“I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.”

(1 Corinthians 1:10)

Jesus’ desire is for His disciples to be perfectly united (Jn. 17:22-23). Like love (Jn. 13:35), unity is like God’s signature on a church. The Corinthian church, however, was giving God a black eye in their community. Paul wrote to expose and correct their shameful disunity which was a direct result of their lack of mutual love. 

A Brotherly Appeal

He begins with an “appeal,” or an exhortation, as opposed to a command. First, Paul urges the Corinthians on the basis of their spiritual kinship as “brothers” and sisters in God’s family. Sharing this family tie by the blood of Christ they should conform their behavior to the gospel, not as law but as a response to the grace that is in Christ who brought them together.

An Apostolic Command

Paul does not end with a mere exhortation. By the middle of his sentence he flexes his apostolic muscles with the phrase “in the name of our Lord Jesus Christ.” Paul isn’t just requesting unity in Corinth, he is commanding it with his full apostolic authority! The name of Jesus, and all that it stands for, is the bedrock of his appeal. His appeal for unity is stated both positively and negatively three ways in an A, B, A pattern. He is teaching the same truth from three different angles.

Paul is urging them that…

  A.   “all of you agree” (positive)

        B.   “there be no divisions among you” (negative)

  A.   “be united in the same mind & the same judgment” (positive)

Universal Agreement

Positively, Paul urges unity by repeating “the same” three times in the mirrored lines (A) – that they all “agree” (literally, “say the same thing” NET) and be “united in the same mind” and “the same judgment.” Christians who work and worship together must agree on the fundamentals of the gospel, which Paul later spells out in the letter (1 Cor. 1:18-3:23). Paul isn’t suggesting that every Christian is uniformly “the same” and shares the same function in the body (ch.12). There is a necessary diversity in the church that serves to strengthen the body. 

Rather, Paul is teaching that Christians must agree on the fundamental matters of the gospel, like the resurrection (1 Cor. 15:3-5) or the seven “ones” he lists to the Ephesians (Eph. 4:1-6, esp. vv.4-6). How then could the Corinthians be in agreement? To find out, we must note how Paul states his teaching negatively (line B).

Tearing Up the Church

Our English word “schism” is derived from the Greek word for “divisions” (schismata) that Paul uses here. Paul is not necessarily speaking of parties or factions in this verse (although he will later, 1:12ff). The word means “tear/rent” (cf. Mk. 2:21). The same word could be used to describe a plow dividing the soil into two separate lines in a field. John uses the word to describe the divided opinions different groups had concerning Jesus which resulted in them arguing with one another.

“Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” But others said, “How can a man who is a sinner do such signs?” And there was a division (schisma) among them.” (Jn. 9:16; cf. 7:40-43; 10:19-21)

This was the situation in Corinth, though their divided opinions were not of Jesus. The Corinthian division was over their divergent opinions of their various church leaders. This tear within the congregation had developed into jealousy and quarrelling. “For it has been reported to me by Chloe's people that there is quarreling among you, my brothers” (1 Cor. 1:11; cf. 3:3). What is Paul’s solution to this worldly problem?

Mending the Church

Rather than tearing up what Jesus had died to unify, the Corinthians needed to work towards being “united.” This would require diligent effort on their part (Eph. 4:3). The word Paul uses here is the same word Mark uses for the “mending/restoring” of fishing nets (Mk. 1:19). In other words, the Corinthians had torn the threads that once bound them and now needed to be “knit” back “together” (1 Cor. 1:10 NET). 

A torn congregation can only be knit together by the same thread that united them in the first place: the love of God. This lack of mutual love was at the heart of all of the Corinthian’s problems which Paul highlights later in the letter (1 Cor. 8:1; 13:1ff; 14:1; 16:14). 

Exhibiting the same selfless love Jesus showed us is the one-size-fits-all approach to mending a torn congregation. We are to be “knit together in love” (Col. 2:2), “rooted and grounded in love” (Eph. 3:17) and “owe no one anything, except to love each other, for the one who loves another has fulfilled the law” (Rom. 13:8). For unity to exist, love must abound.

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.”

(Romans 12:1)

Every New Year’s day, the Pasadena Tournament of Roses hosts the Rose Parade to mark the start of the Rose Bowl game. Each float is elaborately decorated and filled with the most exquisite and vibrant roses you’ve ever seen. Really, you should Google it! During the 1938 parade, as the floats were slowly cruising down Colorado Boulevard, one float ran out of gas. The theme that year was “Be Prepared.” If that weren’t ironic enough for you, the sponsor for the stranded float was Standard Oil Company.

