The announcement of the coming birth of Christ for a person, a man named Joseph, initially came with suspicion, disappointment, a sense of betrayal, and the dread of a violent and very public death of the child’s mother, Mary. We know the story well, do we not? The story of Joseph and Mary?  Perhaps we do and perhaps there are some parts of it that we do not but need to know.

          The story of this announcement and subsequent birth of Jesus is found in the Gospel of Matthew. The story consists of just eight verses. The story comes after 17 verses detailing the genealogy of Joseph beginning with Abraham.  The story of the birth of Jesus is remarkable because of what it says and because of what the story does not say.  We will look deeper into what it says but let’s consider for a moment what this story does not say.  The story does not tell us anything about a Roman census causing Joseph and Mary to travel to Bethlehem.  The story does not contain anything about an innkeeper, stable, manger, and there are no shepherds. In fact, the only person in the story is Joseph.  Mary is mentioned but she has no part in the story.  And the same is true for Jesus, mentioned but he has no part in the story. In the story, Joseph, the only person in the story, says nothing.  He only sleeps.  An angel speaks to Joseph while Joseph sleeps but the angel is not seen.  If the children’s Christmas pageant was based solely on this story, we would only need one child and a narrator.  The only acting the child would need to do would be to pretend to take a nap.  Yet, despite the lack of characters, changes scenery changes, and the absence of dialogue, the eight verses Matthew wrote about the announcement and birth of Jesus are packed with human drama of suspicion, disappointment, a sense of betrayal, the dread of a violent and very public death of Mary, and spiritual insight into the work of God. In fact, the absence of all the other elements was purposeful.  Matthew wanted to strip everything else from the scene so as to focus the story to be on the conflicts that Joseph faced.  For it would be in the conflicts that Matthew would foretell the nature of the full gospel story about the Messiah, named Jesus.

          Let’s look at what Matthew said happened.  “18 This is how the birth of Jesus the Messiah came about: His mother Mary was pledged to be married to Joseph” (Matthew 1:18a). Joseph and Mary’s father had met and discussed Mary becoming Joseph’s wife.  The two had entered into a formal contract to make Joseph and Mary a married couple.  At that point, the Joseph and Mary were legally bound together, and that contract could only be broken by divorce or death.  At that moment, the couple could not live together until Mary and her family had completed her preparations for the wedding and Joseph had secured a suitable place for the couple to live.  Until the formal wedding ceremony, Mary would live with her father and there was to be no sexual contact between Joseph and Mary.

          But.  There is always a but.  “But before they (Joseph and Mary) came together, she (Mary) was found to be pregnant through the Holy Spirit” (Matthew 1:18b).  We have quickly entered a crisis in the story.  Mary, pledged to Joseph, was now pregnant.  This should not be so.  The narrator, Matthew, tells us that the pregnancy occurred through the power of the Holy Spirit, but there is no indication that Joseph understood that was the case.  The pregnancy of a woman pledged to marriage was a very serious situation.  There was, of course, the natural response of suspicion, disappointment, and a sense of betrayal.  But in this case, the Law of Moses carried with it a death penalty for Mary. The Law stated, “23 If a man happens to meet in a town a virgin pledged to be married and he sleeps with her, 24 you shall take both of them to the gate of that town and stone them to death—the young woman because she was in a town and did not scream for help, and the man because he violated another man’s wife. You must purge the evil from among you” (Deuteronomy 22:22-23).  Joseph, not knowing of the intervention of the Holy Spirit, would be required under the Law to make a very public spectacle of Mary and that Mary could be killed along with the baby she was carrying.

          Matthew then shifted our focus from the crisis to the nature of Joseph, who had to make the decision on Mary’s fate and the fate of her unborn child.  “19 Because Joseph her husband was a righteous man, and yet did not want to expose her to public disgrace, he [Joseph] had in mind to divorce her quietly” (Matthew 1:19).  Joseph knew what the Law required, Mary’s death, and Joseph feared disobeying the Law as well as obeying the Law.  Joseph being a righteous man struggled to expose Mary to death because the words of the Law also said that God had placed before him death and life and that he should choose life.  How then could Joseph choose life and yet uphold the Law?  And so, Joseph thought that divorcing Mary as quietly as possible might accomplish something of under the Law while also saving Mary’s life and the life of her baby.  Joseph thought he had solved his dilemma.

          But.  There is always a but.  “20 But after he [Joseph] had considered this [a quiet divorce], an angel of the Lord appeared to him [Joseph] in a dream and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. 21 She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins” (Matthew 1:20). God had revealed to Joseph that Mary’s baby was conceived supernaturally by the Holy Spirit and not by some other man. This should resolve Joseph’s suspicion, disappointment, and sense of betrayal.  Moreover, the angel said Joseph should lay aside his fears and take Mary as his wife.  Joseph was not to publicly accuse Mary.  Joseph was to publicly affirm Mary.  There was to be no divorce.  There was to be a wedding ceremony.  There was to be no death of mother and child, there was to be the birth of a child and Joseph, acting as the child’s father, was to name the child, Jesus.  Joseph, a righteous man, was to learn that righteousness sometimes was more costly than following the legalisms of the Law.  For in righteousness, there may be persecution and accusations, but there will be no fear of God.  Proverbs 28:1 says, “The righteous are as bold as a lion” (Proverbs 28:1).  Joseph was being called to be incredibly brave.

Matthew wrote, “24 When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. 25 But he did not consummate their marriage until she gave birth to a son. And he gave him the name Jesus” (Matthew 1:24-25).  Joseph emboldened by God’s message, fearlessly took Mary home to be his wife and she gave birth to a son whom Joseph named, Jesus.

          And there we have a very short story about the birth of Jesus, told entirely from the perspective of Joseph, who would appear, slept through most of the story.  What was Matthew focused on in this story?  In a word, Matthew was focused on righteousness. Matthew wanted his readers to know that he would share in the remaining gospel account that righteousness and not legalism was at the heart of the relationship with God.  Righteousness speaks to the inner being of the person and is valued over the outward appearance of meeting the letter of the Law.

          How did that idea of righteousness play out balance of the Gospel of Matthew?  First, Jesus inaugurated his ministry by being baptized by John.  When Jesus approached John for baptism, John paused and said he, John, needed to be baptized by Jesus.  But Jesus said, ““Let it be so now; it is proper for us to do this to fulfill all righteousness.” Then John consented” (Matthew 3:15).  Jesus was setting the example for his followers to choose to be publicly baptized as a sign of inner renewal and commitment to follow the pathway of God.

          Jesus then began his active ministry with the Sermon on the Mount.  There Jesus said, “6 Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6).  If people desire the righteousness of the Lord as strongly and as often that they desire to eat and drink, then God will bless them with hearts able to receive and display righteous thoughts, words, and actions.  And that God would bless those who were persecuted for acting righteously.  For Jesus said, “10 Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven” (Matthew 5:10).

          Jesus affirmed that righteousness was the heart of his message when he said, “20 For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5:20).  Jesus again confirmed that righteousness was the pathway of life.  Jesus said, “But seek first his kingdom and his righteousness” (Matthew 6:33a).  Again, in Matthew 13:43, Jesus said, “Then the righteous will shine line the sun in the kingdom of their Father.  Whoever has ears, let them hear” (Matthew 13:43).  And again, “This is how it will be at the end of the age.  The angels will come and separate the wicked from the righteous” (Matthew 13:49).  Finally, “Then they will go away to eternal punishment, but the righteous to eternal life” (Matthew 25:46).  Matthew would provide us a gospel about righteousness from the announcement of Jesus’ coming to the climax of his death upon the cross.

          The time, setting, and circumstances of the birth announcement of Jesus in the Gospel of Matthew through the story of a righteous man named Joseph, told with all other elements removed, brought immense attention to the thrust of gospel message. Jesus came to call the sinner into righteousness that they could have eternal life.  What then does it mean to be righteous?

          We might think of righteousness this way.  Righteousness is being in the state as you ought to be.  There is a correctness of thinking, your emotions, your words, and your deeds.  You are authentic to the way you are supposed to be, and you have integrity because the ways you think, speak, and act are consistent.  You do not think one way, speak a different way, and act, perhaps differently than you speak or think.  In righteousness, you are as you ought to be.  But there is always a but.  But who determines how you ought to be?  As Jesus used the term righteous, he, of course, was referring to God’s view of how you ought to be.  God made humanity right.  We were made free, fearless, unashamed, content, happy to be in fellowship with God, and happy in fellowship with others.  We were in the state as we ought to be because we were right with God. Righteousness, the way one ought to be with God was not to be found in temple or other religious practices.  And it is still not to be found in church or religious practices.  Righteousness is following the commands of God without needed to do it in some legalist manner but in a manner that shows a deep understanding of the purpose of those commands.

