If you have your Bibles, you can turn to Colossians chapter 4.
We're going to start in verse 7.
Seth, I believe it was Seth, was the last one to preach on verses 1 through 7.
So I'm going to continue where he left off.
And, you know, it's a really interesting thing.
Colossi seems to be a church that was just getting going, and there was a lot of establishing to happen.
And Paul articulates that in the beginning of the letter.
So we are also a church that's getting established.
We're not established yet, but we're in the making.
So there's a lot that we can draw from the book of Colossians.
So I'm thankful that we went through this book.
And I think there's a lot in this passage that we're about to read that relate to us.
And so, Lord willing, we can draw even more with the last one today.
So I'm going to read verses 7 to the end, and then we'll dive in.
I'll kind of explain what I think the meat of this passage is.
So, Colossians chapter 4, starting verse 7, it says,
They will tell you of everything that has taken place here.
And see that you also read the letter from Laodicea.
For I bear witness that he has worked hard for you and for those in Laodicea and in Hierapolis.
Luke, the beloved physician, greets you, as does Demas.
Give my greetings to the brothers at Laodicea and to Nympha and the church in her house.
And when this letter has been read among you, have it read also to the church of the Laodiceans.
And see that you also read the letter from Laodicea.
And say to Archippus, see that you fulfill the ministry that you have received in the Lord.
I, Paul, write this greeting with my own hand.
Remember my chains.
Grace be with you.
Okay, so this is God's word to finish out Paul's letter to the Colossians.
And, you know, at first, reading through the text, this can kind of seem like dismissive or non-important.
Kind of just sounds like Paul saying, say hi to so-and-so and say hi to this guy.
And this guy says hi to you.
Grace and peace, you know.
It's kind of like, okay, we get it.
You know, it's kind of like reading the, you know, the genealogies.
It's just a bunch of names.
It's like, what's the meaning behind this?
And initially, when I first read it, that was my thought.
I'm like, how the heck is this important?
But I think it's 2 Timothy 3 says that all scripture is breathed out by God.
And it's profitable for teaching and reproving and instruction.
So as I read this and I looked at all these names and I was thinking about why and how Paul was talking,
I think this is very relevant not only to our church but to many churches.
And it teaches us about what the relationship between one another can look like, especially in an apostolic way.
And so I went ahead and titled this message,
The Necessity for Apostolic Kinship.
And I'll explain why I said that.
A little bit of a Brian kind of title there.
But the reason I chose to title this The Necessity for Apostolic Kinship is because what I think lies in the text here is very much what kinship embodies.
And honestly, what the apostolic, what we're doing, embodies as well.
And so here's what I mean by that.
So apostolic or apostleship, the word apostle literally just means sent one or sent person, messenger or envoy.
So when something is apostolic, it in large part is referring to either relating to the apostles or just being sent out by God purposefully.
So the necessity for a apostolic kinship refers to a body that is sent out, but not just a body or a people, but one that is kin.
And the word kin literally just means blood relationship.
And obviously, all of us are not literally bound by blood.
We all come from different families and that sort of thing.
But I do believe that there is a huge deficit in the church today of family found in the church body.
And so when you talk about kinship, the reason I chose the word is because the body of Christ united through the body and blood of Jesus Christ should be more than just blood.
It should be greater.
And when we think naturally about family and blood relationship, we immediately think of the closeness.
You know, you're close with your family members.
Even if you have a bad relationship with your family or you don't feel close, your family is inescapable.
You're bound to them as long as you live.
They're there.
They're your family.
You can't abort them.
You can't divorce them.
They're always there.
So there's this type of non-severing with kinship, which I think we should value in the body of Christ.
Because if we are members of one another through Jesus, then we cannot separate ourselves from one another.
So the necessity for apostolic kinship.
I'm going to walk through the passage and explain how I think for our church this would be extremely beneficial.
And that if we were to abort this, would be aborting God's mission to the church.
Or more specifically, God's witness through the church.
So a little bit of my aim, and before we get into the passage, is to show how the apostolic team that Paul lays out through all those names, those guys are his apostolic co-workers.
He calls them beloved brothers, servants.
So my aim is to show how the biblical apostolic team looks more like kinship or family than it does anything else.
It looks more like that than it does just partners, you know, somewhat like business, or just kind of working alongside each other.
And then when we're done, we're like, see ya.
It looks more like family than it does anything else.
And that in addition to that, as much as we are united through the body and blood of Jesus will prove to be how much we are family.
How much we believe that.
And so more and more churches today in America have been found with the, you know, entrepreneurial type spirit.
The kind of American dream at its core resulting in what I think is winning to people, to everything else, but Jesus himself.
And no, I don't think that all churches are rotten to the core.
