Speaking of the catastrophe facing Greece and the European Union, one news article summarizes, “But with many Greeks suffering huge cuts in their living standards and young people burning and wrecking almost 100 Athens buildings in one night on Sunday, some people believe the judgment is already under way.”

After mixed reviews in Macedonia (northern Greece), including the capital city of Thessalonica, Paul left Silas and Timothy and shortly found himself alone in Athens (17:1-15).  While he waited for his traveling companions to catch up, the Apostle toured the city and as he did, “his spirit was provoked within him.”  That is, Paul was severely upset at the sight of a city overrun with idols (16). Xenophon, the Roman satirist said it was easier to find a god there than a man (Stott, p. 276). One can only imagine the impact of Paul’s passion for Christ and his glory colliding with the grotesque idolatry of man.

Rather than be overcome with exasperation, the Apostle Paul followed his well-worn patterned and “reasoned (dialegomai, lit. disputed) in the synagogue with the Jews”(17). Making full use of his time, he also spoke out in the agora, the market place to anyone who would listen. Mediterranean cities were built around a marketplace (Gk. agora, Latin, forum). Life was lived mostly outdoors, and the agora was the center of life—a place for marketing, conversation, and ideas as well as of economic activities (E. Ferguson, Backgrounds, p. 83).

In juxtaposition with the Jews of the synagogue, Paul reasoned with the “Epicurean and Stoic philosophers” in the market (18). Epicureans sought to achieve peace of mind and tranquility in a world of superstitious people in constant fear of divine powers. Epicurus wanted to save humanity from the darkness of religion. One of his main beliefs was the union of body and soul. When the body dies, the soul also disintegrates. When a person is dead, he or she is dead all over. Therefore, there is nothing to fear in death. There is no future punishment.  The philosophy is summed up in this verse,

Nothing to fear in God;

Nothing to feel in Death;

Good [pleasure] can be attained;

Evil [pain] can be endured.

Whereas the Epicureans sought a quiet and pleasure-filled life, the Stoic, true to their name (stoa Gk. porch) was more in the open. The focus of the Stoic ethic is to live happy. To live a virtuous, reasonable life is to live in harmony with rational nature.  The world is determined by fate, but nonetheless, be thwarted temporarily by free will. “To oversimplify, it was characteristic of Epicureans to emphasize chance, escape and the enjoyment of pleasure, and of the Stoics to emphasize fatalism, submission and the endurance of pain” (Stott, p. 281).

The oddity (“babbler” lit. seed-picker = a bird that picks up scraps) of Paul’s preaching stood out to his audience, “because he was preaching Jesus and the resurrection.”

Paul was ushered off to the “Areopagus,” literally, the hill (pagos) and Ares (Greek for Mars) or Mars Hill, an elevated plateau just northwest of the Acropolis (19). In ancient times, the place of judicial proceedings, but the time of Paul it was more of central location for sharing of ideas and opinions. The strategic use of Mars Hill was made evident in the desire of the Athenian audience who want to learn about this “new teaching” (20), because they are always “telling and hearing something new” (21).

In classic Greco-Roman rhetoric, Paul begins his discourse with some agreeable words that connect with his audience, “you are very religious” (22). To announce that he has found the altar ‘To the unknown, god’ is not an insult of any kind (23). In fact, was not much of discovery since there are many altars to ‘the unknown god.’ The thing that first captures the attention of these Athenian men is Paul’s thesis statement, “What therefore you worship as unknown, this I proclaim to you.”  In essence, “You don’t know him but I do and here is who he is.”

First, he is the Creator, Sustainer, and Lord of heaven and earth, and as such, cannot be contained in a building (24).

Second, since he gives life and breadth to all mankind, he is not served by human hands (25).

Third, it is not earthly man who determines where God lives, but God who determines everything about mankind, including his “allotted periods and boundaries of their dwelling place (27).

Fourth, he is not a far away capricious god who sporadically visits humans, but he is our Father whose handiwork is seen all around us and in us because “In him we live and move and have our being” (28, a poem from Epimenides).

The Mars Hill preacher then moves to the two-part application of his sermon. Number one, do not think of God has something made by you, but “repent” from this ignorance and recognize that it is he who has created you (29, 30)! Number two, this God will judge your standing before him through “one man” and you can be sure of it, because he has raised this man “from the dead” (31).

Paul was not unrelated to the mixed response, some mocked, some wanted to hear more, and others believed and followed him (32-34).

APPLICATION

Following John Stott’s outline for this passage, let’s ask what Paul saw, felt, did, and said.

1.         What Did Paul See?

Suppose an alien were to descend on your world, your life and returned to his superiors with a report, what would it say about your life and passions?

2.         What Did Paul Feel?

Where do your emotions(negative and positive) drive you?

3.         What Did Paul Do?

 Where and when is your regular place and time to speak the name of Jesus?

4.         What Did Paul Say?

 How well do you know your audience and are you ready to offer a defense for the hope you have in Jesus?

