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Why God forbids alcohol and drug abuse

October 30, 2011 by William Higgins

(rewritten)

Proverbs 23:29-35

“Who has anguish? Who has sorrow? Who is always fighting? Who is always complaining? Who has unnecessary bruises? Who has bloodshot eyes? It is the one who spends long hours in the taverns, trying out new drinks. Don’t gaze at the wine, seeing how red it is, how it sparkles in the cup, how smoothly it goes down. For in the end it bites like a poisonous snake; it stings like a viper. You will see hallucinations, and you will say crazy things. You will stagger like a sailor tossed at sea, clinging to a swaying mast. And you will say, ‘They hit me, but I didn’t feel it. I didn’t even know it when they beat me up. When will I wake up so I can look for another drink?’” (NLT)

Let me begin by telling you what I’m not talking about this morning. I am not talking about whether a Christian can or cannot drink alcohol in moderation. Christians can disagree about this and I have expressed myself on this before – see here.

What I’m here to do is to emphasize the line which the Scriptures draw quite clearly, which is that drunkenness is wrong. And as we will see, this certainly includes drug abuse as well.

But more than just make this point, I want us to look at why this is forbidden, to get some insight into this. Is God just not fun? What’s up with this?

First, we look at what is clear in Scripture

Drunkenness is forbidden

This is especially plain in the New Testament. Turn to 1 Peter 4:3. “The time that is past suffices for doing what the Gentiles want to do . . . drunkenness . . . (and) drinking parties . . ..” Peter is saying, Stop doing these things! You are believers now. You know, haven’t you already wasted enough of your time with this?” Look at v. 4. He says, your friends may be shocked that you don’t do this anymore, but, as he says in v. 2, you are to live your live after God’s will from now on.

In Ephesians 5:18 Paul says it quite simply, with 4 words, “do not get drunk . . ..”

Then he spells it out a bit in Galatians 5:19-21. “Now the works of the flesh are evident: sexual immorality . . . drunkenness (etc.) . . .. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.” Here we learn that it is a work of the flesh, a sin like sexual immorality (and the other items on this list). And if you persist in it, you will be judged; you will be rejected by Jesus on that final day.

And then, just in case it isn’t clear enough already, we also have 1 Corinthians 6:9-10. “Do not be deceived. Neither the sexually immoral . . . nor drunkards . . . will inherit the kingdom of God.” Whatever rationalization you might want to entertain, Paul is saying, “don’t be deceived.” It is wrong and it will kill you eternally. (See also Romans 13:13)

This is why this teaching is a part of our congregational covenant. A commitment to this scriptural standard is a basic part of the Christian life and it is a part of what it means to be baptized.

Now, let’s look at three reasons why drunkenness is forbidden.

1. It will destroy you

 When you’re drunk you lose control of your mental faculties and of your behavior in general. This is the definition of drunkenness or intoxication. You also lose control when you are “high” on drugs. The result of this is that you end up hurting yourself in very serious ways. Let’s look at some Scriptural descriptions of this sad reality.

It will make a fool of you. Proverbs 23:23 talks about having “hallucinations” when you are drunk. You lose touch with reality and this shows up in your behavior. This also comes out in Proverbs 23:35. The drunk person says, “They hit me, but I didn’t feel it. I didn’t even know it when they beat me up.”

You won’t even be able to walk. Proverbs 23:34 speaks of those who “stagger like a sailor tossed at sea, clinging to a mast.” Isaiah 28:7 talks about people who reel, stumble and stagger.

Drunkenness also makes you stupid. Proverbs 23:33 says, “you will say crazy things.” Proverbs 20:1 says, “Wine is a mocker, strong drink a brawler” That is, you can become arrogant, obnoxious, overconfident and even violent when you are drunk (Proverbs 23:29 mentions “fighting”).

Related to making poor decisions, this year, 10,839 people will die in drunk-driving crashes; one every 50 minutes (MADD website)

Finally, we know the story of Genesis 9 where Noah is passed out, naked in his tent from drinking too much. As Proverbs 20:1 says at the end “whoever is led astray by (wine and strong drink) is not wise.” No, you become a fool for all to see.

It will lead you to degrade yourself morally. Ephesians 5:18 says, “And do not get drunk with wine, for that is debauchery.” Debauchery means unrestrained self-indulgent immoral behavior. And that make sense. Once you’re drunk and lose control, who knows what you will do, or what will be done to you?

Alcohol is a sin magnifier. It amplifies whatever sinful desires you have and takes away whatever restraint you might normally have.

Long term, it will make you poor. Proverbs 23:20-21 says simply, “Be not among one who drinks too much wine or among gluttonous eaters of meat, for the drunkard and the glutton will come to poverty, and slumber will clothe them with rags.”

It will bring you sorrow. This is the result of what we have seen thus far. Proverbs 23:29-30 says, “Who has anguish? Who has sorrow? Who is always fighting? Who is always complaining? Who has unnecessary bruises? Who has bloodshot eyes? It is the one who spends long hours in the taverns, trying out new drinks.” This is talking about reaping what you have sown, from all the stupidness of your drunkenness.

It will enslave you. This reality is described in Scripture. In Proverbs 23:35 the passed out drunk says to himself, “When will I wake up so I can look for another drink?” After all the pain, all you want is more.

Isaiah 28:7 speaks of drunkards, not as those who swallow wine, but as those who are “are swallowed by wine.”

Titus 2:3 says, older women are not to be “slaves to much wine.” The language of enslavement is explicit here.

It can kill you. To the one given to drunkenness, wine may look good, it may be enticing, but really “in the end it bites like a poisonous snake; it stings like a viper” – Proverbs 23:32. And, of course, alcohol can be literally poisonous. In the United States, roughly 50,000 cases of alcohol poisoning deaths are reported each year. (alcoholinformation. com)

2. It will destroy your relationship with others

When you don’t have control of your thinking and your behavior, you cannot love and serve others. You will lack the judgment and clarity of thought needed to do this. Rather than loving your neighbor as yourself, you will more likely be ignoring or harming others.

