#apostlepaul — Public Fediverse posts

Struck Blind, Led By Grace

A Sermon of Encounter on the Damascus Road (Acts 9:1–19a)

(Note: Sermons can be heard in audio format at https://millersburgmennonite.org/worship/sermon-audio/)

Introduction

Last Sunday Rachelle talked about the disciples trembling in fear behind locked doors, only to have a surprise encounter with the risen Christ. As you may remember, last week I shared during the children’s story about a fearful encounter with a tornado from my childhood. Since I left you hanging at the end, and since there have been some inquiries about how things turned out, I wanted to finish the story.

I left the story with the windows of the school wide open, the skies dark and roiling with clouds, and we students and teachers sitting with our heads between our knees in the hallway, as I heard a teacher running from the office and the squawking Bearcat weather radio announcing that a tornado was heading right for us.

Well, unless I have somehow been replaced by a clone, you of course know I survived.

I did some research, and it seems the tornado in question was an F4—one step below the worst rating—that occurred on March 29, 1976. It started in central Mississippi and traveled 127 miles to Meridian. I was in third grade. I was scared.

If my memory serves me correctly, the tornado jumped over the school and tore the roof off a car dealership down the road. I learned that the tornado did kill three people. But it could have been much, much worse if the twister had landed on top of a bunch of scared children in Mt. Barton Elementary School that warm afternoon in March.

If we live on this earth very long, most of us will encounter forces greater than ourselves. Moments of terror. Moments of mystery. Moments when we are left trying to understand why we encountered what we encountered, why we lived while others died, why we had to face the experience at all. There are things that overtake us in this life—storms in the sky, storms in history, storms in the soul—and in those moments we feel very small indeed.

That is part of what makes Acts 9 such a powerful text.

Because Acts 9 is not just about a road.
It is about a man under orders.
It is about a collision with a force far greater than himself.

Scripture portrays Saul as overwhelmed by the terrifying nearness of the risen Christ—fallen to the earth, blinded by glory, and reduced from a man of force to one who must be led by the hand.

Let us pray,

 Que las palabras de mi boca y las meditaciones de nuestros corazones sean agradables a tus ojos, oh Dios, roca nuestra y redentor nuestro. Amén.

Homily

Saul begins the story as a man of certainty, a man of momentum, a man of religious fervor. He is not hesitant. He is not conflicted. He is “still breathing threats and murder against the disciples of the Lord.” Violence is in his lungs. Zeal is in his bones. He believes he knows exactly what he is doing.

And yet in one terrible and merciful moment, all of that certainty collapses.

Sometimes Christ meets us that way, by interrupting the life we thought we controlled. Sometimes grace arrives as disruption. Sometimes truth comes as collapse. A veces, Cristo resucitado nos encuentra no en nuestra fuerza, sino en nuestra debilidad. Sometimes the risen Christ meets us not in our strength, but in our weakness.

And so as we come to this story, we do not come merely to admire Saul’s conversion from a safe distance. We come as people who know what it is to be brought low, to have our certainties shaken, to ask what on earth just happened, and what do we do now.

Acts 9 is not only the story of Saul’s conversion. It is also the story of how Jesus interrupts violence, how blindness can become the beginning of true sight, and how the church is called to receive even the one it most fears.

“Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest…”

That is how the story opens. Saul is not merely irritated. He is not simply mistaken.  He is a man so certain of his cause, so convinced of his righteousness, that he believes persecution is holy work.

That is one of the most unsettling truths in all of scripture: it is possible to be zealous for God and yet resistant to God. It is possible to be religious and wrong. It is possible to think we are defending truth while we are actually wounding Christ.

Saul is fervent. Focused. Devoted. He has official backing. He has a mission. He is going to Damascus to bind disciples and drag them away.

And then, on the road, everything changes.

A light from heaven flashes around him. He falls to the ground. And he hears a voice saying, “Saul, Saul, why do you persecute me?”

That sentence is at the heart of the whole passage.

Jesus does not say, “Why do you persecute my people?”
He says, “Why do you persecute me?”

