Our text is Deuteronomy 15:1, 4-5:

"At the end of every seven years you must cancel debts…there need be no poor people among you, for in the land the Lord your God is giving you to possess as your inheritance, he will richly bless you, if only you fully obey the Lord your God and are careful to follow all these commands I am giving you today."

Old Testament laws are not always easily applied to us because they concern Israel as a nation state. These laws about the Sabbath year, when debts are cancelled and land is returned to the families it was originally given to, are such instructions. We live in a very different context and economy.

However, we should not pass them by too quickly. Our economy is largely rooted in the principles of scarcity. We are all in competition for limited resources. But that is not the way it was meant to be. The creation was able to provide for its creatures. The land Israel received as a gift from God was able to provide sufficient resources for each Israelite. "There need be no poor people among you."

This was rooted in a deep belief that God would provide. Sabbath was, at least in part, a space of deep joy and celebration for Israel because life was secure in their covenant Lord. As such, this weekly rest from work, offered room for generosity to bloom in the hearts of God's people. If God provided, then his people could provide for those who had less. Israel was to be a nation of generosity, just like the God who had freed them.

This generosity is a quality that grows in those who follow Jesus. Luke's description of the early church includes this, "All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need" (Acts 2:44-45). And two chapters later, this is added, "All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had" (4:32).

Those who take time for Sabbath, who learn to rely on God, find themselves growing in generosity. The authors of the Heidelberg Catechism understood this. They teach that "especially on the festive day of rest, I regularly attend the assembly of God's people" to, among other things, "bring Christian offerings for the poor" (A 103).

Israel's generosity was rooted in her memory of slavery from which God redeemed her (15:14-15). In the same way, "God's indescribable gift" (2 Corinthians 9:15) is the source of our generosity.

In an economy of scarcity, generosity is foolish. For those who 'rest' as an act of faith in the God who provides, there is space for generosity to take root. Sabbath keeping is a pause that refreshes us and can transform society.

As you journey on, hear Jesus' invitation:

Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls (Matthew 11:28-29).

Our text is Romans 12:14

"Love must be sincere…Bless those who persecute you; bless and do not curse.

Love has many colours. Having explored hospitality, Paul ups the ante. Love is no easy thing. It flies in the face of the normal human reaction to negative things: anger and revenge. Let's start with a brief story about revenge.

On a Friday early in 1982, Kevin got drunk, got into his car, went for a drive and killed an 18-year-old. He was convicted of manslaughter and drunk driving. Since he was only 17, he served a court sentence and had to spend a year campaigning against drunk driving. The victim's family sued him for $936, to be paid by $1 cheques each Friday, hand delivered to the family home.

Kevin had a hard time doing this. It haunted him. He couldn't sleep on Thursdays. He kept missing his payments. He's offered postdated cheques, with an extra $52. But the family wouldn't accept. For 18 years they wanted to see him on their doorstep on Friday evenings. They wanted revenge. They wanted to curse him.

Christians are called to do the exact opposite. How often have you seen Christians do that? There are examples. One of the more famous is the Amish community in Lancaster County which publicly forgave the man who killed their school children. Unfortunately, there are many stories of Christians cursing their enemies, expresses a desire for really bad things to happen.

Blessing and cursing are opposites, wishing people good or ill, health or harm. We are told to bless those who persecute us. Persecution includes Christians killed for their faith, being denied benefits and freedom because they lived their faith in Jesus, deprived the freedom to publicly worship, being ridiculed by friends for going to church, or denied promotions.

Our response to all such things should be to bless. Of course, Paul was echoing the teaching of Jesus, who told us to love our enemies, do good to those who hate us, bless those who curse us, pray for those who mistreat us (Luke 6:27-28). There is no better way to express our positive wishes for our enemies' welfare than to turn them into prayer and into action.

Of all the qualities of love, this is undoubtedly the most difficult to carry out. The others may fall by the wayside because we are busy or tired or self-absorbed, but we typically don't resist them. Returning good for evil, on the other hand, goes against every instinct we possess — especially when the offender is a fellow Christian. Grace in response to sin is a quality unique to God, and this ability can only come from Him and be enabled by Him.

If we are to grow in the grace of blessing those who harm us, we will need to ask for help.

As you journey on, go with these words:

Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

Our text comes from Romans 15:2,

"Each of us should please our neighbors for their good, to build them up."