This is especially a problem for those that you have charge of, because drunkenness will cause you to forsake your responsibilities to them.

Proverbs 31:4-5 says, “It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to take strong drink, lest they drink and forget what has been decreed and pervert the rights of all the afflicted.” There is a real theme in both the Old and New Testaments that leaders must not be those who drink too much precisely because they are responsible for many people. (Isaiah 5:22-23; 28:7; Ecclesiastes 10:16-17).

Paul tells us that church Elders are not to be “drunkards” (1 Timothy 3:3; Titus 1:7) and Deacons must not be “indulging in much wine” (1 Timothy 3:8)

This is certainly true for parents with children in the home. An estimated 6.6 million children under 18 live in households with at least one alcoholic parent (alcoholinformation.com). Just to give one indicator, alcohol is involved in half of the reported cases of domestic violence (Betty Ford center).

But even short of violence, drug and alcohol abuse brings untold pain to families. It is a sad reality when a parent loves alcohol more than their child.

You cannot both love and serve others and have a life given to drug and alcohol abuse. It is impossible.

3. It will destroy your relationship with God

When you don’t have control of your thinking and your behavior, you cannot love and serve God. You have to have clear thinking and self control to serve God and these are the very things you give up when you are drunk. Who knows what you will do? You certainly won’t be loving God will all your heart, soul, mind and strength.

And then when you’re enslaved, your god actually becomes alcohol. You live a life of idolatry, giving up everything for it and looking to it for peace.

Isaiah 5:11-12 says, “Woe to those who rise early in the morning, that they may run after strong drink, who tarry late into the evening as wine inflames them! . . . they do not regard the deeds of the Lord, or see the work of his hands.” In the context here it is a part of why the people went off into the judgment of exile. (See also Hosea 4:10-11)

Jesus said in Luke 21:34, “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness . . . and that day come upon you suddenly like a trap.” This is talking about when he returns. If you are given to drunkenness you will not be ready for Jesus.

You cannot both love God and have a life given to alcohol or drug abuse. It is impossible.

An encouragement

So these are three reasons why God forbids drug and alcohol abuse. But let me say, I do not share this to condemn anyone or to make you feel guilty (unless that guilt leads you to change). The reason behind these reasons is that God loves you. And God wants what is best for you and for those you love.

And the good news is that Jesus gives us the power to overcome. You can find new life. You can learn to love others. You can come to love God fully. It may not be easy. It may be the hardest thing you will ever do. But Jesus gives us the power to overcome.

William Higgins

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You get what you give – and more. Mark 4:24

October 16, 2011 by William Higgins

I want to share with you about growing and moving forward in our Christian lives – from the Scriptures and from my heart.

Our Scripture comes from Mark 4:21-25 –

“And he said to them, ‘Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? For nothing is hidden except to be made manifest; nor is anything secret except to come to light. If anyone has ears to hear, let him hear.’ And he said to them, ‘Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you. For to the one who has, more will be given, and from the one who has not, even what he has will be taken away.’” (See outline)

Paul Nolt once said to me, “What you put into something, is what you get out of it.” He was talking about church involvement. And I thought, “Hey that would make a good sermon.”

What he said also reminded me of Jesus’ words in Mark 4:24 – “With the measure you use, it will be measured to you.” Or as I’m putting it – you get what you give.

I want us to look at this principle of the kingdom, first of all to see what it means in its context. And then I want to make some suggestions about applying it more broadly to our Christian lives.

Our principle is a part of a section in Mark 4 focused on –

Understanding Jesus’ teaching

As we know Jesus’ teaching is often hard to understand. Even his close disciples struggled (e.g. Mark 7:17-18; 8:14-21). This is especially true of his parables, which were meant to conceal as much as reveal (Mark 4:11-12). Jesus is telling parables in Mark 4.

But here, Jesus is saying that his teaching really is meant to be understood. He compares it to a lamp in v. 21. “Is a lamp brought in to be put under a basket, or under a bed, and not on a stand?” (also Matthew 5:15; Luke 8:16). Just as a lamp is meant to shine out, so his teaching is meant to give light to all.

Jesus’ intention is expressed in v. 22 – “For nothing is hidden except to be made manifest; nor is anything secret except to come to light” (also Matthew 10:26; Luke 8:17; 12:22) Everything Jesus hides, he wants to come to light. Everything he veils, he wants to be made known.

But, we have to do some work. Jesus hides his teaching so that only those who really seek after it will find it. The two exhortations tell us what we need to do:

  • v. 23 – “If anyone has ears to hear, let him hear.” We need to listen.
  • And then he says in v. 24 – “Pay attention to what you hear.”

Today we would say, “pay attention to what you read,” since Jesus’ teaching is now written out in the Scriptures.

If you want to understand, you need to listen carefully to Jesus. You need to put some effort into understanding what he is saying.

And then comes our principle. Mark 4:24 – “With the measure you use, it will be measured to you . . .” Jesus uses this principle in other places (Matthew 7:2/Luke 6:38), but here the focus is on understanding his teaching.

What he’s saying, is that there is a relationship between the effort we put in and the understanding we receive from God. To say it another way, the amount of careful listening you put in, equals the amount of understanding you will get. The more reading, seeking, puzzling, discerning, the more understanding you receive. And likewise, the less of these things you do, the less understanding you receive. Again – you get what you give.

But then, there’s the generosity of God for those who put in effort. The end of v. 24 says “. . . and still more will be added to you.” So, if you pay attention and receive from God in proportion to your effort – God will give even more understanding on top of this; a surplus; an added bonus.