But I think fundamentally there's something missing that teaches people about God and about the body that he died for.
So, you know, in churches today, they might be one with, or one to a handful of things.
It might be new habits, new ways of life, maybe a self-help if you're struggling.
It might be one to friendships or even positions of influence.
I could go on.
But, however, to find a church that is zealous for the kinship found between men like Paul and Timothy, or Jesus and John, you know, intimate relationship.
Or even his disciples, where the scriptures say that their hearts burned within them as they walked along the road.
So, that type of kind of connection, that type of burning in relationship, to find that seems really rare nowadays.
And so, we're at the precipice of getting established at Christ Church here, and this has got to be at its core.
And so, I assure you that if that kind of church is planted, the kind that is zealous for that relationship, that it will be characterized by the life of Christ himself.
It will look like God living through his people incarnationally.
And I believe that the church must return fundamentally to the confession that looks a lot like, you know, the song we sing, A Mighty Fortress.
Let goods and kindred go, this mortal life also.
The body they may kill, God's truth abides still.
His kingdom is forever.
I think that when we are a united people, we are looking like God, which is sacrificing our lives for one another.
There is more power in a group of people that is willing to die for one another than there is any individual articulate of any business model for church ever.
And I think that that's valuable.
So, let's get into the text.
And I'm hoping that from what all I just articulated to you, that you'll see that a little bit and even imagine how Paul would relate to his coworkers maybe in that view.
So, quite a handful of names here throughout this passage, but we're going to kind of just go through from the top.
And right off the bat, it talks about Tychicus being the messenger or the agent that's delivering this letter, it seems.
Because Paul says, Tychicus will tell you all about my activities.
I have sent, in verse 8, it says, I have sent him to you for this purpose.
So, Paul is sending Tychicus as the kind of messenger to deliver these things.
Trustworthy enough for that.
We first meet Tychicus.
I hope I'm saying his name right.
I hope most of these names are...
I listened to him early this week and I was like, I think I got it.
We first meet him in Acts 20, verse 4, where we see him as one of Paul's companions traveling to Corinth.
Or sorry, from Corinth to Jerusalem.
Tychicus is a native to Asia, which is today Asia Minor.
Tychicus, we really don't have much on with what the New Testament gives us, but he's trustworthy, according to Paul, to deliver his letters.
And he has the same language, actually, for Tychicus in Ephesians 6, as he does in Colossians 4 here, which is,
Tychicus, the beloved and faithful minister in the Lord will tell you everything.
So, something about him, something about Tychicus' life with Paul was trustworthy enough.
Maybe he just observed everything.
He's like, this guy is responsible for informing you guys of how we are, and we'll do a good job to explain that.
So, he's a trustworthy guy.
But he doesn't just send him with a mere purpose to deliver the letter.
He sends him with two purposes.
One, to tell you how we are, he says, but also that he may encourage your hearts.
So, Tychicus might be especially gifted in this, gift of encouragement, which is valuable and useful to Paul.
So, he's saying, send this guy so that they'll get a little boost or refreshment.
And with Tychicus, it says in verse 9, if you scroll down,
With him, Onesimus, our faithful and beloved brother, who is one of you.
Because the church at Colossae is largely Gentile, I believe the phrase, he is one of you, is meaning Gentile, versus merely just one of you as in he's a Christian as well.
I think it's a little bit more meaningful to that church by saying he is like one of you in his descent Gentile.
But one thing about Onesimus is that Onesimus was not saved the whole time, at least it seems, because Onesimus was the fugitive slave of Philemon, which is one of Paul's friends.
And Onesimus actually robbed Philemon and fleed to Rome to escape from him, but providentially ran into Paul while he was in prison there.
So, Onesimus was thinking, I'm going to rob Philemon and get out of here.
I'll be good.
But God saw it fit for him to connect with Paul by circumstance in Rome.
And Paul availed himself of the opportunity there to preach the gospel to Onesimus.
So much to where Paul in Philemon, if you go back and look, it says that he became his son in the faith.
And Paul doesn't use that language in many places.
He uses it with Timothy.
In different spots, he calls Timothy his son, but he also calls Onesimus his son.
So not only was Onesimus not a believer, but he ran into Paul and so much to where Paul led him to Christ and now can call him his son.
Notice the familial language there.
You know, I think it even says, my child Onesimus.
I appeal to you for my child Onesimus.
That's very familial.
And that's in Philemon.
We're in Colossians and here, when Paul introduces each person, he calls them faithful, but he also calls them beloved brothers.
You know, that's more than just coworkers.
Coworkers is not, you know, to diminish that fact.
They are that, but he calls them brethren.
And so some think that, like I said before, that Onesimus came to Christ before he was already in Colossae and maybe he was just kind of a struggling Christian.
