It is generally recognized that chapter 15 really draws to a close the main body of Paul's letter to the church at Rome. Again, chapter one began by discussing the issue of his intention to visit Rome. He had plans to come and bring the gospel in their hearing. Chapter 15 similarly closes with that plan. He wants to come in the fullness of the blessing of the gospel of Christ. And in fact, verse number 33, in many ways is a closing prayer. Now the God of peace be with you all. But as is customary in those days, those writing these letters would often finish with greetings. Again, if it was a personal letter, it may be greetings that would come from house to house. But here, as an apostle writing to the church, there are several greetings that are brought from individuals and also to individuals. These greetings give to us a long list of names. And Romans, of course, is the most extensive of such greetings we find in the New Testament scriptures. Now I don't know about you, but I think it might have been Tuesday morning I was sitting going, I'm not quite sure what to do with all of this. And that may well be your own experience as you read this chapter in your private devotions. What does all this actually mean? Now, the easy way is to take some of the phrases or the clauses, like verse number four, who have for my life laid down their own necks. And you can preach on some of those particular issues, and they're again, helpful and edifying. But this is given to us as an extensive list of names of greetings. And we should treat it in a similar fashion that we might do a genealogy or some of the lists of names and numbers in the Old Testament. That these are not just points of interest, not just names that might fascinate us and features of their lives that may be interesting, but rather this is a chapter that is absolutely necessary for your spiritual growth. There's no wasted ink in the Bible. This chapter is more than interesting. It's essential because the Lord God of heaven has inspired this chapter and preserved it for 2000 years that we know today could read it and benefit from it. So God take it that way. It's a word from God for our souls today. Just the same as John 3 16. It's a word that comes from heaven to the means of edifying and sanctifying the people of God. Certainly, we could see this as a portion that solidifies the historical setting of the New Testament, and that's important in itself. We're so far removed from the New Testament that we might presume that these things actually ever really happen. And so the list of names and individuals, it reinforces our understanding that this actually happened at a real point in time. There were real individuals in a real church in a real city called Rome. So you might read the historical narratives of a Roman historian and say, well, yes, we know Rome existed. We know Nero and we know what the burning, but in the very same city, there were these individuals, people, personalities, families, and friends. The New Testament church consists of real people. Just one example, you take verse number 13. Salute Rufus, chosen in the Lord and his mother and mine. We're told by Mark, and Mark is not given to, again, just details aren't important, again, like all the Bible writers, and we're told in Mark 13, They compel one Simon, a Cyrenian, who passed by coming out of the country, the father of Alexander and Rufus, to bear his cross. Now, is it possible that there was more than one Rufus? Of course. Of course, it's not that unusual a name, we're told. But yet the fact that's recorded in Mark and also in Romans may well be an indication of the fact that there was this individual who was saved by God's grace. A remarkable thing. Can you just pause for a moment? The Lord is carrying his cross beam to Calvary. And of all the people, God had his eye upon Simon. And God was gonna save Simon. And then Rufus. He was going to be chosen in verse 13, the likely sentences as one who would serve in the church. God does wonderful things in history with individuals in certain times that we don't predict or don't even expect. So certainly the chapter gives us that historical setting, but more than that, it speaks very much to us of the ecclesiastical patterns of New Testament church. We see that. The will of God again, young people, how do you know the will of God? Well, it's in the Bible. I'm not talking about your future, I'm talking about how do you know what God wants you to do? How do you know what God expects of you in your life? Well, it's in the word of God, but it comes in two forms. Precepts or commands and patterns or conduct. And so you see the will of God in scripture revealed in those two separate ways. Sometimes it's a direct word of command. This do in remembrance of me. And other times it's reinforced by the pattern they met together on the first day of the week to break bread. So you've pattern and precept, conduct and command. An important point, precept is, if you're like, ah, it says cautiously, it's more important than pattern. Patterns are not always precepts. Again, you see the rich young rulers told to sell all that he had. That's a pattern that indicates that may be an appropriate response, but it's not commanded of everybody. The same is true of Barnabas who sells all he has. These are patterns that aren't precipital. They're not given as commands. And so the key thing is to understand the commands of God, but do not ignore the patterns. Because the patterns, they show apostolic teaching. The patterns, they show what the apostles do as they conduct and work out the great commission in those New Testament times. It's often said, we want to return to the New Testament church. We want to go back to the church of the New Testament. Well, sometimes that's said in the hope that there's no problems. There are plenty of problems in the New Testament church. But it should be said in the idea that we want to pattern ourselves upon the practice of the New Testament church. And so what I want