To the Church of God
1 Corinthians • Sermon • Submitted • Presented
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Are We Set Apart
Are We Set Apart
2 To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
As I began to put notes together for this week’s message I nearly panicked. I started to think there is so much that needs to be addressed in just these two verses, and if we don’t cover this as deeply as I think we need to, well then, we are going to be face to face with another set of issues. My goals for this church will not be measured by traditional instruments; I am not looking to cover 30 books of the bible in a year, I am not trying to invite 1,000 people to join us for worship. My goals are and will continue to be measured by depth. How deep will we go.
That said, the panic that set in began to take hold and grow as I wondered how long it will take us to get through 1 Corinthians. At this rate, it could be years.
I think we can breath easy because after we settle a little bit more of foundational matters, we should move fairly quickly through the letter.
But today, we are going to dig in to some weighty matters in my opinion.
The first of which is the identity of the church and then quickly followed up by the concept of sanctification.
The Church
I believe that most Christians are familiar with the Greek word for church, ekklesia, and may even be aware of the definition as the “called out assembly.”
I want to make you aware of a controversy that takes place every day. One that I am becoming increasingly sensitive to, and sadly it affects every one of us. I want to educate you about this matter, because the church is a perfect example of what I am speaking of.
Within Bible interpretation there are two main approaches.
Historical-Grammatical Method (or Literal-Historical Method): This approach places emphasis on the historical context, literary style, grammar, and authorial intent of the passage. The goal of the historical-grammatical method is to determine what the author intended to communicate to the original audience at the time of writing.
Allegorical Method (or Spiritual Interpretation): This method looks for deeper, spiritual or symbolic meanings beyond the literal text. Rather than focusing solely on the original intent or the historical context, allegorical interpretations often draw out meanings that might not have been intended by the original authors but might still offer spiritual insights or truths.
I fall into the camp of the Historical-Grammatical Method camp. But within this camp there are two primary approaches as well.
Originalism (or Static Interpretation): This approach is strict in its adherence to understanding the text within its original historical and cultural context. The focus is on what the text meant to the original audience. It attempts to understand the grammar, historical context, authorial intent, and literary style as they would have been understood at the time of writing. The interpretation is then applied to modern times, but the foundational meaning remains rooted in its original context.
Dynamic or Contemporary Interpretation: While this approach starts with understanding the text in its original context, it allows for a more fluid application to contemporary situations and issues. The emphasis is on what the text means for us today. It acknowledges that while the Bible was written in a particular historical and cultural setting, its principles can be applied dynamically to address current situations and questions that the original authors might not have encountered.
To be clear, I am in the camp of Originalism here. So let me give you an example of how this impacts the Bible and how we read it. I want to use the term church to show you exactly.
According to Logos, church is a noun. — an orderly congregation specifically of those who trust in Jesus as the Messiah (or those who compose it).
According to Thayer’s Greek-English Lexicon of the New Testament. The word, Ekklesia is defined as “call out or forth.” Properly, a gathering of citizens called out from their homes into some public place; an assembly.
It goes on to say,
In the Septuagint, “often equivalent to the assembly of the Israelites. Especially when gathered for sacred purposes. In the Christian sense, an assembly of Christians gathered for worship.
So now we have definitions of the church, we have interpretations for the church. But I want to show you a couple of passages to help you see what the Scripture actually teaches about the church.
10 how on the day that you stood before the Lord your God at Horeb, the Lord said to me, ‘Gather the people to me, that I may let them hear my words, so that they may learn to fear me all the days that they live on the earth, and that they may teach their children so.’
32 Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. 33 And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. 34 There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold 35 and laid it at the apostles’ feet, and it was distributed to each as any had need. 36 Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, 37 sold a field that belonged to him and brought the money and laid it at the apostles’ feet.
Certainly. Let's first look at the passages in question:
Deuteronomy 4:10 (ESV)"how on the day that you stood before the Lord your God at Horeb, the Lord said to me, ‘Gather the people to me, that I may let them hear my words, so that they may learn to fear me all the days that they live on the earth, and that they may teach their children so.’"
Acts 4:32-37 (ESV)(You mentioned Acts 4:43-47, but there are no verses 43-47 in Acts 4. I believe you might be referring to Acts 4:32-37.) "Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles' feet, and it was distributed to each as any had need. Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles' feet."
Connections between Deuteronomy 4:10 and Acts 4:32-37:
Gathering of the People:
In Deuteronomy 4:10, the Lord commands Moses to gather the people to Him at Horeb.In Acts 4, the believers gather in unity. The description of their togetherness and having "everything in common" suggests a sense of community reminiscent of the gathering at Sinai.
