QOTD - A Malnourishment that Leads to Death

From Dale Bruner's Matthew: A Commentary. Volume 1: The Christbook

A church that is not nourished yesterday, today, and tomorrow by the wholesome food of the Word of God in Scripture - a church not ruled and dominated by exegesis - is on her way to death. For too long the mainline churches in Christendom have illustrated this death march by teaching and preaching a Bible that has been only marginally appropriated (witness the death of the biblical-language requirement in many seminaries and denominations) because, it is said, there are in fact so many other imperative issues. (What is Hebrew in a hungry world?) We have become churches without doctrinal passion (for doctrinal passion would be "fundamentalism," the kiss of death), and a result has been people leaving our churches in droves and flocking to what are called independent or Bible churches where, at least, they are given doctrines served with fire. A return by mainline churches to a responsible christocentric biblical passion will be a return to apostolic-catholic-Reformation Christianity with all of this Christianity's perennial sources of spiritual and social renewal."

Bruner's words were first published in 1987, and yet most mainline denominations persist with their marginalization of the Word of God with predicable results. For example, on July 1, the stated clerk of the Presbyterian Church (U.S.A.) announced, in a classic Friday-night-news-dump kind of way, that the denomination lost 61,000 members in 2010 alone.

The Ease of Sinning in Collusion with Others

This passage from Jeremiah 5:30-31 is haunting my thoughts:

An appalling and horrible thing has happened in the land: the prophets prophesy falsely, and the priests rule at their direction; my people love to have it so, but what will you do when the end comes?"

The "easy" way to defy God while pretending to have a clear conscience is to collude with others doing the same thing. Such a collusion survives and thrives by turning truth into falsehood and vice versa. This text makes it clear the people love to have it that way ("my people love to have it so"). These sin-conspiracies spread virulently through cultures, denominations, and nations. When God's righteous judgment comes, there there will be nowhere to turn. Only God can provide a rescue from our pathetic, adulterous, idolatrous rebellion. There can be no other way.

Fortunately, God has provided such a rescue. His name is Jesus. Do you know Him yet?

Colossians 16: Greet the Brothers. Read the Scriptures. Fulfill Your Ministry

Scripture Text: Colossians 4:15-18

Introductory Comments

We’ve been reviewing the remaining verses of chapter 4, where Paul sends forth greetings from his colleagues in ministry. In this week’s text, Paul sends his own personal greetings, along with some final instructions to the saints in Colossae. There is yet more to be learned here, so let’s dive right in and see what God has to say to us through his Holy and inerrant Word.

[15] Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house. [16] And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea.

Greet the Brothers – Encouraging Fellowship in the Early Church

Paul asks the members of the Colossian church to send his greetings “to the brothers at Laodicea, and to Nympha and the church in her house.” We don’t really know the precise reason why Paul asks the Colossians to send his greetings to the church in Laodicea. Right in the next verse, Paul will ask that this letter, Colossians, be shared with that church and that a separate letter to the Laodiceans be shared and read in Colossae. One plausible suggestion might be that Paul was interested in forging a closer fellowship between these churches by sharing greetings and correspondence.

I like that idea, especially when we consider how so many churches have a tendency to become insular, separated from other faithful believers with whom worship and fellowship in Christ may be easily shared.

One of the things that greatly encourages me in ministry here in Jackson is the warm relationship between the pastors of many of our local churches, and a willingness to be in fellowship, worship, and outreach together. Most recently, I think of our times of prayer, worship, and teaching during Lent with our brothers and sisters at Salem and Belmont Lutheran churches. I’ve also been greatly encouraged by the response for volunteers to help with the food shelf that his housed in our education building. At least three local Jackson churches are now involved in that ministry, a testimony to the power of the Holy Spirit working in the lives of the saints here in Jackson.

So I think Paul is suggesting here that Christians in different locations ought not to be separate from each other. They are clearly being invited here, and later on in the chapter, into some sort of closer relationship with believers in another place.

The next person Paul mentions in is in conjunction with the city of Laodicea. There was a house-church there, owned by a woman named Nympha. What is a house church? Well, it may surprise you to know that in the beginning Christians didn’t focus on building places for worship. In fact, it wasn’t until the middle of the third century that Christians buying property for worship.¹ In the early church, it was almost always the case that believers would meet together in the house of another believer. Why? Because church communities were small, but also because of potential persecution. Some homes were modified to better accommodate worship. Stan Hall, my worship professor, of blessed memory, would occasional give slide shows featuring the architectural remains of some of these house-churches, including the oldest known church in a place called Dura-Europoa, which was apparently located very closely with the local synagogue that is believed to have been constructed at a similar time.

What the bible says about the meetings of early Christians is interesting. They gathered together regularly in the homes of members where multiple members participated in worship. 1 Corinthians 14 concludes with the famous phrase, much beloved by Presbyterians, “But all things should be done decently and in order” [40]. Why did Paul insist on decent orderliness? The reason is that church gatherings involved so many participants. In 1 Corinthians 14:26, Paul writes, “What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up.” It seems that in these early gatherings, many individual members would actively participate in worship. So many, in fact, that Paul felt it necessary to make sure things didn’t devolve into chaos by saying that all things should be done decently and in order.

What we see so often in the contemporary mainline churches is not much like this. We meet in grandiose buildings, replete with beautiful and inspiring art and musical instruments, with just the pastor and perhaps one or two others might say something or reading from the scriptures.

