Old Testament Reading: Genesis 12:1-9

“Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.’ So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran. And Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. Then the LORD appeared to Abram and said, ‘To your offspring I will give this land.’ So he built there an altar to the LORD, who had appeared to him. From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD. And Abram journeyed on, still going toward the Negeb.” (Genesis 12:1–9, ESV)

New Testament Reading: Galatians 3:1-9

“O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain—if indeed it was in vain? Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— just as Abraham “believed God, and it was counted to him as righteousness”? Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith.” (Galatians 3:1–9, ESV)

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Introduction

I think you would agree that the most famous verse in the Bible is John 3:16 — “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). And it is no wonder that this verse is so well known and so greatly loved, for it is a marvelous little summery of the gospel of Jesus Christ. It is a succinct presentation of the fabulous news that although the world is sinful, corrupt, and rebellious towards God, God has shown love to the world. And how has he loved the world? It is not that he has an affection for the sinful world, for how could he? But God loved the world by doing something gracious, merciful and kind. Specifically, he gave his only Son. 

There is an awful lot packed into that little phrase, “he gave his only son…” In brief, it means that God the Father gave Jesus the Christ, who was and is the eternal Son of God come in the flesh, over to death (not to mention all of the other pains and miseries of this life). And why did he do that? John 3:16 is clear: he did it so “that whoever believes [trusts] in him should not perish but have eternal life.” The Son was sent by the Father to die for the world. He died and rose again for a fallen and sinful world. He died and rose again for the whole world — and by that the scriptures mean, not for the Jewish race only, but for sinful and rebellious people from every tongue, tribe and nation. He died for all who would believe upon his name — for Jewish people and for Gentile people; for black, brown and white people; for males and females, rich and poor, young and old. Jesus died and rose again, not for a particular race, gender, type or class of person, but for the world. He is the lamb of God who took away the sins of  the  world. 

A careful reading of the New Testament scriptures reveals that the Apostles of Christ (those sent by Christ, who were all Jews by race, remember) initially struggled, but ultimately marveled and rejoiced over the fact that Christ was the Savior, not only of the Jewish people, but also the Gentiles. Evidence of this initial struggle, but ultimate joy, is found all over the New Testament. 

And their initial struggle it is somewhat understandable, isn’t it? Think of it! From the call of Abram (who would become Abraham) in approximately 2,000 B.C. to the death burial and resurrection of Christ, the kingdom of God was confined to the Jewish people. The Hebrews, the Israelites, the Jews — the physical descendents of Abraham, Issac and Jacob – were set apart in the world as distinct from the nations for approximately 2,000 years. In fact  They were God’s elect people, according to the flesh. To them belonged the covenants and the promisse. The law of Moses was imposed upon them. Through them the Christ would eventually come. From Abraham to the resurrection of Christ, one race from amongst the children of Adam, was set apart as unique. 

But when the Christ finally emerged from amongst the Hebrew people, what did he say? He said things like this:

“I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd” (John 10:14–16, ESV). When Christ spoke of having “other sheep that are not of this fold”, he was saying that the Father had given him people from amongst the Gentiles too, and not people from amongst the Jews. 

And what did the Christ say after he rose from the dead? Did he not most clearly command his Apostles, who were all Jewish by race, saying, “Go therefore and make disciples of all nations…” (Matthew 28:19, ESV)? And remember that immediately before his ascension he spoke to them  again, saying, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth…” (Acts 1:8, ESV)

Brothers and sisters, this was a massive shift! You and I probably don’t feel it so much,  for we are 2,000 years removed from this transition from the Old Covenant to the New, but try to put yourself there! Try to immagine being a Hebrew in those days. Remember that as they looked back upon the previous 2,000 years of their history, what did they see? They saw saw the Kingdom of God, the covenants and promises of God, being confined to their people. You and I look back upon the 2,000 years of our history and we see the gospel of the Kingdom going to the nations, but they saw the opposite!  They saw God’s kingdom confined to the boarders of Israel. 

As I say this, Paul’s words concerning the Hebrew people come to mind. In Romans 9:1 he says, “I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen” (Romans 9:1–5, ESV). This is a wonderful summery of all that was given to the Hebrew people from Abraham to Christ — adoption, glory, covenants, the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh” the Christ came, who is God over all, blessed forever.

 But when the Christ came, what did we hear concerning him? John the Baptist was the first to introduce him, and what did he say? “Behold, the Lamb of God, who takes away the sin of the world” (John 1:29, ESV).

The book of Acts (which is about the acts of the Apostles of Jesus Christ) shows us that the Apostles did get it. They came to understand that God the Father’s love was for the world, and not for the Israelite nation only. They went to the Gentiles with the Gospel of Jesus the Christ, and they were amazed at the response as the Spirit worked amongst them, just as he worked amongst the first to have faith in  Christ, who were Jews according to the flesh.

The letters of Paul and the other Apostles also prove that they got it, for it is in the letters to the churches that this theology of God’s love  for the nation is worked out. 

Take for example Paul’s words to the Christians in Ephesus, who were mainly Gentiles by race. To them he wrote, “Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord” (Ephesians 2:11–21, ESV).

These are beautiful words. And they prove that the Apostles of Christ got the message — “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). This is why Paul also said, “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” (Romans 1:16, ESV)

But here is the question that I have — was this idea that God’s love is for the whole world a new one in the days of Jesus? Was this message that God would provide salvation for all nations a novel idea invented by Christ and his Apostles? 

Some would say, “yes”! And it is not hard to understand why some would have this view.  For it is true that the Apostles of Christ, who were Jews who knew the Old Testament scriptures well, struggled to understand this at first. And it is also true that the vast majority of the Old Testament scriptures were written by and about the Hebrew people. Take the scriptures sometime and open to Genesis 12 and put your thumb there. And then open to the end of Malachi (the last book of the Old Testament) and put your finger their. Pinch those pages together and look at all of that scripture. All of that has do to with, in one way or another, the Hebrew people. And it is also true that Paul the Apostle referred to this truth that the Gentiles would be reconciled to God through faith in the Messiah as mysterious. 

Listen to Paul in Ephesians 3:1: “For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles— assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” (Ephesians 3:1–6, ESV).

Paul called the fact that the Gentiles would be made “fellow heirs”along with Jews a “mystery”. But when he called it a “mystery” he did not mean that this truth was nowhere to be found, absent, or lacking in previous generations. Instead he meant that is was less clear. Listen carefully again to his words: “When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit.” 

What was once dimly revealed — what was once relatively hard to see and understand under the Old Covenant and in theOld Testament scriptures  — has now been made abundantly plain and clear, now that the Christ has come and the Spirit has been poured out.

Our family planted a small garden a few months back — kale, spinach, lettuce, and chard, mainly. And I’m glad that the seeds came packaged with labels. I’m sure it’s possible, but I would have had a very difficult time knowing what was what by looking at the seeds. Knowing what was what would have been a mystery to me were the seeds not labeled. And when we put the seeds into the ground we put little stakes at the  start of each row the name of the crop written on them. And I’m  glad that we did that too. When those little plants started to sprout it was still very difficult to tell which was which. I’m sure that I could have figured it out by doing some research and by examining the plants closely — for indeed, kale seeds do look like kale seeds, and kale sprouts do like kale sprouts. But in general, those spouts all looked the same. Their identity would have been a mystery to me were it not for the labels. But when those plants were  full grown, I knew what they were. The kale was always kale. It was either kale seed, a kale sprout, or a full grown kale plant. But from my persecutive, the kale was mysterious to me while it was in it’s developmental stages. And so it is with God’s plan of redemption. His plan never changed. It was the same plan from beginning to end. But it came to maturity over time and in stages. That God’s plan was to save a people for himself from every tongue tribe and nation was mysterious at first, but the plan was there from beginning. And that plan is easy to see now that the Christ has come. 

Here is what I would like for you to undestand today as we consider Genesis 12:1-9. This wonderful news that “God so loved the world… was not brand new when John the Apostle penned those words nearly 2,000 years ago. This good news that God would love the world — that his plan was to save a people for himself from  every tongue, tribe and nation — was not a novel idea that broke on to the scene when Jesus was born. Far from it. Though mysterious and less clear at the start, the good news of the Father’s love for the world, is older than Abraham. 

Let us now consider Genesis 12:1-9 in three parts. First, the call of Abram. Second, the promise of God to Abram. And third, the faith of Abram. 

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The Call of Abram

In verse 1 we hear God’s call to Abram. There we read, “Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you’” (Genesis 12:1, ESV).

One question that we should ask is, of all the people living on earth, why did God call Abram? 

I think many assume it was because Abram was a good and godly man. Many assume that God called Abram because he looked down from heaven and saw that Abram was upright, moral, and filled with faith more than any other. But in fact, the scriptures point in a different direction. 

As we will see in the weeks to come, the narrative of Genesis will emphasize Abram’s flaws. Were there things about Abram to be admired? Yes,  of course there were. But the story of Genesis seems to emphasize his shortcomings and sins more than his strengths and successes. 

And this theme goes beyond the pages of Genesis. Joshua, who was Moses’ successor and  the one who lead the people of Israel into the land of promise, spoke to the people of Israel in this way concerning their forefathers: “Thus says the LORD, the God of Israel, ‘Long ago, your fathers lived beyond the Euphrates, Terah, the father of Abraham and of Nahor; and they served other gods’” (Joshua 24:2, ESV). Joshua 

Why would Joshua emphasize that Israel’s ancestors were idolators? And why would the Genesis narrative draw attention to Abram’s flaws? Is not to  demonstrate that Abram, and all of Israel for that matter, were called by the grace of God and not because of their own merit? The Apostle Paul emphasizes the same thing as it pertains to the New Covenant people of God when he says, “But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God” (1 Corinthians 1:27–29, ESV). When God called Abram it was not because he was worthy. Instead, it was because God was gracious.  

And what did God call Abram to do? He spoke to Abram saying, “Go from your country and your kindred and your father’s house to the land that I will show you”. 

Nothing at all is said concerning the mode of this revelation. Did Abram hear God’s voice? Did he dream a dream,  or see a vision? The text does not say. But the call was clear. Leave your country, your people and your fathers house and sojourn to land that I will show you. 

That is quite a call. To obey would require great faith. And this is what the writer to the Hebrews emphasized when he said,  “By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God.” (Hebrews 11:8–10, ESV)

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The Promises of God to Abram

In verses 1 through 3 we see that Abram was not called to walk blindly into the unknown, but he was also given the promises of God. Let us now consider the promises of God made to Abram in verses 1 through 3.

“Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV).

God promised to give three things to Abram. 

One, God promised to give Abram land. “Go… to the land that I will show you”, God said. Also, the LORD promised to make Abram into “a great nation.” To be a nation, one must have land. 