Christ so identifies with the church, with the suffering, hunted, trembling body of believers, that to strike them is to strike him. To wound them is to wound him. To terrorize them is to terrorize him.

This means the church is never merely a voluntary association or a club of like-minded people. The church is bound to Christ. The body belongs to the head. Jesús resucitado se toma como algo personal lo que se le hace a su pueblo. The risen Jesus takes personally what is done to his people.

And this also means something else. When anyone is trampled, degraded, humiliated, or brutalized, Christ is not distant from that suffering. The crucified and risen Jesus is the one who still says, in every age, “Why are you persecuting me?”

The voice of Christ echoes across history—across jail cells, lynching trees, prison camps, ghettos, slave ships, detention centers, ruined villages, and frightened homes. Christ is not neutral where human beings are crushed.

But notice: Jesus confronts Saul yet does not destroy him.

The first word Saul receives is judgment, yes—but judgment in the form of revelation. Saul is forced to see that the one he opposes is the Lord. The one he thought he was defending God against is, in fact, God’s Anointed One. The risen Christ unmasks Saul’s righteousness as rebellion.

But Jesus does not kill Saul on the road. He stops him.

The grace of God is often like that. It interrupts before it rebuilds. It knocks us down before it raises us up. It unmasks the disease before it heals.

And then comes the strange mercy of blindness.

Saul opens his eyes, but he can see nothing.

The man who thought he could see clearly turns out to be blind. The man who believed he had clarity, certainty, and theological precision is suddenly dependent on others to lead him by the hand.

He came to Damascus to take captives.
Instead, he enters Damascus a prisoner of his blindness.

He came with authority.
He arrives helpless.

He came breathing threats.
He arrives in silence.

For three days he neither eats nor drinks. Three days. A familiar length of time in the Christian story. It sounds like death, burial, waiting, undoing. Saul is in a kind of tomb. The old Saul—the self-assured, violent, self-justifying Saul—is being dismantled in darkness.

Sometimes we speak of conversion too lightly. As if it were merely changing one’s opinion or adjusting one’s beliefs. But in Acts, conversion is more like death and resurrection. It is not a tweak. It is a collapse of the old order. Saul’s world caves in on the Damascus road. As Paul later wrote to the church of Corinth, “Therefore, if anyone is in Christ, the new creation has come: ¡Lo viejo se ha ido, lo nuevo ha llegado! The old has gone, the new is here!”

Some of us know what it is to have a world we trusted come apart. We know what it is to discover that our certainties were too certain, our judgments too sharp, our righteousness too self-protective, our religion too aligned with our fear.

Some of us know what it is to be brought low enough that we must be led by the hand.

But that is not the end of the story. Acts 9 is not only about Saul. It is also about Ananias.

The Lord comes to a disciple in Damascus and says, “Go.”

And Ananias rsponds with the facts: “Lord, I have heard from many about this man…”

In other words:
Lord, do you know who this is?
Lord, do you know what he has done?
Lord, do you know what he came here for?

Ananias is not faithless. He is honest. He knows the danger. He knows the stories. He knows the trauma Saul has caused. He knows that “welcome” is not cheap for people who have been hunted.

Pero el Señor dice: «Ve, porque él es un instrumento que yo he escogido…»

Yet the Lord says, “Go, for he is an instrument whom I have chosen…”

This is astonishing. God chooses the persecutor. Not because the persecution did not matter. Not because the harm was unreal. Not because God waves away the suffering Saul caused. No—God chooses Saul because grace is stronger than Saul’s past. La gracia es más fuerte que el pasado.

That does not minimize sin. It magnifies mercy.

Ananias goes.

This may be the hardest part of the text, honestly. Saul’s conversion is dramatic and memorable, but Ananias’s obedience is perhaps even more difficult.

Ananias must walk into the house where his enemy is staying. He must cross the threshold of fear. He must trust that Christ is already at work in someone he would never have trusted on his own.

And when he enters, his first words are breathtaking:

“Brother Saul.”