Acts 16 gives us a snapshot of the people and strategy of the Apostle Paul’s ministry. The places he went, the people he spoke to, and the results God gave provide the heart and soul of what would be known as world evangelization, or global missions.

John Stott generally characterized this chapter. “It would be hard to imagine a more disparate group than the business woman, the slave girl and the gaoler [British for “jailer”]. Racially, socially and psychologically they were worlds apart. Yet all three were changed by the same gospel and were welcomed into the same church.”[1] Taking our cue from Stott’s outline, let take a look at who these people are and what God may be saying through their lives.

Where They Lived – The City of Philippi

What they did for a living – Their social and vocational life

The way they heard the message – Their need & God’s call

Palm Beach County

Population (approx.) 1.3 million

• 20% children under 18
• 21% over 65
• 51.6% female

Race

• 73% White
• 17.3% Black
• 19% Hispanic or Latino

 City of Boynton Beach

Population (approx.) 68,500

• 5.8% children under 18
• 21.4 over 65
• 52.8% female

Race

• 62.4% White
• 30.3% Black
• 12.8% Hispanic or Latino

Other

• 30% Speak languages other than English
• 23.5% Foreign born
• 24.6% Have a college degree
• 36,289 Housing units about 1/3 are rentals
• 29,172 Households (2.28 persons per household)
• $44.372 Median household income

In the hostile arena of a diverse Roman culture the message could not be more clear, “Believe on the Lord Jesus, and you will be saved, you and your household.” Before Paul and Barnabas left Philippi they visited with “the brothers” and “encouraged them.”  May the same be said of us.

What is biblical femininity?

Does Christianity have a feminine feel?

How can fathers best care for their daughters?

How do we know to apply strictness or mercy?

How do we model Christ in parenting foster children?

Lessons for courage, boldness, and wisdom.

How does Christian worship threaten the pattern of this world?

How does masculinity relate to our worship music?

What are strategies for building godly men?

How do we surround ourselves with godly men?

May it be a blessing as you shepherd your families!

Matthew 9:14 Then the disciples of John came to Him, saying, “Why do we and the Pharisees fast, but Your disciples do not fast?” And Jesus said to them, “The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast.”

The Pharisees were a conservative, devout sect within Judaism. Paul testifies in Acts 26:5 that he “…lived as a Pharisee according to the strictest sect of our religion.”

  And apparently it was common for the Pharisees to fast, as the disciples of John were both aware of their practice and testified to it.

And those very disciples, while they did not follow the Pharisees, were themselves following a very devout and uncompromising leader of their own, John the Baptist. And they testify about themselves that they also fast.

Which makes their question to Jesus perfectly reasonable: “Why do we and the Pharisees fast, but Your disciples do not fast?”  

It would appear from their question that they simply assumed that people serious about pursuing God fasted periodically.

The Pharisees were serious about God, and they fasted. The disciples of John were serious about God, and they fasted. And since the disciples of Christ were also serious about God (“Behold, we have left everything and followed You”, Matthew 19:27) this made their lack of fasting puzzling to John’s disciples. 

In His reply to their question, Jesus both explains why they are not currently fasting, and why one day they will fast. But before we consider His answer, can we pause a moment and let it sink in that the text seems to indicate rather clearly that fasting is associated with people that are serious about God?  

Ouch. As I write that, I do so knowing that fasting has not been a regular part of my seeking after God. Does that mean I’m not serious, or at least not as serious about God as I should be?  

Maybe. Probably. Ouch. Let’s press on a bit more and see.

Why aren’t Jesus’ disciples fasting at the time of the question? Vs. 15 of our text records Jesus’ answer:
”The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they?”

 In this answer, Jesus equates fasting with mourning, which means that fasting is an expression of sadness and longing. It is a means of helping the body embrace a reality that should be experienced as heaviness and loss. Fasting is taking the mourning of the heart, the longing of the soul, and expressing this through the longing of our stomach. 

But you cannot mourn when the Bridegroom is with you! You do not fast in those days. You feast! The One you delight in is in your midst, and there is no mourning in those days that needs outward expression. Jesus was among them, speaking words of truth and life, showing them the Father, raising the dead, healing the sick, cleansing the lepers, feeding the hungry, satisfying the hearts of His disciples with glorious things, chief among these His very presence with them.

”The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they?”

It isn’t just that they shouldn’t mourn when the Bridegroom is present, it is that they can’t!

Mourning has no place when the Source of all true joy is in your midst.

So fasting is an expression of mourning and loss that is simply not possible when the heart is fully satisfied with the very presence of the Bridegroom.

”But the days will come when the bridegroom is taken away from them, and then they will fast.”

Jesus was not going to be with them forever, not on this “visit” to planet earth. Yes, He promised not to leave them (and us) as orphans. He has sent His Spirit, the Comforter. But even the name “Comforter” reminds us that there is something missing, something to mourn over, some reality for which we need to be comforted.

 And what is missing is the Bridegroom. He has gone away for a time. He will return, but Matthew 25:5 says He is “delaying.” That is, He is not coming as quickly as we would like. The One who will set all things right, the “…Lamb in the center of the throne (who) shall be their shepherd, and shall guide them to springs of the water of life; (where) God shall wipe every tear from their eyes” (Revelation 7:17) has been taken away and has not yet returned.