In the first part of v. 25 Jesus says, “For to the one who has, more will be given . . ..” This is just how the kingdom of God works. God is amazingly generous.

The disciples are an example here: they are carefully listening, trying, asking questions, hanging in there with Jesus. And they have some understanding of his teaching and what he is up to. So more is given.

  • In Mark 4 Jesus gives them some private explanation of what he is saying for some of the parables.
  • But even beyond this God helped them understand in various ways. Think of how God helped Peter understand in Mark 8 that Jesus is the Messiah. This came from God.

So these words of Jesus are a promise to us. This is what God will do for us when we put in the effort.

And then we have a warning. The last part of v. 25 says – “. . . and from the one who has not, even what he has will be taken away.” (For this whole saying see also – Matthew 13:12/Luke 8:18; Matthew 25:29/Luke 19:26). This is the other side of the coin, as it were, of God’s generosity. Those who don’t listen to Jesus, who put in no effort, will lose even what they have.

The examples here are the Pharisees and to some degree the crowd. The Pharisees have already rejected Jesus and only seek to argue and find fault. The crowds are apathetic. They don’t seek after Jesus, but hang back. In both cases Jesus’ teaching goes right over their head. They might get a bit of it, but they end up walking away scratching their heads. The light of Jesus’ teaching is hidden from them.

Now let’s look at –

This principle in other areas of the Christian life

What do you put into Bible study? This is the context of Mark 4, after all. The measure you give, is the measure you will get. How much careful reading are you doing? Are you more like the crowds – casual, apathetic? You know, you pick up your Bible every once in a while. Or are you more like the disciples – trying hard?

What about seeking out God in prayer? Being in God’s presence? How much time and energy do you put into this? Does God feel distant? Have you not heard from God lately? You get what you give.

More broadly, what about growing in your Christian life? How much focus and effort do you put into this? Is it an afterthought? Or is it a priority in your life? The measure you use, will be measured to you.

What about being part of a church? God uses congregations to minister to us, to give us support and encouragement and equipping for ministry. But what do you put into a congregation? What effort do you make? What commitment do you have? And do you expect to receive . . . without giving?? Remember our kingdom principle – what you put into a congregation is directly proportional to what you will get out of it from God.

We could go on and on. Have you ever been in a worship service and said, “God didn’t speak to me?” Well, what did you put into the service in terms of being prepared? Often we just drag ourselves in to worship expecting to have someone give us energy and inspiration for another week – when we haven’t done anything. It is measure for measure. The measure you give is the measure you get. If you come and sit and do nothing, should you expect anything from God?

What would it be like if we all came having put in much effort? Can you imagine how much God would bless us?

Finally, don’t forget the bonus. If you put effort into these things – bible study, seeking God, growing in your Christian life, in your church, into worship, not only will you receive from God in each of these areas – you will get even more. God’s gonna poor more blessings into your life.

But also, don’t forget the warning. If you don’t put in effort; if you are apathetic – even what you have will be taken away.

There is no standing still in the kingdom of God. You are either moving forward or you are moving backwards. You are either going forward and being blessed or you are going backwards and losing God’s blessings in your life.

So I encourage you this morning, move forward – and receive God’s abundant blessings!

William Higgins

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Mark 4:21-25 – Literary Structure

October 15, 2011 by William Higgins

Section 1 – “And he said to them”

Two sayings: “Is a lamp brought in to be put under a basket, or under a bed, and not on a stand?

“For nothing is hidden except to be made manifest; nor is anything secret except to come to light.”

An exhortation on listening: “If anyone has ears to hear, let him hear.” 

Section 2 – “And he said to them”

An exhortation on listening: “Pay attention to what you hear.”

Two sayings: “With the measure you use, it will be measured to you, and still more will be added to you.”

“For to the one who has, more will be given, and from the one who has not, even what he has will be taken away.”

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Prayer of remembrance for 9/11

September 11, 2011 by William Higgins

[We don’t ususally pray this formally, but thought it was appropriate.]

We pray for those who lost loved ones on 9/11 – as they still grieve, and heal; we pray for your grace and your presence to be with them.

Silent prayers

L: Lord in your mercy . . .

P: . . . hear our prayers

We pray for those who have suffered and have lost loved ones in the wars that have followed 9/11.

Silent prayers

L: Lord in your mercy . . .

P: . . . hear our prayers

We pray that all who suffer might find strength, peace and life in you.

Silent prayers

L: Lord in your mercy . . .

P: . . . hear our prayers

We pray for peace between nations, for understanding between peoples – and for the restraint of evil in this world and the protection of innocents.

Silent prayers

L: Lord in your mercy . . .

P: . . . hear our prayers

We pray for your kingdom to come, when nations shall beat their swords into plowshares, and  nation shall not lift up sword against nation, and neither shall they learn war anymore.

Silent prayers

L: Lord in your mercy . . .

P: . . . hear our prayers

William Higgins

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Psalm 70. A prayer for help

September 11, 2011 by William Higgins

Listen to Psalm 70 –

“Make haste, O God, to deliver me! O Lord, make haste to help me!”

“Let them be put to shame and confusion who seek my life! Let them be turned back and brought to dishonor who desire my hurt! Let them turn back because of their shame who say, ‘Aha, Aha!’”

“May all who seek you rejoice and be glad in you! May those who love your salvation say evermore, ‘God is great!’”

“But I am poor and needy; hasten to me, O God! You are my help and my deliverer; O Lord, do not delay!”

This is a prayer to God from someone who really needs help. I like this Psalm. It’s short, it’s to the point and it’s honest. [It is actually found in another part of Scripture, almost word for word in Psalm 40:13-17.]

Alright, let’s begin with –

The opening plea

v. 1 – “Make haste, O God, to deliver me! O Lord, make haste to help me!’