This verse is written for the church community. Yet, Paul uses the word neighbour, which is rarely used except in the commandment, "Love your neighbour as yourself." So, we can apply this instruction to contexts outside the church. It a good word of wisdom for daily living. How might we apply it to our workplaces, communities in which we volunteer, and even in our homes?

It is important to recognize that we build others up without desire for personal return or benefit. It's encouragement for its own sake, to lift others up and cheer them on. It does have the goal of community building; a desire to see an increase in the wellbeing of the group. But there is no "tit for tat" intended here.

This is easier said than done. Criticism comes more naturally to most of us then encouragement. We often frame critique as a means of building up, even though we are aware that it rarely brings positive results. It creates fear and competition. It weakens a sense of community and diminishes a desire to work together.

As you enter a community, wonder to yourself how you can bless the people there? How can you lift them up? Offer words of blessing rather than complaint or correction. Be sincere. Give thanks and appreciation for something someone has done or a quality you admire.

There are practical ways we can build others up. Be on time for events, even a little early so you can help set up or stay behind to help clean up. Offer a ride to someone who can't get around. Pay attention to people who are in a different stage of life or more difficult situation. See if there is a practical way you can help them out.

Sometimes I find little gifts on my desk: a plate of cookies, a jar of honey, or even electronic gadgets. Some are anonymous, some not. They all delight my soul. This is not a solicitation for more, just an illustration of encouragement.

To bless someone includes speaking well of them. It means to see someone's energy and honour it as a source of joy and delight. To greet one another with enthusiasm – I'm glad to meet you. I've missed you. I've been wanting to talk with you. It means we refrain from derogatory comments, even when they are not nearby.

We don't always get encouragement right. But we should give one another grace and not give up. By God's grace, let's keep practising and growing in encouragement as we seek to build one another up.

As you journey on, go with the blessing of God:

Wherever God takes you today, may He fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit and that you may live carefully—not as unwise but as wise, making the most of every opportunity.

here on YouTube

Our text is Deuteronomy 5:15:

"Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore, the Lord your God has commanded you to observe the Sabbath day."

Egypt is difficult to forget – for the Israelites; also for us, Egypt seeps back into our bones.

Egypt is brick building. Quotas. Meet your quota. Exceed your quota and you might get rewarded. But if you don't meet your quota, you will be punished, severely. Brick building. Endless brick building. Mr. Julius Caesar Dithers in the comic strip Blondie is the quintessential Egypt – never satisfied.

Egypt seeps into our bones – "I haven't produced enough," is Egypt's refrain.

We are easily coerced to perform better, produce more and consume more. Not all are equal in production. Some are more effective than others. Some get all the breaks. Since not all are equal in production, not all are equal in consumption. Therefore, we are not equal in worth and significance. The more we produce and the more we consume the more we are valued. Such valuing creates "haves" and "have-nots".

Sabbath is the great day of equality when all are equally at rest: you shall not do more or sell more. You shall not control more or know more. You don't have to have your kids in ice skating or soccer or ballet or hockey. You don't have to be younger or more beautiful. You don't have to score more.

On Sabbath we are all equal. This day breaks the pattern of coercion, we are of equal worth, equal value, equal access, equal rest. In Deuteronomy, Sabbath is about remembering Egypt—that system of coercion, endless brick making. And then, remembering that God set us free from that. Free to rest. Free to rejoice.

When we forget this, we will give our lives over to coercive competition. Sabbath is opportunity to remember that God has banished this system. Our value is not in meeting the expectations of our parents, of our bosses, of our brokers, of the influencer. Remember. Remember what God did to Pharoah (7:18) and remember the Lord gives you power to get wealth (8:18). The Lord your God has set you free.

When you wake up in the night, do you mull over your 'not-yet-done" list, vexed that you did not meet expectations? Do you fall asleep counting bricks? Do you dream of the flawed bricks you made or the ones not yet made? Remember the exodus!

Sabbath is the opportunity to recall Egypt and Pharaoh and then to remember the Lord and the exodus. It is the day to dance and sing, "Free at last." To respond to the invitation, "Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost" (Is. 55:1).

Those who remember and keep Sabbath find they are less driven, less coerced, less frantic to meet deadlines, free to be, rather than to do. Take a Sabbath. Train your body, your soul will follow.

As you journey on, hear Jesus' invitation:

Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls (Matthew 11:28-29).

Today our text is Romans 12:9a, 13

Love must be sincere…Share with the Lord's people who are in need. Practice hospitality.

We return to hospitality. Why? Because culturally, hospitality is mostly about the one hosting, whereas Christian hospitality is about the one being hosted. Let's flesh this out some more.

