here we see the community aspect becoming more obvious. The reference to ‘two or three witnesses’ comes from the Old Testament law on evidence for crimes and offences in Deuteronomy 19. Suddenly we have stepped up from a personal conversation to a concern about having witnesses. These witnesses are not necessarily witnesses of the actual sinful event itself though – they are likely just witnesses of the Christian confronting the sinning Christian going through these steps, and not just dragging someone before the whole church unnecessarily.

This is important, because bringing other people into this situation means that the action you are drawing attention to must actually be considered sinful! After all, if the person who is approached doesn’t agree with the person raising the issue, it might be because the thing they are doing actually isn’t sinful! Raising it with a couple of other people from the church community will definitely help to clear this up. It might be that the two witnesses will say, “Actually, I see their point: I don’t think what they did is a problem.” This ensures that someone does not get dragged before the whole church before ensuring that there really is a problem that needs to be addressed. It prevents someone from being unnecessarily shamed – and honour and shame were a big component of the culture at the time, and still are important to many cultures.

Even in our culture, we know how much damage can be done to someone’s reputation if they are arrested at their workplace, for example, especially if they are arrested for a crime that is particularly shameful. When police just go around arresting people with no reasonable suspicion of a crime being committed, this can cause someone irreparable damage to their reputation even in Australia.

And it is possible that the person bringing the accusation is in the wrong. If we find ourselves in such a situation, we should be gracious. If we made an accusation that others think is not legitimately sinful, it is our thinking that actually needs to be adjusted. If we have an accusation made against us wrongly, we should be able to trust that the accusation, though wrong, was done in a spirit of ensuring our spiritual wellbeing, and not out of spite or revenge. In Deuteronomy 19 - where this rule of two or three witnesses originally comes from - the Old Testament law makes it clear that malicious accusations against another person are a sin and a crime: the malicious accuser is put to death! Obviously in church we don’t put people to death, but it shows us the seriousness of making sure that accusations against one another are not done recklessly. If our heart is really in the right place, and what we are hoping for is to lead a lost sheep back to the fold, then we should be thankful if we discover that - once we seek some advice from one or two others - actually there isn’t any problem. Obviously if the two witnesses agree that there is a sinful problem here, it might be that, when confronted with this by a small group, the sinful person will acknowledge their wrong and seek to repent. Again, they will have been won over, and the process can stop there.

But, moving to verse 17, “If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.” If the steps have been properly followed, then whether the issue at hand is truly sinful has already been raised with two witnesses, and so is likely to be agreed upon to be sinful by the entire church. But it still exists as a failsafe, and I have been in a church where, when an issue got to the stage of being brought before the entire church, a significant number of the church members disagreed with the leadership about whether something was or wasn’t sinful.

The main point in this verse is the consequence or punishment that the church can enforce upon the one found to be sinning and unrepentant. As I said, in churches today we don’t stone people to death. What do we do? The verse itself says “treat them as you would a pagan or a tax collector.” And some have said that this means we should treat them with love and dignity and seek to persuade them of the truth. This is of course true – we should treat all people with love and dignity and seek to persuade them of the truth of the gospel. But when we read other parts of the New Testament, like Romans 16, or 2 Thessalonians 3, or Paul’s extensive words on this in 1 Corinthians 5, we see that included in this action is an idea of temporary exclusion from the community – sometimes called excommunication. One reason the whole church is involved is so that everyone in the community knows that this decision has taken place, and that they must all abide with it.

Now of course this is challenging, and that’s fair enough. This is, after all, not meant to be an easy situation. It’s perhaps one of the most difficult situations that church leaders can find themselves in today, especially in the modern world. In the early church exclusion was more straightforward – there was no other church in the area! And even throughout the Catholic era of the church, you could not simply be excommunicated from one parish and move to another – there was no other denomination to accept you. But today, especially in places with a long Christian heritage like Australia, being excluded from one Christian community seems like a small consequence: there is probably another church within walking distance. Even in small country towns there will often be more than one church. People move churches all the time, for many different reasons. When we moved to Namibia, it took us 7 months to find a church where we were comfortable enough to settle down and begin serving seriously. How can we meaningfully exclude someone from our church community when they can just up and join any number of other churches with little or no consequence?

I want to put two challenges to us in this regard. The first one is for us as individuals. When you join a church community – that is, when you adopt it as the place where you will fellowship regularly, and contribute meaningfully, and seek the benefit of that community as part of God’s kingdom – to an extent you are putting yourself under the spiritual authority of that community. And this happens any time you join any community really. I’m in the UK at the moment, and as you may know most people in the UK want their country to leave the European Union. But the fact is that decades ago they put themselves under the authority of the EU – they ceded some of their sovereignty to it, they made a commitment to abide by what the EU said. Now that doesn’t mean they can’t leave; but it does mean that it will be painful. And it’s the same when we become true members of a church: yes, we could leave at any time – true churches are not cults, they cannot and should not restrain someone from leaving – but while we are members of a church, we are under that church’s spiritual authority and we should respect that. Penny and I have moved around a lot, and been members of many different churches, and preached in even more, and we can tell you that there is no such thing as the perfect church; they all have flaws, or shortcomings, or things we disagree with. But they still should have that authority in the life of the individual Christian who calls that church home.

That’s the challenge we bear as individuals – to accept an authority that we could just walk away from. But there is another challenge we bear together as the community: our church community should be so authentic, so representative of the gospel truth, so together, so caring and nurturing and important in the lives of its members, so trustworthy in their portrayal of the gospel and the words of scripture, that it is a real tragedy to leave it behind! When Penny and I left Waitara Anglican Church to serve on the mission field, that is how we felt! It is not a perfect church by any means, but we felt we were leaving behind a support network, a circle of brothers and sisters, a place of joy and contentment and service, a place of spiritual refreshment and learning, a place where we were a part of God’s kingdom expressed on earth. It hurt to leave. We cried. I would sincerely hope that Waitara Gospel Chapel is the same for its members. If someone moves away from your area and they are more upset about leaving behind their cycling club than leaving your church, then something is probably wrong.