The writer is waiting on God, a common theme in the Psalms, and a common experience for the people of God. He needs “deliverance” and “help.”

He is waiting on God for this, but he wants God to respond in a hurry. Notice the phrase “make haste” in the second sentence. (It is actually not found in the first sentence, but is supplied by the translators. Literally it says, “O God to deliver me.”) Also, notice in v. 5, “hasten to me,” and “do not delay.” No doubt the urgency of the request is connected to his particular circumstances.

So, let’s look at –

His situation

vs. 2-3 – “Let them be put to shame and confusion who seek my life! Let them be turned back and brought to dishonor who desire my hurt! Let them turn back because of their shame who say, ‘Aha, Aha!’”

He is being attacked by enemies. He feels his life is threatened. His enemies are trying to hurt him. They say, “Aha” which is a taunt, and perhaps connected to unjustly accusing him of wrong.

From these same verses let’s look at –

His prayer concerning his enemies

  • “Let them be put to shame and confusion . . .”
  • “Let them be turned back and brought to dishonor . . .”
  • “Let them turn back because of their shame . . .”

First of all, he wants their efforts to come to naught. He says, “let them be turned back” that is, ‘let their attack fail so that they turn back in retreat.’

Second, he wants his enemies to be shamed and dishonored for coming after him in the first place. He wants all to see that he has done no wrong and that the attack was unjustified. In other words he wants vindication.

This is pretty mild compared to how some of the Psalms pray for harm to come to their enemies. But as Christians, even here we would also need to pray for good to come to our enemies. Our Lord says, “Love your enemies and pray for those who persecute you” (Matthew 5:44). He says, “bless those who curse you, pray for those who mistreat you” ( Luke 6:28).

Next, he offers up –

A prayer for the righteous

v. 4 – “May all who seek you rejoice and be glad in you! May those who love your salvation say evermore, ‘God is great!’”

If the previous section focused on those who seek his harm, this one focuses on those who seek God. He prays that all who love God will be able to give thanks to God, because of how God delivers and saves them. He asks that there will be much praise of God for all that God has done to help his people.

But this isn’t where he is. And so he ends again with –

His plea

v. 5 – “But I am poor and needy; hasten to me, O God! You are my help and my deliverer; O Lord, do not delay!”

He is still waiting on God. He isn’t able to enter in to the rejoicing yet. He is “poor and needy.” This isn’t a statement his wealth or lack of it. It means that he is weak and fully dependent on God.

As we saw at the beginning, he is pressing God for a response.

The phrase, “You are my help and deliverer” is a statement of his faith in God. And he wants God to be this for him now.

Invitation

The Psalm ends with him still waiting. And because of this, it is an excellent prayer for us when we are going through trials and difficulties, waiting on God to come through for us.

Are you waiting on God? We saw the psalmist’s situation, what is yours? I would like for you to make this prayer your own this morning. I have given you a handout with the words of the Psalm, except the specific situation of the writer is left blank. Would you write in your concern in that place?

Then I will give you a chance to come to the front to be anointed with oil and to receive special prayer. You need not tell me anything, I will simply pray for you along the lines of the Psalm. God, who knows your concern, will hear and respond. Would you come this morning?

————-

Psalm 70 – Outline

 (To the choirmaster. Of David, For the memorial offering.)

A. Request for haste: Make haste, O God, to deliver me! O Lord, make haste to help me!

B. Regarding those who seek his life: Let them be put to shame and confusion who seek my life! Let them be turned back and brought to dishonor who desire my hurt! Let them turn back because of their shame who say, “Aha, Aha!”

B. Regarding those who seek God: May all who seek you rejoice and be glad in you! May those who love your salvation say evermore, “God is great!”

A. Request for haste: But I am poor and needy; hasten to me, O God! You are my help and my deliverer; O Lord, do not delay!

William Higgins

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A change within that leads to obedience: Matthew 21:28-32

September 4, 2011 by William Higgins

Our text today is often called the parable of the two sons. I think parents with teens will relate to it. It’s about a father trying to get his kids to do chores. One kid is rude about it and the other doesn’t do anything.

But in all seriousness, it’s an important Scripture because it gives us a very clear understanding of what God wants from us.

It comes right in the middle of a fairly long confrontation between Jesus and the leaders of Jerusalem – the chief priests and the elders of the people (21:23). And this is the first of three parables intended to give them a message.

First, let’s work at –

Understanding the parable

Jesus initiates this stage of the conversation with a question. v. 28 – “What do you think?” They had just refused to answer a question he posed, but as we will see in what follows, this parable forces them to answer him.

Now before we move on, let me say here that in some ancient manuscripts of the New Testament the order of the two sons is actually reversed. So if your Bible has this you will know what is going on. For instance the older New American Standard Bible. I am using the ESV as always.

The first son. v. 28 – “A man had two sons. And he went to the first and said, ‘Son, go and work in the vineyard today.’” The word translated as “first” can also mean “older,” as in the oldest son. Some translations take it this way.

“Sons” is actually the word for “children.” And when the father says, “son, go and work,” it is actually “child, go and work,” a more affectionate way of putting it. He is asking him to do some work on the family farm.

v. 29 – “And he answered, ‘I will not.’” The son’s response is rude and disrespectful. In its culture this would be seen as rebellious and unacceptable. And it’s a real contrast to the father’s affectionate address to him.

The story goes on, v. 29 – “but afterward he changed his mind and went.” Although he said no, he does work.

The word behind the phrase, “changed his mind” can also be translated as ‘he regretted it’ or ‘he thought differently about it,’ or even ‘he repented.’

This part of the parable has some connection to Luke 15 and the parable of the prodigal son, the only other parable of Jesus that involves a father and two sons. The first son here is quite similar to the prodigal son. And both show us what repentance looks like. They changed their minds and acted differently.