Jesus was sent to earth that we would choose life. Jesus came that he could lead us into righteousness, transforming us into the people we ought to be, the people God always intended us to be.  The gospel of Mark tells us what Jesus did.  The Gospel of Luke tells us how Jesus felt.  The gospel of John told us who Jesus was.  But the Gospel of Matthew told us what Jesus said, and Jesus had a lot to say about what it means to live a righteous life.  Let’s give ourselves a gift this Christmas season and read the words that Jesus said that we could come to know life as it ought to be – lived in the righteousness of God.  Amen and Amen.

We are entering the time of reflection on the birth of Jesus. We will sing of peace on earth, joy to the world, and good will toward men.  But those positive feelings of peace, joy, and goodwill were not part of the earliest story of Jesus’ birth.  The story of Jesus’ birth, told in the Gospels, is one often presented as one of conflict, suspicion, and heartache.  The less positive feelings with the story of Jesus’ birth came about because Jesus’ birth involves the overturning of human thought about religion, the Law, world order, and human understanding of the heavenly realm.  I want us to begin looking at the challenging story of Jesus’ birth with the overturning of human thought about religion.  And to begin that conversation we start with the story of a priest found in the earliest gospel story about the birth of Jesus.

The story of the priest, a man called to represent the people to God, is found in the Gospel of Luke.  The story of this priest began with some intimate information about the priest’s wife, and the priest’s duties in the Jerusalem Temple.  Luke’s opening words have much to do with the entirety of his gospel including how the gospel story ends. 

How did Luke begin?  Luke began this way with the briefest description of the priest.  “5 In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. 6 Both of them were righteous in the sight of God, observing all the Lord’s commands and decrees blamelessly. 7 But they were childless because Elizabeth was not able to conceive, and they were both very old” (Luke 1:5-7).  Like any good storyteller, Luke invited his readers to step out of their personal life and to enter the lives of other people. Here Luke has invited us into the life of the priest, Zechariah and his wife Elizabeth.  And Luke began by telling us that Zechariah and Elizabeth are very old, and they have experienced a lifelong conflict.  Elizabeth has not been able to conceive a child, something both Zechariah and Elizabeth have desired since the beginning of their marriage. Quickly we know something intimate about this couple and, while we know it is present, Luke concealed from us the couple’s private pain of being childless.  We know too that despite their private pain, the couple remained publicly blameless and devoted in observing all the religious commands.

Our storyteller Luke then shifted perspective a bit and instead of telling us further information, Luke invited us to look through a window and to see a scene from the couple’s life as it played out.  “8 Once when Zechariah’s division was on duty and he was serving as priest before God, 9 he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. 10 And when the time for the burning of incense came, all the assembled worshipers were praying outside.  11 Then an angel of the Lord appeared to him [Zechariah], standing at the right side of the altar of incense.  12 When Zechariah saw him [the angel], he [Zechariah] was startled and was gripped with fear.” (Luke 1:8-12).  We now see Zechariah not just as a husband to his wife, Elizabeth, but as an active priest, dressed in appropriate robes and head covering.  We observe Zechariah going through the precise steps of the priesthood, being chosen by lot, entering the Temple at just the right time of the day, doing a precise religious tradition of burn an incense composed of a precise formula of ingredients. Zechariah was at the altar of the Lord in a holy space immediately adjacent to the Holy of Holies, a place only the high priest was permitted to enter once a year.  The two holy spaces were separated by a heavy curtain of precise fabrication.  At this very same moment Zechariah was igniting the incense, worshippers were gathered to offer specific memorized prayers to God.  As Zechariah burned the incense and the smoke arose from the altar, we have a visual representation to the prayers of the people rising toward heaven.  This scene was repeated twice a day, every day. Luke has brought us into a religious experience.

As the smoke of the incense ascended toward heaven, Luke showed us something unexpected, an angel of the Lord descended from heaven into the Temple of the Lord and appeared precisely at the righthand side of the altar in full view of Zechariah.  The appearance of anyone else in this holy place, let alone an angel, brought out a natural human response from Zechariah, one of overwhelming fear.  In great fear, we will either flee from the scene, fight that which causes us to be fearful, or we will freeze in place.  Zechariah was frozen in place unable to move.

Luke has taken us from coming to know this very old couple, resigned to their lifelong private pain of childlessness, and brought us to the grandeur of the Temple, the very heart of religious life, and now has brought into our view a majestic heavenly being, an angel of the Lord.  We are drawn into the story seeking to understand why these elements have been brought together.  Why Zechariah and Elizabeth?  Why the Temple at time of burning of incense?  Why an angel?

The angel wasted none of our time.  “13 But the angel said to him [Zechariah]: “Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to call him John” (Luke 1:13).  The angel’s words are a shocking reversal of Zechariah’s and Elizabeth’s lifelong private pain.  The tension we felt in the opening of the story has been released, Elizabeth will be barren no longer.  But we wonder, why was it necessary for God to resolve such a private pain, to give an answer such a private prayer, in the Temple itself, while Zechariah engaged in priestly duties?  There must be some greater significance to time, place, and circumstances of the announcement than an answer to a private personal prayer.  And there was.

The angel said to Zechariah, “14 He [John, your son] will be a joy and delight to you, and many will rejoice because of his birth, 15 for he [John] will be great in the sight of the Lord. He [John] is never to take wine or other fermented drink, and he [John] will be filled with the Holy Spirit even before he is born. 16 He [John] will bring back many of the people of Israel to the Lord their God. 17 And he [John] will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the parents to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord” (Luke 1:14-17).  The announcement by the angel to Zechariah now was much more than the joy of happy parenthood.  The child of Zechariah and Elizabeth would become a joy for many. The message was the fulfilment of promise of God to do two things.  We talked about these things last week with the promised made by God 400 years earlier as revealed by the prophet Malachi.  First, there was the promise to bring forward a messenger who would announce that the Lord Himself was coming to his own Temple.  And second promise was that the Lord would come. Zechariah’s son, John, was the messenger who would turn the minds, changed the mental state of the people from what they believed, to now knowing the truth.  And while John would usher in a change of heart of the people, John was to be a preparer and not the object of hope.  That role, the bringer of hope, would be filled by another, the Lord himself.

The promise of God through Malachi to send a messenger and to come Himself to the Temple was made on a backdrop of a priesthood that had become corrupt.  It was a priesthood of beliefs in their own traditions, not the commands and revelations of God.  It was a priesthood of immoral behaviors, not one built upon righteousness.  And Zechariah, while one of the best priests because he was blameless and devout, lacked an understanding of God.  “18 Zechariah asked the angel, ‘How can I be sure of this [the birth of my son]? I am an old man, and my wife is well along in years’” (Luke 1:18).  Zechariah, the priest, was asking “How can I be sure that what you are saying is true?” The doubting about God, about the messenger, about the Messiah had begun by the priesthood with the first words uttered following the announcement God was now fulfilling his promise.  Even Zechariah, as publicly blameless and devout a priest as there could be, was nevertheless an unbeliever.  Zechariah was looking for some sort of “sign” that would authenticate what the angel has told him is truth and not a lie.

The first announcement of the coming Messiah being made to a priest, while performing priestly duties at the altar in the Jerusalem Temple now makes sense.  It makes sense because the time, place, and circumstance of the announcement set the stage for a much broader story than a childless couple becoming pregnant.  The story Luke foreshadowed through Zechariah was one of unbelief and conflict by the priests.  It was a story of demands for signs not just from the angel but later from the Messiah to authenticate the truth.  It was a coming story about the human desire to place emphasis on the traditions of religious practices over the commands and love of God.  It was a coming story of the love of the Temple over the God whose Temple it was.  It was a coming story of the frustration of heaven that those of earth would be so unbelieving.  We see this last point made in response to Zechariah’s demand for a sign from the angel. The angel said to Zechariah, “19 I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news. 20 And now you will be silent…because you did not believe my words...” (Luke 1:19-20).

The conflict begun at the altar in the Temple with a priests would continue throughout the Gospel of Luke.  The Messiah, Jesus, God Himself, would tell his followers, “The Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and he must be killed and on the third day be raised to life” (Luke 9:22).  We would read about the near relentless assault by an unbelieving priesthood against Jesus:

• “19 The teachers of the law and the chief priests looked for a way to arrest him [Jesus] immediately, because they knew he had spoken this parable against them” (Luke 20:19).
• “2 And the chief priests and the teachers of the law were looking for some way to get rid of Jesus” (Luke 22:2)
• “54 Then seizing him, they led him away and took him into the house of the high priest” (Luke 22:54)
• “10 The chief priests and the teachers of the law were standing there [before Pilate], vehemently accusing him [Jesus]” (Luke 23:10).
• “20 The chief priests and our rulers handed him [Jesus] over to be sentenced to death, and they crucified him [Jesus]” (Luke 24:20).

Luke’s announcement to a priest, Zechariah, was foretelling that the unbelief of the priesthood which began with the first announcement of coming Messiah and would continue until priests had managed to killed the Messiah.

