…on the theme of LOVE - 2007.03.31

"And though I have the gift of prophecy, and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have not charity [love], I am nothing." - I Cor. 15:2

Nothing is more suited to give pause to the minister of the gospel than these opening verses of this classic chapter on love. They clearly establish the priority of love; the Love God is, and the love a right relationship with Him imparts, if ministry is to have any merit where it really counts.

We are woefully inclined to measure the "success" of ministry in terms of what Vance Havner once called "nickels and noses"—the size of the offering and the size of the crowd. When we do that, we forget at least two things: material wealth can accrue from ungodly pursuits, and worldly entertainment can draw an impressive crowd. Neither prosperity and the property it may acquire, nor popularity and the enthusiasm it may generate are safe measures of success from the divine viewpoint. Jesus had more compassion for the poor than for the rich, and in the Revelation He bestowed His most scathing indictment upon the most affluent of the seven churches (Cf. Rev. 3:14-18). As for the "multitudes," He passed them off as of little consequence when He said, "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom [Lk. 12:32, my italics]."

The Holy Spirit, in our text for today, surveys things men tend to associate with a "dynamic" ministry. Prophecy, as the term is used in the N.T., is a gift for the proclamation of the truth of God. This gift is elaborated in I Cor. 14:3; "He that prophesieth speaketh unto men to edification, and exhortation, and comfort." It is worthy of note in light of the context of our verse for today that prophecy is valued well above the gift of tongues: "He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth that he that speaketh with tongues, except he interpret, that the church may receive edifying… In the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue [I Cor. 14:4-5, 19]." Yet without Love, it adds up to "nothing."

There follows reference to gifts of spiritual perception; "mysteries" and "knowledge." Mysteries are hidden elements of the divine plan of redemption. Knowledge is "the word of knowledge [12:8]," affording insight in spiritual matters as illustrated in the discourse in I Cor. 8:1-13. Observe that it was a gift which, like others, could generate spiritual pride (cf. I Cor. 8:10-12!)

Finally there is reference to "faith." This is not, it seems to me, a reference to what we are inclined to call "saving faith," but to faith as a gift for spiritual power and authority. In Matthew 17:14-20 the Lord Jesus illustrates it. When the disciples inquired of Him why they could not cast out the demon controlling a young boy brought to them by his father for deliverance, "Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove from hence to yonder place: and it shall remove; and nothing shall be impossible unto you [ v.20]." Clearly this word from the Savior was in Paul's mind when he said, "though I have all faith, so that I could remove mountains… " This, too, without Love— nothing!

Here, then, is a brief, but impressive catalogue of elements that would make for an impressive ministry— even in the eyes of the world. Powerful preaching skills, profound spiritual perception and evident power and authority. But,taken together, in the absence of the Love of God, they add up to zero!

The apostle notes in Philippians 1:15-18 how a false motive can be incorporated into public ministry. Competition, self-interest, vanity and pride mar many a ministry, and far too many are "trained" ministers who run unsent. Proud pulpiteers too often forget that should God chose to do so, He could accomplish His will through a dumb ass (cf. II Peter 2:15-16). The central lesson is this: The service of God, devoid of the Love of God receives no approbation from God— no matter what premium men may place upon it. The ministry may still bear fruit, but there will be no "well done" for the minister. Love makes all the difference!

For HIS praise,

"Pastor" Frasier

…on the theme of LOVE - 2007.03.24

"Though I speak with the tongues of men and of angels, and have not [love] I am become as sounding brass, or a tinkling cymbal." - I Cor. 15:1

Believers at Corinth, as is the case with certain in our own day, were much impressed with what we call "spiritual gifts," especially with the 'gift of tongues.' Through the apostle Paul the Holy Spirit distinguishes two categories of this gift: natural tongues, "of men," and supernatural tongues, "of angels." We are instructed in scripture only regarding the former.