Hearing the Words of God:
At Horeb, God desired to let the people hear His words directly.In Acts 4, the apostles give testimony (proclaiming the words and works of God) about the resurrection of Jesus, and the community of believers responds by living out the implications of those words in their life together.
Living in Reverence/Fear of God:
Deuteronomy 4:10 emphasizes that hearing God's words leads to learning to fear (or reverence) Him.Acts 4 illustrates the early church's deep reverence for God's work in Christ. This reverence is seen in their unity, their selflessness, and their desire to ensure that there were no needy among them.
Teaching and Legacy:
The Israelites were instructed to teach their children about the Lord, ensuring a legacy of faith (Deuteronomy 4:10).In Acts 4, the apostles' testimony and the believers' communal life together would have had a profound impact on the next generation. Their practices and shared stories would ensure that the faith's legacy continued among the early Christian communities.
I wanted to share this because, it is my opinion that the concept of the Church is no different than the concept of God’s people. Although we may have been taught that there is a difference, the truth is Scripture appears to make it clear just exactly who God’s people really are.
Exodus 6:7: "I will take you as my own people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians."
Leviticus 26:12: "I will walk among you and be your God, and you will be my people."
Jeremiah 7:23: "But I gave them this command: Obey me, and I will be your God and you will be my people. Walk in obedience to all I command you, that it may go well with you."
Jeremiah 11:4: "...the terms I commanded your ancestors when I brought them out of Egypt, out of the iron-smelting furnace.' I said, 'Obey me and do everything I command you, and you will be my people, and I will be your God.'"
Jeremiah 30:22: "So you will be my people, and I will be your God."
Ezekiel 36:28: "Then you will live in the land I gave your ancestors; you will be my people, and I will be your God."
2 Corinthians 6:16: (Paul quotes the Old Testament to show the continuity of God's promise) "...For we are the temple of the living God. As God has said: 'I will live with them and walk among them, and I will be their God, and they will be my people.'”
Questions
When you think about how this covenantal language is used throughout the Bible, from the Old Testament with the Israelites to the New Testament with the early Christians, what does this tell us about how God doesn't change and what He wants for people? How does the new covenant in Christ build on the old promise with Israel? How is it different?
Both the Old and New Testaments emphasize obedience as a crucial element in our relationship with God. Given the passages from Jeremiah and the teachings of Jesus and the apostles, how do you view the role of obedience in the context of God's relationship with Israel versus the Church? Does the nature or expression of obedience change between the two, and if so, how?
The Bible describes both Israel and the Church as God's chosen and special people, set apart for His purposes. How do you see the responsibilities and identities of Israel and the Church in light of scriptures like Jeremiah 7:23 and 2 Corinthians 6:16? Do you see them as two separate beings with distinct responsibilities, or as two manifestations of a single divine plan?
One of the earliest things I learned about God when I began to study Torah, I learned from Tom Bradford. Tom pointed out that God works in patterns. When he first said this it gave me incredible comfort.
For most of my life, I have been told that God is mysterious, that we cannot know the mind or will of God. While this can lend to the idea and the truth that God is much bigger than I am because He is omniscient, all knowing. It doesn’t give me much comfort, or assurance.
Truth be told, I also don’t believe that the statement is entirely true according to the Scriptures. Malachi 3:6: "For I the LORD do not change; therefore you, O children of Jacob, are not consumed."
Psalm 102:25-27: "Of old you laid the foundation of the earth, and the heavens are the work of your hands. They will perish, but you will remain; they will all wear out like a garment. You will change them like a robe, and they will pass away, but you are the same, and your years have no end."
8 Jesus Christ is the same yesterday and today and forever.
God does work in patterns.
Creation Patterns:
Genesis 1: God creates the world in a structured six-day pattern, followed by a day of rest.
Covenant Patterns:
Genesis 9: God establishes a covenant with Noah, promising never to flood the earth again. This is signified with the rainbow.Genesis 12 and 15: God makes a covenant with Abraham, promising him numerous descendants and a land of their own.Exodus 19-24: God establishes a covenant with the Israelites at Mount Sinai.
Patterns in Judgments:
The plagues in Egypt (Exodus 7-12) follow a pattern: a warning, a refusal by Pharaoh, a plague, and a reprieve.In the book of Judges, there's a cyclical pattern: the Israelites fall into sin, they're oppressed by enemies, they cry out to the Lord, He raises a judge to deliver them, and there's a period of peace.