And then there was the Temple, the pride and joy of the priesthood. This was the place of the announcement and the place of unbelief.  Luke would later tell us about the battles waged within the temple:

• “9 The devil led him [Jesus] to Jerusalem and had him stand on the highest point of the temple. ‘If you are the Son of God,’ he said, ‘throw yourself down from here’” (Luke 4:9).
• “45 When Jesus entered the temple courts, he began to drive out those who were selling” (Luke 19:45).
• “47 Every day he was teaching at the temple. But the chief priests, the teachers of the law and the leaders among the people were trying to kill him” (Luke 19:47). 
• “5 Some of his disciples were remarking about how the temple was adorned with beautiful stones and with gifts dedicated to God. But Jesus said, 6 ‘As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down’” (Luke 21:5-6)

Luke’s announcement in the Temple was foretelling that the unbelief would turn the Temple into a place of spiritual battle.  And that that battle would rage from the first announcement of coming Messiah and until the death of the Messiah.

But then at what seemed to be a defeat of the Messiah by the priests with Jesus’ crucifixion, Luke foretold the true, good news ending of the story.  Luke wrote that on that dreadful day of Jesus’ crucifixion, “44 It was now about noon, and darkness came over the whole land until three in the afternoon, 45 for the sun stopped shining. And the curtain of the temple was torn in two. 46 Jesus called out with a loud voice, “Father, into your hands I commit my spirit.” When he had said this, he breathed his last” (Luke 23:44-46). “And the curtain of the temple was torn in two.”  The curtain that separated Zechariah in the holy place of the altar of the Lord from the Holy of Holies, the place of the announcement of the coming Messiah, that same curtain, was torn in two.  With the death of the Messiah, the curtain was torn open.  The priests had their sign.  The story was not over.  It was not even close to being over.  The tearing of the temple curtain was a sign that the death of the Messiah opened the pathway of the people to the eternal living giving God bypassing the human priesthood and bypassing the practices of men in the Temple.  The people would have but one priest, Jesus Christ.  The people would no longer have need of a temple for God could be freely worshipped through his son, Jesus Christ, anywhere, anytime.

How do we know the significance of the curtain being torn?  Because Jesus, the Messiah, arose from the dead and spoke to his disciples and “45 Opened their minds so they could understand the Scriptures. 46 He (Jesus) told them (his disciples), “This is what is written: The Messiah will suffer and rise from the dead on the third day, 47 and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem” (Luke 24:45-47).  The living Messiah had done it all.  He was superior to the priesthood and the Temple itself.  His death and resurrection is for all nations a signal that ultimate conflict with sin had been won and the forgiveness of sins was now offered to all who would believe.

This is the good news of the first announcement of the coming Messiah.  We have a new high priest, Jesus Christ, who will intercede for us at that throne of God. Amen and Amen.

The Bible teaches us that God has used a variety of ways to speak with humanity.  God spoke directly to some people like Adam, Eve, and even their son, Cain.  For other people, God spoke with an angel such as Abraham, Hagar, and Moses.  And still others, God spoke through humans, men and women called out by God to be prophets.  And a prophet was charged to speak to God’s people the words God would give them.  Usually, the words God gave the prophets were a call for the people to repent from their sinful ways.  Prophets did not have many friends.

Today, our Scripture reading is from the prophet, Malachi.  Malachi in Hebrew means “My Messenger,” or “My Angel.”  Much of the book of Malachi is an indictment against the priesthood of Israel.  Immoral behavior, adultery, divorce, falsehood, fraud, and sorcery were rampant with much of the sinfulness coming from the priests themselves. Intermarriage between the Jews and the pagans, something prohibited under the Laws of Moses was regularly occurring.  And the traditions of the people were becoming more important than the commands of God. In Malachi, Chapter 2, verses 7 and 8 speak to the problem, “7 “For the lips of a priest ought to preserve knowledge, because he is the messenger of the Lord Almighty and people seek instruction from his mouth. 8 But you have turned from the way and by your teaching have caused many to stumble; you have violated the covenant with Levi,” says the Lord Almighty” (Malachi 2:7-8).

We can well understand that a serious moral problem with the religious leadership, here the priests, does significant harm to the spiritual life of the people.  We know that is true from modern day experiences that have become public.  The sexual perversions of Roman Catholic priests have caused unimaginable pain to their victims and enormous harm to the church and its teachings.  Just this year, a dozen high profile pastors of megachurches in Texas alone, were forced to resign due to improper behaviors leaving behind more incalculable harm to their victims and more damage to the message of the church.

The key message of Malachi was that the religious heart of the nation of Israel had become indistinguishable from the sinful world around it.  In a word, the priesthood and religious life of Israel, had become corrupt.  Once again, we see that when it comes to corruption, no one should say of people, an organization, or a thing that it is only “a little corrupt.”  Something is either corrupt or it is not.  This is why the Bible teaches that if we break one part of the Law, we have broken the whole Law.

Let me give you an illustration of this point about corruption. Let’s suppose you say to me, “I am thirsty.”  And let’s suppose I have a cold bottle of water.  And let’s suppose in response to you saying, “I am thirsty,” I say to you, “Here is a nice cold bottle of water.  Please take it.”  So far, this seems like a reasonable solution to the current conditions.  But.  There is always a but.  But as you begin turning the top of the bottle, you become aware that the bottle, although full, had already been opened.  And so, you ask me, “Pastor, did you already open this bottle?”  And I reply, “Yes, I did.  The bottle was sealed when I received it but the bottle was not quite as full as it could be so I added just a tablespoon of water to make the bottle full.” Seems a bit odd.  But then I add, “And the only water I had available was just a tablespoon that came from the toilet.”  So, you are thirsty, and you have a 16-ounce bottle of water that has a tablespoon of corrupted water from the toilet.  Are you going to drink it?  Of course, not.  Why not? Because once corruption entered the clean water, none of the clean water was clean any longer.  The entire bottle became corrupted, and it is no longer fit to drink.  This was the point of charge in the Book of Malachi against the priests.  The priests were corrupt and were corrupting everything they touched.

In many ways, the situation painted by Malachi seemed hopeless. When something becomes corrupt, it cannot change itself, it cannot clean itself up, because it is corrupt.  What can be done?

God revealed through Malachi His plan for redemption.  Malachi wrote, “3I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the Lord Almighty” (Malachi 3:1).  God promised that the pathway to righteousness would be marked by two specific events.  First, God would send a messenger.  This messenger would bring forward the news that a new covenant of God was announced. And once that message had been announced then the Lord Himself would come to His Temple.  In Chapter 4, Malachi explained, “5 “See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes” (Malachi 4:5). Elijah was a prophet of great importance to the people of Israel.  The only other place in the Bible where this Hebrew phrase means to “prepare” or “clear obstacles” is in Isaiah 40:3-5: “3 A voice of one calling: “In the wilderness prepare the way for the Lord; make straight in the desert a highway for our God.  4 Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain. 5 And the glory of the Lord will be revealed, and all people will see it together.  For the mouth of the Lord has spoken” (Isaiah 40:3-5).  The imagery being conveyed here is that a roadway has been made level and straight for a majestic king to travel.  And so, God promised a prophet, a messenger, to come to announce the arrival of God Himself.

The arrival of God Himself would be the second event in the restoration of Israel.  But the coming of the Lord was not without a warning.  Malachi spoke, “2 But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap. 3 He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver” (Malachi 3:2-3a).

The arrival of the Lord was expected to be indeed a great event because it would usher in a new covenant and new era with God.  But the arrival of the Lord would not be without chastisement, not without removal of corruption, especially for the priesthood. The priesthood would be refined to remove the impurities from it.  Malachi likened it to putting fire to silver to cause that which is not silver to separate or using a very strong soap to remove the stains from a garment. Continuing with our illustration of the bottle of water, it would be a time when the water and not just the bottle itself would be subjected to treatment to remove the contaminants or the corruption.  Sin, the corruption of all life, would be addressed.

These are the promises of God spoken through his prophet Malachi. A messenger would come in advance of the Lord, a voice calling in the wilderness, “Make way for the Lord.”  Then would come the Lord Himself to refine the priesthood, deal with the spiritual corruption, and draw the people to God. These were God’s words.  And then God went silent.

There were no more prophets bringing God’s word.  Just silence.  There were no signs from heaven.  Just silence.  There was no voice calling in the wilderness.  Just silence.  A year passed.  Then two years passed.  Then ten years passed.  Just silence. Then 40 years passed.  Then 100 years passed.  Just silence.  Then 200 years passed, then 300 years passed, and then 400 years passed.  No prophets.  No voices.  Just silence.

Most people dislike silence because it can feel unsettling. Silence forces us to confront our own thoughts and emotions without the distraction of background noise.  Silence can lead to feelings of anxiety, discomfort, or even boredom, especially in social situations where silence might be interpreted as a negative sign or lack of connection.  Whenever there is silence in a situation, most people tend to fill that gap believing the worst of the one who has suddenly become silent.  But here is the truth.  Silence can also refine us.  Silence can cause us to examine ourselves and see what is wrong with us.