And so it should be if someone should ever need to be temporary excluded from the church community because they refuse to repent of a certain sin. Yes, they might be able to go to another church. But they should be able to trust the church’s grasp of the Bible so much that they can think “if the church said I am wrong, I might be wrong about this”; they should miss your church so much that the loss of community is deep enough that they say to themselves “maybe I have been mistaken”. When a non-Christian visits your church community they should say “I really wish I had this in my life.” In the same way, a Christian who has gone astray should say “I really wish I had this back in my life”. That is Christ’s purpose in this whole passage: to see that his little children do not stumble, and that they do not perish out in the cold outside the walls of the kingdom.

Now if you’re like me, you will have been asking yourselves, possibly throughout this whole sermon, “That’s all well and good, Ben, but what about those cases where we struggle to determine what is sinful and what isn’t? Or what about those areas where churches disagree – like letting women preach, or baptism of children, or support of a certain political party or doctrine, or use of a certain piece of technology, or participation in a certain cultural activity?” If you weren’t thinking about that, then let’s think about that now, because Jesus actually deals with this issue in the next verse, verse 18: “Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” These words are almost exactly repeated from Matthew 16:19, when Jesus gives Peter the keys to the kingdom of heaven.

The truth is that although it is very tempting to say something like, “Can’t we just follow what scripture says?” it is rarely that easy to apply when the question of excluding someone from our community falls into our hands. Take the sixth commandment: You shall not murder. You’d think there’s not a lot of wiggle room in that. But what about the person who pulls the switch on those with the death penalty in the USA? What about a police officer who shoots a man armed with a knife? What about the police officer who shoots a child with a water pistol, or shoots a woman running away from him? What about a soldier who is told to drop bombs on a town that has both enemy soldiers and civilians? What about those people on 9/11 who crashed their airline flights, killing everyone aboard to stop the plane crashing into the White House? Christian’s attitudes on what is and isn’t murder differs, and I’m afraid the Bible does not make all of these situations crystal clear. Some churches would exclude someone for all of these actions; other churches would not exclude someone for any of them; some might be in between.

That is why Christ gave us verse 18. We’ve already seen that the inclusion of one or two witnesses, and the need to bring an issue before the whole church, helps to deal with the problem of sin together – if the church agrees that some activity is sinful, then it’s likely there is a problem with the activity.

And yet the church has changed its mind on many practices over the centuries. If I were to express a desire to marry a 13 year old girl, you would be shocked and disgusted and say that is surely sinful: but it was the norm in biblical times; the church would not have even thought to interfere. If I wanted to buy and own a slave, you would think I was a terrible person and say that is definitely sinful: but many Christians owned slaves for hundreds of years after Christ without any church condemnation. Coming a bit closer to modern times, it wasn’t that long ago that musical instruments were banned in most churches in Australia; even more recently watching movies or dancing were considered sinful and were grounds for exclusion by many churches.

And I haven’t even touched on cultural differences! In Namibia I have heard a whole sermon on how failure to greet another person in the street as a sin. One church leader gets caught in adultery, and nothing happens; another church leader gets so angry in a leadership meeting that he takes off his shirt, and his sin is deemed so destructive that he has to leave the country! There are still churches that say a Christian husband can legitimately beat his wife – I’m sure most of us would find that shocking. But then, even in Australia rape inside a marriage only started to be criminalised in 1976 – and churches were one of the groups most against these laws… and other churches were one of the groups most for these laws as well.

The truth is that there are many sins that are invisible: either because we can’t physically see them – like coveting; or we can’t easily measure them – like not honouring your father or mother; or we are culturally blind to them – like greed; or they happen in private – like domestic violence. I was told by a church leader in Namibia that the sin most often punished by church discipline in the Baster community is sex outside marriage, and the people most often punished are pregnant girls – because the evidence is there for all to see. Meanwhile, people who are greedy, people who are idolatrous, who lack generosity, who beat their wives but don’t leave marks – or even the men who get girls pregnant! – are never confronted by the church. This sort of favouritism, even unconscious, is unconscionable. We cannot be a church that picks on little girls while the sins of their fathers go unchecked. Surely that flies in the face of the God who loves the lowly little children.

But even with all these difficulties, Christ has said that, within the revealed will of God in scripture and in the wisdom that the Holy Spirit provides us, God will honour our decisions as we seek to serve him in love, grace and truth. This is the context for those much loved verses 19 and 20: “Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. 20 For where two or three gather in my name, there am I with them.” When we talk about two or three gathering in God’s name and him being with us, we are often talking about a Bible study, a prayer meeting, or even meeting over coffee or for pastoral care. But when Christ says these words, he is talking about church discipline! He is talking about the temporary exclusion of a church member for the purpose of their returning to God’s kingdom! If anything, that gives these words even greater power, because it means when we do come together to make these terribly difficult decisions, we can trust that God is with us, and if we are working within the will of God and for his glory –not to punish, not to make ourselves feel powerful, not to unnecessarily shame people, and not to pick on things that we just don’t like – then he will be with us. And notice also verse 19: whatever we ask for, it will be done by our Father in heaven.

In the context of this passage on church discipline, what do you think we might be asking for? The return of a lost sheep back to the flock, perhaps? Again, that is the central theme of God’s will this passage. And it is absolutely no surprise that just after this Peter asks Jesus, “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?” And we are given the parable of the unmerciful servant. Because alongside this whole issue of church discipline we must remember that our God is a gracious and merciful God, who says we should forgive seventy-times-seven times. If the central theme of God’s will in this passage is that God wishes to see his people remain in his kingdom and not perish or stumble, then it is clear that God does an awful lot of forgiving to make this happen. And we, as recipients of this incredible mercy, should be the same when we are faced with sin in the church.

Sermon: Matthew 18:1-10 - God's greatest children

Matt 18 sermons – God’s greatest children

Sermon 1: Matt 18:1-11 – the status of the children of God

Question “who is the greatest” is in the context of paying temple taxes. If the rich aren’t the greatest, who are?

