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Difficult Verses: John 14.28 and John 10.30

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Today, I am going to look at a couple of verses which at face value seem to contradict each other.  As we unravel the contradiction we are going to find out one of the most powerful truths about the nature of God, and about how we relate to each other in community and society.

You heard that I said to you, ‘I go away, and I will come to you.’ If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I. (John 14.28)  

 

I and the Father are one. (John 10.30)

 

You can see that at first glance that these verses are contradictory – is Jesus the Word who was God and is God become flesh, fully equal to God, the second person of the Trinity or is He inferior to the Father?  The Jehovah’s Witnesses rely on John 14.28 to defend their belief that Jesus is merely a god, and not God – because, according to them, if the Father is greater than Him He cannot be as great as the Father.

The reason these verses seem initially confusing is because we fail to see that there are two ways of determining the worth of a person.  The first is called ontological and the second is called teleological.  You have ontological worth and teleological worth.  So does everyone and everything.  Ontological worth is the intrinsic worth of a person or item: a gold ring has ontological value because it is made of gold, money has very little ontological worth because it is made of paper.  Ontological worth is based on the skill of the manufacturer and the value of the materials used.  As a human being you are designed by God and He made you by breathing His Spirit inside you.  That means ontologically you have amazing, awesome value.  

Teleological worth is the worth an item or person has based on what they could do.  Money has very little ontological value, but has a high teleological value because it can be used to buy a whole host of things.  Depending on the situation, teleological value can change.  On a desert island, money has very little teleological value, but water would have a much higher teleological value.

Now when it comes to the doctrine of the Trinity.  we need to realize that the Father, Son and Holy Spirit – the three persons of the Godhead are ontologically equal in value.  The Father is worth the same as the Son is worth the same as the Spirit.  That makes sense of the Scriptures that say that Jesus is God, that the Father and Son are one.  That is why we worship the Father, Son and Holy Spirit.  They are all equal in value – the value of the perfect, holy God.  

However, when it comes to teleological value, the Son made a free choice to become human and dwell among us.  By becoming human, He made the decision to submit His will to the will of the Father.  That’s why Jesus said “I can only do what I see the Father doing”.  Jesus took the teleological role of the submitted human to ensure the mission of the Trinity could be completed and humanity redeemed.

So on an ontological, intrinsic level Jesus is worth the same as the Father – they are equal in holiness, glory, weight and awesomeness.  They are one.  But on a teleological, functional level they are different: the Father is greater than the Son.

Not only is that helping you understand the differing Scriptures, it helps you form healthy relationships.  For example, I set my son’s bedtime, he doesn’t set mine.  But on an ontological level, he is as precious as I am.  Functionally however, I pay the bills, I am the dad, and I am the boss.  On that level, I am greater than him.  But as I function as the father, I must never forget that that does not make me intrinsically more valuable.

Whenever you are in a position of authority over someone – employer, dad, husband, pastor, policeman – realize that your authority is only teleological.  You are not better than that person, you are in a position of authority to love and to serve and to lead someone who is of equal worth to you.  

Whenever someone is in a position of authority over you, realize that they are not better than you, they are of the same ontological worth as you.  When you realize that and are secure in that it’s easy to say “My Father is greater than I”.  It’s easy to submit to your husband, it’s easy to honour and obey your parents, it’s easy to obey and submit to your pastors.  People who find saying someone is greater than them teleologically generally don’t know what they are worth – they can claim to know they are righteous but their inability to humble themselves proves they don’t.  When, like Jesus, you know you are the son of God and have intrinsic worth, you don’t need to prove it by jumping off a temple, insisting your whole church goes the way you want, and that your mum and dad start valuing you around here by letting you do x, y and z.

 

 

Difficult Verses 5: 1 John 5.16

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Someone emailed me this week asking about the meaning of 1 John 5.16, saying it had always been a puzzling verse to them.  And I agreed – it is a strange verse.  Read it for yourself in the KJV:

If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.  

So it would appear there are a number of questions: what is the difference between a sin leading to death and a sin that doesn’t lead to death.  Any why would there ever be a divine instruction in Scripture not to pray for someone – especially someone in trouble!