And then he was born again by being led to Christ by Paul in his imprisonment.
Given that Paul says, I appeal to you for my son, or my son Onesimus, who became my son while I was in chains.
Formerly, he was useless to you.
This is Philemon.
Or Paul speaking in the letter to Philemon.
Formerly, he was useless to you, but now he's useful to both you and me.
So formerly, he was kind of saying he was just a slave, not useful.
But now that he's come to Christ and I have fathered him, he's very useful to you.
And actually, if you read the book of Philemon, Paul is kind of in turmoil.
Well, not in turmoil, I guess you should say.
He doesn't really want to send Onesimus because he has such a benefit from him.
But he knows it would be good for him to go back.
And he urges them to receive him not as a slave, but as a brother in Christ.
So even there, you see it after Onesimus' conversion.
He says, relate to him not as a slave, but as a brother.
There's the familiar language again.
So with him, Onesimus, our faithful and beloved brother, who is one of you,
they will tell you everything that has taken place.
So both Tychicus and Onesimus are partners in that work.
And then in verse 10, he introduces another character, Aristarchus,
who he calls his fellow prisoners.
We know that he was in prison with Paul.
He was walking through the struggle with him.
And Mark, the cousin of Barnabas, concerning whom you have received instructions.
If he comes to you, welcome him.
Very briefly on Aristarchus, he's mentioned in the book of Acts
during one of the riots in Ephesus.
Paul preaches, I don't know if you remember, Paul preaches to,
I think it's Demetrius, one of the idol makers.
He's a metal worker making idols.
Artemis is one of the false gods that was really propagated in Ephesus.
And Paul preached to Demetrius, kind of stirred up the crowd.
And I think Paul escaped, but they seize Aristarchus,
named mentioned right here, and then Trophimus, another companion.
So he's mentioned there in Acts.
But there's not a ton on Aristarchus.
Most of these guys, there's really not much.
The most is probably like three times some of these people are mentioned
in the whole New Testament.
But Paul seems to really commend them in his letters,
or seems it fit to mention their names.
You know, you have to remember, this letter is being read to an entire church.
Not sure what the size of the church is.
Not only Colossae, but actually two churches, the church at Laodicea.
So he's specifically naming these people who seem to maybe have a sphere of influence.
But if not that, they're very dear to Paul, and they should be dear to us.
John Mark.
So in verse 10, it says,
Aristarchus, my fellow prisoner, greets you, and Mark, the cousin of Barnabas,
concerning whom you have received instructions.
If he comes to you, welcome him.
Mark, or known as John Mark, is first mentioned in Acts 12, the cousin of Barnabas.
And he is a companion of Barnabas and Paul on their first missionary journey.
They're sent out together and start preaching the gospel.
I think Cyprus is the first place that they hit.
And then after Cyprus, we see in a peculiar way,
it says that John Mark left them in Pamphylia,
which is right after their time in Cyprus.
And people dispute why he left.
Some people say, you know,
scholars say maybe because of the fruitlessness in Cyprus,
there was only one recorded conversion,
that they were pretty discouraged.
So John Mark, maybe he was like,
I'm going home, guys.
I'm done.
We're not really sure.
Maybe he had business to take care of.
That was too much that he had to go back.
We don't know.
But he left in Acts 13 in Pamphylia.
And in Acts 15, if you go,
he appears again on Paul's second missionary journey,
about to leave with Barnabas.
But this time, Barnabas was like,
we should take John Mark with us on our second go around.
But Paul said, no, John Mark is unreliable.
Something about John Mark leaving the missionary journey the first time
did something to Paul that showed him that John Mark was not fit.
It was kind of a disqualifier.
And again, we don't know why John Mark left.
It could have been something akin to, you know,
Aunt Debbie's funeral.
Got to go home, make a good showing with the family.
But, you know, Paul is a very radical missionary.
And I can imagine him saying something like,
let the dead bury their own, John Mark.
You know, not to say that he wasn't letting him go.
He did let him leave.
But I think it's important to note that
Paul has a view of the apostolic ministry
as not for the faint of heart.
And if someone is going to leave,
then they're not so easily let back in.
There is qualifiers for doing the work.
I'm going to touch more on that later.
But we see that with John Mark.
We see that with Paul in Acts 15.
It says that he said that John Mark was not fit to come back.
And then John Mark, it says that there arose a sharp disagreement.
So they butted heads about that.
You know, it wasn't just like, yeah, I'll stay behind.
It was probably more like, no, you're not seeing this right.
I should come because X, Y, and Z.
And Paul's like, no, you're not fit.
Whatever, sharp disagreement.
So what ends up happening is Paul doesn't take Barnabas with him.
Barnabas and John Mark actually leave together
to go on their own separate way.