On the day of Pentecost, the disciples were enabled to articulate the gospel in the various native languages of the multitudes present in Jerusalem on that remarkable day. Filled with the Holy Spirit, they "began to speak with other tongues, as the Spirit gave them utterance," and those present "out of every nation under heaven… heard them speak in his own language… the wonderful works of God [Acts 2:4-11]" It was a highly practical gift which facilitated the communication of the gospel on the "birthday of the church." Every man hears and understands best in his own tongue, in which he was born (cf. Acts 2:8).

At Corinth the functional value of this gift had been replaced by an emphasis on the gift itself and the impression it made of some sort of spiritual superiority. Initially the gift served to glorify God and edify the hearers. Now it served to attract attention to the speaker. Scripture addresses the matter more fully in the following chapter, but here the issue is addressed in Paul's terse statement that the exercise of this gift (representative of all "spectacular" gifts) in the absence of love—the love that God is— leaves the spokesperson of no greater significance than "sounding brass or a tinkling cymbal." That is to say, mere noise. Speaking with other tongues is something men may do; love is not. Love is not something God "does;" love is what God is, and He loves because of what He is. We love (in this way) when, and only when we are occupied with Him, so that His love can be imparted to us as "partakers of the divine nature," and revealed through us, in the neighborhood and the marketplace as well as in the "sanctuary."

Every spiritual gift can be exercised in a self interested way, except love. And there is even a pretended love which suffers the same fate. The right kind of love, this side of heaven, will never be native to us. It will always be a "borrowed glow" born of our communion with the God Who is love. The love of God, both our love for Him and our love for "one another," is "shed abroad in our hearts by the Holy Ghost, which is given unto us [Rom. 5:5]." The man who knows little or nothing of the Holy Spirit, not in theological, but in practical terms, will not be able to manifest that love. "Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass (mirror) the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord [II Cor. 3:17-18]."

Adam was created to be a mirror, reflecting the glory of his Creator to all over which he had been given dominion, and you and I are redeemed with the same objective in view. In that relationship the believer is as glorious as his Lord, no more, no less. But when he is persuaded (as Adam was) to become preoccupied with his own glory ("ye shall be as gods",) he loses the "glory that excelleth," and corrupts everything that God has given him. He sinks into spiritual oblivion, becoming no more than a discordant noise in this vast creation. Shallow Christians may be impressed with such, but God is not!

A neighbor has a wind chime hanging on his porch. When the wind blows, it makes a pretty noise, but it is not music; it conveys no message, other than the wind is blowing. So it is, if we exercise God's gifts without His love. The trumpet gives an uncertain sound, and no one is moved to prepare for the battle (Cf. I Cor. 14:8).

Oswald Chambers is quoted as saying, "On the basis of… redemption, God expects us to erect characters worthy of the sons of God. He does not expect us to carry on "evangelical capers," but to manifest the life of the Son of God in our mortal flesh." That Life is evident only when we love one another (cf. John 13:35).

For HIS glory,

"Pastor" Frasier

…on the theme of LOVE - 2007.03.17

"He that loveth not knoweth not God; for God is love." — I John 4:8

A respected theologian proposed as a definition of God, "God is that infinite and perfect Spirit in Whom all things have their source, support and end." I have always liked that definition, especially because it contributes to the argument for the deity of Christ, of Whom the scripture says, "For by him were all things created (source), that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him (end): And he is before all things, and by him all things consist (support) [Col. 1:16-17]."

Our text for this occasion, however, offers a more succinct definition; in a single word, "God is love." On the authority of this inspired text, love is the defining essence of the God of the Bible. But before we can appreciate the implication of this statement, we must again review the Greek distinctions which are rendered in the comparative poverty of the English language as "love."

Three different Greek words may be translated as "love" in English. Lowest on the totem pole is the word "eros," the root from which our word "erotic" comes. It is love in the physical sense, as for example in our vulgar phrase, "Let's make love." Interestingly, since our literature is so preoccupied with love at this level, this word does not appear in the New Testament. The second, loftier term is "phileo," from which comes our "Philadelphia" (the city of brotherly love.) This term is used of love at the level of friendship, a love that is sponsored by a mutual, wholesome attraction between persons, whether male or female. It is the word used in John 11:3, "Lord, behold, he whom thou lovest is sick." And again, I Thess. 4:9, "But as touching brotherly love… " This latter verse continues, however, "… for ye yourselves are taught of God to love one another." The former is "phileo," brotherly love; this latter "love" is the translation of a third Greek term, "agape," the word used consistently in the N.T. for the love of God. It is love of the highest order; the love God IS, and the love He bestows. When we read the familiar "For God so loved the world… ," e.g., it is this term that is used.

