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INTRODUCTION: God’s placing the sinner into union with Christ brings us into all the benefits of His representative death and resurrection (united with Him in the likeness of His death-united with Him in the likeness of His resurrection – Rom 6:6). Calvin said in his Institutes, “The flesh of Christ is like a rich, inexhaustible fountain that pours into us life springing forth from the Godhead” (Inst. IV, 17.9).
The legal imputation of Christ’s righteousness produces in every believer a total sense of indebtedness in the very depths of their being. Union with Christ produces sanctification. Our union with Christ also produces a social dimension of unity with other believers (Phil 2:1, 2), and it produces an ever increasing knowledge of God. Romans six unfolds the ethical ramification of union with Christ. Because of His vicarious work of becoming legally guilty in our place (exchanging His righteousness for our sin), Christ has liberated us unto new life in Him, and unto resurrected life in Him which (most importantly) is a shared life.
Sanctification means that we must not return to that which Christ died to destroy. The sin metaphors in Romans 6 are: sin as a king who reigns over us; sin as a general that uses the members of our body as his weapons; and sin as an employer that finally issues a paycheck of death. Under God’s moral government, no human can live a “master-less” existence. Once a person is saved, he completely rejects the satanic idea of “master-less” freedom. Union with Christ provides us with all of our resources for godly living. The new creature, now joined to Christ, is able to discern that he has been transferred from the kingdom of darkness to the kingdom of God’s own Son (in Christ he is dead to sin, and alive to God – Romans 6).
Our text is John 15:1-11. In that passage we find the purpose of abiding, the priority of abiding, and thepromise to those who abide. (Abiding in Christ is the only way to bring glory to God and to have joy.)
READ JOHN 15:1-11
The meaning of ABIDE – (Grk. meno) – to remain, to continue, to stay on. To hold fast and to remain steadfast. In the Gospel of John, “abide” refers to the closest possible relationship – the believer’s mystical union with Christ. To “abide” is to be held by Christ; it is to allow oneself to be owned by Christ, right down to the depths of one’s being.
When we abide in Christ, we “put on the Lord Jesus Christ” (Rom 13:14a, Gal 3:27). The believer has already clothed himself with Christ (being clothed with Christ is the “indicative” of Galatians 3:27). The imperative in Romans 13:14 commands us to keep putting on Christ; to do so is “to embrace [Christ] again and again, in faith and confidence, in grateful loyalty and obedience, Him to whom we already belong” (C. E. B. Cranfield, Romans, a Shorter Commentary, p 335). To put on Christ is to live in Christ as our sphere of existence. It is to abide in Christ as our soul’s prosperity. It is to love Christ; to live for Christ; to love the things of God. It is to cling to Christ and His gracious work as that which has delivered us from the remnants of the Edenic lie. When we abide in Christ we are kept from returning to the world as a source of security, significance, peace, prosperity, comfort, ease, and freedom from suffering. When we put on Christ, we draw near our identity, our purpose, and our direction – all from Him so that we are known by our love for Him.
I. The Purpose of Abiding in Christ (vv. 1-3). A. The metaphor of the true vine (v. 1) If a branch has life if joined to the vine and the Church has her unity, life, and fertility in Christ. We abide in Christ to bear the fruit of the Spirit (Gal 5:22, 23; Rom 7:4).
B. The Father’s work as “vinedresser” (v. 1, 2). The vinedresser’s role is that of caring for the vine. He prunes it that it might bear more fruit. He takes away branches that bear no physical fruit. So also, the Father takes away vine shoots that bear no spiritual fruit. (Spiritual fruit includes words, deeds and motives that spring from faith in God and His Word). All who are brought into contact with Christ and the Gospel are compared to branches of a vine. The Father rejects those who bear no spiritual fruit. Those who bear fruit are cleansed (pruned) more and more so that their productiveness improves. Think of the pruning the disciples went through prior to the fruitfulness of Pentecost – especially Peter! – Luke 22:31-34; 54-62.)
C. The Father’s initial cleansing of the branches (v. 3). Initial cleansing is by justification. We are cleansed by faith in the Word (Jn 3:16, 34; 5:47; 12:37, 48; 13:10). The Father gave the Son for that purpose—now being justified, we receive the daily grace of renewal and cleansing – they are made even more fruitful through progressive sanctification.