 And so we mourn. Or at least we ought to mourn.

Jesus clearly assumes we will mourn His absence, and that we will express this through fasting: “When the Bridegroom is taken away from them, then they will fast.”

And now we come to the very personal and possibly painful question that we all need to ask ourselves: Has our hunger for the return of Christ been dulled by the almost endless weak pleasures and diversions that mark our lives? Is fasting as an expression of longing for the Bridegroom rare among us because longing for the return of Bridegroom is rare among us?  Has the abundance of God’s good gifts that we enjoy in this life dulled our appetite for the great wedding banquet that is coming?

If so, perhaps we need to fast in these days, not because we are mourning His absence, but because we are not mourning His absence, and are in need of powerful reminders to help us learn to mourn it.

Will you join us in fasting on each Saturday in February, expressing either the longing that is or the longing that should be for the return of the Bridegroom, the only true bread from heaven?  Do not let either the cares of this world or the pleasures of this world dull your souls longing for the return of the One in whose presence it is impossible to mourn.

Louie Zamperini, world record holder in the high school mile and 1936 Olympian turned bombardier in the south Pacific, was eventually captured and spent years as a POW.  Because Ofuna [POW camp] was kept secret from the outside world, the Japanese operated with an absolutely free hand.

Louie was told the rules. He was forbidden to speak to anyone but the guards, to put his hands in his pockets, or to make eye contact with other captives. His eyes were to be directed downward at all times.  At Ofuna, captives weren’t just beaten, they were starved. The thrice-daily meals usually consisted of a bowl of broth with a bit of vegetable and a bowl or half bowl of rancid rice, sometimes mixed with barley.

At another camp, Louie would meet his arch enemy, Mitsuhiro Wantanabe, “The Bird.”  This man was a psychopath.  Louie had met the man who would dedicate himself to shattering him.  For two and half years Louie Zamperini would be starved, continually ill, and beaten in the POW camps of the Japanese. Until,

An American plane flew overhead and, “In the midst of the running, celebrating men, Louie stood on wavering legs, emaciated, sick, and dripping wet. In his tired mind, two words were repeating themselves, over and over. I’m free! I’m free! I’m free!”[1]

 THE TEXT

1.  Trouble Over the Character of the Gospel (vv.1-5)

(v.1)  On the heal of the victorious first missionary journey, some unauthorized  men (note v. 24 “some persons” which contradistinction is shown by Luke in v. 2 “were appointed”; v. 3 “So, being sent…”; v. 22 “to choose men,” “they sent men”; v. 25 “to choose men…who have risked their lives”; v. 30 “So, when they were sent off…”) traveled from Judea (no mention of Jerusalem) to Antioch. The tense of the verb “were teaching” may suggest that these men were teaching all along their journey, which may be why Luke points out that Paul and Barnabas were “describing in detail the conversions of the Gentiles” on their journey back to Jerusalem (v. 3).

Their doctrine and understanding of the gospel was clearly stated, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”  Retaining the Old Testament understanding that a Gentile who wanted to be included in the people of God must receive the sign of the covenant, they insisted on circumcision. Their argument was not limited to circumcision alone, which is made clear by v. 5, “It is necessary to circumcise them and to order them to keep the law of Moses.”  Though not outlined at this point, v. 2 makes it perfectly clear that Paul and Barnabas did not agree and “had no small dissension and debate with them…”

2.  The First Church Council, Jerusalem (c. 48 CE) (vv. 6-21)

a.   Peter’s Speech (6-11)

(v.6)  The church’s development is indicated by the presence of both “apostles and the elders.” Again, the text indicates that the disagreement over the relationship of the Law and the gospel was no small matter.  It wasn’t until after “there had been much debate” that Peter gave his address (7-11).

Peter’s argument came from his experience with Cornelius (Acts 10) a Gentile soldier. After he had preached the gospel God bore witness that salvation had come to the Gentiles, “by giving them the Holy Spirit just as he did to us.”  On this basis, Peter issued his indictment.

“Now therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus just as they will.”

The idea that the Law was regarded as a beneficial “yoke” did not remove the stigma. A yoke is still a tool to bind animals together to keep them moving in the right direction.

Mishnah Berakhot 2:5.

A bridegroom is exempt from reciting the Shema on the first night, or until the close of the [next] Sabbath if he has not consummated the marriage.

Once when Rabban Gamaliel married he recited the Shema on the first night. His disciples said to him, “Master, did you not teach us that a bridegroom is exempt from reciting the Shema on the first night?” He said to them, “I will not hearken to you to cast off from myself the yoke of the kingdom of heaven even for a moment.”

Peter’s strong contrast is highlighted by the strongest conjunction, “But (alla) we believe…”  The word order in Greek should not be over-looked.  One way the Greeks liked to emphasize their point was to put it closer to the beginning of the sentence.  This makes sense when you see verse 11 in its original order.