Brother.

Not “former enemy,”
not “dangerous man,”
not “suspect,”
not “problem,”
not even “convert.”

Brother.

Before the scales fall, Ananias speaks kinship. Before Saul has preached a sermon, planted a church, or written a letter, Ananias names him as family.

That is what the church is called to do—not cheaply, not foolishly, not without truth—but with the deep, trembling courage that believes Christ can make a new creation where we may only see a threat.

Ananias lays hands on Saul. Saul’s sight is restored. He is filled with the Holy Spirit. He rises and is baptized.

Maybe today some of us need the Saul word.
We have been too certain.
Too quick to call our own fear “conviction.”
Too ready to wound in the name of righteousness.
And the risen Christ is merciful enough to stop us.

Some need the Ananias word.
We are being asked to go where we do not want to go.
To cross a threshold we did not choose.
To trust that Christ may already be at work in the person we fear, avoid, or resent.
And obedience feels dangerous.

Some need the church word.
We are not merely individuals with private spiritual lives. We belong to one another in Christ. What is done to one member is done to all of us. The wounds of others are not somebody else’s problem. Christ says, “Why do you persecute me?”

And some need the resurrection word.
Our blindness is not the end.
Our darkness is not the end.
Our undone place is not the end.
God knows how to use even the tomb-like places that fill our souls.

Again and again in Scripture, God meets fearful, overwhelmed, disoriented people and makes a way where there seemed to be none. Paul himself will later admit that he came “in weakness and in fear and in much trembling.” La Biblia no oculta el miedo humano. Revela a un Dios que se encuentra con las personas en medio de él. The Bible does not hide human fear. It reveals a God who keeps meeting people in the middle of it.

We often think faith should remove fear entirely. But scripture is more honest than that. Faith is not always the absence of trembling. Often it is what happens when trembling people keep going because God has met them where they shiver and shake.

This means grace is not merely about making nice people a little nicer. Grace is about new creation. Grace does not simply smooth over rough edges. It raises the dead and rips off the grave clothes. It takes enemies and makes them kin. It takes what is curved inward on itself and bends it toward love.

The church, then, is called to be the place where this strange and difficult miracle keeps happening. Not that we become naive about harm. Not that we forget wounds. Not that accountability disappears. But that we refuse to believe anyone lies outside the reach of the risen Christ. Nos negamos a creer que alguien esté fuera del alcance de Cristo resucitado.

So perhaps part of the sermon today is this: someone else’s healing may depend on your willingness to go.

Your willingness to knock on the door.
Your willingness to enter the room.
Your willingness to pray.
Your willingness to trust that Christ has gone ahead of you.

And perhaps part of the sermon is this too: your own healing may depend on letting someone come to you.

Letting yourself be seen in your blindness.
Letting yourself be led.
Letting yourself receive touch, prayer, kindness, and naming.
Letting the community do for you what you cannot do for yourself.

So this morning, wherever you find yourself in the story, hear the good news.

If you are frightened, Christ speaks peace to frightened people.
If you are blind, Christ can open your eyes.
If you are ashamed of what you have done, Christ can heal you.
If you are reluctant like Ananias, Christ can still send you.
If you are wounded by what others have done, Christ sees that wound as his own.

The voice that spoke on the Damascus road still speaks today.

Still interrupts. Still confronts. Still blinds false vision. Still opens true eyes. Still joins himself to the wounded. Still sends disciples into difficult places. Still makes apostles out of enemies and saints out of the shattered.

So may the Lord who met Saul meet us. May the Lord who sent Ananias send us. May the Lord who restored sight restore our own. And may the scales fall from our eyes—whatever they are, however long they have clung—so that we may finally see Christ, and in seeing Christ, also rise with him in power, witness, and glory.

Amen

Did the #ApostlePaul know about #JudasIscariot? The evidence suggests he didn't.