At salvation Christ took possession of you – you belong to Him (1 Cor 6:19-20). You are united to Him that you might abide in Him and bear fruit for God (Rom 7:1-4). There is nothing more precious than union with Christ. When your life ends, there is only one thing you will take with you but your relationship with the Lord. The Father knows best. He has a perfect way to make His child happy – it is by your abiding in Christ and bearing fruit. The Christian life involves the day by dayliving out of your union with Christ by means of abiding in Christ.
II. The Priority of Abiding in Christ (vv. 4-6). A. The ability to abide in Christ is God-given (v. 4) God took the initiative in our salvation. Now as “new creatures” in Christ, He has given us the ability to abide in Christ. The consciousness of that deep mystery of Christ in you and you in Him (mutuality) is produced by the Holy Spirit (Col 1:27). We abide by the power of the indwelling Spirit – but it is our responsibility to abide. The Lord keeps us on the narrow way by means of our Spirit-empowered faith, exertion, and diligence. (See Col 1:23; Heb 2:1; 3:14; 1 Pet 1:5.)
B. Fruit-bearing is a function of abiding in Christ (vv. 4, 5). The vitality and life source of the true vine is stressed again as in 15:1 (v. 5). Those who are out of relation to Christ can do literally nothing whatever (lit. Grk.). Those who have not embraced Christ with a living faith produce no work that is acceptable before God.
C. Our relationship to Christ is one of utter dependency (v. 5). The fruit that is acceptable to God is produced by our abiding in Christ. The branch can only be fruitful if it has constant unimpeded contact with the vine. Our relation to Christ is the source of our spiritual life and fruitfulness. The PRIORITY of abiding is addressed to our will or volition – it involves a decision to depend upon Christ as the condition of fruitfulness. Abiding maintains our connection to the source of life and fruitfulness.
D. A stern warning to those who do not abide (v. 6). The unfruitful branches are those who do not abide in Christ. They are thrown away, they wither, and they are ultimately gathered for burning. Unfruitfulness is a mark of condemnation and impenitence: Jude 12; Is 40:24; Mark 4:6; 11:21; Matt 13:30; 41; Ps 1:4; Jer 17:5-6. The use of the singular here, “he is thrown away. . .” places the stress on each individual man. Every one who has been brought into close proximity to Christ and His Gospel has the responsibility to abide in Christ. The warning is this – he who rejects the light will ultimately find that a time comes in which God’s work on that individual will come to an end. By contrast the true believer has countless renewals and restorations. He finds that God by grace gives thousands of new opportunities and fresh starts. The Spirit is continually inclining him to will and to do what is pleasing to God – Phil 2:12, 13.)
III. The Promise(s) to those who Abide in Christ (vv. 7-11). A. Effective prayer is promised to those who abide in Christ (v. 7). Abiding in Christ means that the words of Christ are taken in and heeded. The words of Christ become the controlling dynamic in one’s life – so much so that they dominate exceptionally. Notice it is not just abide in My words, but My words abide in you. The one who abides believes Christ’s words and acts in accordance with them. That person has the promise of effective prayer (14:13;16:23). The person controlled by God’s Word will not ask contrary to God’s will – he will always ask in the spirit of “Thy will be done.” He receives what he asks.
B. Fruitfulness that glorifies God is promised to those who abide in Christ (v. 8). Spiritual fruits or graces which adorn the life of the believer bring glory to God because these virtues reflect God’s character and His (communicable) attributes. When these fruits are bountiful in His children, it brings Him much glory. By grace we are His disciples – by fruitfulness due to abiding we become His disciples more and more.
C. The experience of Christ’s love and joy is promised to those who abide in Christ (9-11). The Father’s love for the Son is a pattern of Christ’s love for us. Christ was the object of the Father’s love before the foundation of the world (John 17; Phil 2). How precious to the Son is the love of the Father (John 17:23, 24). Jesus’ earthly life was characterized by His abiding in His Father’s love – the Father’s will was His meat and drink – His secret “food.” (The pattern for us is a life of sonship before God. Sonship is the motive and meaning of Gospel holiness – 2 Cor 6:16-7:1.)
As His disciples surrounded by the cords of His love, we should exert ourselves to abide in His love (an imperative!). We must allow ourselves to be drawn closer and closer to the Savior. Our love to Christ is a reflex response of His love to us first (1 John 4:19) – we love, because He loved us first. Now, His love is ever active in our love. His love precedes, accompanies, follows, and creates our love. When we consent to it, abide in it, exercise it in return, we feel drawn ever closer to Him.
