mercy – walklikejesus

“I blew it. Again!”

September 8, 2023Posted in Practical ChristianityTagged accusation, Confidence, disappointment, disgraced, disqualified, guilt, identity, Judge, mercy, purpose, shame2 Comments

We all know the feelings of guilt and shame. We all know that voice hurling accusations at us in our moment of weakness. “You blew it again!” “Can’t you keep it together?” “When will you get it right?” “Disappointment!” “Disgrace!” “Disqualified!”

How can you pray with these feelings? How can you come before God with this voice in your head? What would it take to silence the Accuser?

I find tremendous freedom in a vision shown to the prophet Zechariah. It was when the first exiles returned from Persia to rebuild Jerusalem (520 BC). Along with Haggai, Zechariah was exhorting the people to rebuild the temple to allow the Jews to worship God again.

The vision of the court (Zachariah 3)

In this vision, Zechariah saw Joshua, the high priest standing before the Lord, with Satan accusing him. The accusation? Joshua was standing before the Lord with his ceremonial clothes covered in filth. What’s the big deal? The high priest was the one man in Israel who had the privilege and responsibility of atoning for the sins of Israel once a year, reconciling the people to God.

Only on the day of Yom Kippur (see Leviticus 16), the high priest could enter the most holy place to offer sacrifices to YHWH. The custom was that the high priest would fast and pray the 24 hours leading up to Yom Kippur, confessing all his sins and cleansing himself in the presence of God, with groups of priests supporting him in prayer throughout the day. The next morning, he would wash himself, get dressed and enter the most holy place to offer a bull to atone for his personal sins. He would walk out all bloodied, wash himself and get dressed in his next clothes. Then he would return to offer a ram to atone for the priesthood. He would wash and get dressed again to atone for the sins of Israel by offering a goat. Whenever he would enter the most holy place, he would have bells on his clothes and a rope around his ankle so that if he had unconfessed sins and died in the presence of God, the people could drag him out. God is holy.

Here we have Joshua standing before the Lord covered in filth, guilty and shamed. Joshua was the high priest that year – the one man who should keep it together so that Israel would have an example of godliness and a mediator before God. And Satan did well to remind Joshua of that. The accuser screams, “He is unfit!” “He is unholy!” “He is sinful!” “Disappointment!” “Disgrace!” “Disqualified!” “Throw him in the fire!”

Not disgraced, disappointed or disqualified

SHAMED

To Joshua’s surprise, the Lord did not strike him dead. The Lord did not seem surprised that Joshua was covered in filth. He did not rebuke or strike Joshua. Instead, the Lord rebuked the accuser, reminding him of three things:

Joshua was a man that was destined to the fire (condemnation), but the Lord had pity on him and saved him from the fire.
The Lord had chosen Joshua and his people Israel for himself – he has favour on Joshua and his people.
The Lord has chosen Jerusalem as his dwelling place and has therefore instituted the priestly order with Joshua, to mediate between him and his chosen people.

In short, the Lord has compassion for Joshua, has chosen Joshua, and set him apart as the high priest. Joshua has not earned this prized position through his holy living – it is all grace.

Therefore, the Lord orders that Joshua’s filthy clothes be removed and that he be clothed in new high priestly clothes. The Lord Himself has removed the sins from Joshua.

Then the Lord assures Joshua that his failure has not disqualified him from his priestly privileges. Surprisingly, the Lord assures the man that if he continues to seek and serve God in his role, he will continually have access to his presence. Moreover, Joshua will see the restoration of Israel and the coming of the Messianic reign. He has the privilege to play a part in this fulfilment!

A friend in need

One of the most beautiful moments in this scene is Zachariah’s response. When he sees how graciously the Lord responds to his shamed friend, Zachariah gets excited and cries out, “Give him a clean headdress!” Seeing his friend’s failure, the prophet did not join in the slandering of the accuser. Nor did he stand by passively to see what happens next. Rather, Zacheriah joined in the Lord’s effort to restore and encourage the fallen priest. “Give that priest new clothes to work with!”