Some people use these verses to justify an idea that there are different levels of sin: generally the sin that they do is acceptable, but other people’s sins are unacceptable.  Two things we need to consider so we can discard that idea: firstly, John had just finished saying that all unrighteousness is sin (1 John 5.12), so it seems very unlikely that John is then after putting all sin in the same box separating sin into good sins (or less bad sins) and bad (or worse) sins.  Secondly, it is clear that it is about seeing the sin: it’s not about gossip and finding out that way.  It’s that the brother sees the other Christian commit the sin that does not lead to death.

Well the answer is not that there are different scales of sin, but that the wages of sin is death (Romans 6.23).  Sin pays wages and the wages sin pays is death.  But not every day is pay day!  If you see your brother sinning, you should ask (pray) about it.  But this is where the grammar of this verse gets confused.  Most people translate the personal pronouns like this: 

If any man see his brother sin a sin which is not unto death, he [that man] shall ask, and he [God] shall give him [the sinning brother] life for them that sin not unto death

So the idea is that you see a brother sinning – you go round someone’s house and catch them watching a porno, you are with them when they explode in anger at someone and plan to hurt them, they tell you they are having an affair, you use their bathroom and the towels say “Hilton”.  So you pray, and because your pray is so awesome God will pour life into that person and wipe away that sin.

That’s not how things work, and you know it!  People sin – born-again, Spirit-filled, Christians sin.  And your prayers don’t change that because prayers don’t override free will.  You can pray for people in sin, don’t get me wrong, and if you rebuke the devil and pray for peace, they may suddenly regain a freedom and start living for God, but they could equally choose to keep sinning.

The point is that is not what this verse means.  The pronouns in Greek are all referring to the same indiviudal, so the best way to translate this verse is:

If any man see his brother sin a sin which is not unto death, he [the man that sees his brother sinning] shall ask, and he [the man who sees his brother sinning] shall give him [the brother sinning] life for them that sin not unto death

In other words when you catch someone in a sin, when you see it (not when you hear Sister Bucketmouth tell you all about it) then you don’t just pray.  You give life to your brother.  What does that mean?  You tell them that they are righteous, you point out that sin is evil and its wages are death.  You tell them that Christ has already paid the full price for their sin, and that they are dead to sin, and alive to Christ.  You give them the life of the gospel of redemption and you love them will all the love you have.  You are not the accuser of the brethen, you are the brethren of the brethren.  Did you know in law courts judges aren’t allowed to judge family?  That is because even this nation recognizes that family-ties overtake the role of being a judge.  Yet most of the church want to judge their family in Christ.  No!  Love your family in Christ, be family to your family in Christ.  Bring life to them.  Speak words of life and hope and freedom!  Whenever you see someone sin, let them know how much you love them and how free they are!

That’s why it’s not a sin unto death – you brought life before payday.  

The next thing John says is: There is a sin unto death: I do not say that he shall pray for it.  

That seems harsh until you realize there is a mis-translated word in there.  And it is the word “pray”.  The Greek word here is not aiteo, the normal Greek word for prayer, it is eratao – which means to ask questions about.  This verse is not saying “yeah, some sins are so bad that if someone does a sin from the bad list you should simply then not pray for them or help them because they are such bad Christians” – though I know a lot of people see it that way.  It’s not saying that, it’s saying something else, something far more profound and far more Christ-like:

There is a sin unto death.  I do not say [another Christian brother] shall ask questions about it.

You see sometimes a sin is hidden until it explodes in someone’s face.  It’s not one of those times you find out about it, show love and life to the person and help them.  You only find out when the person is suddenly dealing with the consequences.  It’s now payday, the wages of sin are now being paid out in full.  His wife turfs him out, his car is repossessed, his boss fires him, his friends abandon him.  In those cases, the Scriptures are not telling you “don’t pray for such a wicked person”.  It’s saying “don’t ask any questions” – mind your own business, don’t ask for all the juicy details.  Get involved by loving, showing life, helping, praying, being kind.  Don’t get involved by trying to find out all the juicy details, and give them your tuppence worth.  No-one when their sin harvest comes in wants your tuppence worth, they want your love and life and abundance.  We live in an age of gossips, and this verse is a timely encouragement to focus on what’s important.

So if you see someone sinning before their sin payday, pray and show them love and give them some life.  If you see someone sinning after sin payday, show them love and grace and don’t get hung up on the details.  Never ever forsake someone for messing up, but love them!