The answer is “children” – weak, vulnerable, lowly; and yet still a valuable member of the family

-          We are weak, vulnerable and lowly

-          We are to welcome the weak, vulnerable and lowly

o   Who are the weak, vulnerable and lowly today?

o   Still kids; but also poor, undereducated, disenfranchised and marginalised

-          We should not cause them to stumble!

o   False teaching, being unwelcoming, making it hard for people to come to Christ

o   Preaching is only part of the solution: disadvantage holds people back from Christ

-          We also have responsibility in our own stumbling

o   We need to be ruthless in ensuring we are not stumbling ourselves

-          We are weak, vulnerable and lowly, yet still valuable

o   We cannot despise ourselves or others, because we are all valuable to God

o   Ministries to the despised are central to Christianity

 

Good morning, Waitara Gospel Chapel! This is Ben Carpentier, on our last day in Windhoek, Namibia – for now! As you may have heard, the Namibian government has denied my visa, and now Penny and I must leave the country. We can’t come back to Australia because of the restricted numbers on repatriations, so we are headed to the UK to stay with her aunt and uncle while we try and sort out what to do next.  Penny and I are so thankful for your continued support of our ministry here, and I feel blessed to have the opportunity to preach for you this morning. Perhaps one silver lining in the otherwise cloudy times of our current predicament during this global pandemic is being able to preach for churches back in Australia even while being in Africa. I pray it’s as much a blessing to you as it is to us.

Today’s passage is in Matthew 18, from verses 1 to 10, and it starts with the disciples asking Jesus a question, (reading from the NIV) “At that time the disciples came to Jesus and asked, “Who, then, is the greatest in the kingdom of heaven?”” When a passage starts with “at that time” it’s obviously important for us to know what time they’re talking about; what the context is. In this case, this teaching of Jesus comes right after the tax collectors for the temple tax had come and asked if Jesus would pay up. You might remember that Jesus tells Peter to go catch a fish, open its mouth, and there he will find a coin enough to pay both Jesus’ and Peter’s temple tax. Jesus asks Peter in front of his disciples in the end of Matthew 17, “From whom do the kings of the earth collect duty and taxes—from their own children or from others?” And the answer is, of course, that kings do not collect taxes from their own children.

Just in case there is any confusion, the temple tax is not like a tithe to the temple. It is collected by the government through the temple and goes into government coffers. The government back then maintained the temple. You might already know that it was King Herod – made king by the Romans – who rebuilt the temple in this time, and he did it through heavy taxation.

Back in the ancient world, people in power unashamedly used their privileged position to benefit themselves all the time. Kings and governors would charge their subjects tax, but they would not tax their own children, thus providing them an advantage, a privilege of their position as the children of great people, so that they can keep being rich and powerful. Today, it’s mainly multimillion dollar companies and billionaires that don’t pay tax – so perhaps it’s not really that different.

So when the disciples are asking Jesus, “Who, then, is greatest in the kingdom of heaven?” it is because they know that in the world they live in the greatest ones are the ones with many privileges, many benefits, who were born into already powerful families. And let’s be honest, not much has changed with the world we live in! The son of a billionaire is the current president of the USA, and he has placed his own family in positions of political power and influence. Jeff Bezos, the richest man in the world, proclaims himself a self-made billionaire, because he started his business with nothing except an electrical engineering and computer science degree from Princeton University and a US$300,000 loan from his parents. Many Namibians wouldn’t earn that much money in their entire lives. Who your parents are still has a huge influence in what your future will be, what opportunities you will get, how successful you will be, how great you will be.

The disciples are asking, “Will kings still be kings in heaven? Or will the rules be different?” And they are not just asking this out of theological curiosity. We know from other passages in the gospels that these guys were very concerned about their own status! They argued multiple times about which of them was the greatest. Remember the brothers James and John got their mother to ask Jesus if they could sit on his right and his left – the places of status! Remember Peter, when Jesus said that it is easier for a camel to go through the eye of a needle than for rich people to enter the kingdom of heaven, said, “We have left everything to follow you!” Even after Jesus’ resurrection these were the men who asked, “Are you at this time going to restore the kingdom to Israel?” They wanted to know was their messiah going to become an earthly king, and what would it mean for them.

Jesus’ followers were fishermen, tax collectors, rural bumpkins. Here they were following the true Messiah, and they figured that this was likely to impact their earthly status. So when they are asking, “Who, then, is the greatest in the kingdom of heaven?” they wanted to know how they can make themselves great. And this makes Jesus’ answer to them really stand out – verse 2: “He called a little child to him, and placed the child among them. 3 And he said: “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. 4 Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. 5 And whoever welcomes one such child in my name welcomes me.””

I’m going to repeat verse 3 again, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.” Jesus is laying it on the line here. Those who do not become like children will never enter God’s kingdom.  The kings of this world, the rich of this world, the powerful and influential of this world, even the fishermen and tax collectors of the world – Jesus is saying that unless they fundamentally change their attitude to become like that of a child, they will never enter God’s kingdom.

Now there is sometimes a bit of confusion about what Jesus means when he says “become like a little child”. Of course when we think of little children, we think of them through our own cultural lens – we think of little darlings: precious, valuable; or little angels: innocent, maybe even ignorant. But remember that Jesus is talking about status here – about who will be greatest – and so he is focusing on another qualities of children here. The quality we see clearly in verse 4, “whoever takes the lowly position of this child is the greatest in the kingdom of heaven.”

Children might be precious and valuable, but they do not have high status. We do not let children vote, we don’t let them get married, we don’t let them work, we don’t let them make a lot of choices for themselves – children do not have a lot of freedom. Children are weak, vulnerable and powerless. And this was the same back in ancient times. Paul says in Galatians 4 that even the heir of a vast estate, when he is still underage, is no different than a slave. Children are not powerful. They are not influential. Even a rich child is no different than a slave. And this is what we are called to become – to take the weak, vulnerable and powerless position of a child.

Here in Namibia, status is everything. I have seen flashy cars parked next to tin shack kambashus, because it’s all about showing off what you have. In meetings, everyone will have their say, but often it is the elders who have the last word, and that ends up being the decision of the meeting. If you have grey hair you don’t need to wait in line at the bank; you go straight to the front. When I taught a subject at the NETS Bible College here where Penny works, my students called me “Reverend” because they needed to show some kind of respect for my status as a teacher, even though I am not a church leader. I have had black friends here take me shopping with them just so that they get treated with respect and get good service, simply because I am white: even though apartheid ended 30 years ago, there is still status attached to being white. I have seen people put on their business card here “Bachelor of Arts (failed)” to show that they attended university even though they failed, because attendance gives them status! Even when driving, Namibians always need to be in front – they can’t stand being behind someone else, or giving way to others, sometimes turning the streets of Windhoek into a racetrack.

