A Hurt Leader Committed To Christ
2 Corinthians - Embracing Christ in a Chaotic Culture • Sermon • Submitted
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Disarming and Forgiving
Disarming and Forgiving
To illustrate the manner in which rebellious sinners are reconciled to God, I will relate to you an interesting anecdote from the life of a soldier. It may picture to your minds the majesty of God in showing grace, and the humbling experience of the sinner in receiving it, and help us to answer that solemn question—“What must I do to be saved?”
To illustrate the manner in which rebellious sinners are reconciled to God, I will relate to you an interesting anecdote from the life of a soldier. It may picture to your minds the majesty of God in showing grace, and the humbling experience of the sinner in receiving it, and help us to answer that solemn question—“What must I do to be saved?”
My author says that himself and his comrades of a certain regiment serving in India had been without pay for about six months, and there was strong suspicion throughout the ranks that their commanding officer had embezzled the money. He was a great gambler, and they thought it most likely that he had gambled away their pay.
My author says that himself and his comrades of a certain regiment serving in India had been without pay for about six months, and there was strong suspicion throughout the ranks that their commanding officer had embezzled the money. He was a great gambler, and they thought it most likely that he had gambled away their pay.
They were determined to seek redress, so all the private soldiers (with the exception of non-commissioned officers) agreed that on a particular morning, when on parade, they should not obey the word of command. The day arrived, and they carried their design into execution. The regiment was assembled; the men in companies, headed by their respective officers, proceeded to the parade ground and formed into open column. The commanding officer took his station in front and gave the word of command. However, not one of the privates obeyed.
They were determined to seek redress, so all the private soldiers (with the exception of non-commissioned officers) agreed that on a particular morning, when on parade, they should not obey the word of command. The day arrived, and they carried their design into execution. The regiment was assembled; the men in companies, headed by their respective officers, proceeded to the parade ground and formed into open column. The commanding officer took his station in front and gave the word of command. However, not one of the privates obeyed.
This being the conduct of the regiment, the commanding officer, with great self-possession, ordered every tenth man to be confined in the guardhouse. It was done without a show of resistance. After which, all the privates fixed bayonets, shouldered arms, and marched off—the band playing and the drums beating alternately—all the way to the residence of the general, about a mile distant. There they halted and formed in line fronting the house, in a most orderly manner. One man from each of the ten companies then stepped forward, and they proceeded to lodge a written complaint against the colonel. Having thus fulfilled their purpose, they marched back, and dismissed; but the next thing was to release the prisoners, and this they did without any violence being offered by the guard.
This being the conduct of the regiment, the commanding officer, with great self-possession, ordered every tenth man to be confined in the guardhouse. It was done without a show of resistance. After which, all the privates fixed bayonets, shouldered arms, and marched off—the band playing and the drums beating alternately—all the way to the residence of the general, about a mile distant. There they halted and formed in line fronting the house, in a most orderly manner. One man from each of the ten companies then stepped forward, and they proceeded to lodge a written complaint against the colonel. Having thus fulfilled their purpose, they marched back, and dismissed; but the next thing was to release the prisoners, and this they did without any violence being offered by the guard.
Whatever extenuations we may conceive for such conduct, according to military law it was a heinous crime. The soldier’s duty is to obey; he must not think for himself, but he must be as a tool in the hands of his superior officers to do as he is told, and not to complain.
Whatever extenuations we may conceive for such conduct, according to military law it was a heinous crime. The soldier’s duty is to obey; he must not think for himself, but he must be as a tool in the hands of his superior officers to do as he is told, and not to complain.
Shortly after this, to the surprise of these soldiers, the general was seen approaching with a large army of Sepoys, infantry and cavalry, with field pieces in front. The regiment went out and respectfully saluted him, forming in line. But this was not what the general came for. They saw the storm brewing and prepared to fight. After the two lines had been formed, facing each other, the general moved out on horseback, and said, “Twenty-second, take the command from me.” They obeyed. He then said, “Order arms.” Next—“Handle arms”;—and last, which was most disgraceful to them—“Ground arms.” Having thus disarmed, he ordered his cavalry to charge upon them, and drive them from their arms. One more order he gave to those disaffected men—that they should strip off their accouterments and lay them on the ground, and be off to their cantonments. When he had thus disarmed and dishonored the men, he forgave them.
Shortly after this, to the surprise of these soldiers, the general was seen approaching with a large army of Sepoys, infantry and cavalry, with field pieces in front. The regiment went out and respectfully saluted him, forming in line. But this was not what the general came for. They saw the storm brewing and prepared to fight. After the two lines had been formed, facing each other, the general moved out on horseback, and said, “Twenty-second, take the command from me.” They obeyed. He then said, “Order arms.” Next—“Handle arms”;—and last, which was most disgraceful to them—“Ground arms.” Having thus disarmed, he ordered his cavalry to charge upon them, and drive them from their arms. One more order he gave to those disaffected men—that they should strip off their accouterments and lay them on the ground, and be off to their cantonments. When he had thus disarmed and dishonored the men, he forgave them.