Difficult Verses 4: 1 John 1.9

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Well, thanks to the people who suggested this verse as a difficult verse they want an explanation on.  I will do my best to help you grasp what this verse is saying.  The verse says this:

If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1 John 1.9, ESV)

And it is a difficult verse because it seems at face value that it contradicts the wealth of New Covenant Scriptures that we are forgiven because of the work of Jesus, not because of anything we do: that we are saved by grace through faith alone (Ephesians 2.8-9), that the way to salvation is through believing in the work of Christ (Acts 16.31) and not by our works (Romans 4.16, 24).  If our forgiveness is dependent on our ability to confess, then we are in trouble – you don’t remember all your sins, and nor do I – so how can we possibly confess them all.

This verse is initially so difficult to reconcile with the New Covenant that some people actually seek to remove it from Scripture.  I have heard that, against all principles of letter-writing and grammar, that 1 John 1 was written to non-Christians and 1 John 2-5 was written to Christians.  I will give you three reasons why this cannot possibly be true, but firstly let’s just realize this: if your theology has to rip a New Testament letter to the church in two to avoid a verse, you are letting your theological system have more weight than the Word of God has.  That can only be reading into the text, not reading out of it.  

There are three clear reasons this verse applies to Christians today:

  • There is no chapter break between 1 and 2 in the original text.  You have to rip a letter written to the church into two to make this idea work
  • John uses first person plural pronounsin the verse: “we”, “our” and “us”.  Now if John says “we”, “our” and “us” he is including himself.  You cannot argue that this verse is not to Christians unless you want to make the case that John was not a Christian.  If this verse applies to John, it applies to you.
  • People haven’t thought through the implications of what they are saying.  For people who claim this verse isn’t for Christians, they have to then accept it is for non-Christians.  Some people say it is for all non-Christians, others have a special group of non-Christians that 1 John 1 is apparently written to (again, against all possible logic and grammar!).  One prominent teacher tells us that this first chapter of 1 John 1 is written to the Gnostics.   Now, let’s just ignore the fact that there were no Gnostics around in the 1st century when this letter was penned, and let’s just say that if it is not written to Christians then it must be written to someone!  Do the people who think that it written to non-Christians think that non-Christians (whether all of them or just a special group of them) think that non-Christians have to confess all their sins to be righteous?  Do they believe that for a certain group of Gnostics the normal rules of salvation by faith don’t apply?  It’s just not been thought through. 

I appreciate the passion people have for Christ and the complete work, but ripping verses out of the Bible, or relegating them to a secret group of people who no longer exist, because they are difficult to understand is not the way to honour the Word of God.  We have to engage with the Word and find out what it means.

So what does 1 John 1.9 mean?  Well, firstly, we have established that it is definitely written to Christians.  It is written to born-again, righteous, pure, holy, redeemed people.  John includes himself in the recipients of the letter – so it is definitely written to Christians, even mature Christians and leaders and elders!  Let’s just be honest – sometimes Christians, whether they are new Christians, older Christians or even church leaders – sin.  We get caught up in patterns of sinful behaviour and we need to get out.  This verse actually gives us a powerful route out of sin, and to relegate it to a 2nd century cult or rip it out of the letter is to do Christians a great disservice because this verse is powerful and will help you when you rightly understand it.

The first thing we need to do to find the meaning of the verse is examine the words that make it up.  Let’s start with the word “confess”, which in Greek is homologia.  Homo- means the same as, and logia means words, and homologia means to “say the same words as”.  It doesn’t mean we have to ball and squall on the floor and weep and wail about all our sins.  It isn’t talking about an emotional experience, although sinning, dealing with sin and making declarations can be emotional at times.  It is talking about you saying the same thing as God about your sin.  So what does God say about your sin?

Firstly, God says that sin is sin.  So stop calling it something else.  It’s not your personality type, it’s not a bad habit, it’s not my oopsie. It’s sin.  Gossip is sin.  Stealing is sin.  Outbursts of rage is sin.  Looking at a woman with lust in the heart, watching porn, is sin.  Sex outside of marriage is sin.  Cursing Christians is sin.  Pride and arrogance is sin.  Call it what it is.  Face up to the issue – man up and own your sin! Say out loud: “I have sinned.  This action I have done is sin, and I want to be free!”  Let’s exercise some responsibility.