For 400 years, God remained silent.  For context, it was about 400 years ago that the Pilgrims landed in what is now Plymouth, Massachusetts and would later celebrate their Thanksgiving Day feast of which we too will participate in on Thursday. Four hundred years is quite a long time. There are different ways to calculate how many generations there are in 400 years.  In general, we would be talking about 14 generations in 400 years. That would mean your (11) great-great-great-great-great-great-great-great-great-great-great grandparents were alive when the Pilgrims landed.  Do you know anything about your people from 400 years ago?  Of course we don’t know these people.  Of course, we don’t know what our people looked like or what they sounded like.

In the 400 years of silence, the people and nation of Israel experienced many things.  Of course, there were wars.  Of course, there were dynasties of kings.  There were high priests.  The Pharisees and Sadducees we read about so much in the Gospels came into existence during those 400 years.  The two groups fought with each other and at times killed each other in great numbers seeking to gain some advantage.  But through all this tumult and chaos, through all 14 generations spanning 400 years, one thing remained the same, God’s Word.  The whole story of God and His promise of sending a messenger and the Lord Himself coming to refine and set things straight and true remained the same.

This coming of the messenger and the Lord we now call Advent, awaiting the arrival, is what we will celebrate over the next 4 weeks.  We who are now 86 generations removed from God’s promises still have them before us in the Bible.  The promises of God have not changed except that God broke his silence and sent His Son, called Emmanuel, God with us, as He had promised.

What then do we take away from this encounter with Malachi and all that has transpired since he served as God’s prophet?

I want to begin with this thought.  In spending some time of silence, I concluded that I was fortune enough to know both of my parents.  Some people are not so fortunate.  Of my grandparents, I only ever met one of them, my maternal grandfather.  The other three grandparents had died before I was born, as was the case with all my great grandparents.  I have only one or two items in my possession once used by my grandfather and nothing from any generation earlier than him, or from any other grandparent, except for one thing.  They all had a belief in God, and they all raised their children to know the God of the Bible, the God of Malachi, the God of the promised Messiah. Was their faith extraordinarily deep or remarkable?  I would not know.  But their belief and faith were strong enough, were vital enough, to want their legacy, the inheritance for their children, grandchildren, and great grandchildren whom they would never meet to have the knowledge of the promises of God.  To have the knowledge of God that leads to faith in God, to salvation through Christ whose coming we will celebrate in the weeks ahead.  That is generational wealth, a generational inheritance, of untold riches.  Perhaps the passing on of our faith is the only real inheritance that we can hope will be gifted to our unborn generations.  So, I want to encourage parents, grandparents, and great grandparents here today, to think about the opportunities you have to gift your children and grandchildren.  We all will certainly want to give them something they will enjoy this coming season.  But are we also gifting them our joy in God’s promises?  Is there anything about our faith, our testimony, that we are gifting them that breaks through the noise and chaos of this world and causes them to wonder and be in awe of God?  Are we giving them anything from the promises of this season that they can also gift to their children and grandchildren?  It is popular for Christians to say, “Jesus is the Reason for the Season.” But is He?

Not everyone been so blessed with generational wealth of belief in God handed down to them.  There are many spiritual orphans.  A couple of years ago, a man, not of my family, whom I have known for many years said to me, “I consider you one of my spiritual sons.”  Why did he say that?  He said that because he had gifted me, had invested in me his faith experience in the hope that I would be enriched by it and that I would pass it on to others, whether the others were my children or not.  Everyone here, whether you are a parent or not, can have spiritual daughters and sons.  You can invest and enriched others with your testimony, with your knowledge of God’s faithfulness and promises.  To do that, we have to make Jesus genuinely the reason for the season.

For the final point, I want to return one last time to our bottle of water, the bottle cannot redeem itself and become pure again.  And we know we are like this bottle because we cannot redeem ourselves either.  We cannot wish for or will away the sin in our life.  Removing sin, removing corruption from our life, can only be done by the promised one of God, Jesus.  And the knowledge of those promises can only be found in God’s Word and made real to others in the living testimony of God’s people.  We have a great opportunity before us to gift others with the joy of the Jesus, the reason for the coming season.  Shall we who have been redeemed do that?  Amen and Amen.

          Our nation is rapidly approaching the day on which we celebrate Thanksgiving. It is supposed to be a day set aside for giving thanks for the blessings and provisions of the last year.  But on Thanksgiving Day we tend to eat so much food the one would think we believe all provisions for the coming year were unlikely. 

We know that the original American Thanksgiving began in Plymouth Colony in Massachusetts.  The Pilgrims of Plymouth Thanksgiving was primarily a celebration of a good harvest with enough food to get through the winter.  Harvest time, of course, is a gathering of what has matured from seeds planted earlier.  Harvest is the time in which the fruit of one’s efforts are realized and brought together, hopefully in abundance.

          Our Scripture reading today from the Gospel of John speaks about a harvest in another context.  The scene comes from the fourth chapter of the Gospel of John centers around a water well and focuses primarily as an interaction between Jesus and a Samaritan woman.

          Now at one time, there were no Samaritan people. The people of the region of Samaria were, at one time, all Hebrew who had settled in the lands promised to Abraham, Isaac, and Jacob.  The Hebrew people flourished in wealth and population.  The Samaritans, as they would become known, were primarily descendants of two of the twelve tribes of Israel, namely Ephraim and Manasseh.  The Hebrews or the Jews of Israel were exiled by the Assyrians after the fall of the northern Kingdom of Israel in 722 BCE.  That was true expect for the tribes of Ephraim and Manasseh.  For the most part, those people remained and over time, intermarried with foreigners. These people became known as Samaritans. They held to the first five books of the Bible and worshipped at their own temple on Mount Gerizim.  The people of the other ten tribes of Hebrew people believed Samaritans were essentially pagans because they lacked the purity of God. A feud began between the Hebrews, the Jews, and the Samaritans after the Jews returned from captivity.

Therefore, the Scripture scene of Jesus in Samaria was unusual, unexpected for the original readers.  And this scene in Chapter 4 between Jesus and the Samaritan woman came immediately after a nighttime encounter between Jesus and a Jewish religious leader, a man named Nicodemus, a Pharisee, in Chapter 3. The encounter between Jesus and Nicodemus revealed a resistance and unwillingness of the Jews to believe that Jesus was God’s anointed messenger of salvation.

Now, in Samaria, a land considered pagan by the Jews, Jesus met at noontime with an unnamed Samaritan woman. The contrast between Chapter 3 and Chapter 4 of John could not be greater.  The Gospel writers often used comparative stories between men and women, Jews and pagans, to highlight the principles of faith.

Today, we will start about halfway into the exchange between Jesus and the Samaritan woman.  Jesus and the Samaritan woman were alone.  Jesus had told the woman all about her background, including her five husbands and that she was living with a man to whom she was not married.  The woman understood and professed that Jesus was a prophet of some sort.  We come now to verse 25, where the Samaritan woman explained that she was aware that God would send his Messiah to set things right.  “25 The woman said, ‘I know that Messiah” (called Christ) is coming. When he comes, he will explain everything to us’” (John 4:25). The Samaritan woman believed in God’s promise to the people of Abraham, Isaac, and Jacob, meaning to both the Jews and Samaritans, that God would send a prophet greater than Moses to set things straight and bring all the people back to Himself.

In response to the woman’s faith, Jesus declared to here, “I, the one speaking to you—I am he” (John 4:26).  Jesus had revealed to the Samaritan woman that he was God’s chosen One, the Messiah who would reveal Truth to all people.  In that moment, we wait expectantly for the woman to respond to Jesus’ world changing words that he is the Messiah. But immediately following Jesus’ announcement, the scene was interrupted by the return to the well of Jesus’ disciples from the nearby Samaritan village.  They had gone there in search of food. 

We read, “27 Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, “What do you want?” or “Why are you talking with her?” (John 4:27).  While words were not spoken, my guess is that the disciples’ body language and facial expressions said all that needed to be said.  This woman should not be here!  Upon the return of Jesus’ disciples, John wrote, “28 Leaving her water jar, the woman went back to the town” (John 4:28a).  We do not have any benefit of further conversation between Jesus and the Samaritan woman because of the interruption of Jesus’ disapproving disciples.  From this point to the end of the story, John then jumped back and forth between Jesus and his disciples at the well and activities in the Samaritan village.