And Paul takes Silas instead.
So Paul acquires a new companion,
even after the time that he was with Barnabas.
It's interesting.
You don't see Paul forfeiting Barnabas,
or sorry, forfeiting his position to not take John Mark
at the expense of his companion Barnabas.
He says, you know what, Barnabas,
if you want to leave too, that's fine.
I'll take Silas with me.
He has a rigidity to his decision and his apostolic way.
And I think that's important to note
because so much of the church nowadays,
we're talking about the apostolic.
We're talking about church being sent down.
That's the language that we see here
and what this church is.
So it's important to note that we have to draw from that.
We have to look at Paul's way of life,
how he sees people who are committed to his work,
as well as one another,
how we see people committed to this work that we're doing.
And at bare minimum,
say that church planning is not whimsical.
You can't come and go as you please.
That doesn't mean that church planning is covenantal,
meaning that you're going to be severed
if you break the covenant.
You can go.
But according to Paul,
it's very serious.
You know,
let goods and kindred go.
You know,
this mortal life also.
Paul realizes that doing this work
could result in the death of his own life
and his companions.
But he's down.
You know,
he says in another passage,
I know whom I have believed.
You know,
he saw the Lord.
He was convinced
that his life was totally worth sacrificing
and even the life of his,
his fellow workers.
So.
I really think it's,
it's,
it's valuable to see that discourse with John Mark,
because I do believe that what John Mark experiences
and what happened with Barnabas
and how Paul dealt with it happens all the time,
not in practice or practical outflowing merely,
but in our thoughts,
how committed we are to the work.
How much do we trust God's call on us
to fulfill the ministry?
If we're constantly wrestling in our minds with,
is this a good idea?
Oh man,
I really missed the comforts of home
or wouldn't it be better to go back to Egypt?
This kind of mentality.
This doesn't work for,
for apostolic ministry.
It's,
it's duplicitous at the worst
and will hinder the kinship
between one another.
So that's why I mentioned John Marks,
because although it's such a small thing,
you know,
he left,
there's a disagreement,
they move on.
I think there's a lot there.
And I think that many churches
and his congregants
see church
as something to where,
you know,
if I,
if I find a good church,
good,
but I could get up and leave at any moment,
you know,
and there is a little bit more pressure
when we talk about church planning
versus just church attendance.
There is a distinction.
So don't misunderstand me
when I'm talking about anyone,
but
for Christchurch,
this is very applicable
because we are sent ones.
We came from Bellicose.
We were sent out for a specific work
and we're on the precipice
of just getting going.
So this is very relevant.
So
please see that.
My prayer is that you see that
in the word of God
and
we should draw from that.
So that's John Mark.
Paul says in verse 11 that,
or sorry,
after that,
there's a guy named
Jesus,
not the main Jesus.
It's also called Justice.
And then he says,
these are the only men
of the circumcision
among my fellow workers
for the kingdom of God.
So all the names
that we just read
seem to be
Jews
or seem to be,
you know,
men of the circumcision.
And he said,
and Paul said that
they've been a comfort to me.
Maybe it's just
who they were,
their character
that was a comfort.
Maybe it's the fact that
they were kin to him,
you know,
of the same tribe.
Not sure.
But in one way,
we know that they comforted him.
And then we introduced
a guy named Epaphras
who Paul says
in verse 12,
is one of you
a servant of Christ Jesus.
He greets you
always struggling
in his prayers
or on your behalf
in his prayers
that you may stand mature
and fully assured
in all the will of God.
For I bear him witness
that he has worked hard for you
and for those in Laodicea
and Hierapolis.
So Epaphras,
he says,
one of you,
again,
I think he's probably saying
Epaphras is Gentile
like you guys
at Colossae.
Epaphras is likely
the one
who planted
the church
at Colossae.
If you go back
to chapter one,
Paul is commending them
for receiving
the word
delivered
by
Epaphras.
Epaphras
was the first person
to preach
the word
to them
and so began
the church
at Colossae.
This could mean
that Epaphras
was recognized
as an apostle
by Paul as well.
We're not sure.
He seems to have
the lingo
of Paul.
If you look at
how Paul talks
about him
in verse 12 here,
it says that
he's got
two things.
One,
he's always
struggling
on your behalf
in his prayers.
Very interesting
phrase,
you know,
to characterize
somebody.
He works hard
in prayer.
He's an intercessor,
you know,
and he struggles
too.
He doesn't just
put in half
the effort.
He struggles.
He wrestles.
But to what end?
Why does Epaphras
struggle?
It says,
so that you
may stand
mature
and fully
assured
in all
the will
of God.
That's pretty
awesome because
if you go back
to Colossians
1 down
to verse 28,
we hear Paul
say,
him we proclaim,
talking about
Jesus,
warning everyone
and teaching
everyone
with all
wisdom that
we may present
everyone mature
in Christ.