In #1Corinthians15, Paul says #Jesus appeared to "the Twelve" - but according to the #Gospels, #Judas was already dead. And that famous verse about Jesus being "betrayed"? The Greek word παραδίδωμι (paradidomi) doesn't actually mean betrayal.

https://www.youtube.com/watch?v=uQfQVhzt9Jw

The 1st Adam in the Hebrew Scriptures #5 Temptation, assault and curse

After the choice Adam and Eve made to go against the Will of God, eating of the fruit of the Tree of knowledge of good and evil, God came to deal with three parties in the fall of mankind: Adam, Eve and the serpent. An alleged fourth – the devil – is not mentioned in Genesis narrative. This for the simple reason the symbolic tempter (satan), the serpent, or the evil thoughts in Eve’s mind are the evil itself.

The most common presentation of Adam and Eve does not reflect clearly enough their theological significance, at least as seen in the New Testament. Too many people forget where the trouble started and do not come to see the essence of our suffering today being the cause of man its own choice. Eve decided herself, by her own choice to go against the wishes of God. She herself wanted to be like God. The apostle Paul, being a Jewish scholar knew very well the problem of evil and suffering. For him it was also clear what choice Adam and Eve had made and why.

For Paul the wrath on mankind was caused by the anger of God (Romans 5:9) It does not have to mean we are enemies of God, but Eve her action showed God how man doubted His position. For the opposing attitude of Eve God reckoned against the sinner. In the story of Adam and Eve in the Book of Genesis, we hear God giving a first commandment: not eating of the fruit of the tree of conscience (the Tree of knowledge of good and evil). He is aware that they could see death reigning in the world form Adam’s time to the time of Moses (Knox).

Romans 5: 14 1But death reigned from Adam to Moses, even over 2them also that sinned not after the like 3manner of the transgression of Adam, 4which was the figure of him that was to come.

In his letter to the Romans we get to hear that Adam foreshadows another person who had to come. The first Adam or the first man, corresponds in some degree to the man who was to come, and whose birth 2020 years ago we remember this year. That man being born was a gift to mankind, from God, which more powerfully affected mankind.

Romans 5: 15 1But yet the gift is not so as is the offense: for if through the offense of 2that one, many be dead, much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many.

Adam and Eve committed an offence on which God had to react. He could directly destroy them and start all over  again by creating some new living beings in his likeness which would keep to His commandment. Moreover, the boon of God exceeds the fruit of Adam and Eve’s sin. On that contrast between the gift and the results of that one sin, we shall come back in later chapters.

By their act, going against God’s Will, and by wanting to be like God, their Maker gave them the opportunity to show how much they themselves could make of it all. God’s right to govern was doubted, so know they could come to govern themselves and could come to make something of the world. Because all the children of Adam and Eve came after their choice of adversary they all fell under the spell or curse God came to bring over them. Adam and Eve after eating of the Tree of knowledge came to know the difference between good and evil and became weaker than before, because they now had knowledge. We can not escape the relationship from the first human beings. For just because of their relation to Adam and Eve all men fall under the spell of God and have to bear the consequences of that rebellion of the first carnal man. Being the descendants of Adam and Eve we all became members of a sinful race and we all shall have to face death.

1 Corinthians 15: 21 1For since by man came death, by man came also the resurrection of the dead.
22 For as in Adam all die, even so in Christ shall all be 1made alive.

In the letter to the Corinthians we are also told there is a solution. In those Greek Writings we find another confirmation of the same consequent: for Christ is to be considered as opposite to Adam, that as from one man Adam, sin came over all, so from one man Christ, life comes unto all: that is to say, that all the faithful, as they die, because by nature they were born of Adam, so because in Christ they are made the children of God by grace, they are quickened and restored to life by him. {annotation of the 1599 Geneva Patriot’s Edition}

The way the apostle Paul looks at the 1° and the 2° Adam places the Adam-story within a royal context, because the essence of the matter were Adam and Eve impeaching the Divine Creator. Them to query God His Most High position, is the biggest issue. This way a battle over kingship and its relation to the universe was initiated. The position of the one sent from God as a solution is too often missed by the majority of people, even by those who call themselves Christian.