I wonder, as I read these texts, if the early church had something going for it when it met in individual homes. What happens when you meet someone in his or her home? Coffee is put on, food is shared, you sit on comfy furniture, you have ready access to he facilities, you can see what interests people have by observing the books on their shelves, or the collectables in the display cabinets. You can also take peaks into mysterious medicine cabinets. There’s a certain intimacy when you meet with friends and family in their homes.

I think this kind of fellowship is counter-cultural today. During my time at seminary I completed an internship at a very large church in Austin, Texas. The idea was to identify house leaders, a study curriculum, and invite people to call in or sign up online to study and to get to know each other better. The web technician at the church helped get the online registration system going, and people were invited over a couple of months to sign up and participate. Not a single person signed up. Part of this was, I’m sure, related to the fact that the lowly intern set this thing up as a project. My pride was, accordingly, crushed (which is a very good thing). But I also sensed that many people are just fine keeping an arms length distance from their brothers and sisters, especially in worship. There seemed to be no desire to actually get to know each other better, which was a source of sadness for me.

I’m not saying this to suggest that congregations should immediately divest themselves of their buildings and start bunches of small groups. What I am saying, however, is that the house-churches of the New Testament churches spoke to the high level of personal intimacy, hospitality, and mutual concern that is regrettably not nearly as predominant in the contemporary church. This passage has so convicted me that I want to let you know that you’re all invited over to come to our place for an open house at a date to be announced in mid-August.

Read and Share the Scriptures

Paul now says something very significant.

[16] And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea.

He expects his letter to be read aloud in the church, and then ask them to send it on to the church in Laodicea, a city about 10 miles to the west. He then instructs the Colossians to take receipt of a letter sent to the church in Laodicea, which is also to be read publicly in Colossae. What do these instructions tell us about the church?

What is important here is that Paul commands the letters to be read publicly at gathering of the church. These letters were considered very important, and were read alongside the Scriptures that the early church new, what we call the Old Testament. As one commentator put it, this means the apostolic letters from Paul carried equal weight with the Old Testament bible.²

These instructions from Paul gives us a hint as to why there are many copies of his letters available from antiquity. They were likely copied before they were sent to the various churches. This passage also explains why these letters are now in the New Testament: They were, from the very beginning, accorded significant weight on par with the rest of scripture. This is why Reformed churches take all of the New Testament so seriously, including these letters from Paul. This is not mere personal correspondence we are reading. These are very words God inspired Paul to put on the page. They therefore have the same authority as the very words of Jesus recorded in the gospels. There are many, many prominent scholars who suggest that this ought not to be the case. I’m betting my life on the truth of the scriptures, however. The truth of the scriptures and the power of God’s Word has been authenticated by the indwelling authority of the Holy Spirit.

This verse teaches us, then, that all of scripture ought to be read and preached upon and studies and investigated by all believers. 2 Timothy 3:16 says “[16] All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, [17] that the man of God may be complete, equipped for every good work.”

Fulfill Your Ministry

Paul has one more set of instructions for an individual in the Colossian church, a man named Archippus:

[17] And say to Archippus, “See that you fulfill the ministry that you have received in the Lord.”

Archippus is named in one other place in the bible, in Paul’s personal letter to Philemon. Some scholars believe he may have been the son of Philemon and Apphia, who are mentioned together at the very beginning of Philemon as being part of the same household.

What was the ministry Archippus received “in the Lord”? It’s impossible to say with certainty, but the word translated as “ministry” here and elsewhere in the New Testament usual refers to the work of devoting oneself to the service of the gospel.

Imagine if you are Archippus. This letter from the beloved apostle is being read aloud to all those gathered in the house-church in Colossae, and you are there among them. Suddenly, at the end of the letter, your named is mentioned, along with the strong instruction to complete the ministry you have received from the Lord. It is possible that Archippus was the preacher for that church, and here Paul is stating that he is to continue and complete this work, a sign that Archippus was, as Peter O’Brien states, “the guarantor to the Colossian congregation that they have received the apostolic gospel.” The apostolic gospel is the word of truth about Jesus Christ and Him crucified.

Two things about this text, and then we’ll be finished. First, this text commands that the ministry of the Lord be completed. I’m a big fan of the reformed doctrine of the priesthood of all believers. That means I’m pressed by this text to ensure that whatever I do in ministry is completed to the glory of the one who gave me the ministry, Jesus Christ, who died to save me. How then, could I go about the task of completing it? And if Jesus died for you, too, and granted to total and complete forgiveness of sins, and gave you the gift of the Holy Spirit which empowers you for your own ministry, whether it be in the church, at work, or at home, how then could you not complete the ministry given by Christ to you, for the sake of His glory? Second, and this is very important, remember that we aren’t worried about finding “fulfillment” like the Colossians were attempting to find it, in the world using worldly means and methods to persuade God we’re on His side. No, God has already shown us by the death of His Son that He is already 100% for the people He has chosen. It is the good news of the gospel that liberates us from every worldly expectation, or temptation, or distraction, or fear of failure, so that we, too, can be about the work of completing the ministries give to us by King Jesus.

In verse 18, Paul signs the letter as he began it, with a word of grace: "[18] I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you." His personal signature showed everyone that he was the true author of the letter. He reminds them that he writes from prison, and then concludes with a statement that the Colossians might always be recipients of God's ongoing grace.