The life of love, enjoying God’s love in Christ produces joy. Christ did the Father’s will perfectly – He imparts His joy to us. He continues to perfect us in love – it increasingly crowds out all fear and dissatisfaction (1 John 4:17). The joy that Christ imparts is a “not of this world” kind of joy – not as the world “gives.” Jesus’ joy is based upon never ending peace with God – it is inner delight and rejoicing of the heart. Our Lord will not be satisfied UNTIL our joy is made full – ‘til our hearts are filled with His joy! (John 17:13, 24, 26; 16:24).
D. Readiness for Christ’s return is promised to those who abide in Christ (1 Jn 2:28). “And now, little children, abide in Him, so that when He appears, we may greet Him in confidence and not shrink away from Him in shame at His coming” (1 Jn 2:28). To be perfected in love is to greet Him in confidence at His return (1 Jn 4:17).
E. We could add to this list of promises to those who abide: a sacrificial concern for the brethren (vv. 12-13); a radical identification with Christ’s purposes (vv. 14-17); a willingness to face persecution from the world for Christ’s sake (18-25); and a Spirit-empowered witness in our evangelism (vv. 26-27).
IV. Let’s take a determined look at the “how to” of abiding in Christ. We abide in His love by keeping His precepts (14:15, 21; 15:10). When we live to please the Lord by obedience, we continue in the possession and enjoyment of Christ’s love to us. The obedient spirit of true discipleship cherishes and “attracts” the continuance and increase of Christ’s love. When Christ takes up residence (comes to abide) in a believer, He brings His love with Him-- your responsibility is to continue in His love. Jesus set the pattern; He kept His Father’s commandments; He lived under Father’s rule in relation. As a disciple, you are not above your Lord. (See Jude 21.)
When I think about the craving to be complete in ourselves to be complete in ourselves; a particular O.T. character comes to mind—Haman (Esther 5:11ff.).
Haman ran a verbal inventory of his wisdom, worth, and wholeness. He recounted his riches, the number of his sons, every promotion, advancement, and honor he had received from the king. In this regard Haman is so much like us – he leverages his personal value upon his accomplishments, his worth is the sum total of what he has and what he has done (if you do enough you’ll be significant—sound familiar?).
Haman made a log of his exponents in every area; not only was he healthy and wealthy and in possession of a prosperous family, he was a prominent man in a world empire. But Haman admits to all those gathered in his home that none of his achievements gave him satisfaction because of one grand obstacle; Mordecai the Jew would not bow down to him. Haman is a type of every worldling who will suddenly on Judgment Day be exposed as a thief of God’s glory and an enemy of the cross. On the last day those who love of the world, like Haman, will forever be hung on the gallows of God’s justice and will be displayed as objects of God’s eternal wrath (Is 66:24).
Consider Haman’s response to Mordecai’s refusal to bow: 1.) Haman engages in rage, 2.) he indulges in self-pity, 3.) he reviews his personal exponents of wisdom, wealth, and wholeness, 4.) he expresses extreme dissatisfaction, 5.) and then he plans the genocide of God’s people—the Jews. Mordecai’s spiritual integrity in refusing to bow to Haman was a prophetic act; it preached to Haman that God alone is ultimately and absolutely worthy of man’s honor. Haman was a thief of God’s glory like Lucifer. He was not jealous for God’s honor; he had no sentiment for God’s glory, his heart thought only of his own honor. Haman’s jealousy was wanton; he would have gladly murdered God’s chosen nation in order to retain his own sense of wisdom, worth, and wholeness. What a terrifying picture of fallen human nature.
Consider a lesson from the letter to the church of Laodicea. The letter to the church at Laodicea teaches us that when we seek to see without Christ as our wisdom, we abandon wisdom and become blind. When we seek to enrich ourselves without Christ as our true wealth, we impoverish ourselves. When we seek to clothe and cover ourselves without Christ, we expose ourselves to destitution, nakedness, and shame.