The second son. v. 30 – “And he went to the other son and said the same. And he answered, ‘I go, sir.’” This is a very respectful answer, in contrast to the first son’s words to his father. The word “sir” is actually the word for ‘lord’ or ‘master.’

v. 30 – “but did not go.” He said yes, but he was full of hot air.

Now let’s look at –

Jesus’ interpretation

v. 31 – “’Which of the two did the will of his father?’ They said, ‘The first.’ Jesus said to them, ‘Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you.’”

  • From this we see that the father represents God.
  • The first son represents the tax collectors & prostitutes. They said no to God initially, but when they heard the message of the kingdom, they changed their minds and began to do God’s will.
  • The second son represents the chief priests & elders. They said yes to God, but when they heard the message, they did not act.
  • And most likely the vineyard represents Israel – the people of God.

The point of the parable is clear. Those who refuse God but later repent and obey, like the first son, will go into the kingdom. And they will go in before those who say yes, but don’t obey God, like the second son. (Indeed the leaders won’t get in at all unless they repent.)

Jesus gives his strong affirmation to this lesson when he says, “Truly I say to you.” He is saying, ‘take note!’ ‘This is absolutely the truth.’

Finally, notice how Jesus forces them to answer. The only possible answer to his question is that the first son did the father’s will. Yet the first son undeniably represents well repentant sinners – those moral outcasts that these leaders looked down on.

And the leaders look very much like the second son, in that they did not take heed to the message of the kingdom. So they, in effect, condemn themselves.

Now this parable can be applied quite broadly, but in this context Jesus applies it specifically to –

John the Baptist’s ministry

– the subject of the argument at this point between Jesus and the leaders of Jerusalem.

v. 32 – “For John came to you in the way of righteousness, and you did not believe him.” Even though they had said yes to obey God, they did not believe John was from God. So they didn’t do what he said.

Although John came in the way of righteousness, that is, he was righteous and preached a righteous message from God, they rejected him.

v. 32 – “but the tax collectors and the prostitutes believed him.” Even though they had said no to God, they believed John and repented.

Finally, Jesus says, v. 32 – “And even when you saw it, you did not afterward change your minds and believe him.” Even after they saw others respond, they rejected him, and would not change their minds about him, and heed his message of repentance. They blew it twice with John, just like they were blowing it with Jesus as they spoke with him.

Lessons for us

1. We learn what God wants from us. God wants us to believe and respond to the message of the kingdom. And how do we respond? We are to respond by obeying God. To say it another way, God is looking for a change within that leads to obedience; so that we come to do our heavenly father’s will, instead of ours or anyone else’s.

This is the bottom line of what God wants from us.

2. Don’t be the second son. As Christians we have said “yes” to God, and so we are reminded in this parable that we need to come through on our commitment. We need to make sure we are working in the vineyard, doing God’s will; using our gifts and doing all that God tells us to do.

Now, the second son echoes Matthew 7:21. “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” Both use the address of “Lord,” and both don’t obey the will of the father. And both are, as Jesus interprets the parable, excluded from the kingdom of God. (Davies & Allison)

This is a word to us not just the ancient leaders of Israel. We must come through on our commitments to God.

3. Don’t be self-righteous. We need humility so we don’t become like the leaders of Jerusalem.

Think about it. Who are the ones who will never repent? Rank sinners? No. There’s a chance for them. The ones who will never repent are those who think they don’t need to repent; who don’t see the need; who think they are in the right.

Paul says, “Let anyone who thinks that he stands take heed lest he fall” – 1 Corinthians 10:12. This is a warning for us. You never get to a place where you can’t receive God’s message to you; where you don’t need to be open to repentance.

4. The gospel is great news for sinners! So if you are here today and you have sin in your life – I mean even really bad sin; you have made terrible and shameful choices – it isn’t too late.

You haven’t done God’s will so far? Jesus teaches that you can change your mind! You can have a change within so that you believe the message and start to obey your heavenly father. It isn’t too late.

And if there is anyone here today who wants to do this very thing I invite you to come forward . . ..

[Note: This is not an example of the first and the last from 20:16. In this last verse the first and the last has to do with equalization, not reversal – both the first and the last were made equal.]
 
[Note: Literary structure of the parable.
A. Question/two sons: What do you think? A man had two sons.
B. First son: And he went to the first and said, ‘Son, go and work in the vineyard today.’ And he answered, ‘I will not,’ but afterward he changed his mind and went.
`B. Second son: And he went to the other son and said the same. And he answered, ‘I go, sir,’ but did not go.
`A. Question/two sons: Which of the two did the will of his father?” They said, “The first.”

William Higgins

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Let us live in peace with one another

August 28, 2011 by William Higgins

The church is an amazing thing. It’s made up of all kinds of different people – male and female, rich and poor, people from every tribe and tongue, and people with all different personalities. And these realities are true among us to some degree as well. We have different backgrounds and points of view that we bring with us into this congregation.

But according to Scripture –

We are all made one in Jesus

“Jesus is our peace,” having broken down the barriers that divide us (Ephesians 2:14) Paul says, “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus.” (Galatians 3:27-28).

So now, although we are many different people, we are one body in Christ and members of one another. “For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another.” (Romans 12:4-5).

And now, although we are from many different families, we are one family of brothers and sisters in the Lord.

  • Jesus teaches us that it is his disciples who are his true family (Matthew 12:48-50). These are his “brother and sister and mother.”
  • Paul says that we are “of the household of faith” – Galatians 6:10.