Secondly, God says that your sin has been paid for on the cross.  It has been dealt with.  2 Cor. 5.21 tells us that Christ became sin with your sin so that you could be made the righteousness of God.  So your sin has been forgiven and you have died to sin.  Sin is not your master anymore because you are under grace (Romans 6.14).  Now you have accurately diagnosed your problem as sin, and are not hiding behind an excuse start to declare that you are free from sin, that you are forgiven, that you are redeemed, that you are righteous, that your spirit is pure and holy, that you are born again.  Start to declare this outloud.  That is confessing your sin – saying what God says about it.

You see you can only have God’s remedy for your problem when you admit God’s diagnosis for your problem.  Keep denying it is sin, keep blaming the other people for making you behave like that, you start to distort the world.  Your thinking darkens and you become corrupt.  Admit it is sin, declare it is sin, then you can declare God’s solution to sin: the blood of Christ and the cross of Christ.

So now you have confessed your sin, we find out that God will do two things.  Not because He is merciful and kind (though He is!) but He will do these things because He is faithful and righteous.  You see if you have sinned, and you have confessed that sin, then you need to know that God isn’t going to do what He does next because of His goodness but because of His righteousness and faithfulness.  Christ died for your sin because of God’s goodness, but now that Christ has paid the full price for sin, it would be unrighteous for God not to help you in your sin!

How does God help us?  Well, the Scripture says He forgives us and He cleanses us from all unrighteousness.  This again causes problems for us complete work people, we read this and go “well, I am forgiven” and “I am righteous” so what is this about?  Let’s just look a little deeper and find out.

Firstly, God forgiving us?  Aren’t we forgiven because of Jesus at the cross, rather than because of our awesome confession?  It depends what you mean by forgive.  The Greek word for forgive is also equally translated as separate, and even as divorce a couple of times.  It means to firmly and deliberately separate two things.  This verse isn’t talking about God forgiving us because we finally said sorry – I know it’s been preached that way, but God is not waiting for an apology!  Forgiveness is rooted in the cross, not our apology.  It’s talking about the fact that God will separate you from your sin – when you start declaring what the Bible says about your sin, you find that sin loses it’s power to tempt you, to control you, to hold you.  When you start declaring that you are free from sin, and sin has no dominion over you because you are under grace not law, that sin loses its power to con you into thinking you have to obey it.  That is what 1 John 1.9 means by forgiveness – it’s about being free from that sin.

Then the cleansing from all unrighteousness.  Look, we all should know that our spirits are righteous the moment we get born again. You are totally righteous in your spirit.  Therefore, it doesn’t take a genius to work out that this Scripture is not talking about our spirit! Then it shouldn’t be too difficult to realize it’s talking about our souls.  Your spirit is righteous, but your soul – not so much.  If you had an x-ray machine that could see spirit and soul, and you were standing next to Jesus and you set the machine to spirit – you would not be able to tell the difference between you and Jesus.  You are one spirit (1 Cor. 6.17).  That’s awesome – your spirit is the righteousness of God.

But if you turned the dial on the machine and set it to soul – to thought processes, to how we think and respond and feel.  I am guessing it wouldn’t be that hard to work out which one is Jesus and which one is us!  Our souls are not yet fully renewed and not yet fully restored – we are a work in progress in our souls.  But when we start declaring the Word of God and what God says about sin – confessing our sins – then God, in His faithfulness and righteousness – starts to cleanse our souls from that unrighteousness.  Our thoughts start to line up with His thoughts, our ways subsume into His ways.  It’s awesome!  You see now why the power of this verse means that it should not be relegated to non-Christians or Gnostics or ripped out of the Bible!  It’s part of grace!