A Mirror to my reality

I am a husband, a father, and a pastor of a congregation. I am a leader, an example to others of how to walk in godliness. Yet I fail. Often. I can deeply identify with Joshua’s sense of shame in the presence of God. I know what it feels like to stand before God with dirty garments. I have heard the words of the accuser ringing in my ears “You blew it, again!” “Can’t you keep it together, man?” “Failure!” “Hypocrite!” “Disgrace! “Disappointment!” “Disqualified!”

Accusation and shame are familiar companions to all the children of Adam and Eve who ate of the Tree of the Knowledge of Good and Evil. Their aim in life is to persuade you and me that we are a disgrace and disappointment to God, and that God has disqualified us to come before him. The accuser wants you to stay away from God and to give up on your purpose.

But Satan is a liar.

A Window into God’s Kingdom

Therefore I find so much comfort in how the Lord responds to Satan’s accusation of Joshua, God’s priest. God tells Satan to keep quiet, to keep out of his business, to leave the priest alone. Why? Because Joshua is God’s chosen priest, appointed by God to serve God by atoning for God’s people.

The whole chapter is framed in covenant language. YHWH (the LORD, Israel’s covenant God) has chosen and redeemed Israel for himself to participate in His redemption and renewal of all creation. God knows that all people are flawed – he remembers that he made them from dust. That is why God has instituted the priesthood, and why he chose Joshua to serve him as high priest: to atone for Israel’s sins and make peace between God and his people.

Yet God knows that even the high priest is only a man. He speaks of another High Priest called The Branch or The Stone (the foundation of his true temple), who will atone for Joshua’s sins. Now Joshua can experience mercy and get cleansed by God.

A Door to God’s Kingdom

How should I respond? How can I participate in this heavenly court scene? There are two people here, and I am invited to play the roles of either Joshua or Zachariah in this vision.

When I hear the accuser condemning me, I see myself in the place of Joshua. The accused priest does nothing except to:

hear the Lord’s rebuke of Satan
hear the Lord’s forgiveness
receive the new clean clothes,
and hear that he is not disqualified – he must continue confidently in his ministry!

This scene does not lure me to passivity. Whenever I hear the accuser, I am invited to see myself in this scene before the Lord and wait until he rid me of the accusations, to declare me clean and acceptable in his sight. I wait on the Lord as David did in Psalms 62 and 130.

Secondly, I am invited to imitate Zachariah in this scene. When I see a friend bent over under the burden of guilt and shame, I am invited to participate in the gracious Lord’s restoration. I am urged to mirror the mercy of God: to announce a clean slate and encourage my friend to continue serving God with confidence in this fallen world.

When you stand in the presence of the Lord today, who do you feel like?

Are you Joshua, burdened by shame and whipped by Satan’s accusations? Are you yearning for the Lord’s deliverance and loving restoration?	“Let us then with confidence draw near to the throne room of grace, that we may receive mercy and find grace to help in time of need.” Hebrews 4:16
Or will you imitate Zachariah the prophet, seeking out that friend to encourage with the mercy of God?	“A bruised reed he will not break, and a faintly burning wick he will not quench.” Isaiah 42:3

The End? The Reason to Endure

April 23, 2020August 14, 2024Posted in RevelationTagged 144000, blood of the Lamb, endurance, Hell, judgment, Mark of beast, mercy, redeemed, Reward, seal of God25 Comments

In this 19th study of revelation we look at need for salvation and the reality judgment and Hell in chapter 14. A recording of this will be uploaded at the Shofar Durbanville Youtube channel.

“What’s the point of all this hardship? Why push through the pain? Others have given up, and they seem to be having an easier life! What can be worth this much effort?” Whether it’s a marathon, long-term studies, a gruelling project or a start-up initiative – somewhere along the road, you will ask that question in agonizing pain. So, too, in your journey of faith.

The answer to this question is what Revelation 14 offers to struggling churches. The scenes instil courage in the hearts of believers tempted to give in or give up, but it does not shy away from the sober reality of what is at stake. The chapter is divided into three logical sections, revealing the role models, the reason and the reward for endurance.