Prophetic Patterns:
The prophets often conveyed their messages in a pattern of warning, calling for repentance, pronouncing judgment, and then giving a message of future hope and restoration.
Teaching in Parables:
Jesus often used parables as a teaching method. These stories typically follow a pattern where everyday events convey spiritual truths.
Passover and the Crucifixion:
The Passover lamb (Exodus 12) foreshadows Christ, the Lamb of God, whose sacrifice delivers believers from sin. The patterns of the Passover and elements like the unleavened bread and wine find deeper significance in the Last Supper and the crucifixion.
Patterns in Church Structure and Teaching:
In the New Testament, especially in the epistles, there are patterns given for church conduct, leadership, and discipline.
Typology:
Throughout Scripture, there are typological patterns where earlier events, people, or ceremonies foreshadow or prefigure Christ. For example, Joseph's betrayal by his brothers and subsequent rise to power can be seen as prefiguring Jesus' betrayal and resurrection.
Feasts:
Leviticus 23 lists the feasts of the Lord, which are not only commemorative but also prophetic in nature. For example, the Feast of Firstfruits is seen by many as foreshadowing the resurrection of Christ.
Numerology:
Numbers often have symbolic meanings in the Bible, leading to patterns. For example, the number 7 often signifies completion or perfection, seen in the seven days of creation and the seven-fold spirit of God (Revelation 1:4).
So when we begin to see this for the Biblical truth that it is, suddenly, it makes it so much easier for us to read and interpret Scripture.
A common theme in many theological interpretations of Genesis (and the Bible as a whole) is that God often identifies, separates, and consecrates or sanctifies. This pattern can be seen in various biblical narratives:
Identifies: God chose Abraham out of all the peoples of the earth.Separates: Abraham was called to leave his homeland and go to a land God would show him.Consecrates/Sanctifies: Abraham was set apart for God's purposes, and his descendants would become a holy nation.
2 To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:
That pattern is found right here in this passage.
So let’s look at a few more words as we move through this passage.
Sanctified
I want to be clear, salvation is a singular moment in time. When someone believes that they are a sinner in need of a savior, understands that their sins have consequences, namely death, and that the debt for those sins must be paid, and rather than paying that debt themselves, believes that Yeshua not only was able to pay that debt but willingly did so, that person experiences salvation, that person is saved, or delivered from danger. The danger of God’s holy and righteous judgment.
Now this is where I truly believe the culture of the “seeker-friendly” church has had its greatest negative impact.
Salvation is not Sanctification.
We have placed so much emphasis on the “seeker-friendly” invitation to hear the gospel it has become a detriment to the spiritual maturity, or sanctification of the believer. Our well meaning intention of spreading the Gospel has had both a positive and negative impact.
On the positive, people, for about 40 years now, people of all backgrounds were coming to the church, mega-churches, they were experiencing Christ, they were giving, they were bringing their children to church, they had a greater access to hearing God’s Word than previously.
But the negative impacts have been painful, in my opinion.
When man does God’s work it rarely works out right.
Matthew 16:18 (ESV)
18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
Matthew 28:16–20 (ESV)
16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. 17 And when they saw him they worshiped him, but some doubted. 18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
For our lifetime, the church has focused on building the church. We have done everything but what God has commanded us to to. As a result, the shepherds that fill the pulpits are tired, frustrated, fearful and weak.
When this happened it put the church at a greater risk.
11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.
We, the church, God’s people are to be sanctified. This mean we are rendered or declared sacred or holy.
“Since the stamp of sacredness passes over the holiness of God to whatever has any connection with God.” - Thayer’s Greek-English Lexicon of the New Testament
To be sanctified is to separate from things profane and dedicate to to God, to consecrate and so render it sacred, Impregnable, Indestructible, Holy.
Exodus 19:5-6: "Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation."
Deuteronomy 28:9: "The LORD will establish you as his holy people, as he promised you on oath, if you keep the commands of the LORD your God and walk in obedience to him."
Leviticus 20:7-8: "Consecrate yourselves and be holy, because I am the LORD your God. Keep my decrees and follow them. I am the LORD, who makes you holy."
Leviticus 20:26: "You are to be holy to me because I, the LORD, am holy, and I have set you apart from the nations to be my own."
Ezekiel 20:19-20: "I am the LORD your God; follow my decrees and be careful to keep my laws. Keep my Sabbaths holy, that they may be a sign between us. Then you will know that I am the LORD your God."
Psalm 29:2: "Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness."
2 “Speak to all the congregation of the people of Israel and say to them, You shall be holy, for I the Lord your God am holy. 3 Every one of you shall revere his mother and his father, and you shall keep my Sabbaths: I am the Lord your God.