Now you sin and most of the time, you can pick yourself up again.  This verse isn’t saying to confess all our sins, it’s talking about those times where a sin or group of sins just seems to be having the victory over us and our life.  Sometimes, and it happens to all of us, a certain sin just seems to get the better of us.  It seems to be winning.  In those cases, here are the 4 steps to victory:

  1. Agree with God that it is a sin.  Stop making excuses or blaming the others, or your DNA, or the situation.  It is sin.  Confess (declare) that your actions are sinful.  This is the diagnosis that allows the remedy – if you can’t make the right diagnosis, you won’t take the right cure!
  2. Agree with God that sin has been dealt with on the cross.  Start to declare and agree with God that sin has been dealt with.  That you died to sin, that sin is not your master.  Read Romans 6.1-14 out loud.  Declare that it is for freedom that you have been set free.  Declare that your spirit is righteous, that you are pure and holy.  Confess (agree with God) that this sin has been dealt with on the cross.
  3. God will then forgive (separate) you from your sin.  You will find as you declare and agree with God what He says about your sin that it’s power is dethroned.  Your confession gives you authority and wisdom.  It dislodges the sin from your thoughts, and God jumps in and separates you and your sin.
  4. God will cleanse you (your soul) from all unrighteousness.  He will start to help you renew your mind and think God thoughts.

The Christian life is not just health and wealth, it’s also manifest righteousness.  It’s living free from sin, living free from selfishness.  Never having to lose relationships because of your selfishness is one of the best blessings about living the Christian life.  And confession of sin, as defined Biblically – not culturally or dogmatically – is one of the most powerful tools in the Christian life.  Don’t follow the people who because of the misusers of this verse have become non-users of this verse!  Become a user of this verse and learn how to live a life free from sin today. 

Difficult Verses 3: Revelation 2.4-5 (part I)

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Yet I hold this against you: You have forsaken your first love.
Remember the height from which you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place

 

Revelations 2.4-5 has been used to condemn and beat Christians up.  A lot of verses are!  The carnal nature of man is always looking for hooks of fear and guilt to control other people.  And because we read any information or text through the lens of our mind, we can find whatever we want in the Scripture.  This verse is traditionally used to say: the Ephesian church had a problem, it stopped loving God.  It didn’t love God enough.  It didn’t love Jesus enough.  Therefore, it has fallen, and needs to repent of this lack of love for God and if it doesn’t repent it will lose it’s lampstand.

Then the application is made: you don’t love God enough.  You don’t love God enough.  You need to change and love God more.  If you don’t God is going to kill you – curse you – stop you – hurt you.  And the only way to avoid God ripping apart your lampstand is to love Him more.

There are a lot of problems with the traditional understanding of these verses, and we need to unpack each of them one after the other to create a new lens to see this verse properly.

You see the most common way this verse is used is “get back to loving Jesus the way you did when you first met Him”.  Normally, this is used as an emotional thing: have the same feelings as you did back then.  I can’t disagree more with this understanding of the verse.  I have been married 17 years now, and I love my wife more than I ever have.  When we first met, I was so nervous around her because I fancied her so much, I could barely speak.  That’s great – but you can’t do 17 years of marriage like that!  In the last 17 years, we have had 4 babies, faced the death of loved ones, planted 3 churches, fought false accusations, struggled with different issues and problems.  In all of that our love has matured and grown beyond all measure.  To give that up for an immature, teenage love again would not be a step forward it would be a massive step back!

It’s the same with Jesus.  I love Him more now than 20 years ago when we first met.  Together, we have faced adversities, seen the sick healed, and I have found out more about His grace and goodness than I ever had.  I love Him more now than ever.  It may not be the full rush emotional feeling I had back then, but that’s a sign of maturing not backsliding!  Growing up means realizing that romantic love is more than an orgasm, friendship love is more than going out and getting smashed together, and love for God is more than just a rush.

Last week, Dave Duell was with us at the Tree of Life Network.  He did a men’s breakfast for us.  A guy was prayed for who none of us knew and he started yelling and screaming how much he loved God.  It was loud, it was shocking.  I have nothing against that – but it was not a sign of maturity, it was a sign of starving.  If there is someone who is eating regularly, and I buy them a bacon roll, they will say thanks.  If I buy someone who is starving and who hasn’t eaten for weeks a bacon roll, then they will make a lot of fuss and noise as they eat it and be over the top in their thanksgiving.  It’s not maturity that makes them like that, it’s starvation.  I am not against loud and not against expressiveness, and not against any of that – but there’s more to love than just an emotional experience.  True love is about commitment, loyalty, humility and service; not screaming, shouting and blood rushes.  The guys in that room who are in church every week, in living church every week, serving the church, giving to the church – they weren’t shouting and hollering – their love is grown and mature.