The title of this sermon series is: “Colossians: The Preeminence, Sufficiency, Sovereignty, and Glory of Jesus Christ.” As you consider the question of the ministry to which you have been called, are you resting first of all in Christ’s preeminence? Do you really acknowledge his sovereignty over everything, including every breath you take? Is Jesus totally sufficient for you and your salvation? Do you really long to see Him Glorified in all things? If Jesus truly is preeminent, sufficient, sovereign, and glorious, then we will be able to complete the ministry given to us.

May we always rest in God's grace so we can be fully engaged in the ministry of making much of Jesus in all things for the sake of all peoples everywhere. Amen.

¹O’Brien, Peter. Colossians. Philemon. 256.
²Ibid., 257.

Given at First Presbyterian Church in Jackson, Minnesota
July 10, 2011
15th Sunday in Ordinary Time
Copyright © 2011 by Christopher Donald Drew

Colossians 15: Struggler. Preserver. Deserter.

Scripture Text: Colossians 4:10-18

Introductory Comments

Last week we focused on the first three of six names of Paul’s comrades and friends in ministry. The first three were all Jews, “men of the circumcision,” who traveled and served with Paul, sometimes under grave circumstances. Aristarchus, we learned, was a man of all seasons, someone who was with Paul in thick and thin. John Mark, the likely author of the gospel of Mark, was a restored rebel, someone who bailed out on the mission but was nurtured back into action and faithful service. And then there was Jesus Justus, a man who was just there, showing us how important it is for us to really be with others in the church.

This week, we’ll spend some time with the three Gentiles in the list of six individuals forwarding greetings through Paul. Next week, we’ll wrap up our series by examining Paul’s personal greeting and concluding exhortation to two members of the Colossian church. Now, let’s talk about Epaphras, the servant struggler; Luke the beloved physician and preserver of the good news; and finally Demas, the deserter. Yes, we’re ending on a bit of a down note, but that sometimes happens in real life, doesn’t it?

Epaphras – The Servant Struggler

We know already something about Epaphras from chapter one of the letter. He was a native of Colossae and evangelized his hometown. Paul referred to Epaphras as “[1:7] our beloved fellow servant [sundoulos]. He is a faithful minister of Christ on your behalf [8] and has made known to us your love in the Spirit.” Epaphras is also mentioned at the conclusion of Paul’s private letter another Colossian citizen named Philemon (verse 23), where he is described by Paul as a “fellow-prisoner.”

This is what Paul says about Epaphras in chapter 4:

[12] Epaphras, who is one of you, a servant [doulos] of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God. [13] For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis.

Here, Paul reiterates Epaphras’ commitment to Jesus. He is described again as a doulos, or slave, of Christ Jesus (translated in many English bibles as “servant”). We know, then, that Epaphras was totally committed to Jesus as Lord of heaven and earth. And many people profess such a commitment. But notice that Epaphras’ case, his commitment translated into concrete action on behalf of others. Look at what Paul says. Remember, Paul and Epaphras are very close. It is quite possible that Epaphras is sharing Paul’s imprisonment. Paul would therefore know very clearly what Epaphras had been up to. What detail of Epaphras’ activity does he mention? His prayers. I think that’s very important for us to understand today. What we learn about Epaphras is that his commitment to Jesus Christ wasn’t just idle talk, his commitment resulted in action, specifically, the action of struggling on behalf of his Colossian brothers and sisters in his prayers, that they might “stand mature and fully assured in all the will of God.”

These few words have several significant applications for us today. You may have noticed that individual disciples do not mature in Christ at the same time or with a similar pace. Churches are a mixed up bunch of folks. Sometimes, maturity in the faith corresponds with age and experience. But this is very often not the case. I’m always happily amazed, for example, when a younger person is able to more clearly articulate the gospel than I am, or is more mature and possessed of greater assurance of God’s good will for them, or has a much richer prayer life than me. In the church, it is not unusual at all to see older adults who are brand new to the faith who must be shown, by means of the gospel, what it means to grow deeper in and more mature in the faith. And it is not unusual at all to encounter young people with deep, profound, mature faith and assurance. The church has consisted, and always will consist, of people who are at different degrees of maturity and assurance in the faith. What this text makes clear, however, is that Christians ought to (1) display a growing maturity in their faith in Christ, (2) should enjoy a growing sense of assurance of their salvation in Christ, and (3) that we ought to struggle for each other in prayer so that we might all be presented holy and blameless at the time of the Lord’s coming.

What does it mean to grow mature in all the will of God? To grow mature in Christ means to grasp more thoroughly how the good news of the gospel impacts every aspect of life. Just understanding that fact, that the gospel does impact every area of life, is intimidating to many Christians who still have areas in their lives that they might prefer not being impacted by the gospel. Those areas we like to keep insulated from the gospel consist of the sins we still cling to and enjoy because we think giving them over to the gospel will reduce us to joyless dullards. Remember, the Colossians were beings subjected to a false teaching that suggested spiritual fulfillment or “fullness” could be found somewhere other than in Christ alone. This is, of course, totally false. To grow more mature in Christ is to realize, with ever-increasing clarity, that joy in Christ is better than any sin idol we pretend might be better, and that it is God’s will for us to revel in the enjoyment of Himself.