Two, the LORD promised to give Abram people. The one man Abram would become a great nation. To be a great nation requires land and also people. But do not forget what we have already been told concerning Abram’s wife Sarai. She was barren. 

Thirdly, the LORD promised to bless Abraham, and all of the nations of the earth through him. Specifically the LORD said, “I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” 

The LORD promised to bless Abram and to make his name great, but notice that this was “so that [he would] be a blessing.” The LORD determined to bless Abram not for the sake of blessing  Abram, but so that he himself would be a blessing to others.

The LORD promised to bless those who bless Abram and to curse those who dishonor him. 

This will indeed play out in the narrative of Genesis. Those who are kind to Abram (who bless his name) are indeed blessed, whereas those who do wrong to Abram (who dishonor him) are cursed. This will also play our in the rest of the narrative of the Old Testament. Those who bless Israel (the descendents of Abram according to the flesh) are  bless, whereas those who do wrong to Israel are cursed. 

But Paul makes it abundantly clear that ultimately to bless Abram means to have the faith of Abram. All who have the faith of Abram are the true children of Abraham. They, along with him, are justified by faith. There is no higher blessing than to have ones sins pardoned, to be adopted as a child of God, and reconciled to him through faith in the Christ. Hear again the words of the Apostle as interprets this very passage, saying, “Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘In you shall all the nations be blessed.’ So then, those who are of faith are blessed along with Abraham, the man of faith” (Galatians 3:7–9, ESV).

The LORD promised to bless those who bless Abram and to curse those who dishonor him. And the LORD also plainly declared that the purpose for calling Abram and blessing him so richly was so that all the families of the earth would be blessed in him. And this is why I have said that the good news that God’s love is for the world is no new news, but very old news — this good news was preached even to Abram who lived 2,000 years prior  to the birth of the Christ. Let it be thoroughly understood that God plan has always be tisane a people for himself from every tongue, tribe and nation through the Christ who would  come from the loins of Adam, Seth, Noah, Shem,  Eber, Peleg, Terah, and finally Abram. The Messiah would come from the Hebrews, but he was to be the Savior of the world. This was always the plan. 

Before we move on to consider the response of Abram to this call, it must be emphasized that these words from God to Abram were promises, and not stipulations. This is incredibly important. These were promises from God which Abram was to receive by faith.

Notice the repetition of the words, “I will” in this passage. God spoke to Abram saying, “I will, I will, I will”. 

Go “to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV).  

These are promises, and not stipulations. This is gospel, and not law. 

Law sounds like this. “Do this and you will live;  do that and you will die.” Law sounds like this “if you do such and such, then I will do this and that”. 

Law puts forward stipulations — “if, then” is the pattern. But the good news of the gospel is not grounded in the law, but in promise.

The blessing of the law are obtained through obedience. The blessings of the gospel can only be received by faith. 

Paul makes much of the fact that the first words spoken by to Abram were gospel, not law — promises without stipulations. This he does  both  in Romans and Galatians in order to prove that salvation has never been obtainable through the keeping of the law,  but only through faith in the promises of God. For  even Abram, the father of the Hebrew people, “believed God, and it was counted to him as righteousness”? 

Brothers and sisters, to pursue right standing before God through obedience to the law of God is futile. No one, except Christ himself, can do it,“for all have sinned and fall short of the glory of God” (Romans 3:23, ESV). If we hope to be justified — declared not guilty and cleansed of all our sins — it must be received by faith alone in Christ alone. This is how it has always been. 

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The Faith of Abram

Lastly, and very briefly, let us consider the faith of Abram. 

In verse 4 we read, “So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran. And Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. Then the LORD appeared to Abram and said, ‘To your offspring I will give this land.’ So he built there an altar to the LORD, who had appeared to him. From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD. And Abram journeyed on, still going toward the Negeb.” (Genesis 12:4–9, ESV)

Much of what is said here is self explanatory. The details concerning who traveled with Abram, Abram’s age, and their destination set  the stage for the narrative that will follow. But consider three specific things about this account of Abram’s faith and obedience.  

One, notice the phrase, “at that time the Canaanites were in the land.” This is an important statement given the promise that God had given to him. God promised to  give him this land,  but there was a problem. The Canaanites were there. This  little statement should also remind the reader of the blessings and curse pronounced upon the  son’s of Noah. Shem, the Father of Abram, and Japheth were blessed, whereas Canan, the son of Ham was cursed. 

Two, notice that the LORD appeared again to Abram and repeated his promise concerning the land and offspring. Verse 7 : “Then the LORD appeared to Abram and said, ‘To your offspring I will give this land.’” God was gracious  to Abram, as he is to us. Not only did give Abram his word of promise at the start, but he was kind and faithful to remind Abram of his promises. 

Three, notice the response of Abram was to engage in public worship. Verse  7b: “So he built there an altar to the LORD, who had appeared to him.”  And again in verse 8: “From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD” (Genesis 12:8, ESV). To call upon the name of the LORD is to worship God and to express faith in him and in his promises. Abram built these alters in public. This he did in at places associated with pagan worship — at Shechem, the oak of Moreh. This was probably a religiously significant place for the Canaanites. But it was there in plain view that Abram “built an altar to the LORD and called upon the name of the LORD.”

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Application  

Let me now make a few suggestions for application as we conclude. 

Again, I will simply urge you to stand in awe of the grace of God and his faithfulness to bring about his promises. These promises to bless Abram, and to bless the nations of the earth through him were made some  4,000 years ago. And yet here we are today, Gentiles according to flesh, but children of Abram by faith and according to the Spirit. Indeed, we call Abram blessed. We share his faith in the promised God and in the promised Messiah. And we have indeed been blessed in and through him.      

Secondly, I ask have you been called by God? Abram was called in a special way. The LORD appeared to him and called him to leave his land and to sojourn to another one. But you and I, if we are in Christ, have also been called by God. He has called us, not by appearing to us,  but by  his word and Spirit. And we too have been called to leave something. We have been called to leave the world behind; to leave our sins behind, along with every other attachment  that would take the place of God in our hearts. 

Have you been called by God, friend? And have you answered that call? Have you come out from the world and renounced all of the honors and pleasures of this life as rubbish in  comparison to the surpassing worth of having Christ as Lord?

And not only have we been called to leave something, to sojourn towards something else. In Christ we are to pursue the glory of God in all things. We are to live, not for this world, but for the world to come. “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19–21, ESV).

Thirdly, are you walking as Abram walked at first — by faith and not by sight. If Abram would  have acted according to what he saw with his natural eyes, he would have never left Ur. And even if he left Ur and made it Haran, he would have never left that place to sojourn towards Canan. And even after coming into Canan, Abram would have certainly turned back if he were living his life based upon what he saw with his natural eyes. God’s promise was that he would have many descendents with the land of Canan as their own. When he looked at his wife, he saw a women well advanced in years who was barren.  And when he looked at the land around him, he saw that it was filled with Canaanites. 

But Abram is here seen walking by faith and not by sight. He is here living his life based, not upon what he sees with his natural eyes, but with the eyes of faith. Abram believed in the promises of God and lived accordingly. Brothers and sisters, may we be found living every moment of our lives trusting in the promises of God’s words.  May we live, not according to what we see, but what we know to be true according to God has reveled in his word. 

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Old Testament Reading: Genesis 11:10-32

“These are the generations of Shem. When Shem was 100 years old, he fathered Arpachshad two years after the flood. And Shem lived after he fathered Arpachshad 500 years and had other sons and daughters. When Arpachshad had lived 35 years, he fathered Shelah. And Arpachshad lived after he fathered Shelah 403 years and had other sons and daughters. When Shelah had lived 30 years, he fathered Eber. And Shelah lived after he fathered Eber 403 years and had other sons and daughters. When Eber had lived 34 years, he fathered Peleg. And Eber lived after he fathered Peleg 430 years and had other sons and daughters. When Peleg had lived 30 years, he fathered Reu. And Peleg lived after he fathered Reu 209 years and had other sons and daughters. When Reu had lived 32 years, he fathered Serug. And Reu lived after he fathered Serug 207 years and had other sons and daughters. When Serug had lived 30 years, he fathered Nahor. And Serug lived after he fathered Nahor 200 years and had other sons and daughters. When Nahor had lived 29 years, he fathered Terah. And Nahor lived after he fathered Terah 119 years and had other sons and daughters. When Terah had lived 70 years, he fathered Abram, Nahor, and Haran. Now these are the generations of Terah. Terah fathered Abram, Nahor, and Haran; and Haran fathered Lot. Haran died in the presence of his father Terah in the land of his kindred, in Ur of the Chaldeans. And Abram and Nahor took wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran the father of Milcah and Iscah. Now Sarai was barren; she had no child. Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram’s wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there. The days of Terah were 205 years, and Terah died in Haran.” (Genesis 11:10–32, ESV)