to show you here today is that there are in this chapter there are the principles of church fellowship. As the greetings come to and fro, and we see Paul describing his ministry and the ministry of others, we see these principles that do govern and should govern New Testament church fellowship in our own day. So first of all, let's note the foundation of all New Testament fellowship. And the foundation of such fellowship is union with Christ. That's why I said what I said in the announcements. I looked at this this week, I thought, well, I really should spend some time and work through in my own mind, hopefully help you to work through the subject of union with Christ. It is foundational to the fellowship in the New Testament church. Look at these verses, verse number two. I'm just going to read these, so please get your Bibles and have a look at these various verses. We'll be very quick. Regarding Phoebe, that you receive her in the Lord. Verse number three, greet Priscilla and Aquila, my helpers in Christ Jesus. Verse number seven. Regarding Andronicus and Junia, my kinsmen, who also were in Christ before me. Verse number eight. Amplias, my beloved, in the Lord. Verse number nine. Salute Urbain, our helper in Christ. Verse number 10. Salute Apuleius approved in Christ. Verse number 11. Salute Herulian, my kinsmen, greet them that be of the household of Narcissus, which are in the Lord. Verse number 12, twice, laboured in the Lord, laboured much in the Lord. 13, chosen in the Lord. Verse number 22, I trust you as you wrote this epistle, so that you in the Lord. You get the point. It's just like Paul is saying that outside union with Christ, there is nothing. No church, no fellowship, no ministry. The doctrine of the union of the believer to Christ is the foundation to all church and inter-church fellowship and relationships. There must be no fellowship outside of Christ, but those who are in Christ ought to enjoy the blessings of Christian fellowship. You see, salvation is bringing the sinner into union with Christ Jesus. You've got to go back tonight and the next number of weeks to see that fleshed out in more detail. But it is central to Paul's theology, this idea that we are brought into identity and union and fellowship with the Son of God and through Him to the triune God. You see, there is one Lord. And all who are saved are joined with the same savior and therefore brought into a shared relationship. There is not more than one Christ. There's one Christ. And if you're in Christ and I'm in Christ, we're in the same Christ. And therefore we are bonded together in Christian fellowship. It's true of all who are in Christ Jesus. And so what is your identity? Now, if Paul was to be asked that question, Paul, what are you? I am in Christ. I'm in union with Christ Jesus. And so, first of all, this idea of union, when it comes to foundations of New Testament fellowship, it is used regarding salvation. Verse number five. Look what it says about Eponites, who is the firstfruits of Achaia unto Christ. the firstfruits, harvester, the beginning, the beginning of the work of God. And how is his salvation described? As being brought unto Christ. So verse number seven then says this, regarding Andronicus and Junia, who also were in Christ before me. That's describing salvation, isn't it? Paul came into Christ later on. These are early believers in the church that are described as being in Christ. It's not describing their office, not describing their service, it's describing their very salvation. So you have these terms of being in Christ Jesus. See there is, there's no salvation outside of Christ. You turn across just for a moment to Ephesians chapter one. This is where we're gonna go tonight. in our studies, Ephesians chapter 1. Again, verse number 4 tells us that we're chosen before the foundation of the world in Christ. Again, there's no salvation apart from Christ. Outside of Christ, there is nothing. No salvation, no safety, no security. You've got it also then in verse number three, that we're blessed with all spiritual blessings in heavenly places in Christ. And the idea there is, that's the only place to find spiritual blessings. It's not that you can go here and find some, and others can go here. No, the only place to find spiritual blessings is in Christ Jesus. And so verse number 13 of chapter two says this, but now in Christ Jesus, You sometimes were far off, are made nigh by the blood of Christ. We're united to Christ Jesus. Verse number five of chapter two. Even when you were dead in sins, hath quickened us together with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus, that in the ages to come he might show the exceeding riches of his grace and his kindness toward us through Christ Jesus. We're going to take time in future studies to look at the details of this. But very simply now, if you are not identified with Christ, you are not saved. If you're here today and you want to know spiritual blessing, the only place to find spiritual blessing is in union with Christ Jesus. This foundational idea of Christian fellowship, it begins this foundational truth that salvation is only found in connection with Christ. What do you do? We often use a term of being out of Christ. How do you get into Christ? Believe into the name of the Lord Jesus Christ and thou shalt be saved. It is as you put your faith in Christ Jesus that you're brought into union with Christ. We'll see in future studies that comes through our calling, it comes through God working in our souls, but for you right here and right now, what must you do to be in Christ? You must believe the gospel. Get away from your sin, put your trust in Christ, and in Christ you'll find all spiritual blessings. That's the foundation. which then leads to serving in the Lord. Again, back to Romans chapter 16. Again, the terms that are used of being in Christ are not just used to describe the individual's salvation, but also their service. Look at verse number three regarding Priscilla and