The flesh and the Spirit are at odds (Gal 5:17). The flesh says, “Let me weave something special to cover this part!” “Let me generate just a little merit in the name of zeal for God.” But the motive does not come from a subjection to the righteousness of God. The Lord sees our covert war against the imputation of Christ’s righteousness. At times our fruitfulness and the growth of our graces and virtues tempt us to pride. God sends the caterpillars and gnawing worms of affliction to knock down the weeds. Sometimes the humbling comes by way of our flesh asserting itself. We are surprised, even horrified that sins we thought we had mortified long ago have re-emerged and found new forms of expression.
Sins of the flesh raise disputes in the conscience about our eligibility for God’s love and favor. The guilt and defilement that issues from flesh sins make us feel more like beasts than citizens of heaven. In that state, we run the risk of seeking comfort by another bout of sensual indulgence, another swill from the world’s hog trough. The answer is cleansing by the cross and a renewed enjoyment of fellowship. The power of Christ’s blood breaks into the rotating flesh vortex of shame; it blasts light onto our true status as sons of God and our justified status in Christ. Faith in the Gospel is the key. For the message of the cross gives us renewed confidence to vacate the grey castle of self and step out into the warmth and comfort of His presence and fellowship again.
The cross is also necessary in our dealing with sins of the spirit. Bitterness, spiritual pride, self-righteousness, resentment, discontent, grumbling are not easily dislodged. The mind inflated by a false sense of its own importance keeps “building a case” for self-vindication, self-promotion, and self-assertion. The cross is necessary to bring down this pride. For the legal bent of our lower natures longs to move off of grace ground to a strict cause and effect system of moral reward and penalty. This “lust for law” gives the vortex its spinning momentum. The cross is needed to take us off of ourselves. The humiliation of Christ breaks into our pride cycle. It releases us from the pull of that vortex that demands we carry a portion of our worth, personhood, and standing before God and our fellow man.
CONCLUSION: We’ve seen that the benefits of abiding in Christ are nothing short of glorious: bearing fruit for God, glorifying God, praying effectually, experiencing Christ’s love, and experiencing fullness of joy. Abiding is a decision to exert yourself so as to enjoy Christ’s love. This is what God expects of you. Why settle for something less? Can’t you recall the times that you have you have pierced and wounded yourself by seeking your highest joy in things other Christ?
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The Pattern of Christ for His Church
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The church faces a continual battle to hold fast to Christ its Head and to hold fast to Christ’s pattern for His body. Because of remaining depravity and indwelling sin; the church tends to morph into an institution in which programs, pulpitism, and popular culture crowd out its testimony that she is Christ’s living body. In light of this hypnotic pull toward institutionalism; my aim today is to draw a line from Christ’s Person in His church, to Christ’s pattern for His church. The goal being that you might more fully occupy your place of true fellowship in the body, AND in this manner you might be conformed to Christ—unto His glory. Because of our supernatural connection to Christ and to each other, the body of Christ is designed to reveal the glory of Christ, her Head.
But, in order for the church to reveal Christ, her glorious Head, she must live upon Him and live out her vital connection to Him AND live out her connection to the brethren. In regard to living out this connection I want to affirm that I have been fed abundantly by the ministry of the Word in your churches. And agree with your teachers that living out our connection to Christ depends upon a heart knowledge of Christ.
READ EPHESIANS 4:7-16
There is a way of experiencing Christ (akin to heart knowledge of Christ) that can only be gained corporately (in order for this to make sense—we must be willing to see our fellowship as Christ sees it—that we comprise His body—believers are His present incarnation on earth). Reformed fellowships tend to get high marks in their precision of doctrine, and reverence of worship, and preservation of unity. But we must show care that we do not rate ourselves where we excel to some degree and turn a blind eye to our weakness in obeying Christ. Like Ephesus of old—insistence on purity of doctrine as a solitary test is woefully inadequate. When saints leave their first love; precision can eat up passion. My goal today is to show that in holding fast to Christ our head we are best equipped to move into Christ’s pattern for the church.
I. God intends that the church function as an organism; not as an institution. (By organism I mean that a living body is composed of interdependent parts, each taking its orders and instructions from the “central nervous system” which emanates from the head. Natural institutions and organizations such as Elks Club or the PTA are not organic.)
A. The church is an organism; not an institution. The ‘secret’ of the living body of Christ is that all parts share life together in Christ. The members of the body possess supernatural connectedness by mystical union with Christ through the Holy Spirit. (The fact that we are members one of another in a living organism is not grasped by most church members.)