We would read, “28 Then the woman left her water-jar and went back to the city.”  The woman returned to the city of her home and presumably the city that the disciples had just visited for food.  Continuing with the Scripture, “She [that is the woman from the well] said to the people, 29 ‘Come and see a man who told me everything I have ever done! He cannot be the Messiah, can he?’  30 They [that is the people she spoke with] left the city and were on their way to him [Jesus]” (John 4:28-30].  The woman had returned to the Samaritans of the town and giving testimony about her encounter with Jesus.  Her words were stirring the hearts of the people, and the people of the Samaritan village began making their way to the well in the hope of seeing Jesus, this Messiah. There is a sense of anticipation among the Samaritan people.  Could it be that at long last God’s Messiah, the one who would come in righteousness to settle all the important questions and usher in a new era with God was finally here?  The villagers could not wait for an answer, and they hurried to the well.

          At the same time as the story of the woman and the villagers was unfolding, the separate story with Jesus and his disciples was unfolding rapidly.  We would read, “31 Meanwhile his [Jesus’] disciples urged him [Jesus], ‘Rabbi, eat something.’  32 But he [Jesus] said to them [his disciples], ‘I have food to eat that you know nothing about.’  33 Then his [Jesus’] disciples said to each other, ‘Could someone have brought him food?’  34 ‘My food,’ said Jesus, ‘is to do the will of him who sent me and to finish his work’” (John 4:31-34).  The faces of disapproval that had been on Jesus’ disciples when they returned to the well to find Jesus with the Samaritan woman now showed confusion and being puzzled.  What was Jesus talking about?  Did Jesus have a secret stash of food or had someone else delivered food to him? What is this food that we don’t know about?

          Jesus sensing their confusion offered a parable of sorts.  Jesus said, “35 Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps’ is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor” (John 4:35-38).

          Jesus drew on words familiar to his disciples that there are four months between planting the seeds and harvesting the fruit or grains of the earth.  But Jesus said, “Look around you, and see how the fields are ripe for harvest now!”  I believe when Jesus told his disciples to look around Jesus was pointing back in the direction of the town to see people heading their way, to the well, to see and meet the man their believed was the Messiah.  The same village the disciples had just left without exciting or interesting anyone in meeting Jesus was now emptying out and coming toward Jesus.  Seeing this, Jesus said, “38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor” (John 4:38).  Jesus was making clear the food, the sustenance of life, is not found in the market, it is found in the work done because of God.  And that work is to bring the harvest of souls into the kingdom of God.

So how can we apply this passage to our lives?  I think there are three things for us today.

First, and most importantly, we have Jesus’ testimony that he is the Messiah.  Why should we accept what Jesus said about himself?  Let’s consider this.  Jesus would later be brought to trial before the Jewish religious leaders.  At that trial, Jesus would again give testimony that he is the Messiah.  The trial erupted into an angry uproar at Jesus’ claim and the religious leaders condemned Jesus to death because he claimed to be God’s Messiah.  The religious leaders, the best and brightest in all Israel, believed that in sentencing Jesus to death that they were acting as the guardians of faith, standing for purity, and that God would be happy with their behavior. After Jesus’ execution upon the cross and burial in a tomb, God raised Jesus from the dead.  The resurrection of Jesus was the most dramatic way that God could have taken to affirm Jesus’ testimony that he is the Messiah and declare to the Jewish religious leaders that they were completely wrong about Jesus. So our first point is that Jesus is in fact God’s Messiah.  Of that, we can be sure.

Second, we learn that every person has a longing, a yearning to have an inner peace and wholeness.  This is true for you, for me, and for the woman at the well.  We see through the woman at the well that to make herself feel whole she engaged in marriage after marriage and then with an intimate relationship with a man that she had not married.  But her inner longing was not and could never be satisfied by another person.  The woman’s testimony was that when the Messiah came then things would be made right.  And she was right.  After understanding Jesus was the Messiah, the woman at the well was joyous and understood that Messiah she met at the well knew everything about her.  She was now satisfied, and her inner longing had been met.  You and I have that same inner longing for peace within ourselves.  Some of us have pursued getting that longing satisfied through intimate relationships, through one activity or event after another, through social media, through work, or through the continual and unending accumulation of stuff.  None of it satisfies our inner longing.  Only the acceptance of Jesus as not just the Messiah but as Lord and Savior of our life can bring about the inner peace and satisfaction we desire, we need.  Has your longing been satisfied by Christ?

Finally, we learn from this story that the fields are ready for harvest.  Today, perhaps more than ever, there are multitudes of people, friends, family, neighbors, who may know the name of Jesus Christ but have no real idea of what it means that he is the Messiah.  In that little Samaritan village, those closest to Jesus, his disciples, could only manage to buy food from the people who needed to know the Messiah.  It took a woman, who felt her life changed by Christ, to invite her friends, family, and neighbors to come to know Christ.  People need to know the Lord and they need to know that you love them enough that you want them to share His Good News with them. Invite those who do not know God to join you in your joy for God.  Invite those who have become separated from the church to return.  With Advent approaching, we are entering a time of year in which the hearts of the people are stirred toward God.  Those seeds have been sown and it is up to you to reap the harvest.  Invite those you know to join you at church.  If your food is to do the work of Christ, think how blessed and thankful you will be if God works through you to bring another soul to salvation or to bring a wounded Christian back to church. 

We should rejoice and be thankful that we know Jesus, that our longings have been satisfied, and that we have shared with those people closest to us that Jesus is truly the Savior of the world.  Amen and Amen.

For better or worse, the 2024 Presidential Election Day is just hours away.  We are told that this election is the most consequential election in the history of the nation.  We are told that this election season has polarized the citizens of the United States more than any other election in the history of our nation.  We have been told that this election, regardless of the consequences, the losing candidate and supporters will not likely accept the results and that violence, even civil war, may ensue.  Do you believe what we are being told?  Pontius Pilate once asked Jesus, “What is truth?” (John 18:38). Unfortunately, Pilate never waited for Jesus to answer that question.

          What is truth in this election season is that social media influencers, political pundits, pollsters, and the news media have sought to slice and dice the American voters into every imaginable category possible.  Projected voters have been divided by gender, race, ethnicity, age, income, red states, blue states, purple states, education, marital status, religious affiliations, and there are probably some additional categories that have escaped my notice.  What is important here is not how many ways Americans have been divided.  What is important here is that there is a massive effort to divide us.  The effort to divide us has been so pervasive and so unrelenting that people who support Candidate A speak of those who support Candidate B as “they” or “them,” and vice versa.  In the process, there becomes a tendency to passionately and sometimes breathlessly ascribe malicious motive to “them,” those who may oppose a candidate.  I have even heard some pastors speak not only glowing in favor about the candidate of their choice but also critically about the candidate they did not favor.  Why is all this division and divisiveness been accepted by so many Americans, including so many Christians?  I believe the answer is found in the response question of Pontius Pilate, “What is truth?” that Pilate never waited to hear.

          Let’s consider the answer to Pilate’s question about truth applied to today’s circumstances and work our way back to what Jesus’ answer to Pilate likely would have been.  The truth today is that neither Candidate A nor Candidate B in the 2024 Presidential Election represents the truth.  The truth is that neither Candidate A nor Candidate B in the 2024 Presidential Election can put or keep you or me on the proper path of life.  The truth is that neither Candidate A nor Candidate B in the 2024 Presidential Election will ever cause you or me to become and continue to be a person of love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control.  And that, my fellow citizens, is the truth applied to today’s circumstances.  These thoughts are not my thoughts.  These thoughts come from the man to whom Pontius Pilate asked, “What is truth?”  That man, Jesus, had spoken the truth and likely would have said something like this to Pilate.  “I am the way and the truth and the life.  No one comes to the Father except through me” (John 14:6). “I and the Father are one“ (John 10:30). “Anyone who has seen me has seen the Father” (John 14:9b).  “15 “If you love me, keep my commands. 16 And I will ask the Father, and he will give you another advocate to help you and be with you forever— 17 the Spirit of truth” (John 14:15-17a).  God the Father, the Son, and the Holy Spirit is undivided.  Neither Candidate A nor Candidate B is Jesus Christ and therefore, neither one of them represents the truth.  Neither Candidate A nor Candidate B is Jesus Christ, and they are not the way to the Father and are not the pathway to life.  Neither Candidate A nor Candidate B is Jesus Christ who sent the Holy Spirit to guide those who would follow Him by transforming their lives to produce the fruit of the spirit which includes love, peace, and joy.

          “What is truth?”  The truth is our salvation, our indivisible identity, is found in the undivided God who is comprised of three persons Father, Son, and Holy Spirit.  That is the truth.  And the blessing the indivisible identity of God is given to every person who believes in the Jesus Christ as their Lord and Savior.  It does not matter by gender, race, ethnicity, age, income, red states, blue states, purple states, education, marital status, and any other categories of division others seek to try and impose upon Christians.  If we hold firmly to the truth, then differing choices we may make between Candidate A or Candidate B, does not reflect a division in our identity as Christians.  Differing choices between Candidate A or Candidate B should not cause us to speak of another Christian as a “they” or a “them.”