The stimulus for "eros" is physical, or carnal, and essentially selfish; for "phileo" it is a certain correspondence between two people resulting in friendship, a cordial, reciprocal relationship. It is nobler in character than eros. "Agape" love, on the other hand, is noblest of all. It arises not from a bond with its object, but out of the very nature of the lover. God is love, and He loves not because we are lovable, but because it is His nature to love.

This love of God is the love that is urged upon believers in the New Testament. It is the same Greek word used throughout I Corinthians 13, where the translators of the authorized version elected to use the word "charity," to make the distinction which, unfortunately, is not consistent throughout the N.T. Neither charity nor love properly define agape, and we have no single term in English that does. Even the Greek term is not self-explanatory, which is undoubtedly why the Spirit of God inspired I Corinthians 13, where this unique and remarkable love is amplified as best language—any language— can do it.

This we propose to meditate upon in coming weeks, D.V., but for now, consider the illustration of the love that God is, in the immediate context of our verse for today, which stands related to John 3:16, upon which we reflected last week. "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins [I John 4:9-10]." This, over against Romans 5:6-10, makes it evident that this love of the God Who IS love was extended to us, and to all mankind, while we were impotent ( v.6), sinners (v.8), and enemies of God (v.10).

It is this love, not related to carnal excitement or personal attraction, but an attitude of mind and heart to which Christians are called. And indeed, not merely called, but commanded: "A new commandment I give unto you, that ye love one another as I have loved you [Jn. 13:34, 15:12]."

"Beloved, if God so loved us, we ought also to love one another [I John 4:11]."

For progress in grace,

"Pastor" Frasier

…on the theme of LOVE - 2007.03.10

"For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." — John 3:16

It can be said with out reservation that no text in the whole Bible is more significant than this. It is the proverbial "gospel in a nutshell," the truth upon which all hope for fallen mankind hangs. Its theme is love, and that is the most important theme in the Bible. Love, this love of the God who IS love, is that which sets Christianity apart from all the other religions of the world, and its outworking in the incarnation, life and death of His "only begotten Son," is, indeed, "The Greatest story ever told." It is HIS story.

Love sets the God of the Bible apart from all the gods man has envisioned and invented in all the ages of human history. Love— His love— is bestowed unreservedly upon "the world." It is a world lost in sin, "for all have sinned, and come short of the glory of God [Rom. 3:23]," but "God commendeth His love toward us in that while we were yet sinners, Christ died for us [Rom. 5:8]." It is a world at enmity with Him "For when we were enemies," God in His love made reconciliation possible through the death of His Son (cf. Rom. 5:10). He did n ot send His Son into this teeming marketplace strapped to a neutron bomb to blow us all to hell, but sent Him to a cross to sacrifice Himself for our deliverance: "For God sent not His Son into the world to condemn the world; but that the world through Him might be saved [John 3:17]."

It is a world powerless to deliver itself from the morass of its own making, but In LOVE God stepped into this sorry, sordid mess and at the price of His only, beloved, Son paid the wages due us for our sin, asking for nothing in return, but that we take Him at His word, and trust Him for forgiveness and eternal salvation. "When we were yet without strength, Christ died for us [Rom. 5:6]."

Now the point of all this is, first (in order of importance.) to ask, dear reader, whether you have contemplated the glory and solemnity of this great, central truth of the Bible? Have you reflected upon the peril you face: "perishing." The world, and everyone in it, for whom Christ died, will perish without Him. The citizens of this world are rescued, one soul at a time, only through believing on His Name. "He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God [John 3:18]." If you have never availed yourself of the incredible gift of God's love, do so today! Tomorrow could be eternally too late.