New Testament Reading: Acts 7:1-53

And Stephen said: ‘Brothers and fathers, hear me. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, and said to him, ‘Go out from your land and from your kindred and go into the land that I will show you.’ Then he went out from the land of the Chaldeans and lived in Haran. And after his father died, God removed him from there into this land in which you are now living. Yet he gave him no inheritance in it, not even a foot’s length, but promised to give it to him as a possession and to his offspring after him, though he had no child. And God spoke to this effect—that his offspring would be sojourners in a land belonging to others, who would enslave them and afflict them four hundred years. ‘But I will judge the nation that they serve,’ said God, ‘and after that they shall come out and worship me in this place.’ And he gave him the covenant of circumcision. And so Abraham became the father of Isaac, and circumcised him on the eighth day, and Isaac became the father of Jacob, and Jacob of the twelve patriarchs. And the patriarchs, jealous of Joseph, sold him into Egypt; but God was with him and rescued him out of all his afflictions and gave him favor and wisdom before Pharaoh, king of Egypt, who made him ruler over Egypt and over all his household. Now there came a famine throughout all Egypt and Canaan, and great affliction, and our fathers could find no food. But when Jacob heard that there was grain in Egypt, he sent out our fathers on their first visit. And on the second visit Joseph made himself known to his brothers, and Joseph’s family became known to Pharaoh. And Joseph sent and summoned Jacob his father and all his kindred, seventy-five persons in all. And Jacob went down into Egypt, and he died, he and our fathers, and they were carried back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem. But as the time of the promise drew near, which God had granted to Abraham, the people increased and multiplied in Egypt until there arose over Egypt another king who did not know Joseph. He dealt shrewdly with our race and forced our fathers to expose their infants, so that they would not be kept alive. At this time Moses was born; and he was beautiful in God’s sight. And he was brought up for three months in his father’s house, and when he was exposed, Pharaoh’s daughter adopted him and brought him up as her own son. And Moses was instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds. When he was forty years old, it came into his heart to visit his brothers, the children of Israel. And seeing one of them being wronged, he defended the oppressed man and avenged him by striking down the Egyptian. He supposed that his brothers would understand that God was giving them salvation by his hand, but they did not understand. And on the following day he appeared to them as they were quarreling and tried to reconcile them, saying, ‘Men, you are brothers. Why do you wrong each other?’ But the man who was wronging his neighbor thrust him aside, saying, ‘Who made you a ruler and a judge over us? Do you want to kill me as you killed the Egyptian yesterday?’ At this retort Moses fled and became an exile in the land of Midian, where he became the father of two sons. Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush. When Moses saw it, he was amazed at the sight, and as he drew near to look, there came the voice of the Lord: ‘I am the God of your fathers, the God of Abraham and of Isaac and of Jacob.’ And Moses trembled and did not dare to look. Then the Lord said to him, ‘Take off the sandals from your feet, for the place where you are standing is holy ground. I have surely seen the affliction of my people who are in Egypt, and have heard their groaning, and I have come down to deliver them. And now come, I will send you to Egypt.’ This Moses, whom they rejected, saying, ‘Who made you a ruler and a judge?’—this man God sent as both ruler and redeemer by the hand of the angel who appeared to him in the bush. This man led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years. This is the Moses who said to the Israelites, ‘God will raise up for you a prophet like me from your brothers.’ This is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers. He received living oracles to give to us. Our fathers refused to obey him, but thrust him aside, and in their hearts they turned to Egypt, saying to Aaron, ‘Make for us gods who will go before us. As for this Moses who led us out from the land of Egypt, we do not know what has become of him.’ And they made a calf in those days, and offered a sacrifice to the idol and were rejoicing in the works of their hands. But God turned away and gave them over to worship the host of heaven, as it is written in the book of the prophets: ‘Did you bring to me slain beasts and sacrifices, during the forty years in the wilderness, O house of Israel? You took up the tent of Moloch and the star of your god Rephan, the images that you made to worship; and I will send you into exile beyond Babylon.’ Our fathers had the tent of witness in the wilderness, just as he who spoke to Moses directed him to make it, according to the pattern that he had seen. Our fathers in turn brought it in with Joshua when they dispossessed the nations that God drove out before our fathers. So it was until the days of David, who found favor in the sight of God and asked to find a dwelling place for the God of Jacob. But it was Solomon who built a house for him. Yet the Most High does not dwell in houses made by hands, as the prophet says, ‘Heaven is my throne, and the earth is my footstool. What kind of house will you build for me, says the Lord, or what is the place of my rest? Did not my hand make all these things?’ You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it. Now when they heard these things they were enraged, and they ground their teeth at him. But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. And he said, ‘Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.’ But they cried out with a loud voice and stopped their ears and rushed together at him. Then they cast him out of the city and stoned him” (Acts 7:1–58, ESV).

*****

Introduction

The feel of the book of Genesis is about to change drastically. 

Notice that a new section begins in 11:27  with that important phrase, “these are the generations of… Terah.” Genesis 11:27  all the way to 25:11 are all about Abraham. And after that large sections of Genesis will be devoted to the lives of Abraham’s descendents, specifically Isaac, Jacob and Jospeh. These large narratives which center upon the lives of one individual are very different from what we have encountered so far in the book of Genesis. 

And what have we encountered so far?

Chapters 1 and 2 described to us the creation, each from a different vantage point. Chapter 3 described the fall of man and the consequence of sin. There we also heard the very first promise of the gospel — God, by his mercy and grace, would provide a Savior from among the offspring of Eve. And then in chapters 4 through 11 we find a mixture of genealogies and stories. Both are important. 

The story of the flood and the story of the tower of Babel tell us a lot about our condition after our fall into sin. Instead of living in obedience to God, for the advancement of the kingdom of God upon the earth, man is prone to live instead for himself, for his own pleasure, and for his own glory, independent of the God who made him. These little stories are very important, for they revel man’s true character in his fallen state. 

But the genealogies are also very important. They reveal God’s grace. They show that God was faithful to do what he said he would. God announced in the presence of Adam and Eve that one would arise from amongst the offspring of Eve to crush the head of the Serpent who had deceived them. Despite man’s fall into sin, and despited man’s eagerness to live independent of God and in rebellion against him, God, by his grace, was faithful to preserve a people for himself in the world. This is the story that the genealogies tell. 

In Genesis 4 through 11 we observe the proliferation of an unrighteous line, and also the preservation of a righteous line. Both lines come from Adam and Eve physically speaking,  but one line belongs to the evil one (the serpent), whereas the other belongs to God. God, by his grace, kept a people for himself in the line of Able, Seth, Enoch, and Noah. And of Noah’s three sons, two were blessed, and one was cursed. Shem was blessed of God. Japheth would find the blessing of God in the tents of Shem. But Canaan, who was the  son of Ham, was cursed.   

All of this has been said in previous sermons, and so I will refrain from  being too repetitive. But I do want to be sure that you get it before we move on to a consideration of the lives of Abraham , Isaac, Jacob and Joseph. I want to be sure you understand that a story is beginning to unfold in Genesis, and it is the story of our creation, fall and redemption. 

And what do we mean when we say “redemption”? What does that involve? Typically we assume that it refers to the forgiveness of our sins, our personal salvation in Jesus the Christ, received by the grace of God and through faith. And indeed that is a part of it. But I want you to recognize that the story of redemption is bigger than your personal salvation in Christ Jesus. Not only did Christ live and die and rise again to earn your personal salvation, but to secure, by his obedient life and sacrificial death, an eternal kingdom to be presented to the Father at the end of the age. The story of the Bible is the story of our creation, fall and redemption. But put into different terms, the story of the Bible is the story of the establishment of God’s kingdom in heaven and on earth. 

And what is a kingdom? What elements must be in place to have a kingdom? The answer is threefold. To have a kingdom you must have people, land, and a king. A kingdom is not fully established if any of these are lacking. 

With that in mind, remember that Adam’s task in the garden was to advance God’s kingdom. Concerning people, Adam and Eve were to multiply. They and their children were to be to the citizens ofGod’s kingdom. Concerning land, Adam was to guard the garden and to push out its boundaries until it filled the earth. All the earth was tore God’s kingdom. And concerning the king,  Adam was to do all of his work living in perpetual obedience to the God who made him, the King of kings, and Lord of lords. Adam’s task was to advance the kingdom of God until it filled the earth. 

As you know, Adam rebelled. The kingdom of God was offered but rejected by him. Regarding the King, Adam obeyed the voice of another ruler. Regarding the land, Adam and Eve were expelled from the garden of God. And regarding the people, no longer were they friends of God, but enemies.Indeed , all the posterity of Adam reborn into this world children of wrath bye nature. 

When we speak of the story of redemption it is important to remember that it involves, not only your personal salvation, and the forgiveness of your personal sins, but also the establishment of God’s kingdom. The story of redemption that is told in the Bible is about God, who is King of kings and Lord of lords, rescuing fallen and rebellious sinners from the kingdom of darkness and bringing them safely into his glorious kingdom which will one day fill the earth, all through the work of the Christ, the Messiah, the promised seed of the woman. 

This is the story that is beginning to take shape even in the earliest chapters of Genesis, as we will see. 

*****

These Are The Generations of Shem

In Genesis 11:10 we read the words, “These are the generations of Shem.” This is the fifth time the phrase, “these are the generations of…”, has appeared in Genesis. 

Genesis 2:4“These are the generations of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens.” (Genesis 2:4, ESV)

Genesis 5:1: “This is the book of the generations of Adam. When God created man, he made him in the likeness of God.” (Genesis 5:1, ESV)

Genesis 6:9: “These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God.” (Genesis 6:9, ESV)

Genesis 10:1: “These are the generations of the sons of Noah, Shem, Ham, and Japheth. Sons were born to them after the flood” (Genesis 10:1, ESV).

And now Genesis 11:10: “These are the generations of Shem.”

What a marvelous thing to consider that God preserved a people for himself in a world that was so very corrupt. This righteous line was preserved by God through all manner of corruption.  Think back upon the flood narrative and the story of the tower of Babel and be amazed that this righteous line was preserved by God through Adam, Seth, Enoch, Noah and now Shem.  

The descendents of Shem were already listed for us in Genesis 10 along side the descendents of Ham and Japheth. Why then are they listed for us again here in 11:10ff? It is show that God was faithful to fulfill his promises concerning Shem that were delivered through the blessing that Noah pronounced upon him. 

Remember whatNoah said concerning his sons. “He said, ‘Cursed be Canaan; a servant of servants shall he be to his brothers.’ He also said, ‘Blessed be the LORD, the God of Shem; and let Canaan be his servant. May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant’” (Genesis 9:25–27, ESV). 

The descendents of Shem would have the LORD as their God. And the genealogy of Genesis 11:10ff shows that this came to pass. The descendents of Shem did indeed have the LORD as their God. They worshipped him at the alter. They preserved his promises. And there were prophets among them, as we will see. 

If you remember, the genealogy of Shem in Genesis 10 did not make this clear. There the line of Shem was traced to Eber,  and then through Eber’s son Joktan, and from Joktan  to 13 sons who names are unfamiliar to us. 

In Genesis 11 the genealogy of Shem is traced again to Eber (which is where the Hebrews get their name), but this time through Eber’s other son, Peleg. And by the end of this genealogy we come, not to unfamiliar names,  but to familier ones. In verse 26 we read, “When Terah had lived 70 years, he fathered Abram, Nahor, and Haran” (Genesis 11:26, ESV). The name Abram should be familier to you. He will later be called Abraham. His descendents are Isaac, Jacob and Joseph. Indeed, from his loins would come the Hebrew people who would eventually destroy the Canaanites, the descendents of Ham, and in whom the Gentiles, the descendents of Japheth, would find their blessing. 

See, therefore, that the genealogy of Shem in Genesis 11:10ff completes the line from Adam to Father Abraham. 

*****

These Are The Generations of Terah 

In verse 27 we again encounter the phrase, “these are the generations of…” This is the sixth occurrence of this phrase. Therefore,  this marks the beginning of the sixth major section of the book of Genesis. And it is a major section! We will not encounter this phrase again until 25:12, where we read, “These are the generations of Ishmael…” Everything from 11:27 to 25:12 is about Abraham.

Terah was the father of three sons, Abram, Nahor and Haran. We are told that Haran was the father of Lot, and that Haran died before his father did when the family lived in Ur of the Chaldeans, located near the Euphrates river in the southern part of the Babylonian kingdom, in what is Iraq today. In  verses 29 we read that “Abram and Nahor took wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran the father of Milcah and Iscah” (Genesis 11:29, ESV). All of this is important in that it sets the stage for the narrative that follows.  