Hand in hand with this growing maturity is assurance that God’s will for us is good. Anyone can intellectually declare that by faith alone their sins have been forgiven, that God is for them, and they have no fear of condemnation at the final judgment. It is another thing to actually experience this assurance of the goodness of God’s will for us. Our tendency is to question our assurance by assuming that, once we’ve been saved, we might do something do which would forfeit that salvation, causing God to abandon us. But there is nothing that can keep God from His children. Assurance of our God’s good will toward us is something that grows as the Holy Spirit sanctifies us with His indwelling power. Very often, we are granted this assurance by paradoxically (at least to us) experiencing seasons of suffering. This is why some Christians are known to take careful notes over time, perhaps in a journal, observing when the Holy Spirit empowers the believer to conquer a particular sin or sinful desire which is opposed to God’s good will for him or her. Have you ever done that? Have you ever taken time to reflect on how God has sanctified you? One thing that helps with this is having a trusted brother or sister who can reflect with you and help you assess your life of faith. Do you have someone like that in your life, someone who will listen to you and honestly help you assess how the Holy Spirit is working in you? If you don’t have someone like this in your life now, please consider finding someone. This can be the source of great encouragement and joy when you hear from others how God is working in your life. Don’t rob yourself of the chance. And when you find this person, make sure you agree to struggle for each other in prayers, as Epaphras did for his brothers and sisters back home.

For those who are more mature in the faith, have you taken upon yourself the same commitment that Epaphras demonstrated for his brothers and sisters at home? If the Apostle were here now, and knew each of us as well as he knew Epaphras, what would he write about? Would he write about our commitment to prayer, or about our commitment to something else?

Epaphras’ struggles didn’t stop with his prayers. We must note that he had been busy evangelizing other places in the Lycus valley, places like Laodecia and Hierapolis.

Right away we have a signification application for us here today. Friends, there are people living here in Jackson who long to hear the good news, who are lost and remain under the wrath of God for sin, sin for which many are completely ignorant because our culture has lost its ability to even articulate what sin and eternal separation from God means. In this tumultuous environment the church has good news! It has the gospel of Jesus Christ, the gospel of free pardon for all sin through faith in Jesus and eternal fellowship with Him. Who among the native sons and daughters of Jackson in this congregation will be called upon by God to struggle for these lost folks, and who will actually bring Jesus’ message of love, mercy, forgiveness, and hope to those who know only rejection, guilt, legalistic judgementalism and hopelessness? Epaphras’ distance didn’t keep him from struggling for his native-born loved ones in prayer because he know the infinite worth and value of salvation in Christ. And here we are, in Jackson, living among and in many cases with friends, neighbors, and family members, so many of whom do not know Christ. These words Paul has written about faithful Epaphras, would he be able to write them about you or me today? Would he be able to tell our fellow-countrymen that we are struggling on behalf of our immediate neighbors in prayer before the throne of grace, pleading with God for a door to be opened for the gospel? Or would Paul write something else entirely? Would he instead write about how pleased we are with our retirements, our wonderful summer vacations, our new cars and toys and baubles that so easily capture our attention? Beloved, we are to be about the business of God’s salvation by, at a minimum, struggling in prayer for those right here in town who do not know Jesus.

Luke - Beloved Physician And Preserver Of The Good News

Our next person named in verse 14 is very familiar to us because he authored two books in the New Testament. The first is the gospel that bears his name. The second book is the sequel to his gospel, called the Acts of the apostles. The person is Luke, whom Paul refers to affectionately as “the beloved physician.”

I’ve noted in my text that Luke is beloved, that he was a physician (which was unusual enough that Paul felt it necessary to mention Luke’s occupation). But what we get also from the text and from the bible itself is that Luke was committed to preserving the gospel for the church, which means he was committed to preserving the gospel for us. Even more crucial than this was that the good news was preserved for those who do not yet know Christ as Lord. The four gospels give us a multifaceted picture of our Lord Jesus so we can know him better. So let us pause here for a moment to give thanks and praise to Almighty God for the gift of those in history who were inspired by the Holy Spirit to give us the truth about Jesus.

Perhaps one question does arise when we consider Luke and how God used him: Might we also be used in a similar way, as human vessel that direct people to the glorious person and work of Jesus?

Demas – The Deserter

I regret to say that our last character is a bit of a downer. He is Demas, who is mentioned alongside Luke in verse 14. Other than in this place, he is mentioned only one other time in the bible, and that is 2 Timothy, also alongside Luke and John Mark, our restored rebel.

Because Luke, John Mark, and Demas are together mentioned together in two places in the New Testament, we have a chance to compare the faithful committed response of two with the apparent desertion of the other. Here’s what Paul writes to Timothy in 2 Timothy 4:9: “Do your best to comes to me soon. For Demas, in love with this present world, has deserted me and gone to Thessalonica.”

The first thing we can say about Demas is that we all know where he’s coming from. We’re firing on all cylinders in our faith until something else draws our attention because we love the new thing more than we ought. Good Christians who live for Christ will do just what Demas did to Paul. They abandon their friends who find themselves in jail or in some other kind of trouble. They don’t stay steadfast and are persuaded by some worldly temptation.