In Australia it may not always be so starkly visible, but the thirst for status is still there. Which means for many of us, Jesus’ call for us to take up the weak, vulnerable and powerless position of children turns the world upside down. The way we become great in the kingdom of heaven is by recognising and accepting that we don’t deserve to be there. We have no claim, we have no status of our own. We are only accepted into the kingdom of heaven because of what God has done for us.

And Jesus made this amazingly clear when he was talking about the temple tax. He said here on earth, the children of kings are exempt from their taxes. But let me show you how it works in the kingdom of heaven – go catch a fish, and inside its mouth God will provide you with a coin; enough to pay your taxes and mine. Because in the kingdom of heaven, the king does not make his children exempt from paying their debts; he pays their debts for them. As God’s children, we can do nothing but accept that incredible payment on our behalf.

Who is the greatest in the kingdom of heaven? Those who are humble enough to recognise that they bring nothing, they can offer nothing, they have nothing, and by themselves they are nothing. We need God; he does not need us. It is God who gives us our value, it is God in whose image we are made, it is God who pays our debts for us, and it is God who makes us great. Again in Galatians, Paul says in chapter 6, “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.” God paid the price for us through Christ’s death on the cross to make us the children of his heavenly kingdom.

But this can be difficult for us to accept when we are in positions of authority, power, and status; when we are important people in our jobs, in our social circles, in our families, or even in our churches; when we are born to power, influence and wealth – basically anyone born in a rich country. But we must not take our eyes off the goal: those who will be truly great in God’s kingdom will be those who put God first, not themselves. Even if we do hold those positions of status here on earth, we can use those to give glory to God, to make it clear that it is him who has made us who we are and placed us where we are.

And then Jesus shows us the most excellent way to do that in Matthew 18:5: telling us that by welcoming the little children of God in his name, we welcome God himself. Because it isn’t enough to simply recognise that we are weak, vulnerable and powerless compared to God, and that we don’t control our path to his heavenly kingdom. God has called us to be his hands and his feet: to learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow (Isa 1); to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free (Isa 58); to spend ourselves on behalf of the hungry and satisfy the needs of the oppressed (Isa 58); to proclaim good news to the poor, bind up the brokenhearted, proclaim freedom for the captives and release from darkness for the prisoners (Isa 61).

This year I was preparing to join a new ministry that SIM has recently started. It’s called For Freedom, and it is an anti-human trafficking ministry aimed at promoting awareness and prevention of human trafficking in all the different areas across the world where SIM works. Human trafficking preys on the weakest, the most vulnerable and powerless in society. And something I have learned in my training in anti-human trafficking is that the people who were most vulnerable back in ancient times – the fatherless and the widow, the poor and the foreigner – continue to be the most vulnerable people in our societies. Children, especially in state care; women, especially widowed or abandoned by husbands; the poor, especially those where there are no opportunities for education, employment and betterment of their lives; and refugees seeking to escape danger or persecution: these are the people most likely to be targeted for human trafficking because they are the least likely to get help or be able to help themselves. They are the weakest, the powerless, the most vulnerable.

And at this point can I take a moment to encourage you, friends at Waitara Gospel Chapel? Because I know that you are a church that has been welcoming to refugees and migrants to Australia – people who can often find themselves alone, vulnerable, weak and of low status in their new home country. Having lived as a foreigner in Namibia now for three years, I have tasted that loneliness, that weakness and that vulnerability. When I answered the phone a few weeks ago and I was told, “Your work permit has been denied – you are now officially illegally in the country, and you have 14 days to leave”, that made me feel powerless! Tomorrow I have to get on a plane to leave this country, and I can’t even return to Australia, my home country, because of the pandemic restrictions- that makes me feel weak and vulnerable!

But your fellowship at Waitara Gospel chapel, you have shown love and care for the powerless, and I pray that you will continue to do so; that you will continue to uphold the cause of the weak and the oppressed. “You are to love those who are foreigners,” God tells us, “For you yourselves were foreigners.” We were not always citizens of the heavenly kingdom – once we too stood outside, without hope and without God. So now we are called to love and welcome the weak and lowly, the little children of the world, because we too are nothing more than little children whom God loves.

If we are those who do not have high social standing, who are looked down on in this life, who do not have power or money or influence or status, then we can be comforted in knowing that we are the ones whom God truly favours. Again, it might look like we are small, insignificant or forgotten: but God defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing (Deut 10); The Lord is a refuge for the oppressed (Ps 9); he defends the fatherless and the oppressed (Ps 10); he defends the weak and the fatherless, and upholds the cause of the poor and the oppressed (Ps 82); he works righteousness and justice for the oppressed (Ps 103); he upholds the cause of the oppressed and gives food to the hungry (Ps 146); he shows favour to the humble and oppressed (Pr 3); it is better to be lowly in spirit with the oppressed than to share in the plunder of the proud (Pr 16); he will deal with all who oppressed you. He will rescue the lame; he will gather the exiles. he will give them praise and honor in every land where they have suffered shame (Zph 13). Long before Jesus let the little children come to him, God has shown us that his heart is with those of low status.

And Jesus shows us just how seriously he takes the treatment of the weak, the lowly and the vulnerable in Matt 18 verses 6 and 7: ““If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea. 7 Woe to the world because of the things that cause people to stumble! Such things must come, but woe to the person through whom they come!”

There is nothing spoken against more strongly in the New Testament than false teaching that leads people astray from the truth of the gospel. Jesus has choice words for it, describing its punishment as the most heinous a Jew could imagine – in ancient Judea, drowning was even more feared than crucifixion. Woe be to the person through whom false teachings come!

I can personally attest to the horrific damage that false teaching can do. The church here in Namibia is desperately, desperately in need of strong theological education. But so many of the churches here are poor, and although many of the people see themselves as Christians and seek to follow God, the only churches they can find are those that are preaching a false gospel – and because many people don’t read the Bible for themselves, and the culture requires them to show respect to those of high status, like a church leader, many people here are sucked in to false teachings, robbed of their incomes, and taught things that are thoroughly against what scripture teaches.