And then he
says in 29,
for this I toil,
struggling with
all his energy
that he powerfully
works within me.
Same language.
Paul says he
struggles.
He's struggling
with all
Christ's energy
within him.
Why?
Why does he
say that?
To what end?
Go back
in the verse.
So that we
may present
everyone mature
in Christ.
Okay?
This character
recognizes Paul.
Paul struggles
and Epaphras
as well
in his prayers.
They struggle,
but to what end?
Both of them
see the same
goal,
which is to
present you
mature
and make you
fully assured
of all the
will of God.
When we're
talking about
building a
church,
how did
they build?
How did
Paul build?
How did
Epaphras build?
And they
did it by
working hard
with a
struggle,
and they
did it with
the goal
of maturity.
So everyone
in this room
to one degree
or another
has level
maturity.
Some are
more mature
than others,
and some
people in
this room
are already
at work
to that
end,
but it's
good for us
to look at
the Word
of God
and say
this is
why we
struggle
for one
another,
so that we
might actually
be mature,
not infants,
as it says
in other
places,
but as
adults,
you know,
in the
faith.
we see
that Epaphras
has that
mantle,
that he
shares that
with Paul,
he's locked
in on the
vision of
that,
and I
just want
to kind
of hone
in on
the unity
between Epaphras
that you
can see
there,
even in
the language
struggling,
presenting
mature,
the unity
that we
should strive
to have.
Earlier
this week,
I
went out
with some
guys,
Judah was
with me,
we went
to a
young
adults
ministry
in the
city,
some of
our other
guys were
with us,
some people
there,
and went
down just
to meet
people,
but with
also the
intent of
mission to
reach some
people who
maybe don't
know God,
but are
affiliated with
church,
very big
young adult
ministry,
a lot of
people there,
and as I
was talking
to one
of the
guys,
who was
actually a
leader at
this ministry,
he was
asking a lot
about Christ
church,
kind of
where we
are,
how we
are doing,
I was
asking about
his life,
and then I
started to
articulate how
we are still
building the
foundation,
and how
family is a
big aspect
of that,
and I
talked about
the need
for paternal
presence,
or the
presence of
fathers in
the life of
the church,
and we
eventually got
down the
road to
me asking
them,
do you
think,
either in
the past
or presently,
that you
have
experienced
being
fathered
by someone
in this
church,
or another
church in
the past,
and he's
like,
I don't
know,
I don't
think so,
and knowing
what I know,
I was shocked,
because I'm
like,
oh my gosh,
this guy is
just,
you know,
riding off of
who knows
what,
mentors,
influencers,
all those things
are good,
but Paul says
you have many
of those,
but you don't
have many
fathers,
that's the
rebuke,
you know,
to a church
that has no
paternal presence,
is you have
guys,
you have
mentors,
you have
instructors,
but you
don't have
many fathers,
Paul said
that he
became a
father through
the gospel,
so the way
that we do
that is
through the
gospel,
but that has
to be an
aim,
a little
tangent
there,
where were
we,
I was just
talking about
Epaphras,
oh yeah,
so the goal
is maturity,
that's the
goal of every
church,
so we might
present its
members to
saints mature,
you know,
we can really
forget that
sometimes,
we go week
by week,
and it's
kind of just
like,
there's a lot
of responsibilities,
a lot of
things to do,
but are we
growing in
our maturity
in Christ,
and maturity
towards one
another,
and that
should be
our aim,
so moving
on,
it says
in verse
13,
for I bear
him witness
that he
has worked
hard for
you,
talking about
Epaphras,
and for
those in
Laodicea and
Hierapolis,
verse 14,
it says,
Luke,
the beloved
physician,
greets you
as does
Demas,
give my
greetings to
the brothers
at Laodicea
and to
Nympha
and the
church in
her house,
I'm not
going to go
into much
about Luke
and Demas,
but Luke
is the
author of
Acts,
so he
was there
for a lot
of it,
you know,
Demas is
mentioned
two other
places,
one in
Philemon
and one
in 2
Timothy,
the one
in 2
Timothy not
being a
very good
light,
Paul says
that Demas
has forsaken
me in love
with this
present world,
so it's
very possible
that I
don't think
Demas is
apostate
in that
section as
much as
Paul sees
him as
taken up
with other
things,
you know,
maybe he
got a
sweet job
offer,
and he's
like,
sorry,
Paul,
I'm
going to
take this,
and Paul's
like,
what the
heck,
you know,
why are you
in love
with the
world,
we've been
doing this
forever,
you know,
we don't
know much,
but we
do know
that about
Demas,
and we
do know
that Paul,
again,
with Paul's
zealous,
rigorous view
of apostleship,
that he sees
something maybe
like that as
you're in love
with the world,
Demas,
you know,
you've got
things out of
priority,
and let us
not be like
Demas,
you know,
whether in
small or
in great.