But we almost have to say these things by faith. For in truth –

We still have conflicts

This is why the New Testament talks so much about conflict and the need for peace. Those apostolic congregations needed it. Listen to these admonitions:

  • “Be at peace with one another” – Mark 9:50
  • “Be at peace among yourselves” – 1 Thessalonians 5:13
  • “Live in harmony with one another” – Romans 12:16
  • “Pursue what makes for peace and for mutual up-building” – Romans 14:19

And there are others references that could be added. All of these calls for peace give the distinct impression that this is not something that just happens. Peace is something we have to work toward. It is something we have to work hard toward.

But also notice that in these verses the call is to peace, not just trying to cover over our conflicts so that no one thinks we have conflict, which is hypocrisy. Peace means being honest about it and working through our conflicts in love, so that we all have good relationships with each other and live in harmony.

We are to work hard at this so that we can work together as one body, and so that we can get along as one family.

Now, if I may say so, the problem today is that if there is conflict, instead of being at peace with one another, we just leave and go to another church down the street. We avoid conflict. We don’t do the hard work of loving each other enough to hang in there and sort things out.

Let me say more. I wonder what it would be like if there wasn’t a church on every corner. What if being committed to a church was like being committed to a marriage – where you have to work things out?

This is what God calls us to do. So let’s look at some ways to do this.

1. Grow in your love for others

This is a commitment each of us needs to make.

To remind us what love is, here are some phrases from 1 Corinthians 13, “Love is kind. Love is not arrogant or rude. Love does not insist on its own way. Love is not irritable or resentful.”

And then in Colossians 3:14-15, Paul tell us to – “. . . put on (this) love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body.”

Love is the source of our peace. Let your love for each other grow cold, and you will see our peace disappear.

Here’s a different way to look at all this. God has put us together for a reason, so that we can grow in our love for each other. So maybe that person you can’t get along with is specifically here to help you grow. Maybe that person that rubs you the wrong way is here for your benefit; a gift of God to you, to help you learn to love more deeply.

And so if you go off to another church in order to avoid them (thinking perhaps that other churches don’t have such problems), maybe you are really running from God. And who knows? Maybe God will put someone just like them in the new church you go to – for your benefit.

Does the person annoy you? Ask God for more love. And ask God to give you his eyes for that person so that you can see what is good about that person and why God loves them. And pray for that person. This not only is a blessing for them, it is a tremendous way to change your heart and your attitudes toward the person.

We’ve got to grow in our love for one another.

2. Let love break down relationship barriers

We have to be careful not to let our differences divide us. For instance, those who are older and those who are younger – generational differences. Or those who live in the city and those who don’t. Or even something as simple as the youth letting what school they go to divide them.

We can’t just go off and be in our comfortable clicks, around those we like and who are like us. Such partiality is not consistent with the call to love each other. As James 2:8-9 says, “If you really fulfill . . . ‘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.”

Love should push us to be with others. And our love should pull others into our circles. We are all a family here, brothers and sisters in the Lord. This is what defines us, not our differences.

3. Bear with one another

This is a particular part of love that I want to highlight here. 1 Corinthians 13 also says, “Love bears all things” and “Love is patient.” Paul says in Colossians 3:12-13, “Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, humility, meekness, and patience, bearing with one another . . ..” We need all these things, but I am especially focused on patience and bearing with one another.

People can rub us the wrong way. And so we need patience. Patience means longsuffering, or the ability to suffer for a long time – in this case with other’s weaknesses. We need to learn to bear with each other’s quirks and idiosyncrasies (and of course, hope and pray they bear with ours).

A part of this is learning to overlook minor issues. Proverbs 19;11 says, “Good sense makes one slow to anger, and it is his glory to overlook an offense.” So don’t get angry over every little thing that happens. Be able to discern what is a minor issue and what has to be dealt with because it is truly important.

When there is real conflict –

4. Deal with the person involved

This principle is taught in Matthew 18:15. Go to the person in private to talk. Often the conflict is based on misunderstanding and can be settled easily.

This also makes sure we avoid two really big mistakes. 1) Judging by appearances. We assume we know what is going on based on what we can see from a distance. And we usually assume the worst of motives in others. But we don’t know the whole story. In John 7:24 Jesus says, “do not judge by appearances, but judge with right judgment.” You can’t do this until you talk to the person to find out what is going on.

2) Gossip. Don’t involve others inappropriately in the conflict. The issue is between the ones in conflict and so don’t go around telling everyone your point of view so that people start taking sides.

Both of these are real temptations, but we must learn to deal with the person face to face.

Also, when there is conflict –

5. Hear the other person’s point of view

It’s easy only to focus on making sure others know where we are coming from. But love compels us to seek to understand where the other person is coming from.

James 1:19 says in part, “Know this, my beloved brothers and sisters: let every person be quick to hear, slow to speak . . ..” Quick to listen to others, slow to say what we think. This isn’t something that comes naturally.

Finally, when there is conflict –

6. Find a way to work through the issue

If you need to, find a compromise. Philippians 2:4 says, “Let each of you look not only to his own interests, but also to the interests of others.” It’s not just about us and getting what we want, there is also a concern for the other and their needs and desires.

If this fails, let some mature believers help. 1 Corinthians 6:1-7 tells us first of all, don’t take each other to a secular court! Then he asks in v. 5, “Can it be that there is no one among you wise enough to settle a dispute between the brothers . . .?” Surely God has given congregations those who can help settle disputes. And we need to be open to a mediator or even an arranged settlement that puts an end to a conflict.

 

So these are some ways that we work at living in harmony with one another. I encourage you to act on them as there is need.

And remember, what makes us different from the world is not that we never have conflict. It is that we love each other enough to work through our issues and that we do this in a loving way. This is our witness to the world – that Jesus makes a difference in how we live.