But, through the grace of the Lord Jesus we are believing we will be saved…

By moving “grace” closer to the beginning of the sentence there is no doubt that this is Peter’s emphasis.  Not the yoke of the Law, but the grace of the Lord Jesus!

b.         Barnabas and Paul’s Speech (12)

They testified of the affirming “signs and wonders” that accompanied their preaching of God’s grace.

c.         James’ Speech (13-21)

Backing up what Peter had said concerning “God’s first visited the Gentiles,” the leader of the Jerusalem church called upon the words of the prophets.  Choosing words from Amos 9:11-12, James identified the grace work of God as his rebuilding project.  The gospel that was first delivered to the Jews was the fulfillment of God’s promise to restore the ruins of Israel.  The word “that” at the beginning of verse 17 indicates a purpose clause. In other words, the reason God was restoring Israel through the gospel was, “that a remnant of mankind may seek the Lord.”  The remnant is further defined as “all the Gentiles who are called by my name.”

James reveals his role as the authority in the Jerusalem church by issuing his “judgment” (ESV), “sentence” (NKJV), “we should not trouble those of the Gentiles who turn to God” (v. 19).  However, so that no confusion should result, a letter will be written to record the final verdict of the council.

Since most of these Gentiles are coming out of pagan religions and cults, the council is imploring them to exercise their new found faith in love and concern for others.  Specifically, the council is asking the Gentiles not to conduct themselves in ways that everyone knows (since, Moses is read in every city) is offensive to Jewish believers.  The table fellowship issues are “things polluted by idols…things strangled, and from blood.”  The pagan temples were inundated with prostitutes and all manner of sexual immorality that would discredit the gospel and obscure it proclamation.

THE APPLICATION – Identifying the Yoke

“Now therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus just as they will.”

1.         The Law

2.         The Conscience

“There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,” (Romans 8:1–3, ESV)

Here’s the “fasting for fullness” handout. (pdf)

Satisfying Food from Boynton Beach Baptist Sermons on Vimeo.

The Text

“Men, why are you doing these things? We also are men, of like nature with you, and we bring you good news, that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them. In past generations he allowed all the nations to walk in their own ways. Yet he did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” (Acts 14:15–17, ESV)

John Stott Commenting on Acts 14:15-17 wrote,

“We need to learn from Paul’s flexibility. We have no liberty to edit the heart of the good news of Jesus Christ. Nor is there ever any need to do so.  But we have to begin where people are, to find a point of contact with them. With secularized people today this might be what constitutes authentic humanness, the universal quest for transcendence, the hunger for love and community, the search for freedom, or the longing for personal significance. Wherever we begin, however, we shall end with Jesus Christ, who is himself the good news, and who alone can fulfil all human aspirations.”[1]

 Taking a Cruise

It may not be worth noting, but it is curious that there can be no discussions about taking a cruise without talking about the food. It is true you can eat non-stop. There are no less than nine advertised meals each day, not to mention a buffet that never closes. Waiters are continuing prowling the decks asking the passengers if they may bring them something to eat or drink.

On a recent occasion I made my own observation about the abundance of food aboard ship. “With all this food around, I find my desire for food much less satisfying.”  In addition I said, “I don’t want to eat much this afternoon, so I can be hungry for the good food at dinner.”

The Point

There is one point, one warning running through each of the headings above.

Don’t confuse the common food of this world with the only food that can fulfill all human aspirations.

John Piper makes the point this way. “If you don’t feel strong desires for the manifestation of the glory of God, it is not because you have drunk deeply and are satisfied. It is because you have nibbled so long at the table of the world.” (John Piper, Hunger for God, p. 23)

Voluntarily, abstaining from the food of this world can be used to remind us and revive in us our spiritual desires for Christ alone.

 1.         So, all I have to do is get hungry?

Christian fasting is not mysticism or asceticism, but one means for finding greater satisfaction in Christ alone. It is not an end in itself, but a means for exalting the Creator not the created.

 2.         How often do I have to fast?

Do our sensitivities dull over time? Do we need to be sharpened, revived, and reminded of the all satisfying grace of God, because our senses have been trained to love this present life?

 3.         Do we long for the not yet?

The Bible speaks of many aspects of the Christian life that are already ours in Christ. Nevertheless, some of these things, and many others, are either incomplete or have not yet come.

The already and the not yet:

1. The believer has been saved, forgiven, justified, (Eph. 2:8,9; Rom. 5:1) etc.
2. The kingdom is already at hand (Mt 3:2) and yet still to come (Mt. 6:10).
3. Believers have already been blessed with every spiritual blessing (Eph. 1:3), and yet trials, persecution, and awards are still a part of the Christian life (Jn. 16:33; Rom. 2:9; 2 Tim 4:8).
4. Believers have been united with Christ by the grace that has already appeared (Rom 6:5; Titus 2:13), and yet we long for his appearance (2 Tim. 4:8; Titus 2:13).