          We know this is the truth because Jesus asked and answered an important question that speaks to our identity.  Jesus asked aloud, “Who is my mother, and who are my brothers?” 49 Pointing to his disciples, he [Jesus] said, “Here are my mother and my brothers. 50 For whoever does the will of my Father in heaven is my brother and sister and mother” (Matthew 12:48b-50).  Our identity is that we are brothers and sisters of Jesus Christ, the Son of God, who seeks to do the will of the Father.  That is the truth.  If this is the image we hold, that Christians are united by Christ to do God’s will, then we will not allow space between us for others to divide us into groups of “them” and “they.”

          The goodness found when God’s people claim their identity was also expressed in our Scripture reading today, Psalm 133.  We read, “1 How good and pleasant it is when God’s people live together in unity!” (Psalm 133:1).  Some translations use “brothers” in place of God’s people.  Either of the translations points to the coming together of people who hold fast to their belief in God their highest held belief. And that any other beliefs that they may not share are unimportant.  The historical setting of this psalm also points to it as being a song that worshippers sang as they ascended the steps together into the Temple in Jerusalem. It is a piece of Scripture intended to have motion, drawing people from different corners of the Temple complex into a single group to worship the same God.  The psalm is believed to have been written when there were two kingdoms of the Jewish people, and the psalm reminded both camps how pleasant it is when they were all together before God.  The psalm is not an invitation, like many invitations we receive from the world, to believe that it is good and pleasant to come together with everyone who shares a particular political belief or admiration for Candidate A or Candidate B. The psalm is an invitation for believers to come together and participate in a setting that is completely different from what they are experiencing in the world.  And once the worshippers come together, once they come out of the world of division, they discover that being united with brothers and sisters of faith is the reality of life with God.  It is the truth of what God desires for each of us to discover. The psalm reminds us that pleasantness and goodness begin with worship of God.  We are here today, in part, to keep the pleasantness and goodness in our lives because we are beginning the week with the collective worship of God.

          The psalmist, acting as a poet, described the sensation, the feeling, of goodness and pleasantness with terms that were very meaningful to the ancient Jewish worshippers.  The psalmist wrote, “2 It [that is the good and pleasant sensation] is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down on the collar of his robe.  3 It [the good and pleasant sensation] is as if the dew of Hermon were falling on Mount Zion” (Psalm 133:2-3).  These references do not immediately translate to our lives.  But to the original listeners, to those who sang these words together on the steps of the Temple as they walked into worship, there was great meaning.  A precious oil being poured out was an anointing, was a symbol of being blessed by God.  Here that precious oil is so abundant that it is flowing from the top of the head down the face and into the neck of the outer garment.  But the image of the person being anointed is Aaron, the first priest of the Hebrew people, the brother of Moses.  There would be joy for the singers because they would remember that God brought the Hebrew people out of the slavery of Egypt to be His people learning and worshipping under the guidance of Moses, Aaron, and their sister, Miriam. The dews landing upon Mount Zion of the southern kingdom coming from the snow-capped Mount Hermon in the northern kingdom would remind the worshippers that God had blessed the Jewish people as one and that he was calling them to be united by their worship.  The people would have felt good and pleasant singing these words as they entered worship.

          I have little doubt that there are people here today that support Presidential Candidate A and some who support Presidential Candidate B.  And yet the psalm reminds us that it is good and pleasant here today because we worship the same God.  We sing songs of praise to God together.  We prayed for each other.  We would willingly support the spiritual, physical, and emotional needs of one another. Why do we do that?  How could we do that?  The simple answer is we cannot or would not do so one our own expect for Christ.  It is Christ who takes away the tension that might exist over candidate selections and makes us a single body.  The Apostle Paul put it this way, “12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13 For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit” (1 Corinthians 12:12-13).  27 Now you are the body of Christ and individually members of it (1 Corinthians 12:27).  When we ascended the steps and entered this sanctuary we are reminded of the precious blessing of oil God has poured out onto us and the refreshment we receive from being in the presence of those who love us because we are all part of the same body, the body of Christ.  I always feel refreshed after worship.  I always feel I have been reminded of the blessings of God after worshipping with you. This comes about because of the sensation of how good and pleasant it is when brothers and sisters, God’s people, worship together.

          Finally, the psalmist wrote, “For there the Lord bestows his blessing, even life forevermore” (Psalm 133:3b).  It is in worship, not in Washington, that we come to realize that God has blessed us with eternal life.  Knowing that we have eternal life removes from us the anxiousness about the next 4 years, 8 years, or longer.  Knowing that we are united in the present and are forever united with God makes our living in a world that is often conflicted and anxious not only possible but makes it good and pleasant.

          What then should we take away from God’s Word today?  I think there are two things we should keep in mind.

          First, the world does not understand the God’s people.  The truth is for God’s people the ultimate authority for our lives is not found in a political party or at the White House or in any political candidate.  The truth is found in Jesus Christ, his commands, and the acceptance of his death and resurrection for the forgiveness of our sins. That is reality.  Everything else that we may be hit with is just snapshots and sound bites designed to make us like the people of this world anxious about their future.  Hold fast to Christ.  Vote or do not vote as you feel led but do not allow your action or the action of another believer in their choice to separate you into “them” and “they.” Join with each other in worship of the one true God and be reminded of the truth.  That Christ has made your life good and pleasant and that nothing can change that unless you waiver in your stand with Christ.

          Second, the world will try everything possible to divide us, to discourage us, and to make us not want to worship together.  Why is that? Jesus explained it this way, “19 This is the verdict [This is the truth]: Light has come into the world, but people loved darkness instead of light because their deeds were evil. 20 Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. 21 But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God” (John 3:19-21).  Jesus then said, “I am the light of the world” (John 8:12).  The world dearly wants to put out the light.  The world believes that if the light can be extinguished, then truth can be redefined.  We must hold fast to the truth.  The Apostle Paul put it this way, “14 Keep reminding God’s people of these things. Warn them before God against quarreling about words; it is of no value, and only ruins those who listen. 15 Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth. 16 Avoid godless chatter, because those who indulge in it will become more and more ungodly. 17 Their teaching will spread like gangrene” (2 Timothy 2:14-18).  Let’s stay with the truth found in God’s Word.

          Adapting some words from a wedding ceremony, I want to close with these thoughts.  If you wish your life to be touched with lasting goodness and pleasantness, cherish those gracious visions which made spring within your hearts during the days of your first acceptance of Christ.  You must never forget nor deny the vision you once saw in Jesus; you must resolve that it be not blotted out nor blurred by the commonplace experiences of life or the efforts of others to divide your thinking. Be unmoved in your devotion and your worship.  Still remain confident and hopeful. Amid the reality of present imperfections, believe in the ideal of goodness and pleasantness in Christ with your brothers and sisters.  You saw it once. It still exists. It is the final truth.  Amen and Amen.

Last week, we began looking at Twisted Scripture, which are sayings that are accepted by many as from the Bible but are not.  The example of Twisted Scripture that I used last week was a misquotation of the words found in Apostle Paul’s letter to the church at Corinth in which people believe that the Bible says, “God will not give you more than you can handle.”  But we now know the actual words of God are, “13 No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it” (1 Corinthians 10:13).  Twisted Scripture.

But Twisted Scripture can also come about by correctly citing the words of Scripture and then applying an twisted interpretation of those words.  The result of a misinterpretation of Scripture is the same as misquoting Scripture. In both cases, an altered meaning is given to the Word of God and spiritual harm follows.

Today, I would like us to explore the Twisted Scripture from Jesus’ Sermon on the Mount which reads, “1 Do not judge, or you too will be judged” (Matthew 7:1).  In many cases, people use a shorthand expression of this verse, “Judge not.” This verse, “Do not judge or you too will be judged,” has become one of the more often quoted verses of the Bible on social media, especially, by nonbelievers.  In case you were wondering, the most often quoted, or most popular verse of the Bible by believers worldwide, remains John 3:16, “16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16).

The popularity of quoting Matthew 7:1, “Judge not,” is a recent trend.  Historically, Matthew 7:1 was not well known inside the church and outside the church and was not quoted very often in literature.  But now that verse has become very often quoted.  It is not by accident that the “judge not” verse has been often quoted, it is intentional and reflects a change in social morality. 

A few weeks ago, we spoke about whether human society believed in objective morality?  We might recall that objective morality is the idea that right and wrong exist; that right and wrong are not a matter of opinion.  Atheists do not believe objective morality exists.  Atheists believe that we cannot say that any behavior is right or wrong.  Instead, atheists believe that ever decision is simply a matter of personal preference, including to say that such events as the Holocaust, the killing of millions of people by the Nazis in World War 2, cannot be said to be either wrong, bad, good, or right.  Therefore, the atheists make the claim since right and wrong are a matter of personal preference, then no one can sit in judgement over another.  With a rise in atheism comes the rise in awareness and popularity of the Bible verse “1 Do not judge, or you too will be judged” (Matthew 7:1).  Therefore, atheists believe that Christians are being unchristian if anything they say sounds like a judgment and they thus demand Christian remain silent.  And many Christians believe the atheists interpretation of Scripture and are silenced.  And when atheists, those who do not believe in the existence of God, are allowed to interpret the Bible for us, we can be assured that they will create a case of Twisted Scripture.