And now will not this incident fitly represent the manner of God with sinners, when according to the gospel of our Lord Jesus Christ, he brings terms of peace and reconciliation to us who are in revolt against him? He says, “Ground arms, give up your sins, take off your self-righteousness.” He disarms us, dishonors us, and strips off all our comely array, and then says, “Now I will forgive you.”
And now will not this incident fitly represent the manner of God with sinners, when according to the gospel of our Lord Jesus Christ, he brings terms of peace and reconciliation to us who are in revolt against him? He says, “Ground arms, give up your sins, take off your self-righteousness.” He disarms us, dishonors us, and strips off all our comely array, and then says, “Now I will forgive you.”
Minister Through Pain
Minister Through Pain
Someone in the Corinthian had publicly opposed and sinned against Paul (2 Corinthians 2:5-10), so he wanted to avoid a painful visit like his previous one. Therefore, Paul had written a tearful letter to them from an anguished heart so that they could deal with the sin, have their joy restored, and know Paul’s abundant love for them. The greatest ability is accountability, and that goes for everyone, including the great apostle Paul. Paul’s admission of his hurt opened the door for the church to deal with those who hurt their apostle. Paul’s last visit did not go as planned, and before Paul placed himself in an embarrassing position, he canceled his visit so as to not cause another scene. There are three factors at work here: (1) Paul did not want to be humiliated by this upstart Corinth church, (2) Paul’s presence could possibly intensify the problems and pain, and (3) Paul’s absence would allow the problems to fester and make reconciliation even more difficult. The predicament of pain comes when an individual doesn’t know what type of response they will receive from their audience. The previous incident undoubtedly created tension between the church, the offender, and Paul. Paul uses the word pain, or in the Greek lypeo, meaning to cause severe mental or emotional distress, vex, irritate, offend, insult.
Someone in the Corinthian had publicly opposed and sinned against Paul (2 Corinthians 2:5-10), so he wanted to avoid a painful visit like his previous one. Therefore, Paul had written a tearful letter to them from an anguished heart so that they could deal with the sin, have their joy restored, and know Paul’s abundant love for them. The greatest ability is accountability, and that goes for everyone, including the great apostle Paul. Paul’s admission of his hurt opened the door for the church to deal with those who hurt their apostle. Paul’s last visit did not go as planned, and before Paul placed himself in an embarrassing position, he canceled his visit so as to not cause another scene. There are three factors at work here: (1) Paul did not want to be humiliated by this upstart Corinth church, (2) Paul’s presence could possibly intensify the problems and pain, and (3) Paul’s absence would allow the problems to fester and make reconciliation even more difficult. The predicament of pain comes when an individual doesn’t know what type of response they will receive from their audience. The previous incident undoubtedly created tension between the church, the offender, and Paul. Paul uses the word pain, or in the Greek lypeo, meaning to cause severe mental or emotional distress, vex, irritate, offend, insult.
The Call to Forgive
The Call to Forgive
Do Christians go too far when one falls into sin? Instead of church attire, we put on our black robes, gavel in hand ready to swing the hammer. When is enough, enough? Paul encourages the church to turn their “vitriol” into forgiveness, or run the risk of doing further damage to the offender. Paul tries to prevent the affair from deteriorating into a win-lose situation. Paul asserts that the punishment has been sufficient, and now it is fitting that they forgive and restore the individual. His call for forgiveness changes an “I win, you lose” situation to one where brothers in Christ win and Satan loses. The wounds are still healing, and rehearsing the events that caused them serves no purpose. Rehearsing old wounds only keeps a person singing the same song. If Christians spend time rehearsing old wounds, then, that is less time spent on forgiving and showing love to those who’ve fallen in sin. Paul tells the church to do two things, and honestly the modern church does not major in these two things: (1) forgiveness, and (2) comfort. Forgiveness in the Greek is charizomai, to forgive, on the basis of one’s gracious attitude an individual. The word comfort in the Greek is parakaleo, meaning to urge strongly, appeal to, urge, exhort, encourage. “If church can provide discipline to her members, then, the church should be disciplined enough to provide love to her members.”