The role models for endurance (14:1-5). Chapter 14 opens in stark contrast to Chapter 13’s end. Moving from the Beasts and those who receive the mark, John’s attention falls on the Lamb and his army of 144’000 who bear the mark of His Father on their foreheads. In our post on the 144’000 from chapter 7, we concluded that this group represents the fullness of people who remain loyal to Christ’s blood and who are saved by Christ’s blood.

From the contrasting groups, John hears contrasting sounds (14:2-3): God’s voice roars from heaven “like many waters” accompanied by “load thunders” (repeated in 8:5; 11:19; 16:18; refer 4:5), alluding to God’s justice and judgment from his Law (Exodus 19:16). This originates from his judgment on the and his worshiper (14:8ff). John also hears the harpists’ joyful, tranquil music. These come from the believers singing before the throne the song of the redeemed (compare 4:3 with 5:8-10) – a song that only those who have been saved by the blood of the Lamb can faithfully sing.

The redeemed are described as those “who have not defiled themselves with women, for they are virgins… who follow the Lamb wherever he goes”. (14:4). This phrase is not a reference to physical celibacy but spiritual fidelity, as it contrasts God’s faithful people to those seduced into “fornication” with “Babylon the Great, the mother of harlots and abominations of the earth” (14:8; 17:6). Here, drawing from the Old Testament prophets (notably Hosea), John describes idolatry as the Church’s spiritual unfaithfulness to God symbolically with a married person’s immorality and sexual unfaithfulness towards his or her spouse. Paul uses this imagery when he laments the Corinthians’ backsliding: “I betrothed you to one husband, to present you as a pure virgin to Christ. But I am afraid that… your thoughts will be led astray from a sincere and pure devotion to Christ.“ (2 Corinthians 2:11). But the ones before the throne are a bride “without blemish” (4:5; compare Ephesians 5:27).

The reason for endurance (14:6-12). The next section in this chapter outlines the basic theology of judgment, revealed by three angelic messengers. Angel One proclaims… the “eternal gospel: Fear God and give him glory.” God is the creator of all the earth, that he is sovereign over all the nations, and that he will judge all people, everywhere – and that hour is soon (14:6-7). Angel Two announces the destruction of “Babylon” because she leads people everywhere into idolatry and immorality (14:8; compare Isaiah 21, Jeremiah 51). In chapters 18-19, the author returns to this theme, wherein Babylon is described as a city infested by demons and inhabited by the defiled (18:2). Angel three decrees God’s wrath on the beast and all who bears his mark: eternal judgment in “fire and sulfur” (14:9-11) – an allusion to Hell…

[Read the full commentary of Revelation in Faithful to the End]

*Faithful to the End* is a simple commentary that helps make sense of the encouraging message of Revelation.

Quick links to full THE END Revelation Series posts

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The End? Blow the trumpets!

April 16, 2020August 14, 2024Posted in RevelationTagged character of God, God hears, judgments, mercy, prayer, redemption, Wormwood25 Comments

This post, the 14th in a series through Revelation, finds us in the second set of seven judgments. We will look into chapters 8 and 9. A recording of this post is available on Shofar Durbanville’s Youtube channel.

In our day, it is often easier to imagine God as the Sacrificial Lamb slain for our sins than to see him as the Sovereign Judge over all. That is why Revelation 5 reads so much easier than chapters 8 and 9, where the Lord rains down disasters on the earth as his redemptive judgments on sin. What do these chapters on divine judgment reveal about God’s character in relation to mankind?

Yes, God hears you! Unfolding the first six seals of the scroll unleashed chaos and cries on earth (ch 6), followed by a command to cease all judgment so that God’s servants may be sealed to be spared from the great Day of Judgment (7:1-3). As the 7th seal is opened heaven becomes still, “silent for about half an hour” (8:1). John then describes how God’s full attention is given to the prayers of the saints (8:3-5).