William Higgins

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Christians and alcohol: Thoughts on Drinking Wine

August 27, 2011 by William Higgins

The line that the bible draws is drunkenness (Luke 21:34; Romans 13:13; Galatians 5:21; 1 Peter 4:3; Ephesians 5:18) rather than drinking, for instance, wine in moderation. In other words the biblical admonition is “don’t get drunk,” not “abstain from wine.”

Regarding the use of wine in moderation, it was fine according to the Jewish culture and teaching of that day (as well as the rest of the ancient world).

  1. Jesus made wine in John 2. The steward responded, the good wine is usually served first and then the cheap wine (so that the cheap stuff won’t be noticed after having felt the modest effect of the first, good wine). But Jesus made good wine.
  2. Jesus drank wine, and attended so many festive occasions that he was accused of being a drunkard – Matthew 11:19; Luke 7:33-34.
  3. Jesus used a cup of wine to speak of his blood at the last supper (“the fruit of the vine” is a Semitic expression that means wine).
  4. Given what Paul says in I Corinthians 11 about some getting drunk at a Lord’s supper, wine was still used by the Gentile churches. When he rebukes them for this he does not say, don’t drink wine, he urges moderation.
  5. Although he refused the wine mixed with myrrh – a sedative (Mark 15:23), Jesus drank some sour wine while on the cross to quench his thirst – John 19:28-30.
  6. Deacons (church leaders) are not to be “addicted to much wine” –  1 Timothy 3:8, that is, they must drink in moderation and not be given to drunkenness. (See also Titus 2:3).
  7. Timothy is told to drink “a little wine” for a medical need – 1 Timothy 5:23.
  8. Romans 14 assumes drinking wine as normal. It might, however,  need to be restricted out of love for another person.

Now none of this excuses those who might use this as a license to abuse alcohol for what the bible forbids – drunkenness. Let’s be clear drug and alcohol abuse makes us unable to think clearly so that we cannot love God and our neighbor. Also there is the danger of addiction – of becoming enslaved to a power other than our Lord, Jesus. Alcohol abuse causes us to hurt and destroy others and to hurt and destroy ourselves. It also cuts us off from God and excludes us from his eternal kingdom (Galatians 5:21; I Corinthians 6:10).

With regard to drinking in moderation, there are other considerations that come into play. I may well be free to drink, but does it cause others to stumble? Or, does it damage my witness? Also, if  there is a “genetic?” propensity to addiction (as runs in some people’s families) which might make it harder for me to simply drink in moderation, this has to be considered. But I cannot say that it is a sin simply to drink in moderation, in and of itself.

The only exception I would make is for those coming out of a context where they have been enslaved and abused alcohol, and to drink even in moderation would be a stumbling block to them to fall into drunkenness. Here abstinence is called for. As Jesus says, “If you hand causes you to sin, cut it off . . .” Mark 9. In this case something that is not sinful for others, is sinful for you, because for you it causes you to be unable to live out your Christian commitment. So you cut off all alcohol.

Word Study

New Testament words for wine or alcoholic drinks:

1. Oinos (oy’-nos) – “wine”

Definitions:

–  “A fermented beverage made from the juice of grapes”- (L&N, p. 77).

–  “A beverage made from fermented juice of the grape” – (BDAG, 3rd, p. 707).

“All wine mentioned in the Bible is fermented grape juice with an alcohol content. No non-fermented drink was called wine.” – (Dictionary of Jesus and the Gospels, p. 870)

Wine was often mixed with water – at a typical rate of 3 parts water, one part wine. This was the case with Passover wine. This kind of dilution of wine was also used in the early church with the cup of the Lord’s supper.

Other phrases that refer to wine: “blood of the grape,” “fruit of the vine,” “the cup.”

It also had a medicinal use – Luke 10:34; 1 Timothy 5:23. Also it was used, mixed with myrrh, as a sedative or pain killer – Mark 15:23.

Texts: Matthew 27:34; Mark 15:23; Luke 1:15; 5:39; 7:33; 10:34; John 2:3; 2:9-10; 4:46; Romans 14:21; Ephesians 5:18; 1 Timothy 3:8; 5:23; Titus 2:3; Revelation 6:6; 14:8; 14:10; 16:19; 17:2; 18:3; 18:13; 19:15.

2. Oinos neos (oy’-nos neh’-os) – “new wine”

Definition: Same word as above, but with the adjective “new.”

– “. . . newly pressed grape juice, unfermented or in the initial stages of fermentation” – (L&N, p. 77).

Texts: Matthew 9:17; Mark 2:22; Luke 5:37-38.

3. Gleukos (glyoo’–kos)  – “sweet/new wine”

Definitions:

–  “A new, sweet wine in process of fermentation” – (L&N, p. 77).

–  “Sweet, new wine” – (BDAG, 3rd, p. 201)

Text: Acts 2:13

4. Oxos (ox’-os) “cheap, sour wine”

Definition:

–  “Sour wine,” “wine vinegar.” “It relieved thirst more effectively than water, and being cheaper than regular wine, it was a favorite beverage of the lower ranks of society and those in moderate circumstances.” – BDAG 3rd, p. 715).

Texts: Matthew 27:48; Mark 15:36; Luke 23:36; John 19:29-30.

5. Sikera (sik’–er-ah) – “beer”

Definitions:

–  “An intoxicating drink made from grain.” Whiskey, gin and vodka were not known in the ancient world. – (L&N, p. 77).

–  “An alcoholic beverage,” “beer,” – not necessarily stronger than wine – (BDAG 3rd, p. 923)

Text: Luke 1:15

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How to overcome doubt

July 31, 2011 by William Higgins

Follow the link for the updated version

 

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Take Up Your Cross: Mark 8:34-35

July 17, 2011 by William Higgins

[An earlier version of this message was preached in May 2004 in a Church of God congregation in Zurich, Switzerland.]

I want to talk to you about what it means for us to take up our cross and encourage you in your practice of this. Turn in your Bibles to Mark 8:34-35 – Jesus said,

“If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.”