Hotels and restaurants are part of the hospitality industry. They seek to impress customers so that they will return. Likewise, we want to impress people so they will associate with us. Hospitality is largely understood as having people over. More importantly, people we want to associate with. I'm not saying you shouldn't do this anymore. But let me ask a question: when is the last time you invited someone to your house that you didn't want over?

You see, the thing we are talking about, 'Christian hospitality', includes such events. It can include having friends over; it can include going the extra mile to clean the house and preparing a delicious meal. But we don't do it to impress; we do it because the people we have invited are important. Not important in a worldly or cultural or political sense. Hosting them may not benefit us at all. They are important because God has sent them to us. We have the privilege of hosting them on God's behalf, even if we don't want to.

Jesus put's it this way in a parable 'Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me…Truly I tell you, whatever you did not do for one of the least of these, you did not do for me' (Matthew 25:45-46).

Many Biblical scholars suggest that the word 'practice' ought to be translated 'pursue.' There is an urgency to it. Further, the word for hospitality includes the idea, "love of strangers". It carries the idea of extending love to those who are different — folks from another culture, another race, or a different belief system. Love takes the initiative, actively looking for opportunities to benefit others, especially those who are different.

A cold, unfriendly church contradicts the gospel message. Yet unfriendliness stands out as one of the most common criticisms people have of the local church. It doesn't take people long to figure out that there is a "churchy" love among Christians that ends shortly after the service. It is a superficial Sunday-morning kind of love that is unwilling to venture beyond the walls of the church building.

Christian hospitality moves us beyond our comfort zones. It nudges us to give time, attention and space to strangers that God sends our way, tending to their needs before our own.

It also insists that we see ourselves as God sees us: his beloved children who have been loved so deeply that we are able to love. Such hospitality is not rooted in our limited resources, but in the unlimited resources of God. When he calls, he will also provide.

As you journey on, go with this blessing:

Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

Our text comes from Genesis 2:15,

The Lord God took the man and put him in the Garden of Eden to work it and take care of it.

and Ephesians 2:10,

"For we are God's handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do."

Well, its another Monday. Rumor has it that many of us do not like Mondays. We do not like the return to the grind of work. The weekend is relief, Monday is back to it. Yet, it was not meant to be this way. Created in the image of God, each of us was created to be productive. This does not refer only to paid labour. We were each created to contribute to the well being of creation and the flourishing of other humans.

Our text from Ephesians is often understood to mean some sort of 'spiritual' work, different from the regular stuff of life. But what if it includes the original creational mandate of contributing to the thriving of creation? Having been made new in Christ, we are able to become the people God created us to be. Can we believe that in our daily activities we are doing the 'good works' which God prepared for us to do? What if we embrace the tasks of today as offerings to God, as "our true and proper worship"?

I invite you to join me in prayer, offering the regular activities of this week to God:

Lord Jesus, we bring before you our labours and their fruit – the work of our hands.

We confess that often, we take pride in our work, doing what we can to draw attention to ourselves and to our own abilities. Our work becomes a means of self-validation, of propping up our self-image and our sense of personal value.

Today, we ask that you re-orient the direction of our praise – lifting our eyes to our heavenly Father, who brings forth every good and perfect gift. Holy Spirit, enable us to do our work as activity that brings glory to our God. Help us to find our value in being his image bearers rather than in what we produce.

Take the works our hands, both big and small, using them for your kingdom purposes. May they honour you, bless other people, and direct the attention of co-workers to you and not to us.

Thank you that you join us by your Spirit in our work. Thank you that because of your grace, our labour is never in vain. Continue to teach us how to be workers in your Kingdom; ever mindful of the rhythms of grace that you kindly invite us into.

We pray these things in the name Jesus who is worthy of our work. Amen.

As you journey on, go with the blessing of God:

Wherever God takes you today, may He fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit and that you may live carefully—not as unwise but as wise, making the most of every opportunity.

A Sunday Sermon edition of Wilderness Wanderings! The text is Colossians 1:15-23. Dive In discussion questions are below for further reflection!

To see this sermon in the context of the worship service it comes from, find it here on YouTube. Or, head to our website to connect with the worshiping community of Immanuel CRC: immanuelministries.ca

Dive In Questions

1. What image of the resurrection did this sermon begin with?
2. What does it mean that Jesus is the beginning, the firstborn, the firstfruits?
3. Does this encourage you in your Christian life?
4. What does it mean that the church is Christ's gathered community?
5. Why must the church also understand herself as a sent community?