          But should atheists be allowed to tell us what the Bible says means?  Shouldn’t the Church be able to reject Biblical interpretations by atheists? Seems logical to me that any interpretation of the Bible by an atheist should be rejected.  Unfortunately, that is not the case.  There are people within the church itself who seek to align themselves with atheists rather than holding firm to the Word of God.  For today, we will consider such individuals Progressive Christians who generally believe three things.

1. Christianity is a lifestyle, not a set of beliefs.
2. Social justice is inseparable from Christianity.
3. There is “no one true faith.”

In short, there is probably greater alignment between atheists and Progressive Christians than between Progressive Christians and evangelical Christians.  As a result, we have people outside the church, atheists, as well as people seemingly inside the church, Progressive Christians, applying meanings to God’s Word that were never intended and thus creating many cases of Twisted Scripture and thus spiritual harm.

          The case of Twisted Scripture I want to explore today is the first verse of Matthew 7:1, “1 Do not judge, or you too will be judged” (Matthew 7:1).  These are Jesus’ words and therefore we must be very careful to follow them.  But what do these words say?  The atheists and Progressive Christians would say that Jesus was clear that we must never make any judgement, any decision about the conduct of others, that might highlight any behavior on the part of someone else that may be inappropriate, self-harming, or biblically wrong. 

          Following along these lines about judgment, I read an article recently, in which the author said there are five signs that Christians are killing the Church and all of them relate to judgment.  The author said, Christians are killing the church because:

1. They don’t love; they judge.  Said another way, “The presence of judgment almost always guarantees an absence of love.”

2. They don’t help; they judge.  The thought is that people who judge almost never help and people who help almost never judge? 

3. They lack humility.  Judgment is grounded in arrogance.

4. They don’t pray for others; they judge.  You can either judge you or pray for you, but I cannot do both.

5. They don’t evangelize; they judge. If you want to end your witness to nonbelievers, then be judgmental about their behaviors.

There are some parts of what the author said which are true.  But from his observations, the author concluded, “Judgment is fundamentally incompatible with authentic Christian faith.”  Instead, he argued that Christians should come along side all people regardless of the beliefs and behaviors of the other and seek to befriend and ally themselves with others.  “1 Do not judge, or you too will be judged” (Matthew 7:1), has been interpreted to mean, “The work of reconciliation should be valued over making judgments.”  Again, there is some truth to this statement, but this interpretation brings a twist into Scripture that was never intended and is spiritually harmful to Christians.

          Now, there is truth in the interpretation that we must value the work of reconciliation because we are called to be reconciled.  For example, in the Sermon on the Mount, the same sermon that Jesus gave us “1 Do not judge, or you too will be judged” (Matthew 7:1), Jesus also said if we have something against a brother or sister and we come into worship, we should “24 Leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift” (Matthew 5:24).  “The work of reconciliation should be valued,” and, in fact, reconciliation, is an indispensable part of the fabric of Christianity.  But does the call to reconcile also mean we cannot judge?

          Let’s go back to the word of God from Jesus’ lips through the Sermon on the Mount.  The sermon is presented in three chapters of the Gospel of Matthew, Chapters 5, 6, and 7.  Chapter 5 began the conversation, which is primarily about righteousness, that is living to the principles that underpin the Law, the Word of God.  Chapter 6 then moved into Jesus’ warning people not to display their righteousness as a badge for others to see and applaud their efforts. Jesus said this is what hypocrites do. Jesus said,

• 1 “Be careful not to practice your righteousness in front of others to be seen by them.” (Matthew 6:1a)
• 2 “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others.” (Matthew 6:2a)
• 5 “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others.” (Matthew 6:3a)
• 16 “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting” (Matthew 6:16a).

Jesus was emphasizing that His disciples must not act like the as religious hypocrites of that day, namely the Pharisees, by putting their righteousness on display for others to see and for others to admire. For religious hypocrites look down on others and elevate themselves.  The key concept to being a disciple of Jesus is not thinking or acting as though you are better than anyone else but that you are better off than anyone else; not better but better off.  Why are Christians better off?  Because Jesus, God in the flesh, who stands as Judge of all, came to us instead as Savior offering all who would belief salvation.  When we accept Christ as Savior we are freed from the judgment of sin and therefore, we are not better a nonbeliever, but we are certainly better off.

          Then in that same sermon, Jesus said, “1 Do not judge, or you too will be judged. 2 For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you” (Matthew 7:1-2).  Said another way, “Do not take your righteousness, the topic of Jesus’ Sermon on the Mount, and do as the hypocrites do and judge others as being less righteous than you are, thus turning your righteousness into self-righteousness.  If you do, you will be disappointed because you, yourself, will be judged accordingly.”

          Jesus explained his concern using a humorous parable. After Jesus said, “1 Do not judge, or you too will be judged” (Matthew 7:1), he then offered this parable. “3 “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? 4 How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? 5 You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye” (Matthew 7:3-5).  That speck of dust represents a need to reconcile with God over a way of thinking, speaking or acting that is not in keeping with God’s Word, that is sin.  Jesus’ point was that there was nothing wrong with correctly concluding, judging if you will, that your brother was having a spiritual problem, here described as a speck of sawdust.  But you cannot be so arrogant as to believe you can help your brother reconcile with God when you are separated from God for the same reason, sin, only worse so!  That is what hypocrites do.  Jesus said first, reconcile yourself with God, get rid of the sin, then help your neighbor.  Discerning spiritual problems, making judgements, is not the problem.  The problem is arrogantly pretending to be righteous, when you are not, and judging others for the same behavior for which you are also guilty.

          So the idea that we must not judge, as used by atheists and Progressive Christians, is not what Jesus meant and makes the case for Twisted Scripture.  We must judge what is good and pleasing to the will of God for ourselves.  We must be willing to see others trapped by sin and not walk by to avoid being considered judgmental.  We must offer help without arrogantly condemning people.

          Now you might be saying, “Pastor, I appreciate that you shared your opinion but why should I believe that it is okay to judge without condemning?”  That is a good question, and it is a question you should ask.  I believe the answer is found in the words of Jesus.  Here are a few examples of Jesus calling us to judge.

• 15 “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15). In the same sermon, Jesus cautioned his disciples to judge the words and deeds of preachers to see if they were false in their beliefs.  And today, there are plenty of wolves in the pulpits.
• 15 “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over” (Matthew 18:15).  We must be able to identify sin and help each other correct our behaviors.  It is a wonderful experience when we are part of the reconciliation of a brother or sister to the Lord but it required judgment to help.
•  24 Stop judging by mere appearances, but instead judge correctly” (John 7:24).  We must be able to make judgments as to what thoughts, words, and behaviors are spiritually and biblically sound and which ones are not.

          Twisted Scripture by misinterpretation can lead us astray from what we are called to do.  We must know God’s Word and we must know what the words mean.  “Judge not,” is a rapidly rising and popular expression because people believe it insulates them from making all choices on personal preference.

          God has not taken away anyone’s free will to make choices of personal preference including the choice to sin.  But we have the truth of God’s Word and we so enjoy it with the most popular Bible verse, “16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16).  This makes Christians better off.  But the fuller quotation of the thoughts of John 3:16 also include these words, “17 For God did not send his Son into the world to condemn the world, but to save the world through him. 18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (John 3:17-18).  God sent Jesus as our Savior because God knows without Jesus we will stand before Him as Judge.  I am sure each of us can judge who among our family and friends have accepted Christ and who still stands in condemnation.  We can and are called to make that judgment.  And once we make that judgment, we have been given the ministry of reconciliation to share with them the good news of Christ, without the arrogance of being better than them, but with love of knowing they too could be better off now and for all eternity.  Let us then do as Christ commands and judge correctly.  Amen and Amen.  

          I wanted to share with you some information about what Americans know about the Bible.  A recent survey showed that Americans generally could not recite the Ten Commandments.  The best was that a slight majority of people were able to name five of the Ten Commandments.  Shall we take the test on the Ten Commandments?

I – You shall have no other gods but me.

II - You shall not make unto you any graven images.

III - You shall not take the name of the Lord your God in vain.

IV - You shall remember the Sabbath and keep it holy.

V - Honor your mother and father.

VI - You shall not murder.

VII - You shall not commit adultery.

VIII - You shall not steal.

IX - You shall not bear false witness.

X - You shall not covet anything that belongs to your neighbor.

          The survey also reported that 12% of the people believed that Joan of Arc was Noah’ wife.  Joan of Arc is a national heroine of France, a peasant girl who, believing that she was acting under divine guidance, led the French army into battle in the 1400’s.

          The survey also found that 50% of Americans believed that Sodom and Gomorrah were married. Sodom and Gomorrah were, of course, cities destroyed by God for their wickedness.