In the Garden of Eden sin entered in the world of man. In a royal garden or orchard Jeshua (Jesus Christ) accepted the fact he must follow not his will but the Will of the Most High God, and should go to the stake. (Matthew 26:36-46)

In the Holy Scriptures a garden is used to express joy, peace and satisfaction.

Jeremiah 31: 12 Therefore they shall come, and rejoice in the height of Zion, and shall run to the bountifulness
of the Lord, even for the 1wheat and for the wine, and for the oil, and for the increase of sheep and bullocks: and their soul shall be as a watered garden, and they shall have no more sorrow.

Adam and Eve had no sorrow in the Garden of Eden. They had everything they needed. But God did wanted to teach them a lesson and did not want them in His Garden any more. Since Adam listened to his wife and ate from the tree whose fruit Jehovah God commanded him not to eat, the ground is cursed because of him.  So his deed became the cause of the earth coming in problems by man. It is often by the wrong actions of men that something bad happens in the world, for example mudslides because men took away all the trees.
All our life now we will have to struggle to scratch a living from it. God told man that it will grow thorns and thistles for us, though man will eat of its grains. This time not for nothing any more, like it was in the Royal Garden. From then onwards man had to make his own garden and work with his own hands for it. By the sweat of our brow, will we have food to eat until we die, i.e. return to the ground from which man were made. Because we shall have to be reminded that we were made from dust, and to dust we will return.
But woman certainly could not escape. For him and her there was first no pain, but knowing now good and bad they also came to know pain and sorrow. The pain of woman’s pregnancy was going to be sharpened, and in pain she will give birth. She still was going to be able to give children, but concerning having control over things it would be more difficult. God warned her that though she still will desire to control her husband, it will be him who is going to rule over her.

Genesis 3: 16  Unto the woman he said, I will greatly increase thy 1sorrows, and thy conceptions. In sorrow shalt thou bring forth children, and thy desire shall be subject to thine husband, and he shall rule over thee.
17  Also to Adam he said, Because thou hast obeyed the voice of thy wife, and hast eaten of the tree, (whereof I commanded thee, saying, Thou shalt not eat of it) cursed is the earth for thy sake: in sorrow shalt thou eat of it all the days of thy life.
18 Thorns also and thistles shall it bring forth to thee, and thou shalt eat the herb of the field.
19 In the sweat of thy face shalt thou eat bread till thou return to the earth: for out of it wast thou taken, because thou art dust, and to dust shalt thou return.
20 (And the man called his wife’s name Eve, because she was the mother of all living)
21 Unto Adam also and to his wife did the Lord God 1make coats of skins, and clothed them.
22  And the Lord God said, 1Behold, the man is become as one of us, to know good and evil. And now lest he put forth his hand, and 2take also of the tree of life, and eat, and live forever,

23 Therefore the Lord God sent him forth from the garden of Eden, to till the earth, whence he was taken.
24 Thus he cast out the man, and at the East side of the garden of Eden he set the Cherubims, and the blade of a sword shaken, to keep the way of the tree of life.

Adam, Eve, but also we should see that the transgression of God’s commandment was the cause that both mankind and all other creatures were subject to the curse God spoke in that Kingdom of God, the Garden of Eden. Adam and Eve, fell from the estate of integrity in which God had created them and now had to build their own kingdom (a kingdom of man) in their own world.

Temptation was the occasion; it was not the cause. To be subjected to temptation is not sinful for the tempted. Embrace and acquiescence constitute sin, i.e. going in against the Will of God.
Eve succumbed to the ideas in her head. Her heart wanted to have so much as God. She herself made the choice to take the fruit and to eat it. She came to the point of overt disobedience to the divine prohibition. Adam trusted his partner and with her in the adventure, hoping also to get the knowledge of good and evil and wanting to become wise (Genesis 3:6 ASV)

The tempter had gained the trust of the first human beings. Eve had accepted as true what was a blasphemous assault upon the veracity of Good and came to regard the tree as desirable in the direction that contravened the divine prohibition. Eve served herself as carnal creature  rather than the Divine Creator.