In verse 31 we learn that “Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram’s wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there. The days of Terah were 205 years, and Terah died in Haran” (Genesis 11:31–32, ESV). And so these charters take center stage: Tarah, his son Abram, Abram’s wife Sarai, and Abram’s nephew, Lot. These four left Ur of the Chaldeans and journeyed to the north and west with the intent of going down into the land of  Canaan (now Israel), but they remained in Haran.  

Let me say a few things about this section.

One, notice that this passage does not reveal why these four left Ur of the Chaldeans to  sojourn to the land of Canaan, buit the next passage does.  In 12:1 we read, ¸“Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV). These four left Ur of the Chaldeans because God called Abram. 

If you remember, this is how Stephen began his sermon in Acts 7, which we read earlier.  “And Stephen said: ‘Brothers and fathers, hear me.The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, and said to him, ‘Go out from your land and from your kindred and go into the land that I will show you.’ Then he went out from the land of the Chaldeans and lived in Haran.’” These people left Ur of the Chaldeans because God called them. 

Two, notice that the land they left was prosperous and pagan. We should not soon forget what we learned in the story of the tower of Babel. This culture — the culture of Ur — was not all that different than the culture of Babel. The people of this land worshipped false gods. They built, not for the glory of God, buit for their own glory. And they prospered, worldly speaking. This is the land that Abram was called to leave. 

Three, look with me at verse 30 where we read, “Now Sarai was barren; she had no child” (Genesis 11:30, ESV). Sarah’s barrenness will be a major theme in the Abraham story. And it will also be a theme in the story of Jacob and Rachel. 

These three observations should be considered in light of what I said earlier about the scriptures telling the story of the establishment of the kingdom of God. In order for God’s kingdom to be established then he must rule as King over a people who possess a land. And notice that all three conditions are lacking at this point of the story. God is not honored as King in Ur. Those whom he has called to himself from that culture do not have a land of their own. And Sarai is barren. The rest of scripture from Genesis through to the end of Revelation will tell the story of God overcoming each of these problems by his grace and through a  Redeemer, Christ  Jesus the Lord.   

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Application  

If you are in Christ you have been called out the world to walk in obedience to God as King.

Is it evident by observing your life that God is your Lord and King?

If you are in Christ it is because God has made you alive in him. He breathed life into your soul where there was once only spiritual barrenness. 

Are you amazed  at the grace of God? Are you grateful?

If you are in Christ you are now citizen of God’s kingdom along with others who have faith in him.

Do you cherish the fellowship of the saints? 

Posted in Sermons Study Guides Joe Anady Mike Thezier Genesis 11:10-32
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QUESTIONS FOR DISCUSSION

• Taking into consideration the preaching of Stephen in Acts 7, what is the gospel?
• What three elements are necessary to have a kingdom? Why is the story of our redemption in Christ best understood as the story of the establishment of the kingdom of God?
• What three problems are introduced in Gen 11:27-32 as it relates to the kingdom of God? In other words, what is lacking?
• In what ways is God’s kingdom present in the world now? Why then  do we still pray, “Thy kingdom come”?
• What will the kingdom of God look like when all is said and done?

Posted in Study Guides Gospel Community Groups Joe Anady
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QUESTIONS FOR DISCUSSION

• Discuss the different ways in which the church needs to be maintained. What forces threaten to deteriorate the church?
• Discuss the particular responsibilities that elders and deacons have in the maintenance of the church.
• Discuss the general responsibilities that members have to maintain the church.
• Please spend time in prayer, and include prayers for the preservation of the unity of our church and for the ministry of our deacons.

Posted in Study Guides Gospel Community Groups Joe Anady
Comments Off on Discussion Questions for Sermon on Acts 6:1-7, 05/05/2019 Posted by Joe

Old Testament Reading: Psalm 72:1-4; 12-14

“Of Solomon. Give the king your justice, O God, and your righteousness to the royal son! May he judge your people with righteousness, and your poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness! May he defend the cause of the poor of the people, give deliverance to the children of the needy, and crush the oppressor! [Verse 12] For he delivers the needy when he calls, the poor and him who has no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life, and precious is their blood in his sight.” (Psalm 72:1-4; 12–14, ESV)

New Testament Reading: Acts 6:1-7

“Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word.” And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. These they set before the apostles, and they prayed and laid their hands on them. And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith.” (Acts 6:1–7, ESV)

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Introduction

Back in  August Lindsay and I  moved our family to a new house, which is in fact, a very old house — built in the year 1915. One of our main concerns when looking at the house was it’s condition, given it’s age. It looked really good on the surface, but what was lurking beneath?, we wondered. I think you would have the same concern if you were considering a home that was built over a hundred years ago. That question nagged at us a bit until we were able to look carefully at the house with the home inspector. I crawled under the crawl space with him, and I went up into the attic. We looked carefully at the roof and at the condition of the eaves, and so on. The house wasn’t perfect, but we found that it was really, really straight and clean. And so we made the move. 

But here is my question: Why are some houses that were built a hundred years ago dilapidated today, whereas others are still in good shape? What differentiates between the old house that has deteriorated and the one that has stood the test of time? 

Three things come to mind. First, the quality and craftsmanship of the original construction matters. Was the house built well in the first  place? Was  it set down upon a solid foundation, and so on?  Secondly, the providence of God matters. Even a very well built home will not necessarily stand the test of time if some calamity strikes it. I am  thinking here of a wildfire or a flood. And thirdly, maintenance matters. And this is what I wish to emphasize this morning. If a house is to stand the test of time it must be well maintained. The ordinary forces of nature will, in the process of time, bring even a well built house to the ground if it is not maintained. Common things like rain, wind and the fluctuation of temperature will wear out even a  good roof. And if the roof leaks, the water will rot the wood. And if the wood rots, the force of gravity will begin to have it’s way with the structure. And if all of that goes unchecked, the house will eventually crumble. 

I will not bore you with anymore talk of home maintenance. The point that I am making is this: if a structure is to stand the test of time it must, first of all, be well built. And secondly, it must be well maintained. Even the best of structures, if not maintained, will deteriorate with the passing of time.

So what does this have to do with our sermon text today? Well, not only are solid foundations and proper maintenance necessary for the preservation of houses and other physical things, they are also necessary for the preservation of human institutions. 

Your marriage, for example, will not hold up very well to the test of time if it is not set down upon a solid foundation (namely Christ and his word), and then maintained. The institution of marriage must be maintained. You must keep the marriage healthy and pure. You must invest into it if you hope to see it last, and better yet, improve with the passing of time.  

The same may be said of your business ventures, your friendships, indeed, your own spiritual life. These non-physical entities share this in common with physical things — if they are to stand the test of time — if they and improve with the passing of years — they must, first of all, be set upon a solid footing, and they must be carefully maintained.   

Brothers and sisters, the church is no exception. And no, I am not referring to a church building. Yes, it is true — if  we ever own one, we will need to maintain it. Someone will need to paint the eaves! But I am not talking about that. I’m talking about the church — the local church — that is, the church as an institution, consisting of officers and members, governed by the word of God, and  bound together by the blood of Christ through faith in his name. The local church is an institution. And if a church — a local church, or congregation — hopes to stand the test of time, it must first be set down upon a solid foundation. It must be formed according to the command of Christ, the teaching of Holy Scripture, which is the word of God. And then it must be carefully maintained. 

I suppose it is possible for a church with solid foundations which is also carefully maintenance to dissolve.  Perhaps intense persecution could bring it down. Perhaps a particularly intense attack from the evil one could it. But more often than not, churches — even churches with good foundations — fall because they are not maintained. 

I can here you now saying, I know what needs to be done to maintain a house — cleaning, painting, weeding, caulking, roof repair, bug and rodant control, etc. — but how is the church to be maintained? 

I bet you know the answer. The work is not physical, but spiritual, intelectual, and relational. If the threats to a house are wind and rain, the sun and gravity, the fluctuation of temperature and the moving earth,  the threats to the church are sin, false teaching, a  lack of love and concern for one another, unresolved conflict, disorderliness, prejudice, gossip and slander, favoritism, unfaithfulness, disbelief, and the like. These destructive forces must be confronted in the maintenance of the church. 

Brothers and sisters, church maintenance is hard work. It requires diligence. And both officers and members have an role to play. The elders and deacons of the church have a particular obligation to maintain the church. But the members are also responsible. 

Listen carefully to the words of the apostle Paul in his letter to the church in Ephesus. Notice that he is here writing to the church as a whole, and not just to the pastor or the to the elders. In chapter 4 verse 1 of his letter to the Ephesians he says:

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” And little later he says, “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, 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, 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. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 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.” (Ephesians 4:1–16, ESV)

Elders have a particular responsibility to maintain the church. According to this text the work of elders, pastors and teachers,  is to “equip the saints… for building up the body of Christ, 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, 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.” The elders have a particular role to play. They are to equip the saints. This is their ministry. They are to build up the church. And if we were to take into consideration the teaching of the rest of scripture we would see that elders are to minister as overseers and shepherds. They are to “preach the word” and “be ready in season and out of season” to “reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2, ESV). In general, elders are to take the lead in the maintenance of the church.

But notice that in the Ephesians 4 passage, Paul’s exhortation is to the church as a whole. Every member is to 

“walk in a manner worthy of the calling to which [they] have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” This command is given, not to the elders only, but to every member of the church. Every member has a responsibility to maintain the church, to “walk in a manner worthy of the calling to which [they] have been called”, to be humble, gental and patient, to bear with one another in love, and to be “eager to maintain the unity of the Spirit in the bond of peace.” The word translated as “eager” here in Ephesians 4:3 means, “to do something with intense effort and motivation—‘to work hard, to do one’s best, to endeavor.’” The word translated “maintain” means to guard something; to watch over it so as to cause it to continue. In this passage the thing to be maintained is the “unity of the Spirit in the bond of peace”. This is referring to the unity that is to exist within the local church. We are bound together through faith in Christ and by the Holy Spirit. Not only should the elders of the church work hard to maintain unity within the church — it is also the responsibility of every member. 

But here is the point that I would really like to make this morning: deacons have a particular role to play in the maintenance of Christ’s church. All members are responsible to maintain the Lord’s spiritual house. The elders have a particular responsibility to lead in the maintenance of the Lord’s house as ministers, or servants. And the same is true of deacons. Deacons have a particular role to play. They are to serve within Christ’s church in  order to  maintain “the unity of the Spirit in the bond of peace”.

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Acts 6: The Ordination of the Original Deacons

In Acts chapter 6 we have an account of the ordination of the first deacons. They are not called by that name in this passage, but it is clear that that is what they were. These seven were the very first to be appointed to the office of deacon. Consider three things in support of this claim:

First of all, notice that the word deacon means “servant”, and that is what these men were called to do. They were appointed to the task of serving. Their duty was to serve (in the Greek the word is διακονέω) tables. Verses 2 and 3 make that clear: “And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men… whom we will appoint to this duty” (Acts 6:2–3, ESV), that is to the duty of serving tables. 