Do Christians go too far when one falls into sin? Instead of church attire, we put on our black robes, gavel in hand ready to swing the hammer. When is enough, enough? Paul encourages the church to turn their “vitriol” into forgiveness, or run the risk of doing further damage to the offender. Paul tries to prevent the affair from deteriorating into a win-lose situation. Paul asserts that the punishment has been sufficient, and now it is fitting that they forgive and restore the individual. His call for forgiveness changes an “I win, you lose” situation to one where brothers in Christ win and Satan loses. The wounds are still healing, and rehearsing the events that caused them serves no purpose. Rehearsing old wounds only keeps a person singing the same song. If Christians spend time rehearsing old wounds, then, that is less time spent on forgiving and showing love to those who’ve fallen in sin. Paul tells the church to do two things, and honestly the modern church does not major in these two things: (1) forgiveness, and (2) comfort. Forgiveness in the Greek is charizomai, to forgive, on the basis of one’s gracious attitude an individual. The word comfort in the Greek is parakaleo, meaning to urge strongly, appeal to, urge, exhort, encourage. “If church can provide discipline to her members, then, the church should be disciplined enough to provide love to her members.”
The Commitment to His call
The Commitment to His call
Every open door may not be your door, as evidenced by Paul’s statement. Paul’s pneuma, or the non-material, psychological faculty which is potentially sensitive and responsive to God. The word rest in Greek is anesis, or relief as a cessation or suspension of trouble and difficulty. The greatest sign of trust in ministry is knowing “when not to go.” Just because the assignment is available, it does not mean God wants you to take it on. Ministry can be deflating when it seems like God changes the assignment, but Paul rests his spirit in Christ’s leadership and how God uses him to spread the gospel. Paul draws an inference to Jesus’ claim that Christians are the “light and salt” of the earth in Matthew 5:13. Not only are we light and salt, but we are the “aroma” of Christ, so the question is how do we smell to others? Can some smell us? The message of the gospel creates a crisis of decision that does not allow anyone to remain neutral or to take a wait-and-see attitude.
Every open door may not be your door, as evidenced by Paul’s statement. Paul’s pneuma, or the non-material, psychological faculty which is potentially sensitive and responsive to God. The word rest in Greek is anesis, or relief as a cessation or suspension of trouble and difficulty. The greatest sign of trust in ministry is knowing “when not to go.” Just because the assignment is available, it does not mean God wants you to take it on. Ministry can be deflating when it seems like God changes the assignment, but Paul rests his spirit in Christ’s leadership and how God uses him to spread the gospel. Paul draws an inference to Jesus’ claim that Christians are the “light and salt” of the earth in Matthew 5:13. Not only are we light and salt, but we are the “aroma” of Christ, so the question is how do we smell to others? Can some smell us? The message of the gospel creates a crisis of decision that does not allow anyone to remain neutral or to take a wait-and-see attitude.
Williamson’s evaluation of the evidence leads him to conclude: “When followed by a direct personal object, thriambeuo means ‘to lead as a conquered enemy in a victory parade.’ ” It was not used to refer to those who participated in the procession as members of the army. If Paul’s use of the verb accords with its common meaning, he does not represent himself as a garlanded, victorious general nor as a foot soldier in God’s army who shares in the glory of Christ’s triumph. Quite the opposite; he portrays himself as a conquered prisoner being put on display. He was previously God’s enemy but is now defeated (Rom 5:10; see Phil 3:18) and being led to death in a display that reveals the majesty and power of God and effectively proclaims the gospel.
Williamson’s evaluation of the evidence leads him to conclude: “When followed by a direct personal object, thriambeuo means ‘to lead as a conquered enemy in a victory parade.’ ” It was not used to refer to those who participated in the procession as members of the army. If Paul’s use of the verb accords with its common meaning, he does not represent himself as a garlanded, victorious general nor as a foot soldier in God’s army who shares in the glory of Christ’s triumph. Quite the opposite; he portrays himself as a conquered prisoner being put on display. He was previously God’s enemy but is now defeated (Rom 5:10; see Phil 3:18) and being led to death in a display that reveals the majesty and power of God and effectively proclaims the gospel.
Are you a peddler or a preacher?
Are you a peddler or a preacher?
kapeleuo— to engage in retail business, with the implication of deceptiveness and greedy motives
kapeleuo— to engage in retail business, with the implication of deceptiveness and greedy motives
Paul avows that he does not treat his apostolic calling as a trade, and his refusal to accept material gain from his preaching the gospel was well know to the Corinthians and a sore spot with them. He was not simply in “the business of preaching....without any ultimate concern.” His ministry has ultimate significance both for himself and the world. He does not “market” the gospel with an eye for the bottom line. To survive in the marketplace the peddler must adapt to the market either by making sure that he has what people want to buy or by tricking them into thinking that they want to buy what the peddler has to sell.
Paul avows that he does not treat his apostolic calling as a trade, and his refusal to accept material gain from his preaching the gospel was well know to the Corinthians and a sore spot with them. He was not simply in “the business of preaching....without any ultimate concern.” His ministry has ultimate significance both for himself and the world. He does not “market” the gospel with an eye for the bottom line. To survive in the marketplace the peddler must adapt to the market either by making sure that he has what people want to buy or by tricking them into thinking that they want to buy what the peddler has to sell.