B. The members of the body are vitally connected to Christ and to one another for the purpose of fellowship (1 Jn 1:1-10). (Institutionalism and formalism tend to organize the church in such a way that the very nature of the body as a living organism is denied in practice and obscured.)
C. When we use the term, “organism,” to refer to the body of Christ we mean that the life of the church is a group of individuals who have life in Christ in common. The members are united together in the reality of the indwelling Spirit. According to 1 Corinthians 12:7, “each one is given the manifestation of the Spirit for the common good.” Unlike any other organization in the world the connections which make up the body of Christ transcend natural connections.
D. “Ministries (gifts) have been given by Christ . . . to enable the body of Christ to attain its ultimate goal, that is, ‘the unity of the faith and the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ’” (4:13) (Peter T. O’Brien).
E. The nature of the church is that of a true community of interdependent people who are committed to doing spiritual good to others. This is how God intends the body to function. Now when the body functions in this manner—the church reveals something that a natural organization could not.
II. God intends the local church be a corporate display of His glory and wisdom.
A. The body of Christ is the corporate expression of the grace of Christ. The gifts in the body at work are each a facet of Christ’s character reproduced and made visible (it is Christ’s virtues produced in us by Christ’s Spirit.) The Holy Spirit produces Christ’s personality and virtue in us.
B. God’s character is known by both the truth of the gospel and by the church’s organic union with Christ as her members function in harmony—showing collectively the character of Christ.
C. In this way, the church is a medium of revelation—revealing the character of God. It does so ONLY when it incarnates the disposition of Jesus. Only then, will nations and angels behold in it the manifold wisdom of God. “Wooing, winsome, conquering grace is a function of the church manifesting the qualities of her Head” (Jefferson).
D. The fellowship of the members of the body is proof of the divine power of Jesus— “that they may be one” (Jn 17:21-23). The unity of the brethren is evidence to the watching world that Christ came from heaven—that He is divine. The Lord declares His ministry to be that of binding men together by indissoluble bonds (Jefferson).
III. God intends that believers follow Christ’s pattern for the body (4:7-16).
A. Christ is building His church and He commands every member to build with Him. To edify is to build up. We are commanded to please our fellow believer so as to “build him up” (Rom 15:2). If we are to be pleasing to Christ we must be intentional and we must be always conscious of what Christ is building (Jefferson, p. 29). That means embracing His pattern for the local body. That means when I encourage my brother or sister in Christ, I am able to see their faith increase; their hope developed; their vision clarified; and their service unleashed—all to the glory of Christ (Heb 10:22-25).
B. The church is a body with Christ as its Head (Eph 4:7-16). Every member of the body is ruled by Christ and nourished by Christ so that the growth from Christ is mediated through particular persons (O’Brien, p. 315). (This is exciting because Christ’s pattern for the body reveals the pathway along which spiritual nourishment flows.)
C. Paul tells us about that “pathway” of ministry and nourishment in verse 12. The members of Christ’s body are to do the “work of service” of building up the body. That means that church members are responsible for the major part of the transmission of the transforming Word of God to one another. This activity, carried out by its members, is to be the normal function of the church! (Col 3:16). (Colossians 2:19 helps us interpret what Paul means in Ephesians 4:16—Christ communicates His nourishment through each ligament, joint, member of the body.)
D. Regarding our mutual serving—the very unity of the body depends upon a deep and practical appreciation of the diversity of gifts in the body (1 Cor 12:14-31). It is the diversity of the body contributes to the unity of the body according to 1 Corinthians 12 (O’Brien, p. 317).
A deep appreciation of the body’s diversity means that we ought to be willing to be on the receiving end as others exercise their gifts. Through the action of complementary gifts; the body is built up. “I need your gift and your ministry in my life and you need mine in your life as well.”
IV. God intends that His pattern for the body accomplish a specific purpose: to build up the redeemed unto the unity of the faith and the KNOWLEDGE OF THE SON OF GOD—out of which flows spiritual maturity (4:12-13) (John MacArthur, N.T. Commentary on Ephesians, Chicago: Moody Press, p. 156).
A. In this passage, the “unity of the faith” is the content of the gospel in its most complete form—and our text has in view especially how the unity of the faith is lived out ‘incarnationally’ by believers who are properly taught to faithfully carry out the work of service (4:12) (ibid.). Believers must be properly taught otherwise the church regresses into an institution and ministry becomes centralized in the pastoral staff.