The mannin her failure to recoil with revulsion from the temptation and the idea that she would not die (Genesis 3:4) is evidence that defection had already taken place and that she exemplified the invariable psychology of sin that overt action proceeds from the inward disposition of heart.

Proverbs 23: 7 For as though he thought it in his heart: so will he say unto thee, Eat and drink: but his heart is not
with thee.

Man loves to give the fault of their wrong doing to others or say it is not from them. But In the Messianic Scriptures the sent one from God clearly warns man that there is nothing outside man. Summoning the multitude rabbi Jeshua (Jesus Christ) addressed the crowd close to him and told them that we should worry about what comes out of man. It is that what is inside and comes outside that pollutes or defiles man. It is from inside, out of man’s heart that come evil thoughts and actions, like self-seeking, pride, jealousy or envying, slander, malice, double-dealing, lying, deceiving, misleading, betraying, sexual vice, adultery, fornication, theft or stealing, wickedness, murder, all things that make a person unclean.

Mark 7: 21 For from within, even out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
22 Thefts, covetousness, wickedness, deceit, uncleanness, a wicked eye, backbiting, pride, foolishness.
23 All these evil things come from within, and defile a man.

We may not be mistaken, it is all from within ourselves.  The satan or adversary comes from our inner thoughts which we allow to go wrong and where we give in. We can choose not to follow certain ideas, but when we chose to follow the wrong path then we sin. There may be manyfold temptation but it is how we react on them.Whenever you find yourself surrounded by various temptations do know that it all depends on your choice and on your faith which shall demand action (works of faith), leading to steadfastness, developing endurance. But to withstand such temptation man shall need now the courage to choose the right path and let patience finish its work that you may become fully developed and perfectly equipped, lacking in nothing or in no respect deficient. So when you are drawn away, enticed and baited by your own evil desire, like Eve was, let yourself not be beguiled and allured by your own evil desire and enticed by a bait. Remember that when passion or desire conceives and gives birth to sin, than when the bad act or sin runs its course and get fully matured it shall give birth to death. We may not be mislead and make no mistake about this.

James 1: 14 But every man is tempted, when he is drawn away by his own concupiscence, and is enticed.
15 Then when lust hath conceived, it bringeth forth 1sin, and sin when it is finished, bringeth forth death.
16 1Err not my dear brethren.

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* Bible quotes from 1599 Geneva Patriot’s Edition

Preceding articles

The 1st Adam in the Hebrew Scriptures #1 Beginning of everything

The 1st Adam in the Hebrew Scriptures #2 Beginning of mankind

The 1st Adam in the Hebrew Scriptures #3 With his partner

The 1st Adam in the Hebrew Scriptures #4 The Fall

The Seed Of The Woman Bruised

Jesus begotten Son of God #10 Coming down spirit or flesh seed of Eve

Sayings of Jesus, what to believe and being or not of the devil

Not about personal salvation but about a bigger Plan

A book of life and a man born more than two thousand years ago

When having found faith through the study of the Bible we do need to do works of faith

Next: The 1st Adam in the Hebrew Scriptures #6 Curse and solution

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Additional reading

1. Looking for a primary cause and a goal that can not offer philosophers existing beliefs
2. A multifold of elements in creation and a bad choice made
3. First mention of a solution against death 1 To divine, serpent, opposition, satan and adversary
4. First mention of a solution against death 2 Harm or no harm and naked truth
5. First mention of a solution against death 3 Tempter Satan and man’s problems
6. First mention of a solution against death 4 A seed for mankind
7. First mention of a solution against death 5 Evil its law of death
8. Necessity of a revelation of creation 1 Works of God and works of man
9. A promise given in the Garden of Eden
10. Set free from any form of mental torment or self-condemnation
11. No curtain placed over tomorrow
12. Around pre-existence of Christ
13. Satan the evil within
14. Additional comments to the 3rd Letter to the Romans
15. Luther’s misunderstanding
16. Solution for Willing hearts filled with gifts
17. Redemption #2 Biblical solution
18. When having found faith through the study of the Bible we do need to do works of faith