““And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you.” (Matthew 6:16–18, ESV)

“For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.” (Ephesians 3:14–19, ESV)

Erik Raymond:

I am all for communicating sin and the need for Christ. This is biblical. It forms our understanding of the gospel. But sometimes preachers and Christians linger a bit long in the boiler room, inhaling the smoke of the Law without opening the windows of grace. You cannot smile in such a cellar.

Spurgeon saw and spoke of such a trend in his day. His observations and cautions may be surprising but I think right on.

I have one more class of objectors to answer and I am finished. There is a certain breed of Calvinist, whom I do not envy, who are always jeering and sneering as much as ever they can at the full assurance of faith.

I have seen their long faces; I have heard their whining periods, and read their dismal sentences, in which they say something to the effect – “Groan in the Lord always, and again I say, groan! He that mourneth and weepeth, he that doubted and feareth, he that distrusteth and dishonoureth his God, shall be saved.”

That seems to be the sum and substance of their very ungospel-like gospel. But why is it they do this?

I speak now honestly and fearlessly. It is because there is a pride within them – a conceit which is fed on rottenness, and sucks marrow and fatness out of putrid carcasses.

And what, say you, is the object of their pride? Why, the pride of being able to boast of a deep experience – the pride of being a blacker, grosser, and more detestable sinner than other people. “Whose glory is in their shame,” may well apply to them. A more dangerous, because a more deceitful pride than this is not to be found. It has all the elements of self-righteousness in it.” –C. H. Spurgeon “Full Assurance“

Pastor Buz laid out this vision last week. Listen/Watch here.

We are very excited about a new way for our First Boynton community to become “Transformational.”  It’s called “The City.”

“You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

(Matthew 5:14-16 ESV)

The City is First Boynton’s online network. Rather than encouraging virtual community, the purpose of The City is to enhance actual relationships within the church. Growth Groups use The City to share prayer requests, the church uses The City to announce upcoming events, members use The City to exchange goods and services in “The Marketplace.” As a church, this tool will allow us to take better care of our people, and to help them take care of one another.

The City is open to anyone who attends First Boynton. In addition to joining a Growth Group, participating on The City is one of the primary ways we encourage people to connect with the First Boynton family.  To join The City, stop by the welcome center at one of our services (starting March 4, 2012), or talk to your Growth Group leader.

The City from Anthem Church on Vimeo.

January 2012-March 2012

What is the Mission of the Church?, Kevin DeYoung and Greg Gilbert
Click here to buy

April 2012-June 2012

Institutes of the Christian Religion, Book 1,  John Calvin
Click here to buy

Click here to buy cheaper versions, including electronic ones

Elder Bruce Case, James 1:27, January 22, 2012, Sanctity of Human Life Sunday.

Manuscript:

On January 22nd, 1973, exactly 39 years ago today, the Supreme Court of the United States of America handed down their decision in Roe v Wade, a decision that, tragically, legalized abortion in America.

Ten years to the day after that decision, on January 22nd 1983, then president Reagan decreed that this Sunday in January would henceforth be honored as “Sanctity of Life Sunday.”

Since “Sanctity of Life Sunday” was established as a direct result of, and as a protest to, the Supreme Courts decision on abortion, this day is traditionally used to deliver a sermon on abortion, on what the Bible says about life in the womb and the impact that should have on how we regard unborn children.

That is good and right and I applaud those who faithfully preach such a message and stir God’s people to action and compassion.

But I want to do something just a little different today. I want to help us to think about the sanctity of life once it is outside the womb. My conviction is that the Bible calls us to treat human life at all stages, embryonic, infant, child, adolescent, adult, senior, right up to the point where a person draws their last breath… at all stages life is sacred, holy, it belongs to God (that is what sanctity means), and therefore to be respected and dignified and protected.

To that end lets begin today with just a quick overview of what Scripture says about human life, because I think this will help us understand that sanctity of life really is a broad and not a narrow issue.

First, Psalm 139 tells us that God is involved in our creation in the most intimate of ways:

Psalm 139:13 For Thou didst form my inward parts; Thou didst weave me in my mother’s womb.

It is interesting that the Psalmist does not choose a farming metaphor, dropping a seed in the ground and coming back months later to find a living plant. He chose a weaving metaphor, which is just about one of the most “hands on” illustrations available, the weaver involved with every thread of the tapestry from beginning to end.

We are told in Scripture that God owns everything and everyone. All life ultimately belongs to the Lord:

Psalm 24:1 The earth is the LORD’S, and all it contains, The world, and those who dwell in it.

Now, this only makes sense. When you make something you own what it is you make. But apparently that was not equally evident to all, because the Psalmist employs a kind of teaching and correcting tone when he says:

Psalm 100:3 Know that the LORD Himself is God; It is He who has made us, and not we ourselves; We are His people and the sheep of His pasture.

It would appear that even in the Psalmists day, some people had lost sight of the fact that we all belong to the One who created us.

What He has created and owns, He also has specific purposes for. He said regarding Jeremiah that He knew him and had plans for him before he was even conceived in the womb:

Jeremiah 1:5 “Before I formed you in the womb I knew you, And before you were born I consecrated you; I have appointed you a prophet to the nations.”