Secondly, notice that these men had to meet certain qualifications. In verse 3 we learn that were to be “men of good repute, full of the Spirit and of wisdom” who were appointed to this duty (Acts 6:3, ESV). It appears, therefore, that this was an office that they were being appointed to. 

In Paul’s letter to Timothy we find a more detailed and  exact description of the qualifications that man must meet in order to be appointed to the office of deacon. Paul there elaborated on the general qualifications of Acts 6 — that “men of good repute, full of the Spirit and of wisdom” — when  he says, “Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience. And let them also be tested first; then let them serve as deacons if they prove themselves blameless. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. Let deacons each be the husband of one wife, managing their children and their own households well. For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus” (1 Timothy 3:8–13, ESV).

Thirdly, notice that the seven men in Acts 6 were formally ordained. 

They were selected by the church at the direction of the apostles. It was the apostles who said to the church, “Therefore, brothers, pick out from among you seven men of good repute… (Acts 6:3, ESV)”

Notice that the whole church was involved in the selection of these men. Verse 5: “And what they said pleased the whole gathering, and they chose” the seven men.

And  finally the seven were presented back to the apostles for formal ordination. Verse 6: “These they [the church] set before the apostles, and they prayed and laid their hands on them” (Acts 6:6, ESV). This means that apostles ordained or appointed these men to function as deacons.

In Acts chapter 6 we find an account of the ordination of the first deacons. 

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The Occasion for the Ordination of Deacons: The Unity of the Church Was Threatened

Pay careful attention to the occasion for the ordination of these deacons in Acts 6. In verse 1 we read, “Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution.”

The early church was experiencing division. Something terrible was happening. Favoritism was being shown to the widows who were Jewish Christians, while the Gentile Christian widows were being neglected. To be a widow is always a difficult thing. Perhaps it was even more difficult in the first century AD than it is today. And it is was probably especially difficult for those widows who identified as followers of Christ. Jew and Gentile Christians would have been cut off from their culture to one degree or another due to their professed faith in Christ. How important it was, therefore, for the church to care for the widows in their midst. 

The scriptures often speak of the importance of caring for the poor and downtrodden, particularly widows. Remember the words of James, where he says, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (James 1:27, ESV). The early church was failing at this. Not only were they failing to care for widows, but they were also showing favoritism to a particular class of people. The Jewish widows were being cared for, while the non-Jews were being neglected. 

The same James who urged us to care for widows and orphans in their distress also said, “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory” (James 2:1, ESV). And again he said, “If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors” (James 2:8–9, ESV). What does it mean to show partiality? It means to show favoritism; to have bias in favor of one person over another, for whatever reason. And that is precisely what was going on in the early days of the church, or at least that was the perception.  It was truly a scandalous thing. 

Please recognize, therefore, that the first deacons were appointed, not to do menial an d insignificant work, but to do work that was crucial to the well being and maintenance of the church of Christ. Their task would require wisdom and discernment. And the effect of their work would be that individual Christians would be cared for, and the unity of the church maintained. 

Notice also that the work of the deacons is meant to compliment and even support the work of the elders. Again, in verse 3 we hear the  apostles saying, “Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word” (Acts 6:3–4, ESV). 

The apostles, who were also elders, had as their task the ministry of the word and of prayer. They were to devote themselves to the study, preaching and teaching,  and to the writing of Holy Scripture. It is not that  waiting on tables was below them. After all, Christ himself commanded them to do likewise when clothed himself with the garb of a servant and washed their feet. The task of serving tables was not below them, but it was too heavy of a burden for them to bear on their own.  It would have taken them from the work that God has specifically called them to do. 

Elders in the church today are not apostles, but they do have a similar task to accomplish. Elders do not write scripture as the apostles did. They do not speak with the same authority as the apostles. But they are to devote themselves to the ministry of the word, to prayer, and to the oversight of the church. The ministry ofd the deacon complements and supports the work of the  elder. 

So what was the occasion for the ordination of deacons in the church? The unity of the church was threatened due to a failure to justly care for those in need, and an apostleship that neither could nor should have met the need all on their own. 

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The Obligation of Deacons: Maintaining the Church by Caring for Those in Need

What, therefore, are the obligations of the  deacon? The form that we will use later in this worship service in the ordination of two deacons puts it this way: “The duties of deacons consist of encouraging members of the church to provide for those who are in want, seeking to prevent poverty, making discreet and cheerful distribution to the needy, praying with the distressed and reminding them of the consolations of Holy Scripture.” 

Let us consider these words carefully. 

“The duties of deacons consist of encouraging members of the church to provide for those who are in want.” Notice carefully, the job of the deacon is not to meet all of the needs themselves, but to be sure that needs within the church are met. 

The deacons are “to prevent poverty.” This is a very general statement, and fulfilling it could involve many things. Perhaps the deacons need to distribute food, clothing or money to those in need. Perhaps they will need to help in other practical ways to help individuals secure good employment, or to manage their resources well.

Deacons are also  to make “discreet and cheerful distribution to the needy.” Our deacons will work in  cooperation with the elders to distribute from the benevolence fund of the church. By the way,  the benevolence fund used to be called the deacons fund. At the church we came out of it was called the deacons fund. And we first stated, it was called the deacons fund. But if you remember, there were no deacons at our previous church, and we didn’t have deacons when we first began, and so we thought it sounded silly to call the fund the “deacons fund”,  and so we changed the name to the “benevolence fund”, benevolence meaning “kindness”. I’m not sure that we will change the name back now that we have a thriving deaconship. Whatever the name, please understand that  the deacons have a particular responsibility to, under the authority of the elders, maintain and distribute those funds to the needy in our midst. If ever you able to give above and beyond your normal tithe, we  would encourage you to consider giving to the benevolence fund. Distributions are made from the fund regularly. 

Lastly, see that deacons are to “[pray] with the distressed and [remind] them of the consolations of Holy Scripture.” I hope that  you can see clearly that the deacons are not the janitors of the church, but instead they are ministers of mercy. They are to care for people, particularly for their physical needs. But they are to care for them as brothers and sisters in Christ. The job of the deacon is to see to it that no one in  our congregation has the joy of their salvation diminished due to physical poverty or suffering, so far as we can help it.     

Later in this service we will ordain two new deacons, thanks be to God. Each of our deacons will have particular responsibilities — to oversee the food ministry (Tom Evans), to oversee the see the set up and tear down of the church (Nick Mucelli), to organize meals for those who have had surgery,  etc. (Nick Mucelli), to serve as an adminsitrative assistant to the Pastors (Mike Thezier), to provide fellowship meals for the church (Dave Anady). But all of them have the same general calling, and it is the one that has been described above. They are to labor to maintain the unity of the church by “encouraging members of the church to provide for those who are in want, seeking to prevent poverty, making discreet and cheerful distribution to the needy, praying with the distressed and reminding them of the consolations of Holy Scripture.”  

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Application  

Brothers and sisters, how might we apply these truths?

First, I would exhort you to give thanks to Christ that he would care for his people in this way. Clearly he is concerned to care for us in body and soul.

We will certainly experience trials and tribulations in this life. But Christ will refine and preserve his people through them, body and soul.  

Christ will save us on  the last day, body and soul. 

How did he teach us to pray? Not only for spiritual things, but also for the physical — give us this day our daily bread. 

It is no wonder then that within his church he has ordained two offices — elder and deacon — which  correspond to the two parts of man — body and soul 

This spiritual and physical care was present in the  early church. Acts 2:42:  “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved” (Acts 2:42–47, ESV). 

The two offices of elder and deacon correspond to the two aspects of man. 

Secondly, will  you give honor to the deacons who serve in your midst. At the end of the ordination ceremony, after certain questions have been asked of the two men, I will ask you a question. I will say, “Do you, the members of this church, acknowledge and receive this brother as a deacon, and do you promise to yield him all that honor, encouragement, and obedience in the Lord, to which his office, according to the Word of God and the constitution of this Church, entitles him?” I hope that you will be willing to say a heart “I will” to that question. Please pray for the deacons and for their ministry. 

Thirdly, are you yourselves “eager to maintain the unity of the Spirit in the bond of peace.” Are striving to “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love.” Are you willing to serve one another, to give of your resource to meet needs, and use the particular gifts that God has given to you for the building up of the body of Christ? The elders and deacons have particular roles to play, but the it is the responsibility of every member to “maintain the unity of the Spirit in the bond of peace.” 

Posted in Sermons Joe Anady Acts 6:1-7
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• There are many in the world who claim to be Christians who deny the historical reality of the resurrection. They consider it a myth. Discuss.
• Why are we “of all people most to be pitied” if Christ is not raised.
• What does it mean that  in Adam all die, so also in Christ shall all be made alive”? (1 Corinthians 15:22, ESV)

Posted in Study Guides Gospel Community Groups
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Scripture Reading: 1 Corinthians 15:12–28

“Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied. But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.” (1 Corinthians 15:12–28, ESV)

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Introduction

I’ve selected this passage for today assuming that you are familiar with the story of Christ’s crucifixion, death, burial, and resurrection as recorded for us in the pages of Holy Scripture, particularly, the Gospels. Jesus the Christ was crucified, he died, was buried, and on the third day he rose from the grave. If you wish to read about these things — which would be a wonderful thing do, either on your own or with others on this Lord’s Day — then you can open to the end of any of the four Gospels to find an account of the death, burial and resurrection of Christ. Matthew chapters 27 and 28, Mark 15 and 16, Luke 23 and 24, and John chapters 19 through 21 all testify to the truth that Jesus the Christ was crucified, died and was buried, and that he rose again on the third day. 

I’ve selected this passage for today assuming that you are familiar with this story, for this passage —  1 Corinthians 15:12–28 — does not tell the story of the resurrection of Christ. Instead, it establishes that without the resurrection of Christ, our faith would be empty, meaningless and vain. Stated positively, the fact that Christ was raised from the dead on the third day changes everything. When Christ raised from the dead he demonstrated that he was not just another teacher, or a great moral leader, but is in fact our conquering Savior. He defeated sin and death when he was raised up to live forevermore. And this he did for us, and for all who  believe upon him, so that we might have life eternal in his name.  

In verse 12 of 1 Corinthians 15 we learn something about the situation which made it necessary for Paul the Apostle to write on this subject. Evidently there were some within the church of Corinth who did not believe that there would be a resurrection at the end of time.  Exactly what they though is not clear from the text, but one thing is certain — they did not believe that believers would be raised in the future. This is why Paul wrote “Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised.” Evidently some within the church in Corinth believe that Christy was raised from the dead, but they denied that believers will be.