So if that’s what Jesus meant when he said return to your first love, he would be telling us to be more immature.  That doesn’t make sense.

So to find out what forsaken first love means, let’s broaden the search and see what hte Bible says about love.  In Ephesians 3.18 Paul does not pray that the Ephesians would love God more, but that they would know more about God’s love for them.  God doesn’t love us because we love Him – but rather we love Him because He loved us first (1 John 4.19).

So if we only love in response to Him… what then is the FIRST LOVE?  It’s not our love for Him, that comes second.  The first love is His love for us.  The Ephesians were working hard (read Rev. 2.1-7), they were serving God, but they were not serving out of a revelation of His love for them.  That sums up a lot of churches today – doing a lot, but it is not rooted and grounded in His love for us.

And there is only one way to forget and forsake the first love – to mix some law in with the grace.  To pollute the blood of Jesus with the blood of animals.  To stop preaching the good news of the unconditional love of Christ and mix in some rules and regulations with it.  To stop proclaiming His complete work, and start addressing that people need to complete the work with some of their good works.  That is forsaking the first love: that is rejecting the love of God.

That is what the Ephesians needed to repent of.  They didn’t need to get on their faces and try and work up some immature rush of love.  They didn’t need to weep and wail and try and force themselves to love God.  They needed to change their thinking about Christ and Him crucified, and realize that His work is complete because His love is perfect.

You see without that you can do good works, but they are not the works of Christ.  Putting a bandage on a sick person is a good work, healing them is a work of Christ.  Feeding a homeless man is a good work, praying for him and seeing a supernatural job and house appear is a work of Christ.  Counselling is a good work, transformation through the preaching of the Word and seeing people released from addictions and depressions is the work of Christ.  Leadership training is a good work, bearing fruit is the work of Christ.

You can only do the works of Christ with a revelation of the love of God and an understanding of the complete work.  You have to repent from thinking you can or need to add to the complete work of Christ.  You need to return to your first love: His love for you!

If not then the lampstand will be taken!  That’s not a personal verse, it’s a verse to the whole church.  The lampstand was the light in the church.  You see if a whole church forgets the love of God, it will lose it’s light.  Not because God wants to punish a church like that, but because you cannot put new wine in old wineskins.  It doesn’t work… the skin will rip.  You cannot put the new wine of the love of God into the old wineskins of the law and performance.

Difficult Verses I: 1 Cor. 9.23

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For the next few weeks on this blog, I am going to go through some verses that people might find difficult to understand.  I will especially look at New Covenant verses that don’t seem to match or line up with the message of the complete work of Christ.  If there are any verses you would like me to look at or comment on, please comment on this blog, or email me on ben@treeoflifechurch.org.uk and let me know. 

Today, I am going to look at 1. Cor. 9.23 which in the KJV says: And this I do for the gospel’s sake, that I might be partaker thereof with you.

This verse initially seems difficult because it looks like Paul is saying that he is going around the world preaching the gospel, planting churches and ministering the gifts and power of the Spirit to  become a partaker of the gospel.  But surely knowing what we know of the complete work, Paul is already a partaker of the gospel, the good news.  Our ability to receive salvation, healing, prosperity, joy is nothing to do with our works and our ministry.

So is this verse wrong?  Is our understanding of the complete work wrong?  Or have we missed a point.  It’s that we have missed a point, and it’s a very simple point: Paul wasn’t preaching around the world, planting churches, healing the sick and ministering life and grace to partake of the gospel, but to partake of the gospel with you.

We don’t preach the gospel to get blessed – we are blessed.  We don’t preach the gospel to get healed – we are healed.  We don’t preach the gospel to get happy – we are happy.  But we do preach the gospel to share the blessings.  We do preach the gospel to share the healings.  We do preach the gospel to share the joy.  You see the greatest happiness is life is NOT being blessed – it’s sharing the blessings.  The greatest joy is not partaking of the gospel – it’s partaking of the gospel with others.

 

Getting blessed is great.  Watching others get blessed is greater.  The greatest of all is watching others get others blessed.

Getting healed is great.  Watching others get healed is greater.  The greatest of all is watching others get others healed.

Today, decide that you want to partake of this gospel with as many people as possible.  Your partaking of it is set in stone, but how many others you get to share that partaking with – that’s up to you.

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