They are taught a prosperity gospel telling them that God will bless them with riches and wealth, but then they lose faith in Christ because the only people they see getting rich are the preachers! Just last month I received from someone a 60 page prophecy from a so-called prophet in the north of Namibia, that said (among other things) any Christian who drinks energy drinks or eats sausages will go to hell! And people listen to him! They don’t know any better! They don’t know their bibles! They don’t know that Jesus said plainly that he has made all food clean. Even in the weekly Bible study I attend, some of the young men were saying that when they are getting married, their parents tell them they must follow the burdensome and even idolatrous pagan ceremonies of their tribes because they must “honour their father and their mother”. When I pointed to Luke 14:26 – “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple” – they were shocked: they had never heard this verse, or at least never heard that they should put Jesus ahead of their family when required! The fifth commandment was being used to uphold the status of the parents, to the point that it held young men and women in spiritual slavery, such that they would put tribal practices ahead of Christ!

And it’s not like this doesn’t happen in Australia too. When we made our decision to come to Namibia, to give up our jobs and our income and our comfortable lives back in Hornsby, there were a number of people – even Christians – who told us we were crazy, that we were being irresponsible, that we were giving up any hope of owning a house, that I was giving up the ability to progress as a lawyer and throwing away my law degree. Maybe they were right: but even if they are, that is what it took for us to be obedient to God’s call.

When we think about it, it’s not just purely spiritual things that cause the weak and the vulnerable to stumble. As I’ve said, many of these people don’t know their bibles, because many struggle to read. They don’t have relationships with strong Christians they can trust, who can answer questions for them and be good models for them. Many churches don’t have trained leaders because they are too poor to support them. Especially now in the midst of Covid-19, many churches are struggling; they definitely can’t afford to send their students to a Bible college like NETS, where Penny works. And NETS simply does not have the funds to pay theological educators. So the provision of a Greek and Hebrew scholar like Penny to come from Australia and teach is a huge blessing to the church here.

My point is that it is not just false teaching by itself that causes these vulnerable people to stumble: it is a lack of education, a lack of opportunities, a lack of good relationships, and overwhelming poverty and powerlessness and desperation that makes them vulnerable. If we want to protect God’s little children from stumbling, if we want them to be able to sort the true teaching from the false, we must help them have the power to stand against these false teachers. We must empower them both spiritually and physically.

But I’m not saying that the weak and vulnerable have no responsibility. Jesus makes it clear in verses 8 and 9 that ultimately when it comes to stumbling, it is up to us to cut ourselves off from those things that might make us stumble: “If your hand or your foot causes you to stumble, cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into eternal fire. 9 And if your eye causes you to stumble, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell.”

The responsibility shifts here – yes, false teachers preach a false gospel, but if you listen to them you may well stumble and find yourself out of the kingdom. And yes, Christ says that those who cause his little children to stumble will find themselves in the hands of a very angry God. But ultimately, the responsibility for avoiding those who would seek to stumble us is our own. Other people can’t make our decisions for us. Not even God restrains us and makes us incapable of sin or mistakes. We must seek to equip ourselves with the knowledge, skills and character to recognise these stumbling blocks and overcome them, because when the stumbling block does come – when the false teacher preaches to us, or the pressure comes from our parents or our cultural heritage, or our own difficulties threaten to overwhelm us – we need to decide ourselves to stick with God and his heavenly kingdom, and to trust in Christ and his payment of our debts.

I have more to say on this topic, because the truth is that although we are responsible for our own decisions, we do not make those decisions alone. We are called to be part of a kingdom – that is, a community together. There is no such thing as a kingdom of one. And we will see that in next week’s sermon on the next part of this passage.

So let me end instead with verse 10 of chapter 18: ““See that you do not despise one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.” Jesus paints a picture of every little child, every weak and lowly person, having their own angelic advocate in God’s heavenly throne room. And he says that these advocates can always see God’s face – they are always in his presence, they are always right there with God: the circumstances of the weak and the vulnerable are always being brought to God as matters of the utmost importance. If we are members of Christ’s heavenly kingdom, then we must also see the circumstances of the weak, the powerless and the oppressed as our business. We cannot despise those who have no status in this world: because, just like us, they are God’s little children.

 

Sermon: Ephesians 3:1-13 - Why is the church here?

Ephesians 3:1-13 sermon

 

Big picture: God has made known through Paul the reality of the gentiles entering into the kingdom as one people with Israel. This is for the sake of God's glory in the heavenly realms. 

 

What are the big divides that are preventing unity in the church, that are preventing the administration of God's grace? Are they racial divides? Are they cultural divides? Are they gender divides? Are they wealth divides? Of course in reality these divides don't exist; but it takes work to be unified - the Jews and gentiles of the church were not simply unified, it took work. 

 

Paul was called to suffer in order to make known the mystery of this unity (Acts 21:17-34; 22:21-24; 26:12-23). What divides is God calling you to bridge, so that the unity of the kingdom can be rightly glorifying to God in the heavenly realms? What sacrifices are you being called to make to see this unity happen?

 

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Good morning, church! Also good afternoon and good evening to you whenever and wherever you are watching. We are continuing in our series in Paul’s letter to the Ephesians, and finding its answers to the question, “Why am I here?” Today we’re looking at Ephesians 3:1-13. Go ahead and open it up with me.

 

Paul is writing this letter to the church in Ephesus from his prison cell. And you might think that Paul might be asking himself, “Why am I here - in prison? After doing such great work furthering the gospel around the world, why has God allowed me to be locked up in this cell awaiting trial, and a possible death by beheading?” But interestingly, that is not how Paul sees his situation. He sees his place in God’s plan as being exactly where he is meant to be, to the point that he describes himself in our passage today as “I, Paul, the prisoner of Christ Jesus.” Not prisoner of the Romans, not prisoner of the church’s enemies, but prisoner of Christ Jesus. Paul adopts that as part of his job title.

 

It’s not the job that he planned out his life for; but it’s the job that God called him into. And Paul is obviously very excited about it! He’s so excited that when he starts this passage, he’s about to go into prayer for the Ephesians, but when he gets to his job title in verse 1 he suddenly has to put his prayer on pause and go into a 12 verse digression about this perfect job God has given him. He swerves off-course to say in verse 2, “Surely you have heard about the administration of God’s grace that was given to me for you.” He doesn’t go into detail about how he got this job: surely they’ve heard the story.