It's important
to realize
that everything
that Satan
works is crafty,
and begins in
small increments,
doesn't happen
all at once,
and we must be
on guard,
the love of the
world,
and other
things that
slip in,
especially at
the beginning
of a church
plant.
Satan would
love to devise
in our hearts
love for other
things,
and distract
us from
the work.
You know,
I might beat
a dead horse
by saying
that,
but we
don't wrestle
with what we
can see,
with flesh
and blood,
the scriptures
say.
So we
have to be
focused on
what God
has said.
That is the
only way that
we walk
with sight,
in a sense,
is we can
see what God
has said,
and we can
follow him,
believing in
faith that he
rewards those
who seek
him,
right?
So Luke,
the beloved
physician,
greets you
as does
Demas.
Give my
greetings to
the brothers
at Laodicea
and to
Nympha
and the
church in
her house.
A little
shout out
to the
ladies.
Nympha
seemed to
be a
prominent
enough woman
to get
her name
put in
the letter,
but we
also see
that she
was likely
very hospitable.
the church
in her
house.
She would
have
gatherings
of prayer
or at
least some
type of
gatherings.
I forgot
to mention
this about
John Mark,
but John
Mark's mom,
Mary,
also was
mentioned
in Acts
as one
who regularly
had people
gather in
her house
for prayer,
which is
also mentioned.
so the
women in
the church
seem to
be of
prominent
standing for
Paul to
mention as
well.
And then
it says,
and when
this letter
is read
or has
been read
among you,
have it
also read
to the
church of
the Laodiceans
and see
that you
also read
the letter
from the
Laodicea.
last
character
here
in verse
17,
that's
mentioned.
It says,
and say
to Archippus,
see that
you fulfill
the ministry
that you
have received
from the
Lord.
Okay,
this phrase
is,
I think,
one of the
more
prophetic
phrases
that we
could draw
from this
passage for
Christ's
church today,
right now,
because we
are a
collective
group with
callings and
giftings.
And Paul
singles out
one guy,
Archippus,
mentioned two
other places
very briefly
and says,
hey,
say to this
guy,
fulfill what
you're called
to do.
What was
Archippus called
to do?
Nobody knows.
Apparently,
Paul does,
though,
and Archippus.
And he calls
him out and
says,
hey,
you remember
this?
Remember how
God anointed
you to do
this?
Remember how
you're gifted?
Remember how
you minister
in this way?
Do it.
You know,
maybe Archippus
was dragging
his feet.
Maybe he got
discouraged,
whatever.
Paul has
enough boldness
and apostolic
authority to
say,
look,
dude,
I was there
for that,
and you
know what
you're called
to do.
And you
can do it.
By the grace
of the Lord,
you can fulfill
your calling
because God
literally supplies
you.
He makes up
your constitution
with the
giftings that
he assigns
and gives you
grace to do
it.
So he's
saying,
remember that
and fulfill
it.
And I can
only imagine
what it was
like maybe
to be Archippus
and have that
read to the
church and
have his name
called out.
Maybe he was
like,
geez,
Paul,
I get it.
I'll get
going.
But in
addition,
you have to
remember,
Paul's a
father.
He's not
just like
an angry
boss that
calls you
out.
He's a
father.
So I
imagine
that Paul,
with his
fatherly
tone,
and Archippus
knowing about
Paul's
fatherly
tone,
can receive
that saying,
I know
Paul loves
me.
I know
he's there
for me.
And he's
encouraging me
and rebuking
me like a
son.
And I'm
sure you
guys have
many people
in your
life that
if they
said something
like that
to you,
you'd be
like,
get out
of here,
man.
You don't
even know
me.
Get off
my back.
But there's
also people
that would
say the
same thing,
that you
would be
humble and
sober and
you would
say thank
you.
Because of
that equity,
because of
the familial
tie,
the relational
kind of
substance
between
each other.
You know
what I mean?
This has
got to be
present.
It's got to
be somewhere
in there
as he's
speaking.
And so
he says
say to
him,
see that
you fulfill
the ministry
of the
Lord.
that you
have
received
in the
Lord.
I don't
know if
you guys
remember,
this is
very similar
to Paul
saying to
Timothy,
guard the
deposit
entrusted
to you.
It was
given to
you by
the laying
on of
hands.
Very
similar.
He calls
him out
and says,
hey,
Timothy,
guard that.
Just like
that.
That tone
he's saying
to Archippus,
see that you
fulfill the
ministry.
Which
fulfill here
literally means
to fill
up.