B. The redeemed are to be built up unto the true knowledge (epiginosko) of the Son of God (4:13). This is the knowledge of Christ Himself as the embodiment of God’s treasure, and as the Source Person/Supplier of all the church needs (Col 2:3; Eph 1:18; 3:8) (Ralph P. Martin).
The deep knowledge of the Son of God is only attainable by prayer, study of the Word, fellowship with Him, and obedience (subjection to Him)(John MacArthur, p. 157).
C. The unity of the faith will be ultimately reached by means of the true knowledge of Christ (4:13).
1.) Why does the church appear so fragmented at times with the unity of the faith seemingly out of reach? In part, it is because its members lack the true knowledge of Christ.
2.) What may be new to you in today’s message is that the true knowledge of Christ is a corporate as well as a personal experience. Only in this way will the church ‘come of age’ and become full grown as a ‘mature man’ (4:15) (A. Skevington Wood, NIV Commentary, Grand Rapids: Zondervan, 1994, p. 769).
The ‘corporate experience’ of the knowledge of Christ is imparted through mutual edification. The reason why is because each joint and ligament and member is a channel for Christ’s nourishing of the body. Individualism and private piety without close ties to other believers is a mark of immaturity (ibid.).
D. The unity that Christ prayed for in John 17 implies that perfect knowledge of the Son of God and perfect holiness are yet to be perfected. The church will someday attain unto ‘a perfect (mature) man’—complete in glory and complete in conformity to Christ (Heb 12:23) (Charles Hodge, p. 167).
The believer committed to holiness must reckon with the goal of conformity to Christ. And, the question I am seeking by God’s grace to answer today is “What does our fellowship need to be in order to cooperate with this controlling principle of conformity to Christ?”
E. Growing up ‘in all aspects unto Him’ is a call for comprehensive Christ-likeness. Christ is both sovereign Ruler and organic Head of His body, the church. He is the source of the body’s power and functions. In order to grow into His likeness, the members of His body must be subject to His controlling power in obedience to His will, and submissive to His pattern for His church (MacArthur, p. 160).
V. God intends that His pattern for the body of Christ be your mindset. T H E M I N D S E T (‘mindset’ is another word for obedience.):
A. I am a steward of God’s grace (1 Peter 4:7-11). We are “stewards of God’s grace,” we are to care for something that we do not own. We are accountable to the Lord for our care of what is entrusted to us.
B. My sanctification is to take place within the context of the body of Christ. The Christian community (the local church) is the context for change. Individual redemption is played out in our relationships (Lane/Tripp, pp. 76-79).
1.) Relationships reveal character. Relationships amplify what we are. Relationships involve risk—we risk being offended and offending.
2.) The community is a mirror—our self-absorption shows up. Community is the very thing we need to move us out of self-centeredness. The corporate body is needed to make me like Christ. Are we in the habit of thinking about our relationships as the context for sanctifying change? (Lane/Tripp, pp. 83-86).
C. I am a channel of the grace of Christ to my brethren: “My brothers and sisters need the ministry that Christ died to accomplish through me” (Stabbert, p182).
VI. God intends that each believer stay close to Christ his Head and faithfully use his gift. The fact that Christ causes the growth of the body in no way negates the efforts of the believers in building the body (MacArthur, p. 161).
A. Yes, the church grows by the action of Christ on its behalf, BUT we must understand that Christ is working to accomplish this end through the activity of each member.
B. Christ exerts a unifying action by means of His working through ‘every joint which He supplies’ (4:16). As each ‘joint’ (member of the body) exercises Christ’s gift for ministry there is a “chain reaction” produced by Christ among His servants. The whole body is built up, and love becomes the atmosphere (Martin, p. 1116-1117).
C. In the process of mutual encouragement and the responsibilities of edification exercised, each part is playing the role for which it was appointed. Love becomes the air that is breathed. Through Christ, the body generates love like a rain forest generates oxygen. Christ imparts His risen life within the congregation (ibid.). It is in this manner that the body engages in the corporate experience of Christ.
D. The phrase, ‘every joint supplies’ conveys a much needed truth about the function of the body. Christ holds the body together. He makes it function ‘by that which every joint supplies.’ The Spirit of Christ, working through the gifts, provides a flow of ministry that produces growth (MacArthur, p. 162). Christ’s pattern for you is that you bring grace down and funnel it to one another—this is not exceptional—it is the content of normal Christianity (Piper).