 

We know Paul’s story from the book of Acts – the story of a man trained as a Pharisee, eager to serve the God of Israel by persecuting this new heretical church that worships some guy called Jesus as the Messiah; until one day Jesus appears to Paul and tells him “I am Jesus, whom you are persecuting… I am sending you to the gentiles to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.” Remember, “gentile” simply means “any people who are not the people of Israel”. We are probably all gentiles here. And so Paul, now a follower of Christ, moves around the ancient world preaching the gospel and starting churches among the gentiles. This job gets so much hate from Jews and gentiles that people start riots and create plots to kill Paul, until he ends up in prison in Rome, writing this letter.

 

This is what Paul means when he gives himself the job title “the prisoner of Christ Jesus for the sake of you gentiles”. If that’s his job title, then his job description is in verses 2 and 3: “the administration of God’s grace that was given to me for you, that is, the mystery made known to me by revelation, as I have already written briefly.” Paul’s job description is to be the administrator of God’s grace to the gentiles. The word he uses in Greek is the same word we would use for the person who manages and directs a household for its owner – a steward. These days we would talk about a managing director. Paul is the managing director of the grace of God to the gentiles.

 

Paul then defines this grace of God he is talking about administrating as the mystery God revealed to him, which he has already written about briefly. He’s referring back to what he wrote in Ephesians chapter 2. We could look back at chapter 2, but we’ve already had a sermon on that, so instead we can just read the summary that Paul gives us here in chapter 3 verse 6: “through the gospel the gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.” This is what Paul had already written briefly about to the Ephesians.

 

And he says in verse 5 that by reading what he said in chapter 2, we are able to understand the mystery that God only hinted at in the Old Testament, but has revealed fully to his prophets and apostles – that is, Paul and the other leaders of the early church. The inclusion of the gentiles into the people of God as equal partners with Israel, forming one people together for God rather than two separate people, is certainly hinted at in the Old Testament, but it’s always much easier to see something in hindsight when it is pointed out to you afterwards, and that is what happened here. Jesus made it clear to Paul, and to Peter, and then once they looked back into the Old Testament, a lot of verses suddenly made a lot more sense. Verses like Deuteronomy 32:43, which says “Rejoice, you gentiles, with God’s people.” The Israelites knew that their God is the one true god and certainly deserved the worship and praise of the gentiles; but they probably figured that the only way that gentiles could ever really worship God would be to become Israel’s slaves, or to do their best to live the way Israelites live, and yet still remain as outsiders for all time; second-class citizens of the people of God. Gentiles could never become true Israelites.

 

But that was not God’s plan! God’s plan is heirs together, members together, sharers together. That was the plan God revealed to Paul, and to Peter, and to the other apostles. And Paul wants to make sure we know he didn’t just make it up; he didn’t discover this mystery himself because he’s some sort of Bible genius. He says it was only through the working of God’s power that he could have this understanding and that he could get this job. He describes himself as less than the least of the Lord’s people – he was so far away from what God wanted, he was truly an enemy of God and his church – and yet God’s grace allowed Paul to play not just a part in the future of the church, but to become the managing director of the grace of God to the gentiles.

 

What does it look like to be the managing director of the grace of God to the gentiles? Obviously it involved preaching to the gentiles, as Paul says in verse 8. But it’s actually a much more difficult job than that. It involves working out how to make two very different cultural groups into one new kingdom of God’s people. Now, Paul tells us that in reality - the spiritual reality, the real reality - the hard work has already been done by Christ. In chapter 2 verse 14, he says that Christ “has made the two groups one and has destroyed the barrier, the dividing wall of hostility, 15 by setting aside in his flesh the law with its commands and regulations.” Christ’s death not only unifies his people by saving them all together, but it actually sets aside the law, which was a barrier and a dividing wall between Jews and gentiles. The spiritual reality is that the two are now one. The hard work has been done! Paul’s job was much more modest by comparison: he had to help these newfound brothers and sisters to work out how to live out that harmony together in their day-to-day lives.

 

What was the purpose of this administration of God’s grace to the gentiles? Paul explains in chapter 3 verse 10, 11 and 12: “[God’s] intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11 according to his eternal purpose that he accomplished in Christ Jesus our Lord. 12 In him and through faith in him we may approach God with freedom and confidence.”

 

What does this all mean? It means that when the church lives as heirs together of God’s inheritance, exists as members together of one body, and shares together in the promise of salvation in Christ, then as a church we show off God’s wisdom in sending Christ to save us all. In fact, the church being unified in this way, being able to overcome the dividing wall that existed between Jews and gentiles in the past, shows off Christ’s saving power so strongly that it isn’t just a message to those around us in our lives; it shows God’s wisdom to the spiritual powers that stand against God! This is God saying, “I am so powerful, I am so in control, my ways are so wise and perfect, that when I send my son to redeem humanity, even the most different cultures can come to me together confidently through faith in him.” The church united is a sermon from God to Satan and his demons saying, “I win.”

 

And that is great. God helped unite two groups of people back in the beginning of the church. But some people might think that this whole Jew/gentile problem is a thing of the past, and ask why would I even bother preaching a sermon on it today. The church these days is predominantly non-Jewish, and there aren’t that many Jews around, and I’m guessing certainly very few in our church. Isn’t this just a dead issue? Don’t we have more important things to worry about today, things more relevant for our time?

 

But churches being united is a continuing issue. Paul devoted so much of his letters to the issue of how Jews and gentiles should relate to one another in church. Have you ever noticed how much of the New Testament is dedicated to this message of Jews and gentiles being united together in faith? We read about Paul’s dealing with this issue in Acts, and Paul wrote about it in Romans, 1 Corinthians, Galatians, Ephesians, and Colossians.

 

It’s actually a much broader problem than we might think, because this problem is not just about Jews and gentiles. It’s about any time that someone feels like they do not inherit the kingdom of God as an equal heir with the rest of us. It’s about any time that someone feels that they can’t truly be as valuable a member of the church body as someone else. It’s about any time where someone feels that they cannot share in the promises of God along with us. There are still people in the church today who think that Jews have a closer relationship with God than Christians. There are still people who believe that Christianity is a “white man’s religion” and that African people, Asian people, Latino people or Pacific Islanders – or even Middle Easterners, ironically - cannot know God and Jesus Christ, or don’t need to. There are people who think that they aren’t smart enough to be a Christian, or not pure enough, or are too young or too old or too disabled. And sometimes people think this because of laws, commands and regulations that the church puts up as barriers to admission. Not always written rules, but unwritten rules we sort of all just follow by agreement.