To the churches who received this letter at first, oppressed economically, excluded socially and persecuted religiously – in addition to the periodic earthquakes, famines and threats of war they faced – this was so necessary to hear. It reassured them that “You matter; I listen to you.” Faced with the daily troubles, their faith in an Almighty, Loving Father and hope for the return of Christ, the Prince of Peace, was waning. They needed to be reassured that indeed, despite all the madness in the world and all the magnificence surrounding his throne, God pays attention to every single prayer of the simplest of his saints. And these prayers are pleasing to him, like the scent of incense burning (8:4).

Yes, your prayers are powerful! But do these prayers make a difference? Long-term suffering can often lead one to doubt whether God is good or whether one’s prayers are received and accepted. This was certainly the case for these seven churches in Asia Minor, the recipients of the Revelation. Their prayers did not seem to change their circumstances because the suffering only intensified over time. That is why this hopeful vision of prayers as incense mixed with fire from God’s altar and poured out in wrath on the earth (8:5-6), brought hopeful encouragement that indeed their cries are heard, and their prayers are effective. Christ’s kingdom was advancing by the power of their prayers. These disasters that surrounded them were simply “birth pains” of the emerging Kingdom of Christ – all affected by their prayers.

Yes, God is just! If God is just, why do the righteous suffer and the wicked prosper? Does God not see? Does God not care about the injustice and oppression of the vulnerable and the righteous? These are the age-old questions believers have wrestled with throughout the ages (Psalm 73; Jeremiah 12; Job 21, etc.). This was also the cry of God’s saints (6:10) during the vile and violent Roman Empire from which John wrote this letter. The vision of their prayers being mixed with fire from God’s altar, poured out over the earth, resulted in “noises, thundering, lightning and earthquakes” (8:5). This phrase is repeated twice more in this middle section of the book when God’s judgments are poured out, notably in response to the blood of his martyrs (11:19; 16:18; refer 4:5). The image of “lightning, thunder and voices” alludes to the giving of the Law on Mount Sinai (Exodus 19:16), and occurs throughout Scripture about God’s justice and judgment (e.g. Psalm 77:18 and Hebrews 12:18).

The seven trumpets which follow (8:6-9:21; 11:15-19) are God’s just judgment response to the prayers of the saints. Christ’s message in this vision to these seven churches is “Yes, I am just. These judgments on the nations are my response to your prayers for justice.” But how do these disasters help God’s people?

[Read the full commentary of Revelation in Faithful to the End]

Quick links to full THE END Revelation Series posts

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

The End?A Throne set in Heaven.

April 9, 2020August 12, 2024Posted in RevelationTagged angels, God, just, mercy, peace, perspective, power, Throne, wisdom, worship25 Comments

In this 10th session in our series of Revelation, John is invited to “come up here” and see God’s throne room, and view life from his perspective (Revelation 4). A recording of this will be made available at Shofar Durbanville’s Youtube channel.

Revelation 4 starts with the phrase “after this” – after the first part of the vision of Christ among the seven churches, addressing each of them with a specific word of comfort and correction (chapters 1 – 3). Then John looks up – shifts his perspective from down here on earth to what is going on in heaven. He sees “a door open in heaven” and is invited to “come up here” – to gain a Godly perspective on the chaos and conflict the church endures on earth and to identify with the Sovereign reign of God.

Imagine this! The only instruction the reader receives in this chapter is to “behold” (4:1,2) – to imagine this or picture this. John invites the reader twice to see what he sees – because this hopeful message to the church is contained in the vision of what takes place in heaven. John sees a throne, the Ruler, and the response of those around the throne.

A Universal Throne (4:2). As he enters the door, John sees a magnificent throne. The early church was familiar with a throne over many peoples and nations – and that was not good news to them. Emperor Domitian’s reign (like those before him) was egocentric and brutal. But this throne John sees was universal over all of creation – he was the true King of kings and Lord of lords who Domitian claimed to be. The throne was not the problem – the one who sits on the throne determines whether his subjects will weep or rejoice. And this is what John sees next…

[Read the full commentary of Revelation in Faithful to the End]

Quick links to full THE END Revelation Series posts

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

Known by your love

August 4, 2014March 1, 2016Posted in Practical Christianity, RelationshipsTagged acceptance, affection, community, foriveness, inclusion, known by love, love, mercy, patience, sharing life, showing affection9 Comments

A while ago this question came to me: “If people were to judge my faith based on my actions – what would they say I believe?” It is certainly a question worth considering, because “faith without works is dead” (James 2:26). And this question is even more relevant today since the number one accusation against the contemporary church is that of hypocrisy[1] – that Christians profess one thing but live differently. According to outsiders, our intentions and actions do not correlate.

mask_off3 — ‘Hypocrite’ means actor, pretender or ‘masked one’.