This is a bit of a tangent, but I must say that I take a bit of comfort in Paul’s letters to the church in Corinth. They reassure me that it is not unusual to encounter trouble within Christ’s church. The church will always struggle against sin and false doctrine. I don’t mean to say that we should be content to live with the sin and false doctrine in our midst, but we should not be surprised when we encounter. The question is, what we do in responce to it? And the scriptures provide us with ample guidance here. 

In verse 12 of 1 Corinthians 15 Paul begins to address a doctrinal error within Corinth. Some believed that there would be no resurrection, even of believers, at the end of the age, and so Paul set them strait. Listen again to his reasoning. “Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised.” He is drawing attention to their inconsistency. On the one hand they said, there is no resurrection. And on the other hand they said, Christ was raised. And Paul replied by saying, how can that be? If there is no resurrection, then Christ did not raise. But if Christ did rise, then we also should expect to rise with him, if we are united to him by faith.  The two things, you see — Christ’s resurrection and ours — are inextricably tinkled together. 

After establishing this principle, Paul then begins to show how central the resurrection of Christ is to the Christian faith.  He does this in two parts. Firstly, in verses 14-19 he tells us how things would be “if Christ has not been raised.” Secondly,  in verses 20-28 he tells us how things are because Christ has, in fact, been raised from the dead.

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If Christ is not raised…

In verse 14 we learn, first of all, that if Christ is not raised, then our faith is empty and without effect. There we read,  “And if Christ has not been raised, then our preaching is in vain and your faith is in vain.” 

The resurrection of Christ from the dead is so central to our faith that Paul says, if you take that away — if you take the historical, bodily resurrection of Christ away — then our preaching (meaning the preaching of the Apostles, and all preaching from that time onward) is empty, without content, untrue and ultimately ineffective.  

Brothers and sisters, you should know that there are many in this  world who call themselves “Christians” who do not believe that Christ was actually raised from the dead, but consider it a myth. Why they insist on having the name “Christian”, I do not know. It would be far better — far more honest — if they would admit that they are not Christians at all, but are something else. They might be moral people; ethical people, but they are not Christians. For Paul himself has said,  “if Christ has not been raised, then our preaching is in vain and your faith is in vain.” It is an empty faith.    

Secondly, Paul says that if Christ has not been raised, then he and the other Apostles would be found misrepresenting God. Look with me at verse 15. If Christ is not raised then, “We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised.”

It is not a good idea to misrepresent to God. And Paul, along with the other Apostles and the elders that had been appointed in the churches, had been preaching that God was the one who raised Christ from the grave.

Listen to Peter’s preaching on the day of Pentacost. Acts 2:22: “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it” (Acts 2:22–24, ESV). And a little bit later in that same sermon Peter said that Christ “was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we all are witnesses” (Acts 2:31–32, ESV). 

Listen again to Peter’s preaching, this time in Solomon’s Portico. He spoke to the Jews when he said, “The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, and you killed the Author of life, whom God raised from the dead. To this we are witnesses.” (Acts 3:13–15, ESV)

You are noticing a theme, no doubt. What was at the heart of the evangelistic preaching of the early church? The Apostles preached about Christ, and in particular they wanted everyone to know that he rose from the grave. “To this we are witnesses”, Peter said. They were witness to the life of Christ. But in particular they were witnesses to his death and resurrection. They saw him raised. 

This testimony that “God raised [Christ] from the dead” is found on the lips of the Apostles throughout the pages of the book of Acts. And it also appears in Paul’s writings. In Romans 10:9 we read, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9, ESV). This same message also appears in 1 Corinthians 6:14, only about nine chapters previous to the text that we are studying today. There we read, “And God raised the Lord and will also raise us up by his power” (1 Corinthians 6:14, ESV). This is the teaching of the Apostles. “God raised the Lord and will also raise us up by his power.” The  two things, Christ’s resurrection, and ours are inextricably linked together. 

Paul and the other Apostles had testified repeatedly saying, “God raised the Lord.” This was at the heart of their message — “God raised [Christ] from the dead”. And if it was not true, then these men would be found misrepresenting God.

Thirdly, we learn that if Christ is not raised, then we are still in our sins. Look with me at verse 16 of 1 Corinthians 15. There we read, “For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins.” (1 Corinthians 15:16–17, ESV)

Paul repeats himself a bit in these verses. Again he states his argument that “if the dead are not raised, not even Christ has been raised.“ And again he says, “if Christ has not been raised, your faith is futile”. The Greek word translates as “futile”  here in verse 17 is different than the Greek word translated as “vain” in verse 14. The meaning of these two words is very similar. In verses 14 the emphasis might be upon the ineffectiveness of our faith if Christ is not raised. If Christ is not raised your faith does not really accomplish anything. It is empty, without effect, a waste of time. Here in verse 17 the emphasis might be upon the worthlessness of our faith if Christ is not raised. If Christ is not raised your faith is futile, empty and worthless. This is all repetition.

In verses 17 something is new is said though. “And if Christ has not been raised… you are still in your sins.” I love the way that Calvin explains this verse. He says, “For although Christ by his death atoned for our sins, that they might no more be imputed to us in the judgment of God, and has crucified our old man, that its lusts might no longer reign in us, (Rom. 6:6, 12;) and, in fine, has by death destroyed the power of death, and the devil himself, (Heb. 2:14;) yet there would have been none of all these things, if he had not, by rising again, come off victorious. Hence, if the resurrection is overthrown, the dominion of sin is set up anew.” 

Those are beautiful words, I think. The point is this: Though it be true that Christ atoned for sins by his death on the cross, none of that would have mattered if he would have remained dead. We would still be in our sins if Christ did not rise, for then we have not have a victorious Savior, but rather a defeated one. 

Fourthly, we learn that if Christ is not raised then those who have died in the Lord are hopelessly lost. This is what Paul means when he says in verse 18, if Christ is not raised “then those also who have fallen asleep in Christ have perished.”

He has already established that if Christ is not raised then we who are living are still in our sins. You see, there is now power in Christ if he is not raised. Whatever we say about what he did on the cross to pay for sin, to defeat the evil one, to earn an eternal reward, means nothing if remained in that tomb. Our faith would be vain and futile if this were true. And nothing illustrates this more than to talk about those who have “fallen asleep”, as Paul puts it. If Christ himself did not have victory over death and the grave, then there is no hope for those who have themselves died and gone into the grave. They  simply have perished.  They are hopelessly lost if Christ is not risen. 

Fifthly, we learn that if Christ is not raised then our hope is for this life only, and we are of all people most to be pitied. Verse 20: “If in Christ we have hope in this life only, we are of all people most to be pitied.” 

Two things: First, do you see that if Christ is not raised then our hope is for this life only? If Christ did not rise, then he did not defeat death. He does not have the power to do anything for us beyond the grave. Perhaps he could be of some use to us in this world as a moral example, as a demonstration of  God’s love, etc. But if he did not rise,  then he cannot do anything for us beyond the grace, for he himself would have been consumed by that, just as we will be. 

Secondly, Paul puts it most bluntly when he says, if this is true that Christ is not raised, then “we are of all people most to be pitied.”  

Why would Paul say this? Why would he say that Christians — those who have faith in Christ — are pitiful people, if Christ  is not raised? Doesn’t he know that following Christ is great blessing even in this life? Doesn’t he realize how joyous it is to know Christ in this life? Certainly he does! It was Paul himself who said that he counts “everything as loss because of the surpassing worth of knowing Christ Jesus [his] Lord. For [Christ’s sake he had] suffered the loss of all things and count[ed] them as rubbish, in order that [he] may gain Christ” (Philippians 3:8, ESV). Paul knew very well the blessing of walking with Christ in this world. Every other pleasure and honor seemed as rubbish to him in comparison. 

But Paul also knew something else. He knew from experience that being a Christian in this world is very difficult.

The Christian is called to resist the temptations of the world the flesh and the Devil.

The Christian should expect to be disciplined by the Lord. 

The Christian should expect to suffer a degree of persecution in this world. 

“Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name.” (1 Peter 4:12–16, ESV)

Brothers and sisters, the resurrection of Christ from the dead is so central to the Christian faith that if Christ is not risen, “our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God… your faith is futile and you are still in your sins…” and  “those also who have fallen asleep in Christ have perished.” In fact, “if in Christ we have hope in this life only, we are of all people most to be pitied” (1 Corinthians 15:12–19, ESV).

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But in fact Christ has been raised…

“But in fact, Christ has been raised from the dead.” That is what we read in verse 20.

Paul testified to the fact of Christ’s resurrection in the previous passage when he wrote, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me” (1 Corinthians 15:3–8, ESV). The Gospels of Matthew, Mark, Luke and John testify to the fact of Christ’s resurrection. The Apostles, when they were alive, testified to the fact of Christ’s resurrection. They saw him, and they were witnesses. Many others saw him  too. Indeed, Christ appeared in his resurrection to “more than five hundred brothers at one time, most of whom [were] still alive”, at the time when Paul wrote to the Corinthians. If Christ is not risen our faith is futile. “But in fact, Christ has been raised from the dead.” 

And what does this mean for us? It means that our preaching and our faith  is not in vain, but is powerful and effective. It means that we are correctly representing God when we say that he raised Christ from the grave. It means that our sins have been atoned for — washed away by the blood of the lamb — if we are united to him by faith. It means that those who have died in the Lord are alive with him in spirit as they eagerly  await the resurrection of their bodies. It means that not only to we enjoy Christ in this live, but we have a hope that goes beyond the grave.  Far from being “of all people most to be pitied”, we are “more than conquerors through him who loved us. For [we are] sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:37–39, ESV).

This is precisely the point that Paul goes on to make when he says in verses 20, “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep” (1 Corinthians 15:20, ESV). 

What does it mean that Christ is the “firstfruits”? It means that he is the first of many. What happened to him will also happen to us if we are in him. Christ’s resurrection guarantees our resurrection. Because Christ is risen, we know for sure that we too will be raised. You see, Christ did not rise from the grave for himself only, but so that he mighty “bring many sons to glory”, as Hebrews 2:10 so beautifully reveals. Christ was not merely and individual who was raised up. He was the “firstfruits” — the first of many to rise unto life eternal. 

Paul then explains why Christ is the firstfruits in verse 22 when he says, “For as in Adam all die, so also in Christ shall all be made alive (1 Corinthians 15:22, ESV). Christ is the firstfruits because Christ was and is a federal head and representative of others, just as Adam. 

Adam lived as a representative of others. His obedience would have meant life for others. His disobedience meant death for others. And who did Adam represent? He represented all who descended from him. To be born into this world is to be born in Adam. And to be in Adam is to be dead in trespasses and sins.    