Likewise David writes in Psalm 139:

Psalm 139:16 Thine eyes have seen my unformed substance; And in Thy book they were all written, The days that were ordained for me, When as yet there was not one of them.

And it is not just His kings and prophets that He has special purposes for. Paul writes to the everyday Christian at Corinth:

1 Corinthians 6:19 Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 20 For you have been bought with a price: therefore glorify God in your body.

So God “fashions” us in the womb, He lays claim to our lives, and He has purposes for each of us, whether we are small or great.

But Scripture says something even more remarkable about human life. In fact, the very first thing we are told in Scripture about human life, about men and women is that they are made in the image of God:

“Genesis 1:27 And God created man in His own image, in the image of God He created him; male and female He created them.

Genesis 1 is the story of the creation of the heavens and the earth and all that is in them, plants, animals, fish, birds. And it is all good. It all reflects and tells of the glory of the Creator. The heavens are telling the glory of God.

But among all this good, even perfect creation, only of men and women is it said, “They bear His image.”

That doesn’t mean that God has arms or legs or feet or hair. It means that just as He is a person, so also are we. Just as He lives in relationship with other persons, so also do we. Just as He loves some things and hates others, so also do we. He has thoughts and a will and makes judgements and shows mercy and creates and laughs and, in His incarnation, even cries.

All this and more He has willed to “weave” into all of humanity. We all bear His image, and though the image is tarnished badly by sin in each one of us, it is still there. Even after the fall, and after the judgement of the flood on mankind, God tells Noah, “Whoever sheds man’s blood, By man his blood shall be shed, For in the image of God He made man.” Genesis 9:6

The image of God is still sufficiently present in fallen man that murder is declared by God to be a capital offense.

That is probably the single most important thing that can be said about mankind, is that we are image bearers of the living God. Combine this with the fact that He made us, He owns us, He has purposes for each of us… and you cannot help but conclude that “sanctity of life” issues are not confined to respecting and protecting life in the womb. As crucial as that is, as wonderful as that is, as God-honoring as the fight to protect the unborn is, it is simply not the only sanctity of life issue we are called to address.

In fact, if I may, let me press the boundaries a bit on what sanctity of life issues are.

The epistle of James, as you know, has a lot to say about the tongue, how difficult it is to tame it, how much damage it can do. Every person in this room has been embarassed by things they have said, and wish certain words could be taken back. In James 3, as he is addressing the need to tame the tongue, he says this about the tongue:

James 3:9 With it we bless our Lord and Father; and with it we curse men, who have been made in the likeness of God…

Did you hear it? Did you hear the bottom line reason why it is wrong to curse someone? It isn’t just that course speech is prohibited or that it is unloving or disrespectful to the person you are cursing.

The bottom line reason it is wrong to curse someone is that when you curse them, you are cursing the image of God.

God weaves someone together in the womb, He owns this person, He has purposes for this person, He has made this person in His image… and we curse that image?

Do you see how the “image bearing” reality that is behind and upon every last human being makes sanctity of life issues touch almost every area of human interaction?

It doesn’t take any imagination, only a sound Biblical definition, to understand that racism is a sanctity of life issue. Regardless of skin color or native language or country of origin, we are all image bearers of the living God.

Sexism is a sanctity of life issue, as Genesis declares that both male and female are made in His image. For men to look down on women or women to look down on men with disregard or disdain is to say, “I don’t like that particular aspect of God’s image.”

Poverty and economic oppression become sanctity of life issues that speak volumes concerning how we understand the connection between the Creator and those who bear His image.

Proverbs 14:31 He who oppresses the poor reproaches his Maker, But he who is gracious to the needy honors Him.

We can reproach God or we can honor God, and it all hinges on how we treat the poor man that is also made in His image.

And that is the lense through which I want us to consider the sanctity of life this Sunday, the reality of poverty and how the people of God are called to respond, and how this is at heart an “honoring of God issue” and not merely an issue of compassion or pity for our fellow man.

Turn with me to James chapter 1. James 1:27 reads as follows:

James 1:27 This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world.

This is one of those texts that is so rich in content that we will be well served to read it slowly and carefully, working hard to see all that James would have us see.

The first thing we need to see is how God centered the text is. What we do, whether it is an outward “works” sort of thing (visiting orphans and widows) or more of a personal, inward thing (keeping ourselves unstained by the world), we do it before God. All that we do or do not do is done “in His sight” according to James.

Likewise, the writer of Hebrews reminds us: And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do. Hebrews 4:13

This is one of those concepts that is so central to the Christian faith that theologians have a Latin phrase for it, “coram deo.” It simply means, “before the face of God.” That is where we live every moment of our lives, in the sight of God.

Every decision we make to act or not act, how we relate to others, how we seek to be pure in an impure world… James reminds us that all of this is done before the face of God. It is a good thing to remember.

Note also that James is giving us a definition. He begins by saying “This is…”

Why does he do that? Why is he defining what religion should look like?

It would appear the answer is that people are confused about these things.

James 1:26 If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless.