Akula. They are Paul's helpers in Christ Jesus. And this language that we are familiar with, but would it not be enough to say they were his helpers? This is theological language. He's emphasizing the truth that they helped Paul by being in Christ. The word helpers, by the way, here often has the thought of a very much more official term than just being a handy person to help someone. And Priscilla and Aquila may have an official capacity in the helping they did for the Apostle Paul. The same word is used in verse number nine, so that Urbain, our helper in Christ, So not just helping in terms of the practical necessities, but this is spiritual union and spiritual help. It's also used in verse number 21 regarding Timothy. Timothy is my work fellow. Not in Christ's time, but the same word is used. Verse number 12 describes these laborers who labored in the Lord. Tryphena, tryphosis, persis, their labor is said to be in the Lord. So what are the ways in which believers help in the Lord? Well, there are certainly temporal helps. You see that in James 2. You see that in 1 John 3. There are temporal helps of ministering. And they do that for the apostle Paul. Priscilla and Aquila, they help to house Paul in Corinth for a season. There's temporal helps given. Clearly, spiritual helps, encouragements, prayers. Evangelistic helps, laboring with Paul, but all of this, it's all in the Lord. You see, if we are brought into union with Christ, we are thereby united to one Lord and to one another. Therefore, all Christian service is in the Lord. In the Lord gives a burden to serve. You think of Matthew 25, visiting those in prison, helping those who were needy. As much as you've done it unto one of the least of these, my brethren, you've done it unto me. See, understanding union with Christ as a radical change upon our concept of the church. You see a believer struggling and suffering, you're seeing one who's in Christ. He's in union with Christ. And thus, your burden to serve the Savior is manifest as a burden to serve them. They're in Christ. It's also in Christ that we have the power to serve. Because outside of Christ, there is no spiritual power, no blessings. And so those who are in Christ, they have the ability and the power to serve each other in terms of spiritual advocation and encouragement. We saw that in terms of the believers in Rome being full of goodness and they're able to admonish one another. Power comes. And so as Paul reflects upon these matters, you'll see that he uses the term beloved several times in this section. Amplias, verse number eight, is my beloved in the Lord. Verse number nine, stagus, my beloved, verse number 12, The Beloved persists. Verse number 16. Salute one another with a holy kiss. There is this love. A love for Christ extends to a love for those who are in Christ. If you say you love the Lord, you love those who are in the Lord. It's fundamental. It changed everything. It changed every single relationship. how you handle each other, how you speak to each other, how you support and care for each other, understanding the person sitting beside you or behind you or in front of you is in Christ makes all the difference. And it moves Christian fellowship in that regard. You see those who are false, verse number 18, they are said to serve not our Lord Jesus Christ. They're in it for their own interests, not for the good of the body, not for the good of the church. And thus you note verse number two, Phoebe is to be received in the Lord. She served Paul, assisted him in so many ways, and they are now to receive her. She's visiting with them and they're to receive her in the Lord. Again, there's so many details here that are really very, very interesting. It is likely that Phoebe is the carrier of this letter. The letter's written by Tertius. You have that in verse number 22. I, Tertius, who wrote this epistle, doesn't mean that he authored it. Paul authored it. He is what's known as the amanuensis, the one who the secretary, who writes down the words of Paul in the letter to Rome. Written by Tertius, given to Phoebe, carried to Rome, and they're told to receive her. Again, it just blows my mind. How God is able to use different individuals. Can you imagine Phoebe's journey? What she's carrying in her hand? And the blessing that brings to us? God's able to use different people in his service. But they are to receive her again. Please note verse number two, as become of saints. And that's the point of all this. We're looking at the foundation of New Testament fellowship. You're saved, you're in Christ. If you're serving, you're going to do that in Christ. And such is exactly what God intends for His saints. The word, as becometh, is in a manner consistent with being a saint. You say you're a saint? Then it looks like this matter of Christian love and fellowship in the church of Christ Jesus. That's the foundation of New Testament fellowship. Moving on, let's think about the family of New Testament fellowship, the members here. That they are those, we've said already in verses, that they are those who are beloved. But in this list of names, you find that New Testament fellowship is marked by unity in diversity. We talk of family in terms of the same blood lineage. You know, you look at the patriarch and then the children and the grandchildren, the great-grandchildren, that's a family unit. You think of the family of Abraham or Jacob, and you see a family in that regard. Well, the New Testament church is also a family with one father, with the same brother and of the same bloodline, but not physical now, but spiritual. And so those here in this family, though they are connected with one father and one brother and one bloodline, they're marked by diversity and includes all sorts of different people. Let me read to you the comments of one man. He says this. Essential points about church life emerge from the greetings of Romans 16, 1 to 23. Above all, we see a church that found unity Despite diversity in ethnicity, sex, social