What is fueling your life? What gets you started everyday and keeps you motivated to do the next right thing? We typically have two problems when it comes to spiritual motivation:

1. There are times when we are unmotivated to do the good works we are called to do in Christ. We simply ‘run out of gas’ and become spiritually apathetic or give up altogether.
2. Other times, we can be doing the right things but we’re doing them for the wrong reasons. Having wrong motives can be worse, in the long run, than running out of gas. If you’ve ever put diesel fuel in a petrol car you’ll know what I mean.

We may find ourselves, from time to time, in either situation. We know the changes we need to make in our lives but we lack the proper motivation to follow through. We know we should attempt to repair that broken relationship but we can’t bear to pick up the phone. We know certain behaviors are destructive but they have become so habitual we rationalize them. We lack the proper motivation to take the next step by faith.

Or we may be doing good things but for the wrong reasons. Here are some bad ways to fuel good behavior:

1. Monetary rewards — Doing the right thing in pursuit of material gain is a deceptive motivation. Paul warned against thinking “godliness is a means of gain.” Those who “desire to be rich” will be ruined in the end. (1 Tim. 6:5-10)
2. Recognition of others — Doing good to gain the approval of others is equally unhealthy. Jesus warned against “practicing your righteousness before other people in order to be seen by them, for then you will have no reward” from God. (Mt. 6:1)
3. Proof of superiority — Doing good to prove to ourselves or to others that we are better or more spiritual than them is also dangerous. Jesus said, “If anyone would be first, he must be last of all and servant of all.” (Mk. 9:35)
4. Fear of punishment — Doing good simply because you want to escape the wrath of God is not a bad motivation to begin with but if that is your only fuel it will result in a very shallow, weak faith. “There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.” (1 Jn. 4:18)

So what is the right fuel to motivate our behavior? What will give us the power to live lives of faith? Paul would often write his letters in such a way to fill up our spiritual gas tank, so to speak, with all the wonderful things that God has done. And then, after expounding on all the “mercies of God,” he would call upon the reader to respond in view of God’s love and grace.

Romans is no exception. For eleven chapters, Paul elaborates on God’s eternal plan, fulfilled in Jesus, to justify sinners by faith as a gift (Rom. 1:16; 3:23-24). Based on God’s “mercies” (the visible expressions of God’s compassion and love toward us), Paul then voices his “appeal” to give ourselves fully to God (12:1). Though Paul has the authority to command such obedience, he would rather “appeal” to us so that our motivation for doing good is based on God’s grace. May God fill our lives and motivate us to faithfulness with his limitless love and mercies (Eph. 3:14-19).

“In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following.”

(1 Timothy 4:6)

What makes a sermon “good”? Having preached my fair share of stinkers, I often ask myself this question. We have examples in the Bible of topical, textual, and narrative approaches that were all effective. Jesus spoke plainly, used props, and told stories to get his point across. Apollos spoke eloquently. Paul, Peter, and John, though different, were all powerful. Stylistically, one listener may gravitate toward a studious academic approach while another prefers to listen to more conversational preaching. Others may thrive on a delivery filled with passion. But personal preferences aside, a few principles should apply to all these approaches.

Preach Biblically – The first and most important aspect of good preaching is its Scriptural content. Since the Scriptures come from God they are practical and effective to strengthen us (2 Tim. 3:16-17; Acts 20:32). Therefore, one of the main focuses of preaching is to get others to know the truth (Jn. 8:32; 1 Cor. 2:12-13). Preachers can do this effectively by showing Jesus in every text (Jn. 14:6). Jesus is the key to unlocking the power of the Old Testament Scriptures and therefore must be at the center of every sermon (1 Cor. 2:2; Lk. 24:27). Enlightening and informing the listener is the first goal of “good” preaching.

Preach Attractively – The power to transform sinners into saints rests with God and His living word (Jas. 1:18, 21; 1 Pet. 1:22-25; etc.). Thankfully, the salvation of others does not depend upon our eloquence or ability (2 Cor. 4:7). But God does choose to make his appeal through us (2 Cor. 5:20). With that being said, it is entirely possible to have all the ingredients for a “good” sermon only to botch it with a poor delivery. A haughty tone, a meandering outline or inappropriate comments can derail an otherwise good sermon. The answer is not to remove all traces of personality from the preaching and to simply read the Scriptures (though this has its own merits [1 Tim. 4:13]). The preacher’s role extends beyond simply dispensing information. His job is not merely to get others to know the truth but to present it in such a way as to encourage listeners to love the truth (Psa. 19:10; 119). This is done not simply by showing Jesus in every text but by showing Jesus as someone to love. It is not enough simply to enlighten and inform listeners but we must also to persuade and compel listeners (Acts 2:37; 17:17). In other words, we must try to get them emotionally invested in the gospel story.