Christ also lived (and died and rose again) as a representative for others. And who did Christ represent in his life, death burial and resurrection? He stood in the place of all who were given to him by the Father from all eternity (see John 17). These are all who ever have and ever will place their faith in Jesus the Christ. To be in Christ is to have life everlasting. “In Adam all die”,  but “in Christ shall all be made alive.” 

But there is an order to things, brothers and sisters. That is what Paul says in verse 23: “But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ” (1 Corinthians 15:23, ESV). No one has come to enjoy their resurrection body yet except Christ. I can  think of only two possible  exceptions — Enoch and Elijah. All who have died having placed their faith in Christ, either before or after his coming, do indeed live in the presence of God. But they live in God’s presence in the spirit while their bodies lie in the grave. Christ was raised bodily. He was the first of a many who would be brought to glory in and through him. “Then at his coming [that it to say, his second coming] those who belong to Christ”, will also be raised. 

Verse 24: “Then comes the end, when he [Christ] delivers the kingdom to God the Father after destroying every rule and every authority and power” (1 Corinthians 15:24, ESV). At the end of time the dead in Christ will be raised. At the end of time “the kingdom” of Christ will be delivered “to God the Father”. By the way, this is what Adam was to do. He was to labor to promote and to advance God’s kingdom as a faithful servant of God to the glory and honor of God. When Adam failed, Christ has succeeded. Christ, on the last day, will deliver the kingdom of which he is Lord, to God the Father. 

Verse 25: “For he must reign until he has put all his enemies under his feet” (1 Corinthians 15:25, ESV). Again, there is a process, friends. Christ is ruling and reigning now. His rule is supreme and absolute. But every enemy of his is progressively being brought under his feet. 

Verse 26: “The last enemy to be destroyed is death” (1 Corinthians 15:26, ESV). Death is something that we still must experience. It is the way that we pass from this life into the next one. If we are in Christ we will pass from life to life. If we are in Christ we will pass “from life to life. Those not in Christ will pass from “death to death” (see 2 Corinthians 2:16). At the end of time, death itself will be destroyed by Christ for all those who are in him. This is why the Christian can say, “‘O death, where is your victory? O death, where is your sting?’ The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:55–57, ESV).

In verse 27 Paul sites Psalm 8 when he says, “For ‘God has put all things in subjection under his [that is, Christ’s] feet.’ But when it says, ‘all things are put in subjection,’ it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all” (1 Corinthians 15:27–28, ESV). 

What is the meaning of this? Paul is saying that all things have been made subject to Christ. But there is one exception. God has not and will not be made subject to Christ. God is the one exception, for he is the one “who put all things in subjection under [Christ], so that God may be all in  all.”

Do you see, therefore, that when Christ was raised from the dead it for our good and to God’s glory?

It was for our good because Christ was the firstfruits. He raised, not fro himself, but for us so that we might be raised up with him at the end of time. 

And it was for God’s glory because Christ is establishing God’s kingdom. The kingdom of Christ and the kingdom of God are one in  the same. The kingdoms of Christ will advance in this world until it is fully established, with all things being made subject to Christ. And at that time Christ will “deliver the kingdom to God the Father after destroying every rule and every authority and power”, all the glory of our great God and King. 

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Conclusion  

So tell me, friend. Does it matter whether or not Christ was in fact raised from the dead?

And do you believe that he has been raised? Have you done what Paul says we must do if we are to be saved from our sins? “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9, ESV)

And if you have believed upon Christ, are you aware of how rich you  are in him. We deserved God’s wrath because of our sin, “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:4–7, ESV).

Friends, are you eager to grow in your knowledge of Christ Jesus?

Are you eager to share that knowledge with others?

Brothers and sisters, it is good that have given special attention today to the resurrection of Christ. Indeed each Lord’s Day we gather to give worship to God through Christ who was risen on the first day of the week, but today, in a special way, we gather to say, he is risen… he is  risen indeed.   

Posted in Sermons Study Guides Joe Anady 1 Corinthians 15:10-28
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Old Testament Reading: Genesis 11:1-9

“Now the whole earth had one language and the same words. And as people migrated from the east, they found a plain in the land of Shinar and settled there. And they said to one another, ‘Come, let us make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar. Then they said, ‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.’ And the LORD came down to see the city and the tower, which the children of man had built. And the LORD said, ‘Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. Come, let us go down and there confuse their language, so that they may not understand one another’s speech.’ So the LORD dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth.” (Genesis 11:1–9, ESV)

New Testament Reading: 1 Corinthians 3:10-14

“According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward.” (1 Corinthians 3:10–14, ESV)

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Introduction

The story of the tower of Babel is well known even in our culture, but I’m not sure that it is often understood. I wonder how many after reading this story think to themselves, “what was God so upset about that he would respond by confusing the language of the peoples of the earth to scatter them abroad?” On the surface it might seem as if God is against all cultural progress — as if he was upset that man dared to cooperate with one another to build a city. God’s response to this activity of man probably seems harsh to some, as if it were an overreaction. 

But a careful reading of this text, especially when it is considered  in the broader context of the story of Genesis and of scripture as a whole, will reveal that there is more going on here. God was displeased, not with city building or tower building per say, but with the spirit of these sinful men who sought to live their lives, to build their city and their tower, independent of God and for their own glory. 

The tower that these men built was not just a tower, but a temple — a Mesopotamian ziggurat used to promote the worship of false gods. When these men built their city and their tower their hope was that the god’s would descend to them to bless them, and they would ascend to become like the gods, and make a name for themselves. This construction project was no innocent enterprise. Instead, the building of this city in a plain in the land of Shinar, and the construction of this tower-temple, was an act of rebellion against the God of heaven. The story shows that the same desire for independence and autonomy which drove Adam and Eve to take of the forbidden tree, for Cain to build a city and to name it after his son, and for the sons of God to rule corruptly, harsly and oppressively in the days leading up to the flood, was also present in the world after the flood. Prior to the flood the earth was filled with corruption  because men sought to establish their own kingdoms, and not the kingdom of God. And the same is true in the world after the flood. Though Noah and his sons were saved from the flood waters in that Ark of God, and though they set their feet down upon a renewed earth after the floodwaters receded, they did not find themselves in the new heavens and new earth where righteousness dwells. Man was still fallen and in sin. Man still lived in a fallen and sinful world. What wee see is in this Babel story is that men were  still eager to pursue, not the glory of God, but their own glory. They were eager to decide for themselves how they ought to worship and to live. With this God was displeased.       

This brief story is a literary masterpiece . I wish that I could take the time to describe to you all of the wordplays contained in this text in the Hebrew. I wish that I could show how complex the structure of the text is, for that does help us to undestand the main point. Briefly, let me say that this little story is broken into seven sections. Those sections are formed into an extended chiasmus with verses five as the turning point. Not only is this text structured as an extended chiasmus, it is also organized into two parallel panels which are meant to be compared with one another, with emphasis given again to verse 5. I love this stuff, but it doesn’t preach very well. We will simply consider this text in it’s seven sections consisting of introductory remarks, fives scenes, and then concluding remarks. Let us consider this text scene by scene.

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Introductory Remarks

First, we encounter introductory remarks: “Now the whole earth had one language and the same words. And as people migrated from the east, they found a plain in the land of Shinar and settled there” (Genesis 11:1–2, ESV).

The stament, “now the whole earth had one language and the same words”, might strike you as odd given what we have already read in Genesis chapter 10. There in that table of nations, as we have called it, the spread of the descendents of Noah’s sons, Shem, Ham and Japheth are

If this is what we have learned in Genesis 10, then how can Genesis 11:1 say, “Now the whole earth had one language and the same words.” The answer is that the Bible often recapitulates. It is not always organized chronologically, but sometimes goes backwards in time to emphasize some other aspect or theme in the historical development. 

The table of nations in Genesis 10 chronicles for us the dispersion of the peoples of the earth, and even takes us past the Babel incident to the time where each of these clans and nations had their own language. But as we move forward to Genesis 11 in the text, we find that the text takes us backwards in time. Genesis 10 tells us about the dispersion of the peoples of the earth. Genesis 11 tells us why they were dispersed. 

These two texts — Genesis 10 and 11 — are not difficult to harmonize. 

It should be remembered that Genesis 10 gave attention to one figure in particular in the line of Ham — his name was Nimrod. We are told in 10:8 that “he was the first on earth to be a mighty man” (he was a great and powerful king), and that “the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar” (Genesis 10:10, ESV). In Genesis 10 the camera angle is very wide — there we are zoomed way out to consider the spread of the nations in general. But in Genesis 11 we are zoomed way in upon the city of Babel which Nimrod founded to see the true spirit of that civilization which lead to the curse of confusion and to the dispersion. The spirit of that civilization was to build independent from God in the line and spirit of Cain and Lamech, Ham and Nimrod. 

Also, it should be remember that in Genesis 10:25 we were introduced to one named Peleg. Peleg was born in the line of Shem, and in the righteous line of Eber. Through Peleg’s line, Abram (who we know as Abraham) would be born. From him the Hebrew people would come. And in Genesis 10:25 we learn that in Peleg’s “days the earth was divided…” (his name means “division”. In other words, it was during Peleg’s livetime that the Babel event happened. 

Genesis 10 and 11 do not contradict one another. Instead they complement one another. Genesis 10 describes the dispersion of the nations generally. Genesis 11 looks up close to show us the details. And so with these words the stage is set for our story — “Now the whole earth had one language and the same words. And as people migrated from the east [that is, from mountains of Ararat], they found a plain in the land of Shinar and settled there” (Genesis 11:1–2, ESV). 

Let us take a moment to imagine a world like that? Imagine a world where there was no such thing as a “language barrier”. People would be able to come together much more easily. People would be able to work together much more efficiently towards a common good. Or so you would think. The rest of the story describes what sinful and fallen men in the line of Ham and Nimrod did with this blessing of a unified language. Instead of using it for good, they used it for evil.  

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Scene 1 

Having had the scene set for us in verses 1 and  2,  let us now consider the first scene in verse 3: “And they said to one another, ‘Come, let us make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar” (Genesis 11:3, ESV).

These words need to be considered carefully if we are to understand the central meaning of this text.

The phrase, “And they said to one another, ‘Come, let us make bricks, and burn them thoroughly’”, is meant to be contrasted with another well known phrase found earlier the book of Genesis. Notice that the words of these worldly men are similar to the words of God as recorded in Genesis 1:26: “Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion…” (Genesis 1:26, ESV).

God engaged in a building project at the beginning of time. He made the heavens and earth. And he also made man. And his purpose for man — and this is very significant for our story today — was that man would exercise dominion upon the earth, but under his authority. God is not opposed to kingdom building. In fact, God created man for the express purpose of building a kingdom. Man was created to have dominion on earth and to labor for the advancement of God’s kingdom. Adam was to expand and keep the garden temple of God. 