Demas stands in stark contrast with Luke, who likely stayed with Paul during not just one but two of Paul’s extended imprisonments (two years each in Caesarea and Rome). And he stands in great contrast with John Mark, who bailed on Paul but who in Colossians is back on track until in 2 Timothy Paul states clearly that John Mark “is very useful to me for ministry.”

Demas, then, is a warning to us to resist the ever-present temptations of the present world. This is easier if we remember what Paul wrote in Colossians 1:11-12

“May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the father, who has qualified you to share in the inheritance of the saints in light.”

We will avoid taking the road Demas took if we remember what God has promised to those whom he has saved by means of his Son. Jesus is the fulfillment of every human longing. If we know him as such, then we can be steadfast servants, maturing and growing in assurance of God’s good will for us. Amen.

Given at First Presbyterian Church in Jackson, Minnesota
July 2, 2011
14th Sunday in Ordinary Time
Copyright © 2011 by Christopher Donald Drew

Come, O Holy Spirit

A good prayer to kick off the day, from the Book of Common Worship:

Come, O Holy Spirit.
Come as Holy Fire and burn in us,
come as Holy Wind and cleanse us within,
come as Holy Light and lead us in the darkness,
come as Holy Truth and dispel our ignorance,
come as Holy Power and enable our weakness,
come as Holy Life and dwell in us.
Convict us, convert us, consecrate us,
until we are set free from the service of ourselves,
to be your servants to the world.

Amen.

Colossians 14: Fellow Prisoner, Restored Rebel, Just There

Scripture Text: Colossians 4:10-18

Introductory Comments

Last week we focused on the first two names Paul mentions in this concluding section of his letter, Tychicus and Onesimus. Tychicus was a trusted confidant and friend whom Paul entrusted with the important task of personally delivering his correspondence to the churches. Onesimus, the slave of Philemon, a Colossian, is mentioned as well, as is commended to the Colossians using the same gracious terms as Tychicus and Epaphras, as a “faithful and beloved brother.” Onesimus shows us how the gospel brings liberty from slavery to sin for all who hear the good news, no matter what their background or social standing.

This week, we’ll begin looking at the last six individuals Paul mentions by name. These six people can be broken down into two groups. The first three are all Jews, whom Paul refers to as “men of the circumcision.” The three following are all gentiles. And if the tradition of the church has been accurately reported, it is likely that there are two gospel writers in this list of six, one from each group.

Aristarchus – Fellow Prisoner and Man for All Seasons

Let’s begin with the first of the three Jewish Christians:

[10] Aristarchus my fellow prisoner greets you

Aristarchus is described as a fellow prisoner, literally translated “my fellow prisoner of war,”¹ and is likely intended to be read as a term of honor. This reference to Aristarchus as a fellow prisoner may viewed in a figurative way, as in “a prisoner of Christ” or, as one commentator put it, “one who has been taken captive by Christ to become a Christian and a fellow worker of Paul.”² Some also believe that Aristarchus may have voluntarily shared in Paul’s imprisonment in Rome. I think this reference to Aristarchus may be taken both ways. The latter view is certainly possible if you look at his life as shown in other places in the Scriptures.

So who was Aristarchus? He’s mentioned three times in Acts and once at the conclusion of Paul’s letter to Philemon. In Acts 19:24 and 20:4 we learn that he was a native of Thessalonica and one of Paul’s traveling companions. What we learn in Acts 19:24 is particularly interesting. You may remember that one of the big stories in Acts was a riot that occurred in Ephesus. The reason for the riot was pretty straightforward. Paul had come to Ephesus to preach the gospel. After a brief visit to a small group of disciples who had not yet been baptized in the name of Jesus, Paul went to preach to the Jews in the Synagogue. He did this for three months. Luke records in Acts “when they [the Jews] became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew and took the disciples with him.” Paul’s preaching continued for two more years in that place. As it turns out, Paul’s preaching was having a huge impact on the city. We read that many people who “had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver” (Acts 19:19). The big tourist attraction in Ephesus was its famed temple of Artemis. There was a man there named Demetrius who made silver shines of the temple for sale, and he noticed over time that sale were plummeting because of the Paul’s preaching. Demetrius called a meeting of the silversmiths and told them what was up. Here’s what Luke records in Acts:

[28] When they heard this they were enraged and were crying out, “Great is Artemis of the Ephesians!” [29] So the city was filled with the confusion, and they rushed together into the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul's companions in travel.

So there are poor Gaius and Aristarchus, dragged unwillingly by an angry mob into the theatre, and in great danger. Only the intervention of the town clerk prevented the situation from getting worse.

The next time we see Aristarchus is with Tychicus and others as Paul travels to the church in Jerusalem. His next appearance is in Acts 27:2 during Paul’s famous trip to Rome, a trip plagued by violent storms and shipwreck, where we read: “And embarking on a ship of Adramyttium, which was about to sail to the ports along the coast of Asia, we put to sea, accompanied by Aristarchus, a Macedonian from Thessalonica.”

Who is Aristarchus? I like the way another Pastor, Alistair Begg, put it. He called Aristarchus “a man for all seasons,” and so he was. He was with Paul in thick and thin, he was with him during the riot in Ephesus, and he was with him in the stormy waters and shipwrecks as Paul was traveling to Rome for an appeal before the Emperor. The church desperately needs Aristarchus types in this day and age - men and women who will travel unswervingly with the faithful amid the culture’s riots against the faith. Men and women who will dare to travel with others amid the incredible storms and shipwrecks of dissolving families, deep depression, desperation, political divisiveness, and denial. Men and Women like Jesus, who suffered death for us so that we might receive forgiveness and eternal life amid life’s storms.