VII. God intends that you draw close enough to your brethren to bless them, and be blessed by the ministry of the gifts Christ has given them.
A. Here is where Christ’s pattern is most likely to break down in a solid, Bible believing church. Cultivating close relationships in the body of Christ as first looks like it may be more trouble than it is worth. (“I’m shy, private, over scheduled, etc.” Nevertheless, we must build a case for obedience—telling ourselves, “this is good for me!”)
B. In order to realize Christ’s pattern; each individual part of the body must come in close enough contact with other members that their gifts result in growth. Christ facilitates the effectiveness of the gifts in mutual ministry; BUT the gifts cannot work EXCEPT by close relationships of genuine spiritual ministry.
C. This is a revolutionary truth in a religious world drawn to institutional thinking. God cannot work where relationships are not intimate. No genuine progress in the growth of the body takes place unless each member in union with other members responds to the direction of Christ the Head who rules the body by His Word. An obedient response to Christ means that each part of the body is doing exactly what it was designed to do (this is an immense source of joy).
D. We need to get into relationships of mutual encouragement; mutual edification; mutual dependence; mutual ministry, and mutual prayer. The goal of this part of the message is to awaken in you a strong, deep sense that being together with other believers is incredibly good for you and it brings glory to Christ.
As this evil age moves further into darkness, we must tell ourselves that the way Christ keeps us safe is by putting us in the kind of groups that will sustain our faith—the need for this kind of genuine fellowship is going up not down.
E. We need to repent of our choice to be alone from our brethren. In order to obey Christ; you must whole-heartedly make His pattern for body life and soul care yours. Don’t miss being a channel of power and blessing. Christ has sanctifying, maturing grace He will only give you through close relationships.
Spiritual gifts and ministries are discovered in close fellowship with others—not in the woods alone while reading the works of St. Francis of Assisi.
The glorious enablement of the Spirit means that we will find ourselves ‘anointed’ and gifted in the moment we make ourselves available to the Lord. I wish to ask you today, “ have you stepped into a lifestyle in which you continually put yourself at the disposal of Christ the King to bless His people?”
CONCLUSION: We’ve seen that in order to embrace Christ’s pattern for his body; we must adopt a particular mindset. Namely that living out my vital connection to Christ and the brethren gives the shape, purpose, and goal to all my fellowship—that goal being maturity and conformity to Christ. I am to exercise my spiritual gift in the context of people caring, praying, ministering, and getting close AND understanding that the grace Christ gives comes through others through mutual edification; mutual ministry. This causes the body to grow to the glory of Christ. We’d agree that Christ owns His blood-bought church and He rules it through His Word. But now we must also affirm that Christ is maturing the church through the nourishment He provides through each member—through each individual part as they minister.
We bemoan that Christ’s rightful place in the church is so often greeted with an epidemic of blindness. But we must sure that we indeed are counted with those who possess sight—we must love His pattern. We must cooperate with His Spirit. We must overcome our natural hesitancy to draw close to our brethren—only then will be able to say with conviction, “I am Christ’s channel to serve His goal for His body.”
Dear people, there is joy in this obedience. It is your preparation now to taste the wine of heaven. And what is the kind of wine we will enjoy there in glory? It is Christ’s love passing through us unhindered to Christ and our brethren. I would love to take away the last of your excuses that stand in the way of loving Christ’s pattern. Perhaps you are far more comfortable with precision in your orthodoxy than you are in cultivating closeness and intimacy in the body. Consider with me for a moment why believers are the best suited, best equipped individuals on the face of the planet for true community.
They are alive in Christ and joined to Him in an immutable covenant of love. They are justified—having the very righteousness of Christ imputed to their account. They are indwelt by God’s Holy Spirit who is eager to produce the fruit of the Spirit which is nothing less than the communicable attributes of God. Their relationships with the brethren are held together supernaturally by Christ. And, they have a comprehensive, transforming, supernaturally inspired book of truth (the Bible) which spells out all the workings of true community. They can be endlessly generous with forgiveness and acceptance because they have received both in infinite measure from Christ.
When Christ’s pattern is followed, and each member becomes a channel for His grace to the other—there is a chain reaction. Mutual edification in the power of the Spirit generates an atmosphere of love. As in 1 Corinthians 13, this is the magnifying glass under which Christ examines assemblies that name His Name.
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