The words of the men who built Babel, and the words of God when he made man are similar so that we might be prompted to compare and contrast them. When we do,  it becomes apparent that these city builders are up to no good. They are building a city and a tower, not under God and to advance his kingdom, but they are seeking to establish a kingdom of their own. 

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Scene 2

The second scene makes all of this explicitly clear. Verse 4: “Then they said, ‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth’” (Genesis 11:4, ESV).

The words “us” and “ourselves” are important.  “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves.”

These men were very ambitious. Ambition – that is, the strong desire to achieve something — is not evil. But there is a between holy ambition and unholy ambition. Ambition that acts for the glory of something other than the glory of God and the good of others is sinful. Often, our ambitions are selfish. And this is why James says in 3:13 of his epistle, “Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom.” James is promoting wisdom that is meek — wisdom which first humbly submits to God and has God’s word as it’s source. And then  he says, “But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice” (James 3:13–16, ESV).

This is exactly what we see on display in this Babel narrative. Thes men had a kind of wisdom, but it was not the wisdom from above. They did not live in submission to God’s rule and to his word, but sought to establish their autonomy. And their ambition, though great in size, was selfish  ambition —  “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves.” They wisdom and ambition were not good and godly, but “earthly, unspiritual, demonic”. It is no wonder then that the product was “disorder and every vile practice”, for this is what “jealousy and selfish ambition” produce.  

Notice the word “city”. These men desired to build a city. This city was not the city of God dedicated to the glorification of his name, but the city of man. Their ambition was to do what other city builders in the past had done in the line of Cain. 

Pay special attention to this – their city, the city of Babel, would in the course of time become the prototypical city of man, and the antitype to the city of God, called Babylon. Babel becomes Babylon in the course of time. 

Remember that to Babylon the Israelites would eventually be taken into captivity and then brought out again. In the scriptures Babylon stands for all that opposes God and his people in the earth. And yet God is sovereign even over Babylon. 

And remember also how the city of Babylon functioned symbolically in the book  of Revelation? There, Babylon symbolized the wicked and godless kingdoms of the earth. In Revelation 14:8 we read, “Another angel, a second, followed, saying, ‘Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality’” (Revelation 14:8, ESV).  Concerning the great prostitute of Revelation 17 we read,  “And on her forehead was written a name of mystery: ‘Babylon the great, mother of prostitutes and of earth’s abominations.’ And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus. When I saw her, I marveled greatly” (Revelation 17:5–6, ESV). And in Revelation 18 the fall of Babylon, who stands for all of the wicked kingdoms of the the earth, was foretold. Verse 2: “And he called out with a mighty voice, ‘Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast” (Revelation 18:2, ESV). Verse 10: “They will stand far off, in fear of her torment, and say, ‘Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come’” (Revelation 18:10, ESV). And verse 21: “Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘So will Babylon the great city be thrown down with violence, and will be found no more’” (Revelation 18:21, ESV). At the end of time the kingdoms of this world will be judged and banished from the earth so that only the kingdom of God remains. 

Notice that these men — these who were associated with Ham and Nimrod — not only desired to build a city, but also a tower with its top in the heavens. This was not just any old tower, but a temple — a Mesopotamian ziggurat. These structures were similar to the pyramids found in Egypt. But instead of being finished off and polished into that pyramid shape which is so familiar to us, these ziggurat were built up level by level, with a base that is wider than the second and third levels, and so on.

It would be nieve to think that these structures — both the pyramids of Egypt and the ziggurat tower of Babel – were mere and meaningless structures, as if the men who made them  said,  hey, lets build something big and cool. No, they were built for religious purposes. They were constructed being driven by the  religions fervor of their makers. These men built this tower to reach to heaven. Their hope was that the god’s of heaven would descend upon the mountain that they had built, and that by their mountain they themselves would manage to ascend to heaven. 

Their objective was to make a name for themselves. This means that their goal was to advance and to establish their own name. In the context their quest must have been to establish their names in the heavenly realm amongst the God. In essence, they were attempting to do what Adam and Eve thought they were doing when they ate of the forbidden fruit — they thought they would become like God. These early Babylonians built their temple with  the hopes that it would function like a stairway to heaven — the god’s would descend to them, and they would ascend to take their place amongst the god’s. Their religion was, in this sense, no different from all of the other man made religions of the world — they sought to obtain immortality by their own effort, by their own building. 

But the scriptures are clear. Now that man is fallen — now that the covenant of works has been broken — there is no way for man to ascend to heaven or to have fellowship with God by his own efforts and by his own  building. God himself must provide a way. God himself must build. And here is the distinguishing characteristic of the Covenant of Grace through which  we are saved. In the covent of Works God says, do this and you shall live. But in the Covenant of Grace God says, I will… I will do such and such. I will provide a Savior, I will establish my kingdom. I will build my church. I will finish the work that I have begun in you. Christ is the mediator of the Covenant of Grace. It is only through him that salvation is possible. And was is required for one to partake of the benefits which Christ has earned? Answer: Faith alone. Faith in Christ alone and the work he has accomplished on our behalf.   

Contrast what these early Babylonians said with what God said to Abram when he called him out of that pagan culture to make him in to a great nation and to bless the nations through the Christ who come from his loins. These early Babylonians said, “come…  let us make a name for ourselves”. But “the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV).

Friends, if anything of the kingdom of God is to be built after man’s fall  into sin  and  after the breaking of the covenant of works, it must be  built by God  and according to his revealed design. 

Here in this story the building of the tower of Babel we find men building, not for God and under his rule, but fop themselves and according to their own wisdom. More than this, they are found fighting against the explicit decree of God. They built their  city and tower “lest [they] be dispersed over the face of the whole earth.”

But we should remember that after God create Adam and Eve, “God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion…” (Genesis 1:28, ESV). And after God brought Noah and his sons through the flood and into the world that now is, he “blessed Noah and his sons and said to them, ‘Be fruitful and multiply and fill the earth’ (Genesis 9:1, ESV).

Here these people of Babel aligned with Cain, Ham and Nimrod say, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” These people were living in all out rebellion against the God of heaven as they sought to develop their culture independent of him. 

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Scene 3

The third scene, which is found in the fifth verse, is the pivotal scene in this story. There we read, “And the LORD came down to see the city and the tower, which the children of man had built” (Genesis 11:5, ESV).

If you know anything about the God of the Bible, the Creator of heaven and earth, you  know that he does not need to “come down” to see anything on earth, but is omnipresent and omniscient,  that is to say, all present and all knowing. Why then  does the text say that “the LORD came down to see the city and the tower…”? 

The  statement is ironic. The Mesopotamians built their tower-temple in hopes that their god’s would come down  to them. Instead,  the one true God of heaven descended to inspect and to judge. 

The stament is also mocking. From a human perspective the ziggurat built by these people in the plane of Shinar was an impressive sight to behold. How far they got in the process we are not told, but I’m sure the project would have been considered an  engineering marvel. But from God’s persecutive, the project was small and insignificant, So small was it that God had to “come down” to see. This highlights how terribly short these people fell short in reaching their goals to build a  tower which reached to heaven. The God of heaven had to “come down” to see it.  

It really is ridiculous — and if were not so serious, I would say, comical — to consider how much we make of ourselves. We think that we are so big and powerful, so intelligent and creative, so independent and supreme. But if we were to compare ourselves to the God who made us, we would see clearly that we so small and insignificant. 

Listen to Isaiah 40:21-23. “Do you not know? Do you not hear? Has it not been told you from the beginning? Have you not understood from the foundations of the earth? It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them like a tent to dwell in; who brings princes to nothing, and makes the rulers of the earth as emptiness” (Isaiah 40:21–23, ESV).

These sons of Ham and of Nimrod were so proud of themselves. The thought they could reach up to heaven with the tower they built. But God is so  highly exulted above us, and so small are we, that he had to “come down” as it we to see their little achievement.

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Scene 4

Let us move on to scene 4 which is found in verse 6.  There we read, “And the LORD said, ‘Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them” (Genesis 11:6, ESV).

This is a problem, not because God is opposed to progress, but because he, in his mercy, is opposed to progress that is Godless. He is opposed to Godless progress for it is neither to his glory, nor for our good. 

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Scene 5

Scene 5 is  found in verse 7, where we read, “Come, let us go down and there confuse their language, so that they may not understand one another’s speech” (Genesis 11:7, ESV).

To confuse their language means that God caused the peoples who were then unified and speaking one language, to speak many languages, and thus they would  be divided. 

Clearly, this was an act of judgement. Because the people used their unity for evil, God cursed them with disunity. No longer were they able to communicate to build their city and temple, and they were dispersed. 

We might also view this same act as an act of mercy. By confusing their languages and by dividing them God restrained the peoples of the earth from running headlong into sin. By pouring out this judgment evil was restrained.   These men and women were running full speak towards the establishment of the kingdom of Satan and of the anti-Christ, but showed mercy when he  disrupted their plans. God will do  this from time to time in the world and in our own lives. He will judge and will chasten us because he is merciful and kind. 

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Concluding Remarks

In verses 8 and 9 we find concluding remarks. “So the LORD dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth” (Genesis 11:8–9, ESV).

Genesis 11 doesn’t take us any further than Genesis 10 did historically, but it does take us further as it pertains to our understanding of the spirit of this world and of God’s activities within it. 

There are two kingdoms present within this world — the kingdom of God and the kingdom of man. God is Lord and king over both kingdoms. He is Lord and  king over the kingdom of God, for that kingdom is made up of those who desire to live in obedience to him and for his glory. But he is also Lord and King over the city of man, for God is ultimately sovereign over all things. Even those who oppose and resist his rule are not outside of his sovereign  control. 

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Application  

Let me  make a few points of application as we close. 

First of all, the story of Babel should encourage us to be careful with how we build in this life. 

Let us take care to build our own personal lives according to God’s word. 

“Why do you call me ‘Lord, Lord,’ and not do what I tell you? Everyone who comes to me and hears my words and does them, I will show you what he is like: he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built. But the one who hears and does not do them is like a man who built a house on the ground without a foundation. When the stream broke against it, immediately it fell, and the ruin of that house was great” (Luke 6:46–49, ESV).

Let us also take care as we seek to build Christ’s church. We must build according to God word and for his glory, and not our own. 

This is  what the apostle was speaking to when he wrote those words which we read at the start of this sermon. “According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward.” (1 Corinthians 3:10–14, ESV)

Secondly, be careful how you pursue life eternal. Not by works, but by grace. Not by our efforts, but through faith in what God has built. 

“What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.”” (Romans 9:30–33, ESV)

Thirdly, let us be faithful to proclaim the good news of Jesus Christ locally and to the ends of the earth. 

“Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God.”” (Acts 2:5–11, ESV)

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