Preach Powerfully – Lastly, preachers must be bold in their delivery of God’s word (Acts 4:13, 29, 31; 28:31; Titus 2:15). The only way a person can preach boldly while maintaining a good conscience (1 Tim. 1:5; 1 Pet. 3:16) is to embody the teaching in his own life (1 Tim. 4:12). A hypocritical teacher may hinder the message (1 Cor. 9:12; Rom. 2:17-24; Jas. 3:1). When teachers do the truth they are showing Jesus not only as someone to be admired and loved but as someone to be followed. By presenting the truth correctly, the preacher is informing and enlightening the listeners. By preaching the truth attractively, he is persuading and compelling them. But by enjoining his example to his preaching, he is moving the listeners to action. This 'double preaching,' a consistent message in word and in deed, is the goal of every faithful servant of the Lord (Ezra 7:10).

Similarly, Aristotle sums up his approach to effective persuasion in three words: Logos (appeal to logic, persuasion by reason), Pathos (appeal to emotion, persuasion by evocation), and Ethos (appeal to ethics, persuasion based upon the credibility of the speaker).

So, what constitutes “good” preaching? Styles of delivery may vary but to be effective we must make the gospel clear, make the gospel real, and make the gospel life itself. These are a few things I try to keep in mind when preparing and delivering a sermon and I hope you will too if you ever have that privilege.

“Bear one another's burdens, and so fulfill the law of Christ.”

(Galatians 6:2)

Most of us have learned not to rely on others too much. This conditioned thinking is partly due to our individualistic culture which praises self-sufficiency. But perhaps (and I hate to be pessimistic) the main reason we tend not to rely on others is not due to culture but experience. It’s just easier not to trust people. As long as we don’t expect too much out of our relationships, we won’t be disappointed. If I don’t trust you, you can’t burn me.

But insulating oneself from others to avoid the immediate pain of disappointment is just trading one kind of pain for another. It’s the difference between suffering a spiritual punch in the gut once in a while and enduring the continual dull ache of arthritis. So, how can we learn to trust others, let alone rely on them for help or  help bear their burdens, knowing that the possibility of a letdown might be just around the corner? If we’re being honest, this will require a power far greater than ourselves to manage. Thankfully, that is exactly what we have in Christ.

In Christ, we adopt a new system of trust, not in others but in the Lord. We must each develop a strong, independent faith in Christ so that, even when we’re not getting support from others, we have all the help we need (Phil. 4:10-13). The Lord always comes through even when people don't (Psalm 146). The Lord never leaves us even when people do (Heb. 13:5). Giving the Lord our ultimate burden and trusting him to the fullest extent renews our trust in others and even strengthens us to help them.

Therefore, bearing another’s burden is a divine activity of love (Gal. 6:2; 5:13; Rom. 13:8-10; Jas. 2:8; Mt. 22:37-40). God, needing nothing himself (Acts 17:25), offers to carry our load (Psa. 55:22; 1 Pet. 5:6-7). The ultimate expression of God bearing our burdens is found in the cross when Jesus “bore our sins in his body on the tree” (1 Pet. 2:24). We were “weary and heavy laden” and he carried the crushing weight of our sin to give us rest (Mt. 11:28-30). All other burdens are light by comparison.

In Christ, we adopt a new mode of thinking. Paul calls this the mind of Christ (Phil. 2:3-8), where our thinking is shaped, not by culture or past experience, but by the gospel. Through this new system of trust, we discover that Jesus viewed his own life as a gift to be laid down for the benefit others (1 Thess. 5:14-15; 1 Jn. 3:16-18). Thinking like Jesus can only lead to acting like him.

In Christ, we adopt a new way of life, the eternal life of Christ (Rom. 6:4; Col. 3:1-4). Our renewed mind should move us to cultivate an environment that makes it easier for others to share burdens, confess sins, and seek help in times of trouble.