          Now the other interesting fact is that the Bible was still the best-selling book in American in 2023 with 88% of all Americans owning one or more copies of the Bible.  The problem seems to be that we don’t open the book often enough and read it.  In not understanding what the Bible says, we become susceptible to others telling us what it says and that often leads to what is called Twisted Scripture.

          One of the most common expressions of Twisted Scripture that I have encountered reads this way, “God will never give you more than you can handle.”  This saying has been said so many times that those words are found in all sorts of merchandise such as greeting cards, coffee cups, t shirts, and wall hangings.  These words are often expressed to people who are grieving the loss of a loved one as a means of encouraging them through grief.  I can tell you almost every grieving person I have counseled has come to hate those words.  And they should hate those words because those words are wrong and are not found in the Bible.  Not only is this saying wrongly attributed to the Bible, but the saying is spiritually destructive to Christians.

          “God will never give you more than you can handle,” comes from a misquotation from the Apostle Paul’s first letter to the church at Corinth.  In that letter, Paul was covering a whole host of topics with one topic being the sin of idolatry committed by Hebrew ancestors. What is idolatry?  Idolatry goes back to our list of Ten Commandments in which the first and second commandments say, 

I – You shall have no other gods but me.

II - You shall not make unto you any graven images.

          Idolatry worshipping and loving anything or anyone more than God alone.

          Paul also addressed the sin of sexual immorality that had been committed by the ancestors of those in the Corinth church.  Paul reminded his listeners that those who engaged in the sinful behavior of idolatry and sexual immorality were punished severely.

          Now from this posture of addressing sins committed long ago.  Paul wrote, “13 No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it” (1 Corinthians 10:13). It is from these words of the Bible that we have today the Twisted Scripture, “God will not give you more than you can bear.”  There are here some remarkable differences in what the Bible says and what the Twisted Scripture says.

          Let’s take a close look at what the Scripture, the Word of God, says.  Once again, Paul wrote, “13 No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it” (1 Corinthians 10:13). Immediately, we notice the subject matter of the Word of God is temptation.  And we immediately notice that the Twisted Scripture phrase, “God will never give you more than you can handle,” does not mention temptation at all.

What is temptation?  There are many definitions of temptation but the one I want us to use today is that “Temptation is the act of being enticed to disobey God’s will, which is to sin.”  We need to use some care here to make sure we remember that temptation and sin are related subjects, but they are not the same thing.  Temptation is not sin, and sin is not temptation. 

As to temptation, the enticement toward sin can come from the world around us, from another person, from within our own self, or from Satan.  Paul said to the church, “No temptation has overtaken you except what is common to mankind.” Said most simply, “Any temptation you and I face has already been faced by your ancestors.”  That was true when Paul wrote those words, and it is true today as well.  It may be easier with the Internet for us to receive some temptations than in the past, but they are not new temptations.  There is nothing unique about the temptations Paul’s listeners would have faced or the temptations we face today.

          Moreover, no one is above being tempted to disobey God.  Even sinless people were tempted.  Eve and Adam, in the Garden of Eden, were sinless people.  One day, while Eve was minding her own business, the serpent, Satan, tempted, enticed, Eve to eat the fruit from the tree of the knowledge of good and evil.  Jesus, another sinless person, after his baptism, was led by the Holy Spirit into the wilderness.  There Jesus fasted for 40 days.  At the end of his fast, Satan tempted Jesus first to turn stones into bread for Jesus to feed himself.  Satan then tempted Jesus to jump off the Temple in Jerusalem to prove God’s angels would catch Jesus before he struck the ground.  Then for a third time Satan tempted Jesus by enticing Jesus to bow before Satan and receive in return all the kingdoms of the earth.  Adam and Eve succumbed to the temptation, sinned, and lost their state of sinlessness.  Jesus did not succumb to Satan’s temptations and remained sinless.  Everyone is subject to temptation but being tempted does not make you a sinner.

          Let’s go back to Paul’s words again, “13 No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear.”  For the moment, I want us to focus on that first phrase of the second sentence of verse 13, “And God is faithful.”  In the Greek language of Paul’s letter, he wrote, “Theos pistos.” “God is faithful.”  Paul’s words here are unqualified, meaning that God is not faithful in listening to prayers, or in caring about his creation, or in helping in times of trouble, or granting mercy, or anything else we might think about.  Paul is saying some beautiful and life sustaining words here, “God is faithful,” without exception or reservation.  Paul’s words are not new here.  These words are found elsewhere in Scripture.  Such as:

• The steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness. (Lamentations 3:22-23)
• For the word of the Lord is upright, and all his work is done in faithfulness. (Psalm 33:4)
• Your faithfulness endures to all generations; you have established the earth, and it stands fast.  (Psalm 119:90)

I just want you to think about those words for a moment, “God is faithful,” “Theos pistos.”  Who is God faithful to?  God is faithful to you and to me.  Let those words wrap around you for a moment and feel the security that those words bring to us.  “Theos pistos.”  “God is faithful.”

          Again, we note that in the Twisted Scripture phrase, “God will never give you more than you can handle,” the idea that God is faithful is never mentioned.  That is just so sad.

In recognizing the comfort of the words that “God is faithful,” we return to the words from Paul’s letter to the church at Corinth, “13 No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear.”  There should be great joy in these words because what they say is that whenever we are tempted, that is whenever we are enticed to disobey God, then in that precise moment God is there with us.  Why is God with us in temptation?  Because in that moment of temptation, God, who is faithful, is not going to let us be tempted in such a way that we feel we have no alternative but to sin.

          In In 1969, Comedian Flip Wilson introduced to the world, Geraldine, the fictional wife of a preacher. The character, Geraldine, had a catchphrase, “The Devil made me do it!”  The idea that the devil made me do it is unscriptural.  The devil, Satan, certainly tempts us but the devil is powerless to make us disobey God.  Again, why is that?  Back to Paul’s words again, “13 No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he [God] will also provide a way out so that you can endure it” (1 Corinthians 10:13).

          All the power, 100% of the power over the temptations that come to us is held by God who stands right next to us whenever we are tempted.  But.  There is always a but.  But God does not use any of that power to make the temptation just disappear.  If a bottle of alcohol represents a temptation to you, God is not going to smash that bottle in front of you to end the temptation.  He could but that is not what Scripture says God will do.  Scripture does not say that God will make temptation go away. Instead, God uses His power to provide us a way out in the very face of the temptation itself.

          The Twisted Scripture phrase, “God will never give you more than you can handle,” mentions nothing about the power of God that is available to us if we would just reach out to God.  Even worse, that phrase says God is the one who has given us the burden to be handled in the first place.  I cannot tell you the number of grieving people I have counseled in the last ten years who have struggled with this expression.  Because they rightly ask, “Why would God burden me by taking away my loved one?”  “Why would God think I can stand losing my loved one because I can’t imagine one more day of this misery.”  “And if God gave me this burden, this death, why would I want to turn to him for healing?” Twisted Scripture is spiritually damaging.  True Scripture, the true word of God, however, tells us God does not give the problem, here, temptation.  Instead, God faithfully gives the solution, a way out of temptation.  And remember we can take comfort that in speaking of temptation, Paul says without qualification, without exception, “God is faithful,” “Theos pistos,” reassuring us that God will be present in all the trials of our life, not to inflict them upon us, not to make them disappear, but to guide us through those trials.

          In the Book of James, we would see this point reinforced.  James wrote, “13 When tempted, no one should say, ‘God is tempting me.’ For God cannot be tempted by evil, nor does he tempt anyone; 14 but each person is tempted when they are dragged away by their own evil desire and enticed. 15 Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death” (James 1:13-15).  Temptation does not come from God.  Burdens do not come from God.  Jesus made this point in when he said, “28 Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls” (Matthew 11:28-29).  Jesus does not give burden.  Jesus gives rest.

          “God is faithful.” When we are tempted God will give us a way out of that temptation so that we do not sin.  So, in every temptation God is present.  In every temptation, God provides a way out.  In every temptation from the world, from within ourselves, or from Satan there comes with it a spiritual test from God created by the presence of temptation.  That test is, “Will we trust God by reaching out and take his way out of the temptation?”  Will we grab onto that 100% of the power over temptation by reaching out to God?

          Therefore, for every temptation that comes to us, there also comes with it a test of faith to reach out to God.  James, brother of the Lord, Jesus, wrote, “12 Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him” (James 1:12).  Every temptation we face will come to an end. That temptation will end either with sin, because we disobeyed God and followed the temptation, or it will result in coming closer to God because we passed the test and took the path and drew in the power of that our faithful God created for us to escape the temptation.

          Twisted Scripture is spiritually damaging.  To believe that ““God will never give you more than you can handle,” is to believe God is the source of all manner of evil and bad in the world. This is simply wrong because God is faithful to you and to me.  God is faithful.  “Theos pistos.”  God is faithful.  Amen and Amen.