You can hear the confusion in that verse, a man who “thinks” himself to be a certain way but is “deceived.” James is writing to clear up this confusion, to give clear and unmistakable definition to what is “worthless religion” and what is “pure and undefiled” religion.

He is nothing if not blunt, but he is simply trying to help his readers understand that how people act reflects back on the nature of their religion, their faith. Genuine faith, saving faith, acts in certain ways. It bears certain fruit.

Now, because James is so blunt, because his letter is so filled with warnings, I want to make sure that we see that James is not “flogging the sheep”, scolding these no good lazy pretend Christians who never do anything worthwhile. That is not what he is doing. 14 times in this letter he addresses them as “brothers” or “my brothers” or even “my beloved brothers.”

He IS concerned that their lives are not being lived consistent with their profession of faith. That concern marks this letter from beginning to end, and he uses some strong language to call attention to this fact. But I truly think that for most of his readers, James sees this as more of an issue of ignorance than hard-heartedness, and his letter is more plea to a beloved brother than scolding to an unrepentent sinner.

For example, in James 2, he warns them very bluntly about giving preference to the rich over the poor. If you do so, he says, you become judges with evil motives. Tough words. But he begins that warning by addressing them as “my brethren” and as his warning progresses he says, “Listen, my beloved brethren…”

So despite the strong language of this book, James is not angry with them. He is “up front” in his love for them, and he is “up front” in his concern for them, and the 2 come together in clear words about what is worthless and what is pure and undefiled in the hope that they will understand and repent and respond.

Along these same lines note that there is no command in vs. 27. James is not ordering them to visit orphans and widows, he is not ordering them to remain unstained by the world. Now, apostles have the right to make such commands, and often they do.

But not here. He is simply defining, illustrating for them what goes into pure and undefiled religion, reminding them that they live this out before God, but not actually commanding them to do anything.

Now, I say that knowing that some person might say, “Great! I can hear what James has to say but I don’t have to do it.”

Brother, you are in the wrong epistle! James is the LAST place you want to go to say, “Is it OK if I just listen to the Word but don’t act?”

James 1:22 But prove yourselves doers of the word, and not merely hearers who delude themselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24 for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25 But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man shall be blessed in what he does.

James offers them a choice: be self-deluded (vs. 22) or be blessed (vs. 25). I recommend you go with the “blessed” option, which means you need to act on what you hear.

I would also like you to note the promise that is in this verse. The promise is this:

Despite all our failings, despite all our weaknesses, despite all the sin that yet remains in our lives, James says that if we minister to the poor and attend to our own spiritual growth, God will see this and count it as a pure and undefiled expression of your faith in His Son Jesus Christ.

As blunt as James is, don’t miss the glorious promise in this text!

It is also important that we see that “orphans and widows” are representatives of a larger category, that category being all those who are in distress.

If we read just a bit further in James we see this clearly:

James 2:15 If a brother or sister is without clothing and in need of daily food, 16 and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that?

The concept is the same, meeting the needs of those in distress as part of what it means to have genuine faith, as opposed to a “what use is that” kind of faith, but here it is simply a “brother or a sister.” No mention of orphan or widow, simply those in need of the most basic things in life.

Now, if we were correct in our introduction, that sanctity of life is an issue that affects all of life, this is exactly what we should expect to find. Orphans, widows, a brother or sister in need of food or clothing, a man beaten by robbers and left to die on the road to Jericho. Pure and undefiled religion sees in all people the image of their Creator and therefore when they see people in distress they act. They don’t need a command, they don’t try to see how narrow and exclusive the category can be made, they don’t ask self-justifying questions like, “Who is my neighbor?” in an attempt to help as few people as possible.

Has it ever struck you that Jesus never answers the question that led up to the parable of the Good Samaritan, the question of “Who is my neighbor.” He simply says, “Go be a neighbor, and this is what it looks like.” Pure and undefiled religion in God’s sight is that religion that embraces the opportunity to honor God through honoring those who bear His image.

And would you also note with me that little word “visit.” We all know what that word means. It means you go to them. It is a word that tells us that pure and undefiled religion is an initiative-taking religion. You make plans to visit, you set aside time, you set aside resources.

Waiting for the need to come knocking on you door is not what is in view here. You knocking on the door where the need is, that is what is in view here.

Finally, while I’m not usually in the habit of making too much of conjunctions, those little words that join together separate thoughts or phrases, in this case I need to make an exception. That little word “and” that begins the final phrase of vs. 27 is absolutely crucial, in James’ day and in our day.

This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world.

“And.” Not “or”, but “and.” That is, pure and undefiled religion is not defined by the presence of one of two things, either good works or personal holiness. It is defined by the presence of both things.

This was huge in James day. His epistle is perhaps best known for arguing that you cannot separate personal faith in God from good works done to others.

James 2:14 What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him?

James 2:18 But someone may well say, “You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works.”

James is addressing people that are trying to put an “or” between faith and works instead of an “and.” If we are going to get it right in God’s sight there has to be an “and” between works and faith.