First of all, there are a couple of misconceptions about what it means for us to take up our cross that falsely limit its application in our lives. The truth is that –

To take up your cross will affect every part of your life

Let’s look at these misconceptions. Some people say that taking up the cross is a only an inner, spiritual experience, something that takes place in our hearts – an inner cross where we die to our selfish desires.

Well, there is some truth in this, for there is something called an inner cross. For instance Jesus had to struggle within at Gethsemane in prayer, when he prayed, “not my will, but yours be done.” He had to deny himself and put God’s will first.

But it wasn’t just about his inner attitudes. Because after Gethsemane came Golgotha. No, Jesus had to take up his cross with real life actions – his suffering and death on the cross.

Yes, the cross has to do with what goes on within you, but it is also about your outward behavior. For if you die to your desires within this will show up in cruciform behavior and actions without. As Jesus said, a “tree is known by its fruit” (Matthew 12:33). What is within your heart, is what will come out in your deeds.

Some people say that taking up the cross is only about suffering persecution, so that it only applies to a particular part of our lives, when we suffer for our faith.

Well the cross certainly does refer to persecution and followers of Jesus must literally suffer and do at times literally give up their lives.

But Jesus himself connects his call to take up the cross in Mark 8 with self-denial, something we are to practice in everyday life. Also in Luke 14 he connects the cross to something as practical as surrendering our earthly wealth to God. No, the cross has to do with all that we do in this world as followers of Jesus. Suffering for sure, but also helping a neighbor, doing ministry, serving someone a meal, etc..

Now I want you to get a sense of what it looks like to take up your cross. I want us to look at the –

The cruciform pattern of Jesus

 Paul talks about this in Philippians 2:5-11 and I want us to read this.

“Let this mind be in you which was also in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.”

“Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

There is in these verses a “cruciform pattern” to Jesus’ life – in two stages:

First of all, there is a downward movement. Jesus lowered himself. And he did this in two steps:

First, Jesus became a servant. Though he was at the highest place in all of creation, he lowered himself to serve the needs of others. He denied himself, he lost his life by setting aside his place, his privileges and his prestige in order to lower himself to serve. He did this as he healed others, taught, set people free, loved them, and in general gave of himself to others.

But not only did Jesus serve, when his humble service was rejected he lowered himself even further. Jesus endured suffering and death. In this case his self- denial led to the literal loss of his life as he sacrificed himself on the cross for others.

Then, there is an upward movement. When he was as low as one can go, Jesus waited upon God and God raised him up. God raised him from the dead and seated him at the highest place in all of creation – at his own right hand. He was blessed and honored.

So this cruciform pattern has two stages – a lowering stage and a raising stage.

Now let’s look at –

How this works out in our lives

We are to live out this cruciform pattern. As Paul says, “let this mind be in you which was also in Christ Jesus” – 2:5. It is not just about Jesus, it is about us following Jesus. “Take up your cross and follow me,” Jesus said.

  • We are lower ourselves to serve others’ needs, and we are to accept suffering from those who reject this. As we do this, we sacrifice and die to our life here on earth; we deny ourselves and lose our lives.
  • And then we are to wait upon God to raise us up to new life.

– This is to be the pattern in our life considered as a whole – that we lowered ourselves and then God will raise us up at the resurrection.

– And this is to be the pattern of our daily walk, as we take up our cross “daily” (Luke 9:23) and “die daily” (1 Corinthians 15:21) to ourselves, and God makes us new in our heart and actions.

This then is what it means “to take up your cross.”

But as this phrase indicates, our focus in to be on the downward movement. Jesus focused on the lowering stage. Paul said, “he made himself nothing.” The raising stage was left for God to accomplish. Jesus trusted that God would raise him up.

We too are to focus on the lowering stage – serving other’s needs and choosing to endure suffering and rejection for this. And then we trust God to raise us up from our lowliness at the right time in this life and then at the resurrection.

The downward movement is necessary. Everyone wants the second stage, right? Who doesn’t want to be raised up, to be honored, to be recognized, to be blessed?

But the first stage, the path to this – lowliness, who wants this? We want to skip right to the second stage. But you can’t have the one without the other. Without the lowliness, there is no exaltation.

In Jesus’ words in Mark 8:35, if we seek to save our lives, that is, to hold on to what we have in our earthly lives; to have earthly honor now, we will lose our lives. We have to lose our earthly life – the lowering stage – before we gain our lives, being raised up by God.

Since this is so, you can see that –

The way of the cross is not easy

It takes real humility to put others first, to lay aside your privileges, rights, status and comforts for others. And to suffer rejection and ridicule for this.

It takes real love for God and others to deny yourself and to sacrifice in this way for the needs of others day in and day out, not heroically (being noticed by others) but obscurely.

It takes also endurance. Enduring lowliness, times of despair and times of weakness. It involves waiting upon God when it doesn’t seem that he will act. Remember Jesus on the cross, “My God, my God, why have you forsaken me?”

So let me end with –

Some words of encouragement

When you feel like giving up, remember we have Jesus’ clear words of promise from Jesus that we will one day be raised up. As he said:

  • Those who are last, will be first
  • Those who humble themselves, God will raise up
  • Those who are persecuted for righteousness sake, will find life in the Kingdom of God
  • Those who lose their lives, will find their lives

And not only do we have Jesus’ words, in the midst of our lowliness we must remember the clear example of Jesus’ life. He proved his words and promises to be true through his own life and actions, because God came through for him.

He endured the greatest lowliness, despair and weakness, but God raised him up. And just as God came through for him, God will come through for you as well.

And so in the words of Galatians 6:9 – “let us not grow weary of doing good, for in due season we will reap, if we do not give up.”

William Higgins

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