In stark contrast, Jesus said his followers would be known for their love, and he even gave the world the right to judge their authenticity based on this!

A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another. (John 13:34-35)

Before considering the life example of Jesus a few aspects in this incredible text are worth noting. Firstly, Francis Schaeffer called this love “the mark of the Christians”[2] since this love which distinguishes Christians as followers of Jesus is not primarily a feeling, but a relational dynamic which is visible from the outside. Jesus-followers are known by their love because this love is seen in actions which are not normative in the world. Secondly, by saying ‘as I have loved’ Jesus said the disciples should copy his loving behavior – his relationship to them modeled these loving actions. Thirdly, note that Jesus did not say our love to unbelievers characterize us as Christians, but rather love for insiders, for “one another”. This is important, because doing one loving act for a passer-by is easy, by living in constant love with people around you is quite another thing. Lastly, note that Jesus gave it as a command to love, implying a decision to comply, and thus not a love primarily lead by feelings. Thus it is our choice to do loving actions towards fellow Christians which mark us as Jesus-followers, or not.

Considering this command of Jesus, how can we follow his example so that his love is made visible in our actions? Or more simply put, what does his love look like?

Radical acceptance

Jesus instructed his disciples to love as he loved them, thus to emulate his loving actions towards them (and this was before his crucifixion). They have walked with him for about three years so they would have had ample reference for what he meant. Looking at the twelve to whom he gave this command, we immediately see the first aspect of this love: it is radically inclusive.

Jesus disciples were diverse in every aspect. Firstly they were culturally and racially diverse: Peter, Andrew, Bartholomew were Galileans while Simon was a Canaanite – people who did not normally associate by choice. Secondly, we know that they were politically on opposite sides: Thaddeus and Simon were Zealots, a Jewish extremists party aiming to liberate Israel from Roman oppression by means of military force[3]. On the opposite political spectrum Matthew was a chief tax collector, a liberalist Jew who lived as the Romans and made a living oppressing his fellow Jews financially in service of the Roman oppressors. There certainly would have been political conflict between these two groups! Thirdly, the Gospels make it clear that there were personality clashes within this group: the brothers James and John were called “sons of thunder” because of their impulsive and aggressive tendencies, while Thomas was the doubtful and more reserved. Peter was an initiator and natural leader while on the other hand Phillip was recorded as pessimistic, perhaps even cynical. John’s gospel reveals that he and Peter did not get along, even indicating some competition between the two. Yet Jesus chose each one of these individuals alike and was patient with them. And by doing so he demonstrated his love by accepting their racial and cultural, political and personality differences, giving the disciples an example to follow.

These first apostles, who themselves experienced this radical acceptance from Jesus, put this principle in writing to the first congregations. James wrote to the church in Jerusalem about this love in practice, to treat rich and poor alike and not to tolerate “distinctions among yourselves and become judges with evil thoughts”, labelling it the sin of partiality (James 2:2-9). Paul likewise wrote to the churches in Galatia that they make no distinction among themselves based on ethnicity, social class or gender since all have died to the flesh and have “put on Christ” in baptism (Galatians 3:27-28; cf 1 Corinthians 12:13 and 2 Corinthians 5:16-17). Regarding this new identity, Peter wrote Christians should regard themselves as “a new generation… a holy nation” (1 Peter 2:8-9) – thus one new ethnicity in which they find identification rather than distinction.

In practice, Jesus’ love shown among his followers means a radical acceptance and equal treatment of each other based on their acceptance by Christ.

Sharing life

Secondly, the disciples who first heard this New Commandment of love knew how Jesus shared his life with them – every day, everything. They lived together from one purse, with one purpose. They knew that before they had a “mission” of preaching and healing, Jesus called them “to be with him” (Mark 3:14) – to share life together.