 

Why are we here, church? Paul told us: we are here to reflect God’s manifold wisdom so strongly that not only do those around us get the message, but even demons and Satan himself see it! Do we want to be a church which trumpets the truth that we can all come to God confidently and freely through faith in Christ, with no other baggage or requirements? Then we need to be a church unified.

 

How do we do that? I think first it’s worth pausing for a moment here and praising God for what he has already done for us. As I said earlier, I reckon probably pretty much all of us are gentiles. If Christ had not come and set aside the law, we would still be divided from being the true people of God. We would still be second class, and the Jews would still be lording over us their extra special relationship with God. We would still be the unclean people, fit for chopping wood and carrying water. But we’re not: God sent Christ to die for us as much as for anyone; and God hired Paul as the managing director of his grace to us, to ensure that we are heirs together, members together, and sharers together. The work is done! Praise Jesus! That is great news. Let’s remember that, and humbly keep that in our minds as we seek to welcome people into the kingdom of Christ.

 

Second, we can look at what Paul did as part of his job as the administrator of God’s grace to the gentiles, and make sure that we are continuing his legacy. I’m not saying we need to become managing director of God’s grace like he was; but we can at least follow the instructions he left us! So what did Paul do? As he says in verse 8 of Ephesians 3, he preached the gospel to those who hadn’t heard it. He didn’t let people live and die without hearing the gospel of Jesus Christ, without hearing that Christ died for them. We should also make sure that we are not discriminating in who hears the gospel. The gospel is for everyone – let’s make sure we are committed to everyone hearing it.

 

But as I said before, administrating God’s grace for all is much bigger than just preaching the gospel. Paul wrote to the gentile believers over and over again about how they can live out their day-to-day lives as members of the kingdom of God in Christ together with Jews. He wrote telling them that there are a lot of things that gentiles do that they should give up if they want to live the righteous life God calls them to. For instance, later in Ephesians chapter 4 Paul will tell his readers that they “must no longer live as the Gentiles do, in the futility of their thinking”. There were things that the gentiles were doing and thinking as part of their cultural heritage which were totally inappropriate for God’s people to be doing: indulging in impurity and being full of greed.

 

We need to continue telling new Christians that they need to change their lives – not to become acceptable to God, but to reflect the reality of their new heavenly citizenship. The truth is that most people in this world grow up without Christian parents or role models, and without a Christian culture shaping how they view the world. These people need to hear the gospel, and when they respond they need to learn how God wants his people to live, what things from their past are not acceptable and need to be changed or discarded - and it’s the church’s job to teach them. Greed and impurity are still wrong, but in this world they are the norm! There are changes that will happen in the life of a Christian, and we need to be honest about those with each other, whilst not holding up those changes as a bar preventing people from coming to know Christ – “you must be this holy to enter”. Repentance and faith are all anyone needs, but we have to be able to help those who do repent and have faith to live the life for God they now want to live.

 

Paul also wrote about other things that the gentiles were doing that were actually not a problem, but that offended their Jewish brothers and sisters – things like eating food sacrificed to idols, blood, and the meat of strangled animals. There is nothing sinful or unrighteous about eating blood – under the new covenant, all food is clean – but the Jews had been avoiding eating blood, in accordance with the law, for over a thousand years! Now as Paul said, Christ came to set aside the law, because it is a barrier between Jews and gentiles. But for a time, the church had some rules to follow for the sake of its weaker members, to ensure these practices did not make them stumble in their newfound faith in Christ, while at the same time the church strove to strengthen its members so that these activities became more normal.

 

And we see this happen in the church today as well. Not with food so much, but certainly with new things. New technologies, new music, new leadership practices, new forms of entertainment or fashion, new moral questions – churches and their members can be a pretty conservative bunch, and they can get easily offended by things that new or young Christians see no problems with and that, on reflection, are not actually spiritually problematic. We see cultural practices of some groups that are disparaged in church not because they are against God, but because people of other cultures don’t like them. If we as a church are going to properly administer God’s grace to each other, we need to follow Paul’s instructions: request those who are stronger in the faith and able to accept these new, harmless things not to harm the weaker members of our congregation by flaunting their freedom for a time; while at the same time working with those weaker members of the church to realise that their issues are not biblical but merely cultural, traditional or simply personal.

 

It is so vital that we do both sides of this though! I have seen too many churches that ban activities, objects or practices, saying that it is to protect their weaker members, but never calling these people “weak” to their face, and never encouraging the weak to become stronger in their faith, and able to accept these differences. This eventually puts the weak in charge of the church, and churches led by the weak in faith become weaker and weaker, until they shrivel up and die.

 

Another part of Paul’s job as administrator of God’s grace to the gentiles was his fight against the circumcision group in the early church, the ones we read about in Acts and Galatians: they wanted the gentiles to focus on following the rules of circumcision and food and cleansing from the Old Testament. But one of those rules of cleansing was that you couldn’t hang out with gentiles! The gentile Christians might have been born again, but they weren’t born again Jewish. The circumcision group wanted the gentile believers to be forever second-class. We read in Galatians that even the apostle Peter fell for this scam, and stopped eating and fellowshipping with his fellow Christians simply because they were not Jews. That is how pervasive and destructive this teaching was, and that is why Paul makes it clear how Christ has destroyed the dividing wall: he did it by setting aside the law. The Old Testament law is fulfilled in Christ, and part of that fulfilment is the destruction of the idea of God having a special nation of people as his kingdom, and a special part of the world as his promised land. The whole earth is the Lord’s, and all the people in it can come to him freely and confidently through faith in his son, Jesus Christ.

 

Who are the first class citizens of the church today? Who are the ones who claim that they have a special relationship with God, and that if you are not one of them, you will never be as close to God or as useful to the church as they are? There are numerous examples, I think: there are those who think that they are spiritually better because they come from a long line of Christians, or even pastors or church leaders – new converts from non-Christian backgrounds are thought to be lesser. Maybe we think that only churches that can afford to pay trained pastors deserve them – poor Christians are somehow second class and don’t deserve good teaching and leadership.