John Mark – A Restored Rebel

[10] Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him)

Paul's reference to Mark as "the cousin of Barnabas" tells us without question that this Mark is the same person called John Mark whom we first encounter in Acts 12. Paul and Barnabas, having just dropped off the collection for the saints in Jerusalem, depart from that place, bringing with them "John, whose other name was Mark." John Mark was a child of the Jerusalem church, which met in the home of his mother, Mary. This was the same house the to which the apostle Peter went after his miraculous liberation from prison. Mark, therefore, was on the inside of some big events in the early church.

Later, however, there was trouble. Paul, still traveling with Barnabas, wanted to visit the churches where they had proclaimed the gospel. Here’s what we read in Acts 15:37-39:

[37] Now Barnabas wanted to take with them John called Mark. [38] But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work. [39] And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, [40] but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. [41] And he went through Syria and Cilicia, strengthening the churches.

It seems, then, that John Mark bailed out on the mission, and Paul, understandably I think, is greatly reluctant to take John Mark with them. John Mark’s cousin, Barnabas, wanted him to come along. There was a “sharp disagreement” and Paul and Barnabas separated. [Incidentally, this means that it is possible for there to be sharp disagreements in the life of the church.] So John Mark is on the outs with one of the most important leaders of the early church.

But something happened, because now here in Colossians John Mark is spoken of quote favorably (“if he comes to you, welcome him”). It seems as if John Mark has had a change of heart and has come back into the good graces of the Apostle. The instructions about John Mark are a mystery, but it is easy to imagine that word might have gotten out about John Mark’s previous behavior, and the instructions were regarding his restoration. Latter letters make it clear that John Mark was totally restored in his service to Christ. Peter, who certainly knew about bailing out on Christ, concludes his first letter with greetings from “Mark, my son.” Finally, Paul, in one of his final letter prior to his execution in Rome, says this about John Mark in 2 Timothy 4:11:

[11] Luke alone is with me. Get Mark and bring him with you, for he is very useful to me for ministry.

What does John Mark teach us? Have any of you, in your own lives, ever experienced a time where you were away from the church? Perhaps the departure was due to a conflict, or a death, or an attack by Satan on your faith. In any case, you left the church, but desire to be restored. The lesson of John Mark is that restoration to useful ministry is always possible. John Mark’s story is in some ways close to the story of Israel. They rebelled against the God who showed them such grace by liberating them from Israel. Even so, God always promises to restore them if they repent and turn to him.

There was a time in my own life when I was absent from ministry, having become consumed with sleeping in, or play, or school, or career or some other selfish enterprise. A convenient excuse was always readily available. And then, years later, God moved in such a way that I was brought back in. First, I was called to be a deacon. Then I was called to read the scriptures in worship, then I was called to distribute food on Saturday mornings to the poor. Then I was called to seminary. Then to marriage. Then to ordained ministry in Jackson, Minnesota. That’s my journey thus far. If you have been on the outs with Jesus, know that he’s always waiting for your repentance and return with loving arms of grace and comfort. Oh how great is our God, that those who fall away for a time can be fully restored and valuable in ministry! That is only possible because of grace, and our understand of grace is found in the mystery of the Cross of Christ, who restored us to God’s favor by giving himself for us.

Jesus Justus – Present

The last person Paul mentions is known only in this place in the bible:

[11] and Jesus who is called Justus.

The only thing we know about him is that he was simply there. He was present with Paul and it must have meant much to him because Paul thought it worthy to mention him. He was likely unfamiliar to the Colossians because Paul has to tell them that this Jesus is the one “who is called Justus.”

So Jesus Justice stands alone at the conclusion of the letter. He is just there. Many, many people think that “just being there” is insufficient in some way. It isn’t. In fact, I know of a person in this church who shared with me a profound story. This person experienced a very discouraging season in life, and in a moment of deep darkness reached out for someone who would listen. It turns out that such a person was provided by God. This person, a deacon, exercised the ministry of “just being there” and listened as the person who is now in our church poured out all of the grief, worries, and miseries of the heart. In that act of “just being there,” this person was brought back into the church and deeper into faith and fellowship with Jesus. We need such people in the church, men and women who are like Jesus Justus, who are willing to be present with others and share their burdens, who will listen and pray on behalf of those in need. Perhaps God is calling you to such ministry now.

All three of these men were, like Paul, Jews. Paul must have been happy to have them, as he was so often frustrated by the resistance to the message demonstrated by his very own people. About these men, Aristarchus, Mark, and Jesus Justice, Paul says, “they have been a comfort to me.” The word translated “comfort” is paregoria, from which we get the English word paregoric. Do you know what a paregoric is? When I was a child, on occasion I would suffer tremendous stomachaches, probably a result of my sweet tooth. If they were particular painful, my mother could go to the cupboard to get a brown prescription bottle which she called “paregoric.” After taking some, my pain would go way. A paregoric is something that alleviates pain, and Paul refers to these men this way – they are a comfort to me, that is, they relieve my pain.