This communal living was modeled and imitated in the early church who “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42). Simply put, they came together for learning together, sharing together, serving together, eating together and praying together. They met for fellowship and teaching “every day, in the temple and from house to house” (Acts 5:42). They were aptly named “church” (Greek ekklesia) which means “called out ones” – thus people were heard the call of God and gathered together. Church means being together, living together, coming together to meet with God. And that’s where the love is shared and felt.

Our contemporary society values privacy and individualism. We strive for self-sufficiency, autonomy and independence. With that mindset we come into the church. However, being part of the Church means being “immersed into one body of Christ” by the Spirit (1 Corinthians 12:13), implying a shared life of interdependence. We must then exchange our self-centeredness for communal life. The words the New Testament writers use to explain this concept is “fellowship” (variations of the Greek words metocos and koinonia roughly meaning “to have in common”), with four primary implications, ala Keathley[4]. Firstly this fellowship is an objective relationship, since together we share in the Gospel (Ephesians 3:6) and thus share in Christ himself (Ephesians 3:9) and are “coheirs with Christ” (Romans 8:17). Secondly this fellowship is companionship, the acts of sharing in Christ together (1 John 1:7) through the Spirit, as we meet together for teaching, communion, worship, prayer or to encourage each other.[5] Thirdly, fellowship refers to partnership of those “who share in a heavenly calling” (Hebrews 3:1) and are called “God’s fellow workers” (1 Corinthians 3:9) – essentially working together. Lastly, fellowship implies stewardship as sharing earthly resources and meeting material needs – a logical overflow from sharing in the life of Christ and his calling (see Romans 12:13; 1 Timothy 6:18; Philippians 4:15).

Thus the early church followed Jesus’ example of love through being together and sharing all literally, and instructed new converts to do likewise.

Patience and forgiveness

Jesus’ example of love with his disciples was one of patience and forgiveness. In the Gospels he nick-names his disciples “You of little faith” (Matthew 6:30; 8:26; 14:31; 16:8) since they struggled to believe the power of God who was with them. Yet Jesus was patient with them and modeled this life of faith until they believed. The disciples were also slow to understand (Mark 4:13; 6:52; 8:17, 21; 9:32) the teaching of Jesus, so that we read the well known phrase “again I say to you…” (Matthew 18:19). Yet Jesus was patient and did not give up on them.

Jesus also demonstrated tremendous patience with the disciples’ amidst their constant striving for prominence and “greatness” (eg Luke 22:24). Jesus was patient and tolerant with the weaknesses of doubtful Thomas as well as Judas the thief. He gave stern yet loving correction. But Jesus’ patient example and teachings paid off, so that in the end they believed as he believed, and lived as he lived.

When his disciples betrayed him during his arrest and crucifixion he forgave them and continued with their discipleship afterwards. Jesus modeled patient and merciful love.

The early church also modelled their communities on this aspect of Jesus’ love. Paul frequently wrote to the socially and ethnically diverse congregations to be patient with one another, and forgive one another “tender-heartedly” in the way Christ did (Ephesians 4:2,32; cf Colossians 3:12-14). This also implies gentle restoration of someone who falls into sinful practice, and to “bear [the] burdens” of someone who is weak in any sense (Galatians 6:1-2; cf 2 Corinthians 2:6-7).

Jesus’ example of love was one of patiently bearing with the weaknesses and failures of his disciples, as well as relentless forgiveness of their betrayal and offences.

Affection

Another practical way in which Jesus’ love was to be perpetuated in his disciples was the intimate, affectionate way he shared himself with them. This sincere, simple love for his disciples which included intimate friendship, such as John using Jesus as a pillow for his head while the group was relaxing (see John 13:25) and the affectionate way in which he spoke to them and prayed for them (see especially John 14-17). He also allowed others to come close and touch him as expressions of love and admiration (eg Luke 7:37-38; John 12:2-6).