Questions
How do the Bible's words explain "holiness"? How does obeying God's orders help us understand what it means to be "set apart" or "holy"? Are there examples from today that help to show what this means?
How does obeying the commands of God show what kind of relationship we have with Him? How does following or breaking these instructions affect our sense of holiness as individuals and as a group?
How do we, in today's context, balance the ancient directives of holiness with contemporary challenges? Are there certain commands that we struggle with more in the modern age, and how can we navigate these challenges while maintaining a sense of holiness?
This should lead us to our two final points today that I want to address before we move on through the rest of this letter. The first point is what or who is a saint, and the second point, is one that arose last week in our discussion time. Although it was asked directly, the idea was raised. Before we leave here today we need to know what happens when the holy become profane. This is such an important question in my opinion because all of us have profaned the Holy in one way or another.
Saints - The Israelites claimed to be saints. They were selected by God from other nations to lead a life acceptable to Him and rejoice in his favor and protection.
The Apostles are saints, in the sense that they are persons whose services God employs.
Believers are saints, as in we are all set apart for God to be exclusively His. Christians, true believers in God, who live our lives under influence of the Holy Spirit that we may be rendered, through holiness, partakers of salvation in the Kingdom of God.
The idea behind this is also used of sacrifices and offerings; prepared for God with solemn rite, pure , clean. In a moral sense pure, sinless, upright, holy.
But a saint is not a saint by his/her own power or ability. We become saints by the righteousness of God.
16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”
21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction:
3 For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness.
In the OT and even in Matthew, a righteous man was called a Tzedek. This was a man who God worked miracles through. In fact, when you read through the Gospel of Matthew, the first several chapters, I believe that the people of Israel thought Yeshua Himself was a Tzedek.
Be Holy as God is Holy
The phrase "be holy as I am holy" or variations thereof appears multiple times in the Bible, primarily in the context of God's command to the Israelites. This command emphasizes the nature and standard of holiness that God's people should strive for, reflecting the intrinsic holiness of God Himself. Here are key instances where this command is given:
Leviticus 11:44-45: "For I am the LORD your God; consecrate yourselves and be holy, because I am holy. Do not make yourselves unclean by any creature that moves along the ground. I am the LORD, who brought you up out of Egypt to be your God; therefore be holy, because I am holy."
In this context, God is speaking about dietary laws and the distinction between clean and unclean animals.
Leviticus 19:2: "Speak to the entire assembly of Israel and say to them: 'Be holy because I, the LORD your God, am holy.'"
This chapter continues with various moral and ceremonial laws, ranging from honoring one's parents, keeping the Sabbath, and not stealing, to agricultural regulations that show care for the poor.
Leviticus 20:26: "You are to be holy to me because I, the LORD, am holy, and I have set you apart from the nations to be my own."
Here, the emphasis is on Israel's distinctiveness from other nations as God's chosen people.
1 Peter 1:15-16: "But just as he who called you is holy, so be holy in all you do; for it is written: 'Be holy, because I am holy.'"
The Apostle Peter, writing to the early Christian church, invokes the same command, emphasizing that believers should embody a lifestyle of holiness that reflects God's nature.
In all these passages, the call to holiness is not just about external rituals or behaviors but about a deep, internal transformation that reflects God's character. The command underscores the close relationship between God and His people, emphasizing that just as God is separate and distinct in His holiness, so too should His people be distinct in their conduct and character from the world around them.
The question that arises from this then is what happens when the holy becomes profane.
When something holy becomes profane in the Scriptures, several consequences are typically evident. Let's explore a few instances and their repercussions, citing both the Tanakh (Old Testament) and the New Testament (NT) where applicable.
Judgment or Punishment:
Tanakh: In Leviticus 10:1-2, Aaron's sons, Nadab and Abihu, offered "strange fire" before the LORD, which He did not command them. As a result, fire came out from the LORD and consumed them, leading to their death.NT: In Acts 5:1-11, Ananias and Sapphira lied about the proceeds of a property they sold, keeping back a portion for themselves. As a result, both died after being confronted by Peter.
Defilement of the Temple:
Tanakh: In 2 Kings 21, King Manasseh did evil in the eyes of the LORD, erecting altars for Baals and placing a carved image in the temple. This led to God's pronouncement of judgment upon Jerusalem.NT: In John 2:13-17, Jesus found merchants and money changers in the temple. In response, He made a whip and drove them out, stating, "Stop turning my Father's house into a market!" It's a sign of the temple's profanation and Jesus' zeal for its sanctity.