Do we not all need such people in the church? Are we not all called by Christ to be such people, to tend to those in need, to be present with the sick, with those who are in trouble, with those who are experiencing pain? Is this not what Jesus did for those whom he served in ministry on earth? And does he not also alleviate the pain of our guilt and sin by so graciously shedding his own blood for our sakes? Did he not become incarnate among us to be our paregoric? Oh beloved in Christ, may we be known as those whose presence relieves the pain of other, just like Aristarchus, the man for all seasons, John Mark, the restored rebel, and Jesus Justice, who was simply present, did for Paul. Amen.

¹ So O’Brien in his commentary Colossians, Philemon, 249.
² Ibid., 250.

Given at First Presbyterian Church in Jackson, Minnesota
June 26, 2011
13th Sunday in Ordinary Time
Copyright © 2011 by Christopher Donald Drew

Colossians 13: Together for the Gospel - Tychicus and Onesimus

Scripture Text: Colossians 4:7-9

Introductory Comments

Last time, we reviewed Paul’s concluding exhortations or appeals to the whole church at Colossae. We remember that they were encouraged to engage in prayer steadfastly, with alertness and thanksgiving. We also learned that prayer is an essential component of the evangelical mission of the church to spread the gospel to those who have not yet heard or grasped it. Finally, Paul gave instructions on how Christians are to walk with outsiders, those who are not in the faith. We are to walk in wisdom with them, “making the best use of the time.” Our speech is to always be “gracious, seasoned with salt, so that you may know now your ought to answer each person.” (4:5-6).

The body of the letter’s text has now been considered, and here we are at verse 7, where Paul sends forth a series of greetings and commendations on behalf of those who are with him in prison and in the ministry. It is not unusual in studies of this sort to overlook introductions and conclusions, but there is much to be learned from what at first glance might seem to be nothing more than some straightforward list of personal greetings.

What can we say about this closing section? In summary, this concluding section of the letter gives us some practical wisdom on how we, you and me and everyone else in the church, are involved in the ministry of Christ together. What I’d like to do with these individuals is give a brief overview of what we know about them from the scriptures, along with a brief summary of what we can learn by how Paul describes each individual.

Tychicus – A Beloved Brother and Faithful Minister

The first person mentioned in this final section is Tychicus. Here’s what Paul says about him:

[7] Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord.

Who is this Tychicus? We know some things about him because he is mentioned in two other places in the scriptures. He was one of two individuals from the province of Asia who were in the traveling team that accompanied Paul on his journey to Jerusalem in Acts 20. Tychicus is also mentioned in 2 Timothy 4:12, where Paul tells Timothy he has sent Tychicus to Ephesus on an unspecified mission.  Given how Paul refers to him, Tychicus is the likely bearer of this letter. Tychicus was also likely the courier of two other letters, Paul’s letter to the Ephesians and as well as the private letter Paul wrote to Philemon about Philemon’s runaway slave Onesimus (a name we’ll return to shortly).

What can we say about Tychicus with just these biographical bits from Colossians and elsewhere? I think we can say three things at least. First, Tychicus was a trusted friend and co-worker. We know he was highly trusted because Paul assigned him the critical task of personally transporting important apostolic letters to multiple churches. Second, Tychicus was very close to Paul and knew much about Paul’s personal circumstances. This is why Paul tells the Colossians “Tychicus will tell you all about my activities.” The major doctrinal teachings and exhortations where delivered in writing by Paul to the whole church via a letter that was to be read publicly to the entire congregation. But there certainly were personal details about Paul’s life and experience that were better reserved for direct oral transmission through a trusted confident. That trusted person was Tychicus. I keep thinking how wonderful it would have been to be present in that community as Tychicus related Paul’s state of mind, his faith, his hope for the future and for the churches under his apostolic care. Before the era of modern postal service, the telephone, e-mail, and now internet video chat, people longed for a personal word about the welfare of those they loved and cared for. Even with all of this new technology, things like Twitter and Facebook, we still long for this kind of news from loved ones.

Don’t we all long to be in acquaintance with individuals like Tychicus, someone who is trustworthy and faithful, who can be entrusted with important tasks and personal information? Someone who can give an accurate account of our circumstances because they are close to us? What would this church family be like if it were filled with men and women such as this?

Finally, Tychicus is described as “a beloved brother and faithful minister and fellow servant in the Lord.” What warms words Paul uses to describe Tychicus! He also uses these words to describe the Colossian church’s native son, Epaphras, back in chapter 1 of the letter. Tychicus is a man of deep faith who is faithful in his work of ministering to the churches. Paul gives the Colossians, and us, a way of assessing Tychicus’ level of total dedication. Paul says that Tychicus is a “fellow servant in the Lord.” The word that is translated “servant” in many English translations is doulos, which is more accurately rendered “slave.” Tychicus is, like Paul, totally devoted to his Lord and Savior, Jesus Christ.

May these words devoted to the beloved Tychicus be true also for us. May we all have such devotion for such a beloved savior as Jesus, who even gave up his life even for those who are untrustworthy, unfaithful, who prefer to be masters over others.