It doesn't
mean just
do a
bunch,
but actually
let your
life be
full.
Let the
calling that
God has
impressed,
the area
that God
has impressed
and gifted
you,
let it
fill up
your life.
Don't let
it lack.
And there's
much to be
said about
our giftings,
our callings,
and how we
relate to
one another.
But one
thing for
sure is
that it
must be
full.
If we
know them,
some of us
don't know
them very
well,
and that's
where we
got to
start to
take aim
and use
the other
parts of
the body
to be
like,
how am
I gifted?
How has
God called
me?
But some
of us know
how we're
called,
but we're
not fulfilling,
we're not
filling up.
and maybe
you need a
fatherly figure
to just help
you along
and say,
hey,
fulfill the
ministry.
You've
received it
from the
Lord,
I'll go
out and
do it.
And we
can't be
idle in
that.
So after
Paul caps
it off
with his
exhortation
to Archippus,
he seals
it,
with his
apostolic
heart by
saying,
I,
Paul,
write this
greeting with
my own
hand.
This is
for me.
Realize
who this
is from.
Don't forget
about me.
Remember
my chains.
And he
says,
grace be
with you.
So
that's the
scope of
the passage.
I think
when I
first,
like I said
in the
beginning,
when I
first read
this,
I was
like,
you know,
daunted
by all the
names a
little bit.
But these
people
are Paul's
apostolic
crew.
You know,
and we
are an
apostolic
crew.
I mean,
how much
we're knit
together will
prove to be
how we
are.
But we
have to
look at
the scripture
and say,
the kinship
that is
wrought
through Jesus,
what we have
through the
body and
blood of
Jesus and
what he
did on
the cross
is more,
it's not
less than
the forgiveness
of sins,
but it's
more than
that.
Because the
forgiveness
of sins
through the
cross is
not just
that that
was purchased.
It was
reconciliation
to the
father.
You see
that?
That's
familial.
Not having
your sins
forgiven and
then being
reconciled to
God.
That is
a type
of kin
relationship.
You have
God as
your father
through Jesus.
And we
share the
same father.
And we're
brothers and
sisters of
one another.
Fathers and
mothers.
So to
abort those
characteristics is
to abort the
omission of
God and
Christ Jesus
for us.
Yes,
he's forgiven
us and
washed us
clean of
our sins.
Totally
clean.
But he has
also called
us to be
kin.
to relate
to one
another as
family.
And
it takes
work to
do that.
It doesn't
happen in
one day,
nor should
you expect
it to
happen in
one month
or maybe
even one
year.
But you
have to
have the
purpose
in mind
saying God
wants this
for us,
so we're
going to
strive for
that.
And so
we see that
in the
letter.
We see
that in
Paul's
heart.
He
literally
says when
I'm
sending
Onesimus,
who he
calls his
son,
he's
sending
my very
heart.
What kind
of person
talks like
this?
You know
what I
mean?
And I
think we've
been blessed
to come
from a
very great
church,
Bellicose.
We're sent
out with
a lot of
affection.
And it
wouldn't be
strange to
me, and
this is how
I know
this, it
wouldn't be
strange to
me for
someone to
say, hey,
we're sending
so-and-so
from Bellicose
and with
him our
very heart.
You know,
whoever that
person is,
they've been
proved, they've
been tried, and
you'll know
them, and
you'll have
affection for
them, because
you know where
you came
from, and
the seed of
family is
there.
So, I
want to
kind of
wrap up
with five
closing
points,
which I
think are
applicable to
Christ's
church, but
also are
found here
in this
passage.
And really
briefly, five
ways to
embrace the
apostolic
kinship that
we see in
the scriptures.
Number one,
and this is
kind of to be
on guard
against,
number one,
is to put
to death
a duplicitous
heart.
You know,
James 1.8
says that the
double-minded
man is
unstable in
all his
ways.
Being
double-minded,
duplicitous,
always being
like, should I
do this, should
I do this, is
this good, is
this bad, having
that kind of
mindset.
We really
need to put
that to
death.
Not saying
that you
shouldn't,
you know, if
you're ignorant,
strive for
knowledge and
ask questions,
but there is a
type of love
of sentimentality,
can be even
idolatry, you
know, where you
came from,
idolizing what
you had, that
needs to be put
to death, if
that exists in
us, and it
can creep in.
you know, Jesus,
when he often
talks, although
some places may
seem to be, you
know, hyperbole,
talks in a very
matter-of-fact
way, you know,
if anyone does
not hate his
mother and
father, you
know, all the
excuses of the
people, Lord, I
just bought a
field, you
know, Lord, my
father just died,
let the dead
bury their own.
It's like,
geez.