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Further reading of interest

1. Images of God 1: Big and Close
2. Genesis 3
3. Day 7: Adam and Eve’s Relationship
4. Creation and The Fall – A Dramatic Reading
5. Did He Really Say That?
6. What Happened in the Garden… Doesn’t Stay in the Garden
7. There’s a Serpent in Your Bible.
8. When Everything Went to Smash
9. What Satan Offered Adam And Eve…
10. Me-Centered More
11. Adam and Eve and Us: Part Two
12. Eve as a symbol for the Church
13. Where is your Garden of Eden?
14. Puzzling over Genesis and the Fall
15. Wednesday-(Created & Fallen) Devotion
16. The Existence Of The Snake
17. Friday-(Created & Fallen) Devotion
18. Recap: What Every Christian Should Know About Genesis 1-4
19. Gospel Theology (Pt. 3) – Original Sin
20. Adversary. Accuser. (Zechariah 3:1)
21. Occasions of sin
22. Watching Ourselves
23. The Life of a 21st Century Prophet: Introspection 
24. Scripture for Thursday, October 13 (10/13)
25. Temptation, Treadmills & Grace
26. Temptations
27. I Have a Confession To Make…
28. Hell
29. Believing Is Not Seeing
30. 1 Corinthians 9-16: I Struggle With These Chapters
31. Why Did God Flood The Earth If He Later Allowed The Same Thing To Happen Again?
32. A Deceitful Trick that Leads to Less
33. JES31 – He Comes Loking For Us
34. living in a messy world
35. The Apple of Discord — Thomas Hart Benton

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• Faith or Fear
• Questioning God
• Tim Kaine’s butchering of Genesis to justify the LGBT agenda is . . . quite something
• 10/3/16 OT
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Members of the ecclesia uniting and seeking God’s help in tribulation

Tuesday-night at the meeting of the Ecclesia Brussel–Leuven we read Romans 5 and 1 Corinthians 1+3, looking at the difficulties we have encountered the last few months and how we had to cope with it but also how we should continue our way.

Sometimes we do get to recognise we could not re-conciliate but have to turn over the page and leave those who did not want to be amicably connected with us on their own. Sometimes a community has the priority to protect its own flock and has to take measures which do not seem so pleasant for all people involved. When certain people prefer to stand on their own and are not willing to co-operate the community than has to decide to let them go their own way, but when they themselves did everything to blacken that community, they should not have to keep contact any more. As such we decided to leave the man from the North and his organisation far what they are, and shall concentrate ourselves on bringing people to Christ ourselves, without their help.

Jesus Christ is the man who opened the way to his Father. He is the One Mediator between God and man and is the cornerstone of the Church of God.

We do trust the Most High, Elohim Hashem Jehovah, Who shall call people and Who shall guide us and give us that what we need according to His time.

In Him we trust and give all our hope to build up His Church in Belgium and other parts in the world.

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  +The mortal children of Israel are described as Elohim, mighty ones, or as we have in the AV “gods”. Elohim describes the the mental state of the person, not their physical nature. Ambassadors of the father, regardless of whether they are mortal people or immortal angels. If they are empowered by the will of the spirit, they are indeed mighty ones.

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Stepping Toes

In the readings of today we look at the brothers and sisters in Corinth some 2000 years ago.

In Belgium the community has been troubled by persons perhaps wanting to claim to have the right to make foundations and to direct the groups of people wanting to come together under the name of Christ.

Paul the Apostle, Russian icon from first quarter of 18th cen. (Photo credit: Wikipedia)

We remember how the apostle Paul makes the argument that he has borne witness to the people of Corinth, he has shared the gospel, he has brought them to Christ and showed them the way but that he has to be sad because he only could see division between those who should be united as brethren and sisters in Christ.

The apostle Paul in his 5th letter to the Romans and his first three letters to the Corinths, also talks…

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