 

There are those who think that their sins are not as bad as the sins of others – who think that a Christian who struggles with homosexuality, or witchcraft, or who is divorced, is a worse Christian than one who struggles with pride, or greed, or rage. These things are simply not true! All have sinned and fallen short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus. We often forget that.

 

We in the church can create second-class Christians is through valuing intelligence and education as a measure of someone’s spiritual life and their closeness to Christ. Reading the Bible does not make you a first class Christian; and not reading it does not make you a second class Christian!

 

None of those things are obstacles to knowing God, having faith in Christ, being saved, and being a first class Christian. None of those things are obstacles to being heirs together with Israel, members together of one body, and sharers together in the promises of Christ.

 

If you trust in the promises of Christ for your salvation and your future, then you share in those promises just as much as I do. When a husband and wife have a newborn baby, does that baby become a full part of the family immediately? Of course it does! It doesn’t enter the family conditionally, until it gets a job and starts contributing. That little baby is of incredible value to the family immediately. It inherits fully alongside its other siblings. It becomes a full member of the family instantly, without having to do anything. It shares in everything that family has as soon as it’s born. Heirs together, members together, sharers together. That is the gospel of God’s grace, and administering that grace to everyone is how we display God’s manifold wisdom even to his enemies.

 

Does it sound hard? Does it sound difficult? Does it sound like it would take a lot of sacrifices to make that happen? Good! Because that’s the truth. In Ephesians 3:13 Paul ends the way he begins: reflecting on his suffering in prison for the sake of the gentiles. He says to the Ephesians, “I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory.” The truth is that if we as a church are serious about administering God’s grace to those who don’t have it, but who God has called into his kingdom just as strongly as he called you and me, then there is going to be suffering. It is going to be costly. It is going to mean helping each other give up things that our cultures tell us are normal. It’s going to mean giving up some freedoms we have in Christ to help the weak in faith become stronger. And it’s going to mean humbling ourselves in order to exalt those who we have looked down on.

 

We come to the book of Ephesians asking the question “Why am I here?” The answer is: to suffer for our brothers and sisters in Christ for their glory, so that we can be heirs together, members together, and sharers together.

 

 

 

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Let’s look quickly at chapter 2 and remind ourselves what Paul is talking about. Paul explains in verse 12 “remember that at that time you gentiles were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world.” See, before God revealed his grace to the gentiles, the understanding was that they could never become fully God’s people the way the people of Israel were. But in verse 15 Paul says that Christ’s purpose “was to create in himself one new humanity out of the two” – so now there are no longer Jews and gentiles as two separate people of God, but one new people of God made up of everyone – verse 18 says “through Christ Jews and gentiles both have access to the Father by one Spirit”. So in verse 19 Paul can conclude that, “Consequently, you gentiles are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household.”

 

 

As an adult convert to Christianity, who comes from a family made up entirely of non-Christians, one of my favourite parables of Jesus is the parable of the workers: the farm owner goes out early in the morning and gets some workers for his vineyard; at lunchtime he goes out again and gets more workers; in the afternoon he goes out again and gets even more workers; and in the evening, an hour before the work day is done, he goes out and hires yet more workers; and yet whether they worked a whole day or just a single hour, the farm owner pays all the workers for a full day’s wage. That picture of God really speaks to me, because I never went to Sunday school, I didn’t grow up in a Christian house, I spent years of my life as an enemy of God, and yet I am still an heir together, a member together, and a sharer together, just like someone who could trace their Christian heritage all the way back to the first century. I am not a second-class Christian because I only responded to the gospel as an adult. Praise God!

 

 

 

I come from a non-Christian family. Neither my mother or my father nor any of my brothers or sisters ever went to church; nor do any of my aunts or uncles, or to my knowledge any of their children, my cousins. As a Christian, I am a black sheep in my family. I didn't become a Christian until I was an adult, so I had never been to church, or Sunday school, or youth group as a child.

 

When I heard the gospel and became a follower of Christ, I was convicted that I had to start attending church. And I hated it. What I hated was feeling like I didn't belong. I didn't know what the Bible taught, I didn't know who David or Abraham or Paul were. I didn't know how church worked - when to stand up, when to sit down, when to pray, what to do with communion. I loved sermons, because I could sit quietly and learn more about the God I had believed in. But what I hated the most was Christmas carols.

 

Don't get me wrong: all church singing was bad. I didn't know the tunes, I didn't know the words, and I would always be that lonely person who would come in a bar too early or didn't know when lines were repeated. But at least for most of the year the words for songs would be up on the screen, or they would be in the song book. And we would sing pretty similar songs the whole year round, and you get to learn the band's favourites pretty quickly.

 

But at Christmas time, the church would sing Christmas carols. And they wouldn't bother to put up the words, because "everyone knows this song", because they have been singing them since they were children themselves. But I didn't know these songs! The only Christmas carols I knew were the non-Christian ones that you were allowed to sing at school or public functions; Jingle Bells and so on. It took me YEARS to learn Christmas carols because you only sing them for a few Sundays each year, and then they go back in the box till next Christmas!

 

For my entire childhood, Christmas in my family had been about decorating a tree, getting presents, eating food and getting drunk. Now it was about Christ's birth, his incarnation, the story of the wise men and the shepherds and the angels - all of this was new to me, and I hated feeling like an outsider. 

 

Now,  you tell me: when I first became a Christian, when I first walked through the door into that church that would become my church for the next seven years, was I any less a child of God than all those others who had been attending church since childhood? No, of course not. We all know the parable of the workers: the landowner goes out in the morning and hires some workers; then he goes out at midday and hires more workers. Then he goes out in the afternoon and hires more workers. Then he goes out an hour before work time is over and hires yet more workers. And when payment time comes, all the workers get paid the same, whether they worked all day or only came in the last hour to work. God's grace to all his people is amazing, but his grace to the latecomers is incredible.

 

And yet for years, as an adult Christian convert, I felt like an outsider in church, because I questioned Christian culture and practice. I wasn't satisfied with the answer "We have always done it this way." There were certain things that people in my church just didn't do, or felt they must always do because of history, tradition, or even because of biases and prejudices. Their way was the right way, and differences of opinion were frowned upon.