There is, however, a second motive in presenting thus this great theme. It is because if the love of God is the greatest theme to confront the sinner, it is also the greatest theme to confront the believer. Love, this kind of love, the love of God as expressed in John 3:16, confronts the sinner with hope, the only real hope he has for the future. The same theme confronts the Christian with responsibility, for God (the same God) has said, in the Person of His Son in His inspired, infallible Word, "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another [John 13:34,35]."

On this theme, Lord willing, we propose to focus over the next several weeks, drawing upon the definition of this love of God given in that greatest chapter on the subject, I Corinthians 13. May God give wisdom to treat it with some measure of the respect and insight it deserves.

How I praise Thee, precious Saviour, That Thy love laid hold of me;
Thou hast saved and cleansed and filled me That I might Thy channel be.
Channels only, blessed Master, But with all Thy wondrous power
Flowing through us, Thou canst use us Every day and every hour.

For HIS praise,

"Pastor" Frasier

3 John - 2007.03.03

"Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." III John 2

This text has always had a peculiar fascination for me. It leads me to ask, If you were physically only as prosperous and healthy as you are spiritually, how well off would you be? Here is a believer whose spiritual health is so superb that the apostle's highest wish for him is that his physical well being — in health and wealth — might match that of his soul. What a tribute!

Consider some of the characteristics of Gaius' spiritual health: "… thou walkest in the Truth (v.3);" the truth of God was his environment. That is spiritual integrity . "Thou doest faithfully whatsoever thou doest to the brethren and to strangers (v.5)." That is fidelity; across the board consistency. And " charity (v.6)," or spiritual love, highly publicized in the church . What a testimony!

The question we might properly ask is, what can I do to promote spiritual health and prosperity? to make my soul to prosper? The answers are well enough known, but bear repeating.

First and foremost is fellowship with God. It is written, "He satisfieth the longing soul, and filleth the hungry soul with goodness [Ps. 107:9]." God promised Israel, "The LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good… If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the Lord thy God with all thine heart, and with all thy soul [Deut. 30:9-10]." It is often not indifference, but halfheartedness that robs us of spiritual vitality. The business of the world is a hearty competitor and a distraction to spiritual devotion, and too often even the business of the church can be the same.

Mary and Martha are a case in point, made by the Savior Himself. He gently but firmly chastened Martha as "careful and troubled about many things," and commended Mary, who sat at His feet and "heard His word," saying, "One thing is needful: and Mary hath chosen that good part, which shall not be taken away from her." (Cf. Luke 10:38-42) The cultivation of a healthy soul demands that we spend time with Him, and that requires familiarity with His word and time spent in meaningful prayer. Short of this, it is impossible to "walk in the Truth."

A second factor in the cultivation of a healthy soul is spiritual exercise. The apostle Paul wrote to Timothy, "Exercise thyself… unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come [I Tim. 4:7-8]." Gaius was, evidently, engaged in the exercise of the spiritual gift of hospitality, or helps. His godliness was not passive, but active, and so should ours be. There is a place within the body of Christ where every believer can make a spiritual contribution, and it behooves us to do so, if we would have a healthy and prosperous soul.

A third thing comes to mind. If we are to enjoy sustained well being of the soul, we must take proper precautions against the virus of sin that fills the atmosphere around us. Peter cautioned, "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul [I Pet. 2:11]." Not only is the world a potential distraction for us, but it can be a powerful attraction, given the residue of the old sin nature that lingers within. The healthy Christian will be a disciplined Christian. We must pray for divine protection from evil, but we must also take practical measures to resist it: "Submit yourselves therefore to God. Resist the devil, and he will flee from you [James 4:7]."

These are not profound or new disclosures, but I venture to say if we review them and take them seriously, our souls will advance in health and prosperity. Cultivate a meaningful devotional life. Engage in some constructive spiritual activity. Adopt a disciplined stance against "worldly lusts." Then it will be appropriate to say of you, "I wish above all things that thou mayest prosper and be in heath, even as thy soul prospereth."
For our health and welfare,

"Pastor" Frasier