Consequently the apostles gave instructions that this example of Jesus’ affection be ingrained in the culture of the early congregations. For example Peter instructed “Greet one another with the kiss of love” (1 Peter 5:14) and Paul wrote “Let love be genuine… Love one another with brotherly affection” (Romans 12:9-10). Paul also appealed that the church’ verbal culture should always be gracious and uplifting (Ephesians 4:29; Colossians 4:16).

Thus Jesus’ love should also be seen through demonstration of appropriate affection and a culture of verbal affirmation and endearment among his followers.

Selfless service

Lastly, the way in which Jesus modeled love for his disciples on the evening when he gave them the New Command was humble, selfless servitude. After washing their feet, taking the place of the lowest servant, he said “I have given you an example, that you should do as I have done to you” (John 13: 15)[6]. Jesus taught that love meant esteeming the worth and needs of others higher, meeting those needs in service; love manifests in selfless sacrifice (John 15:13). This is the message of the cross is ultimately this selfless love of Christ.

Years later Paul appealed to the church in Philippi that love should manifest in this humble, selfless attitude in serving one another, regarding the needs of the other higher than self as Jesus “who made himself nothing, taking the form of a bondservant …and humbled himself to the point of death” (Philippians 2:7-8; cf 2:3-4). Love in practice results in selfless service, fulfilling the needs of others – even at cost to self.

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These five ways in which love was modeled in the life of Jesus formed the basis of the relational dynamic of the early church; they were indeed known by their love. And this should be the key aspects which distinguish Christ-followers today: a love that is visible and practical.

How do we respond to this command to “love one-another” as Christ loved his disciples? Firstly, we respond in radical acceptance and inclusion of everyone who wishes to follow Christ – treating everyone with the same dignity and affection, regardless of ethnic or cultural background, political ideology or personality. Secondly we respond by sharing our life with the congregation: meeting together in fellowship, worship and prayer as well as sharing readily from what we have with one another. And this is fundamental to our identity as Christians. Thirdly, love demands we support and identify with Christ-followers who differ from us, disagree with us, or disappoint us. Even when they hurt us. This requires patience (also known as longsuffering or forbearance) and forgiveness (or mercy) as Jesus modeled. Fourthly, love in practice is affectionate in appropriate physical demonstration and verbal affirmation – our conversations and interaction should be loving and encouraging. Lastly, and most importantly, the love Jesus modeled for us is selfless, humble servitude. Our culture should be one of regarding the other higher, and deeming the needs of the other more important.

This practice of sharing life together in loving acceptance, affection, patience and forgiveness and selfless service is a visible witness of Christ among us. This is the love that Jesus says shows your faith. This is the love that turns the world towards Christ.

[1] Kinnaman D., Lyons G., unChristian (Grand Rapids: BakerBooks, 2007), p. 21-23.

[2] Schaeffer F., The Mark of the Christian (IVP Books: Downers Grove, Illinois, 1970)

[3] The evening of Jesus’ arrest He gave instruction to the disciples to arm themselves, knowing things could become violent later. The disciples answered “Look, Lord, here are two” (Luke 22:38) – probably Thaddeus and Simon’s swords. It appears as though these two Zealots never let go of their political ideals of restoring the Kingdom of Israel with force, and Jesus was patient with them.

[4] Keathley J.H. III, Christian Fellowship, article found at http://bible.org/christian-fellowship

[5] Some examples of how and why the early church came together (“had fellowship”): They came together as whole congregations (Acts 2:42; Heb 10:25), smaller groups (2Tim. 2:2), or one-on-one (1Thes 5:11), for sharing truth together (Rom 1:11-12; 2Tim 2:2), communion (1Cor 10:16), singing (Eph 5:19; Col 3:16), prayer (1Cor 14:16-17), teaching (Acts 20:20; 2Tim 2:2), and ministering to one another (Rom 12:15; Heb 10:33).

[6] At times this text is misinterpreted to make a sacrament or ministry of foot-washing. Yet Jesus did not say “do what I have done” meaning to imitate the act of foot-washing, but rather “do as I have done”, implying to copy the way in which he served them. The disciples were instructed to imitate Jesus’ humble, selfless service – not repeat the act itself.