Consequences for the Land or Nation:
Tanakh: In Leviticus 18:24-28, God warns the Israelites against defiling themselves and the land through various sins. If they do, the land will "vomit" them out.NT: In Matthew 23:37-38, Jesus laments over Jerusalem, stating that because they did not recognize the time of God's coming, "your house is left to you desolate."
A Call to Repentance:
Tanakh: In Ezekiel 22:26, God accuses the priests of violating the law and profaning what is holy. Yet, throughout Ezekiel, there's a call for the people to turn back to God.NT: In Revelation 2:20-22, the church in Thyatira is rebuked for tolerating the woman Jezebel, who leads members into idolatry and sexual immorality. Yet, there's a call to repent or face judgment.
The common thread across both testaments is that God deeply values holiness and sets clear boundaries between what is holy and what is profane. When these boundaries are crossed, consequences follow. However, God often couples these instances of judgment with calls for repentance, revealing His mercy and desire for restoration.
The phrase "in Christ" is a foundational concept in New Testament theology, particularly in the writings of the Apostle Paul. It describes the spiritual union believers have with Christ and encompasses several interconnected ideas:
Spiritual Union with Christ: To be "in Christ" means that a believer has a spiritual union with Jesus. This isn't a physical union but a profound spiritual reality.
Scripture: "Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!" (2 Corinthians 5:17)
Justification: Being "in Christ" implies that believers are justified or declared righteous before God because of Christ's sacrifice. They stand before God not based on their own merits but based on Christ's righteousness.
Scripture: "And be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith." (Philippians 3:9)
Identity and Purpose: Our identity, purpose, and meaning are found in Christ. We're no longer defined primarily by our past, our failures, our ethnicity, or any other worldly category.
Scripture: "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." (Galatians 3:28)
Eternal Life: Being "in Christ" means that believers share in Christ's resurrection life and will also partake in eternal life.
Scripture: "For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory." (Colossians 3:3-4)
Sanctification: It speaks of the ongoing process of becoming more like Jesus, growing in holiness, and being set apart for God's purposes.
Scripture: "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me." (Galatians 2:20)
Membership in the Body of Christ: Believers are not isolated. Being "in Christ" also means being part of His body, which is the Church. Each believer plays an integral role in this spiritual community.
Scripture: "So in Christ we, though many, form one body, and each member belongs to all the others." (Romans 12:5)
To be "in Christ" encompasses the entirety of the believer's position, privileges, responsibilities, and destiny in their relationship with Jesus. It's a term that sums up the rich tapestry of the Christian experience and the profound mysteries of the believer's union with Jesus Christ.
Calling upon the name of the LORD is a recurring theme in both the Tanakh (often referred to as the Old Testament) and the New Testament. This act signifies seeking God's presence, invoking His help, or worshiping Him.
Tanakh:
Genesis 4:26: "... At that time people began to call upon the name of the LORD."
Psalm 116:4: "Then I called on the name of the LORD: 'O LORD, I pray, deliver my soul!'"
Joel 2:32: "And it shall come to pass that everyone who calls on the name of the LORD shall be saved. For in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls."
Psalm 105:1: "Oh give thanks to the LORD; call upon his name; make known his deeds among the peoples!"
Isaiah 55:6: "Seek the LORD while he may be found; call upon him while he is near."
New Testament:
Acts 2:21: "And it shall come to pass that everyone who calls upon the name of the Lord shall be saved." (Peter, quoting Joel 2:32 in his Pentecost sermon.)
Romans 10:13: "For 'everyone who calls on the name of the Lord will be saved.'"
1 Corinthians 1:2: "To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours."
2 Timothy 2:22: "So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart."
Acts 9:14: "And here he has authority from the chief priests to bind all who call on your name."
Throughout the scriptures, calling on the name of the LORD is associated with salvation, deliverance, worship, and seeking God's intervention in various situations.
Everything that Paul has so beautifully said in just these first two verses is intended to set up the theme of the next four chapters. UNITY.
In two weeks we will begin to dig into that. Next week we will meet at The Worship Center in Dixon. This will be our first ever service outside of a home. It happens to fall on the Feast of Yom Teruah.
Next week we will be changing things up just a bit. Each week we will begin having different men lead us through an overview of the weekly Torah Portion before the service begins. Next week Christian will share with us about Rosh Hashanah (Beginning of the year)
Another change will be that Ray Peterson will be helping to teach. My hope is that overtime, every man will have an opportunity to preach/teach here at Corner Fringe - Dixon. Pastor Ray will be teaching next week about the Feast.