“By his wounds you have been healed.” (1 Pet. 2:24) God lifted our burdens in Christ so that we could become his wounded healers, his agents of comfort, his burden-bearing servants. Are you lightening the load of another? Are you approachable? Kind? Patient? Gentle? These are the marks of Jesus’ life, the evidence of the Spirit’s power at work in you (Gal. 5:22-25).

As Jesus carried the cross for others, so Christians must carry one another’s burdens. God once told his people, “Strengthen the weak hands, and make firm the feeble knees. Say to those who have an anxious heart, ‘Be strong; fear not!’” (Isa. 35:3-4). We must make it our aim to “encourage one another and build one another up” (1 Thess. 5:11).

In Christ, it’s all for each and each for all; but no one can slide through on the help of others alone. The command to “bear one another’s burdens” (v.2) is balanced by “each will bear his own load” (v.5). So when it comes to myself, I must recognize my own responsibility; when it comes to my brother, I must be sure to remain humble when I offer help (vv.1-3). And when it’s hard to “bear one another’s burdens,” we must “not grow weary of doing good, for in due season we will reap, if we do not give up.” (v.9)

“But as for me, I trust in You, O Lord, I say, “You are my God.” My times are in Your hand; Deliver me from the hand of my enemies and from those who persecute me.”

(Psalm 31:14-15)

King David realized he was subject to change and adversity but, by faith, he entrusted his fragile life (Jas. 4:14) to the unchanging “hand” of God. This comforting truth finds expression in Psalm 46:10: “Cease striving and know that I am God." What does it mean for us to commit ourselves to the care or “hand” of God?

WE ARE NOT TRANSCENDENTALISTS

Because we believe in a sovereign God, we are not trapped in the grip of blind predetermined forces. The Stoic philosophers Paul encountered in Athens  (Acts 17:18) believed in a merciless system of unchangeable fate. They believed events were predetermined so instead of struggling against this blind force we should simply accept things with a spirit of resignation.

But where does this thinking lead? Like the Stoics, we might say “Que sera sera” (whatever will be will be). But by faith we can say instead, “My times are in your hand” or as David said of God in another psalm, “You have enclosed me behind and before, and laid Your hand upon me” (Psa. 139:5). It is a personal, loving God who is in control of our lives, not some blind predetermined force.

WE ARE NOT EXISTENTIALISTS

Because we believe in a sovereign God, we are not ships tossed about on the sea of chance. The other philosophers Paul encountered in Athens were Epicureans (Acts 17:18) who believed everything happens by chance. Since there is no existence before birth and nothing after death, “Let us eat and drink for tomorrow we die” (1 Cor. 15:32). The greatest good is what brings the greatest pleasure. But this view turns freewill into a prison. The French philosopher Jean-Paul Sartre said, “We are left alone, without cause… condemned to be free.” In his novel Nausea, observing the nauseating quality of life, he said, “Man is born without reason, prolongs itself out of weakness and dies by chance.” Existentialism turns into nihilism. Nihilism turns into fatalism which translates into hedonistic and indulgent behavior.

So the attitude is “Carpe diem!” (seize the day). The nihilist says there was nothing yesterday and there will be nothing tomorrow so do what you want today. But Jesus says today matters because of what God has done in the past and what he promises to do in the future (Mt. 6:34). Our lives are not the result of random chance with only black nonexistence in the future. Our lives matter because there is a loving God in control of all things who works all things according to his will.

WE ARE CLAY BEING SHAPED BY GOD

Because we believe in a sovereign God, we are being trained in the school of God’s providence. God has not abandoned his creation (Deism) nor is he a personification of nature (Pantheism). But this does not mean he has forced his will upon us (Calvinism). Rather, God is orchestrating everything according to his plan and incorporates us into his plan when we choose to follow his will (Acts 17:25-28; Eph. 1:5-7). Though his hidden will may be mysterious and confusing to us (Deut. 29:29), especially when we suffer, his revealed will is clear and comforting: “for those who love God all things work together for good, for those who are called according to his purpose…” (Rom. 8:28-29)

As we live by faith, we are being shaped, one life experience at a time, into conformity with the image of Jesus (2 Cor. 3:18; 1 Jn. 3:2). Despite our changing circumstances we must commit ourselves into the Potter’s shaping hands. Though there are times God’s hand may seem hidden (from our perspective) his rule remains absolute. He is aware of the most minute details of life on earth, even down to the lifecycle of a lowly sparrow, “and you are of more value than many sparrows” (Mt. 7:11; 10:29-31).