Isn’t this what we all desire from ministers in the church: Trustworthiness and friendship; a deep and abiding companionship with others; and deep, steadfast commitment to the ministry of our Lord Jesus Christ? When I use the word “ministers,” I am not just referring to people like me who have specific callings in pulpit ministry. Presbyterians and other Christians who are creatures of the Reformation believe in something called “the priesthood of all believers.” We are all called by our Lord from death to life by Christ in order to love the Lord our God and our neighbors as ourselves. We are called into spiritual battle with each other and are fellow soldiers under the command of a gracious and loving Lord. And that calling is not just the responsibility of the preacher, but of every Christian. As you think of your lives of faith, certainly you can think of men and women, pastors and elders and deacons who were like this man Tychicus. Saints who took an interest in your life, who demonstrated genuinely concern for you, knew what you were about, who, like Tichycus, encouraged your hearts, and in their lives and their words exemplified a deep faithfulness to the Lord. The church has and always needs people like this! People with dedication, courage, commitment, faithfulness, and love. I hope all of you can think of people like this, like Tychicus, people who are worthy of honor for the sake of their faith, and who were and are influences in our own lives of faith as fellow-slaves of our Lord Jesus Christ. Tychicus is the first in this list of names who teach us that the ministry of the church is shared.

Onesimus – Faithful and Beloved Brother of Low Worldly Status

Onesimus is mentioned next by Paul:

[9] and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.

The name “Onesimus” can be translated “useful” and, as it turns out, the name would have been fairly common among those who were slaves at this time. But given the context of the letter, it is almost certain that the Onesimus mentioned here is the same one who is the runaway slave mentioned in that other letter the beloved Tychicus was carrying, the one addressed personally to Onesimus’ master, Philemon.

Notice a few things about Onesimus: He was a slave, the property of another human being. Slaves had virtually no rights, and therefore had no social status. But although he was a slave, look at how Paul refers to him. It is interesting that Paul would mention a slave at all, but it is extremely interesting that he would be described using exactly the same terms as were used to commend Tychicus and Epaphras, as “our faithful and beloved brother”! Like Epaphras, Onesimus was a native of Colossae, and so Paul adds the phrase, “who is one of you.”

To me, this verse is yet another example of how the gospel placed what one writer called, “an axe to the root of the corrupt human institution of slavery.” It is because of the gospel that proclaims Jesus as Savior and Lord that Onesimus, the slave, the one without any legal rights, is nevertheless commended as “our faithful and beloved brother” in Jesus Christ. Paul commends Epaphras, the freeborn evangelist from Colossae who first brought the gospel to his own people, and Tychicus, a freeborn confident of Paul, using the exact same terms.

What we learn from Onesimus is critically important because it tells us what the gospel does when people believe by faith through grace in the sacrificial death of Jesus on the cross. Beloved, in the final analysis, this letter implicates one form of slavery, the ownership of one human being by another. But that institution, as evil as it was and, tragically, still is in many places around the globe, by far the worst slavery of all is the slavery to sin into which all are born, and until someone accepts Jesus as savior they remain under the old master, the one who accuses them day and night of their sin, the one who exults by engulfing sinners with guilt, who loves painting a picture of hopelessness and rejoices when eyes are made blind and ears are stopped up in deliberate rebellion to God’s gracious commands. It is by faith in Christ that the chains and fetters of sin are dashed away. It is by faith in Christ that we, regardless of where we come from, are swept out of the kingdom of sin and death and transferred into the kingdom of God’s beloved Son Jesus. It is by faith in Christ that the pain and the guilt and the horrors of the past are wiped out and forgotten by God. It is the gospel that utterly destroys the worldly concepts of class and race, removing barriers to fellowship between those who together acknowledge one Lord and Savior. That is why Onesimus is referred to in the same way as his free brothers in Christ. He, and they, have been liberated from the worst slave driver imaginable – Sin.

In the person of Onesimus we see clearly that the gospel is for every creature on the earth. It matters not what your economic background is, or what sin or sins you have committed, or whatever else you might presume to think places you outside the grasp of Jesus’ loving arms.

Onesimus also teaches the church a lesson by implication – there is no one in the city of Jackson, the State of Minnesota, the United States, or anywhere else on the planet, who can be disqualified from hearing and the gospel, repenting, and receiving Jesus as their Savior.

Before Sara and I moved to Jackson, we naturally began examining listens of homes for sale. One of them still stands out in my mind: A nice home on the west end of town. I remember this home distinctly because before anyone could look at it, you had to be “pre-qualified,” meaning, the party selling the home had to know you could pony up the money before you could even look.

Examine your hearts, beloved. See if there is any hidden thing there that might cause you to believe that a certain worldly class of person needs to be pre-qualified before they can receive the good news of liberation from sin in Christ Jesus. I can tell you that everyone in the room will have such a tendency because we still sin. Think back on your own life and your own pass sins, those so graciously forgiven by the blood of Christ even through you didn’t deserve forgiveness. How can any saved sinner who proclaims Christ as Lord try to preemptively disqualify anyone else from hearing and believing the good news? The grace of God is a radical, dangerous thing for those in the world, because God’s forgiveness and love ultimately cannot be defeated by human beings and their petty prejudices. And thank God! If that were the case, not one of us would be saved.

So this is what the slave Paul’s mention of Onesimus teaches us. May there be no church-constructed barriers to God’s grace, and above all may everyone in the Christian fellowship of believers be viewed first as a brother or sister in Christ, as Onesimus the slave was commended in exactly the same way as his free brothers. Amen.

Given at First Presbyterian Church in Jackson, Minnesota
June 19, 2011
Trinity Sunday
Copyright © 2011 by Christopher Donald Drew