I recognize that in our particular text, vs. 27, the contrast is not between works and faith but between works and personal holiness. But that is almost a distinction without a difference. The tension has always been between people who see Christianity as a personal matter between them and God and those who see it as a matter of showing justice and mercy and love towards others.

James is simply saying “yes” to both. Not “yes” in that both are good, but “yes” in that both are necessary if one wants to have pure and undefiled religion.

That battle raged in James’ day, and it rages in our day. Churches, denominations, even individuals wrestle with what it looks like to have both a personal aspect to their faith and a relational aspect to it.

We need to faithfully and continually preach a Gospel of forgiveness of sins through faith in Christ that brings individual men and women into a right relationship with God. We need to preach Jesus and repentence and imputation and adoption and sanctification and all manner of glorious truths that apply to you and me as individuals.

And we need to preach that our God loves justice and mercy and compassion and when we show these things to people that bear His image, we are honoring Him. Jesus goes so far as to separate the sheep from the goats, the blessed from the cursed, in Matthew 25 by declaring that when they did or did not help those in distress, they did or did not help Him. Care for those in distress is a huge issue!

The danger of being an “either/or” Christian instead of a “both/and” Christian in these matters is real and ongoing. James dealt with it, and we deal with it. Here is what I have seen in others and my own life.

As you grow in your faith, you come to understand that pure and undefiled religion involves visting people in distress and trying to relieve that distress. And so you begin to minister, and God meets you and it is glorious and you can’t do enough and you stay up late and you plan your next visit to the needy (or maybe you do something really crazy like bring some of them into your home!)… and soon you are joyfully exhausted, satisfied in so many ways… and neglecting your personal relationship with God. Nurturing your own faith and attending to personal holiness are simply not priorities anymore. Fighting sin doesn’t seem so important because, after all, you are doing so many good works. You assume this will all balance out, that there is no need to “keep” yourself unstained by the world.

But you do need to keep yourself unstained, to work at faith and holiness and growing in your knowledge of God just as surely as you need to plan visits to those in distress. Both must happen, but neither happens on its own.

To sum up what we have seen in James, we live before the face of God, a God who declares that faith in His Son can and should be lived out both by visiting those in distress and by keeping ourselves from sin. This will be counted as a pure and undefiled expression of our faith in His So. What God has joined together, “visiting” and “keeping”, let no man separate.

We have invited two ministries that this church is associated with to set up tables in the lobby. One is First Care, a Christian crisis pregnancy center. If you know of them you know the good work that they do, and you should stop by and encourage them. If you are unfamiliar with their work, stop by and learn more. They are on the front lines of the battle to see that life is treated as sacred and belonging to God. Ask them what you can do, and don’t assume it might begin OR end with your checkbook. They might need your time, they might need you to mentor a young lady going through the most challenging time of her life as she tries to imagine how she will make it as a single mom. They may point you towards foster care or even adoption. They might need help with their web site or a fresh coat of paint in the office. I don’t know all the ways you can help, but I know it will be a blessing to you and pure and undefiled religion in the sight of God.

And we have invited Passion for Purity to be here as well, a ministry that works with children in El Salvador to both teach them the Gospel and to help them develop life skills that will hopefully break the endless cycle of poverty they live in. I am just as thrilled to see Passion for Purity here on Sanctity of Life Sunday as I am to see First Care because that cycle of poverty is one of the biggest sanctity of life issue facing us.

In the time it has taken me to preach this message, approximately 500 children worldwide have died from totally preventable diseases, the most common being diarrhea, and almost all of those cases being brought about by lack of access to clean water.

Is the unnecessary death of 500 children in the last 30 minutes a sanctity of life issue? I think it is. Which makes the poverty that leads to lack of clean water and adequate nutrition and access to basic medical care a sanctity of life issue.

And that is why I see Passion for Purity and their efforts to educate children and help lift them out of poverty to be every bit as much of a front line battle for sanctity of life as the work being done by First Care.

In speaking with Wanda Kirby, who is the stateside “rep” for Passion for Purity, she mentioned so many things that people can do here to help end the cycle of poverty in El Salvador. You can tutor kids over Skype, in math, in English. You can buy the scarves and jewelry the kids make. You can pray for the ministry. Go to the blog and follow the stories Noami posts. Be prepared to rejoice and be prepared to weep. The idea is not to give handouts, but to help them gain skills that will allow them to work and earn at least a sustainable living. Tell Wanda what your skill set is and see if they can use you in some way.

I know most of you are already somewhat familiar with these ministries. But they are here in person today because I understand how easy it is to slip into the “be warm and be filled” mode that James warns of, offering kind words but not acting.

Don’t let that happen. Ask what it will mean to be a part, what the needs are, what the opportunities are. Dream big. Work hard. James says our life is so very short to begin with. Make it count. Let’s go out with a bang!

Let me end with a quote from CS Lewis:

“Christianity, if false, is of no importance, and if true, of infinite importance. The only thing it cannot be is moderately important.”

C.S. Lewis

What James has to say to us today about Christianity, about pure and undefiled religion, is either false and of no importance, or true and of infinite importance, but in no case can it be dismissed it as only moderately important.