But what he's
getting at is
basically like, be
undivided in your
devotion to God,
be undivided in
your aim, and
do not let the
love of this
world or the
love of comforts,
either in the
privacy of your
own mind or
your outward
workings hinder
you from
following Christ.
So point
number two,
that's point
number one.
Point number
two, very
simple one that
you've heard a
thousand times,
but it's
love one
another.
Romans 13, 8
says, owe
no one anything
except to love
each other, for
the one who
loves one
another fulfills
the whole law.
There's that
word, fulfill,
you know, filled
up.
You obey all
the commands,
Jesus says, when
you have love for
God and your
neighbor, right?
This is the law
and prophets, he
says.
And so we must
do that to one
another.
We must
honestly strategize
how to love
each other
better.
And if there
is something
that hinders
us from
loving each
other, we
must repent.
I was
convicted earlier
this week
about how
in my own
heart, I
really didn't
have full
affection for
this person
in my life
and I was
mulling over
why that
was.
And it
came to
me, why?
And it
was like
crystal clear.
I was, I
had strains
of jealousy
and just a
projection of
judgment rather
than grace for
this person.
God
and the
Lord convicted
me and
said, this
is why you're
not loving
him.
It's because
you're letting
these things
to thrive.
Even on a
small, it
seemed to be
small level,
it ruled the
ability to
love him.
And so I
repented.
I said, Lord,
I need to be
saved.
You know, we
don't love
perfectly, but
here it stands.
Oh, no one
anything except to
love each other.
Romans 13
says.
Point number
three is
encourage one
another.
Like Tychicus,
it seems to
be a trend
that he
brings the
word and
encourages,
uplifts one
another.
Some of us
are gifted
with encouragement.
Some of us
are gifted with
encouragement,
don't use it
as much.
Other ones
just need to
encourage more.
But broadly
speaking, all
of us need to
look for ways
to encourage
each other.
So as to
spur on more
love for each
other.
Point number
four is
struggle for
one another
and with
one another.
Just like
Paul and
Epaphras did
to present
the saints
mature in
Christ, we
should also
struggle and
wrestle to do
that for one
another.
And also
believe that
God supplies
grace and
strength to do
it.
If we do it
in our own
strength, then
we should,
we might as
well honestly
give up.
And leave
his church
altogether.
God has no
interest in
our own
strength
contributing
to the
work.
Point number
five is
aspire to
live quietly,
which is a
phrase I took
from 1
Thessalonians
4.
Paul says
aspire to
live quietly
and to work
with your
hands,
mind your
own affairs.
And why
I bring
this one
up, I
think for
us, is
because there's
really nothing
attractive about
the beginnings.
I shouldn't say
nothing.
On the surface,
there can seem
to be little
that's attractive
at the beginning
of the church.
And even the
monotony of
the mundane,
whether it's
handling kids,
handling,
normal life.
But Paul says
to live quietly
and to do it
unto God.
And I think
that many
people nowadays
do not
live quietly.
We're not
talking about
just mere
silence and
volume, but
we're talking
about a type
of quietness
that trusts
in God and
says that,
God, you
appoint the
times, you
appoint the
seasons,
everything comes
under your
hand, and I
will trust you
and be
faithful to
do that.
In Matthew
6, when
Jesus is
talking about
prayer, he
says to go
into your
room.
Oftentimes,
when we
pray, it's
out loud,
corporate prayer
is good, but
it's not only
that.
Jesus singles
out and says,
when you pray,
do it in secret,
do it in
quiet, live
quietly.
I once heard
a pastor that
was talking
with his wife
and his wife
was looking at
him and saying,
does anyone
do anything
in secret
anymore?
And he
kind of
looked at
him and
he's like,
yeah, sin.
But if we
can be a
people that's
known by
proving the
work that we
do in the
shadows and
in the quiet,
that's literally
how Paul
commends
Epaphras.
He says,
I bear
him witness
that he's
worked hard.
We have
no idea
what kind
of work
he did,
but according
to Paul,
he's done
a lot for
you guys.
And he
struggled in
his prayers.
In Psalm
33, it
says,
behold, the
eye of the
Lord is on
those who
fear him
and those
who hope
in his
steadfast love.
Know,
Christchurch,
today, that
you have the
Lord's eye
if you fear
him and you
hope in his
steadfast love.
And know that
that is all
we need,
is the
Lord's eye
and our
work to
live quietly,
but also
to be an
apostolic
kin, to
strive for
kinship.
You know,
this is far
more worthy
than we can
imagine,
and I assure
you that it
will be proven
in the day
when we meet
the Lamb.
That's how we
will know it's
worthy.
In the last
day when we
dine, that
Jesus himself
girds himself
as a slave
and serves
us, we will
know that
nothing that
we did for
Christ was
wasted.