status, and native language, the names suggest both high rank and enslavement. Paul mentions people from noble households, people with civil status, and total unknowns. He praises both men and women. Paul's greetings show a diverse yet unified church. The greetings have three noble facets. First, Paul sees the people he greets as a family, as brothers and sisters. Second, he loves his people and often calls them beloved. And thirdly, Paul toiled and suffered alongside his friends. So we're seeing here, and again, I'm not gonna talk about all the various names, but their names indicate high rank, and those indicate those of no rank. Again, men and women all mentioned together. And so what do you see in this? Well, you see in this family and the nature of the family, you see equality. Turn across now to Galatians chapter three, please. It's an obvious place to turn. Galatians chapter three. Again, it's not without importance that this is found. In the chapter, it deals with the unity of Jews and Gentiles as the children of Abraham. That as the gospel is preached to Abraham in Genesis, it is that in him all the nations of the earth will be blessed. So you get to verse number 28, there is neither Jew nor Greek. That's the principle point of Galatians 3 and Ephesians 2. But it continues, there is neither bond nor free. There is neither male nor female, for ye are all one in Christ Jesus." Is Paul here suggesting a removal of all social constructs, of all ethnic background? Is he suggesting the removal of any gender identity? Of course not. That would be completely nonsense. And it would completely remove other truths that he gives in the Word of God. That's not his point here. But his point here is to emphasize the equality and dignity. If you're in Christ, it doesn't matter where you come from. If you're in Christ, it doesn't matter if you're male or female. It doesn't matter if you're bond or free. We have the same Intrinsic dignity. The church is never a place for one person to look down their nose upon another. All the baggage they brought into the church, all of their sinful past. Again, sadly, we see in New Testament church, if you think of James chapter two, there were already signs that those with money had power in the church. and prestige and importance. No, no, no, no. In Christ, you're all saved on the same basis. Nothing of yourself, no merits, no privilege. It's all of Christ. It's all of grace. Therefore be humble and embrace the unity of honor and dignity. A sense of intrinsic equality in the church of Christ Jesus As it is foundational to understand our union with Christ, so this also is a foundational principle out of which other things arise. Again, how we talk to each other, how we deal with each other. Again, there may well be superiors and inferiors. There may be employers and employees in the church. There are going to be elders and there are going to be members. There's all manner of different structures, but in Christ we treat each other with dignity and honor. We don't talk down to each other. We don't talk badly against each other. There's also secondly the issue of opportunity. Here I'm referring to the opportunity for service. Back again to Romans chapter 16. In the family of the church, there are opportunities for all to serve in the church. Again, I'm not going back over the matter of service being in the Lord. Here I'm pointing out the opportunity. We must not ever hold the view of a one-man ministry. That one individual does all the work of the church. And there was such a view of perhaps the pastoral ministry that, well, our ministry is not so valuable or not so important. That is not the teaching of the New Testament. Each and every member of the body has the opportunity to serve in the body. So we highlight here, particularly in this chapter, the place of female service in the church. Phoebe or sister, which is a servant of the church, which is in Cancria, that's a part near Corinth. Or verse number 12, salut triphina and triphosa. These are females, female names which labor in the Lord. Paul is highlighting the benefit of ladies who served for the glory of Christ in his church. Now there's again been so much time spent in arguing as to whether Phoebe is a deaconess. Verse number one refers to Phoebe here, our sister, which is a servant of the church. And the word servant there is the word for deacon used elsewhere. For example, in first Timothy chapter three. Now I'm not going to spend a lot of time on this, but I do need to address it to ignore it would not be helpful because again, we're living in a day when genuine reforms, even churches are more and more embracing the role of the deaconess. Should we follow suit? Should we begin to appoint deaconesses in our own congregations? Of course I'd say no. First of all, the term that's used here is used for more than simply the person who served as an official deacon in the church. It's used over in chapter 13 of Romans and the verse number four regarding the governors. He is the minister of God to thee for good, the deacon again. We're not going to suggest the governors suddenly become deacons in the church. In a similar way, it shows in chapter 15 and the verse number eight regarding Christ Jesus. Now I say that Jesus Christ was a minister, a deacon of the circumcision for the truth of God. Paul himself refers to himself, who then is Paul, who's a Paulist, but ministers or deacons by whom he believed even the Lord gave to all men. 1 Corinthians chapter three, verse five. The point of that is one use of the word deacon in connection with a female does not constitute an argument for the official status of deaconesses being given to ladies in the church. Not enough data. The word itself is used more generally than simply being that for the office. If it's only used for the official office, then there's a stronger case, but it's not used. It's used more broadly than that. It's also the case that the first Deacons likely appointed in Acts chapter six are men, even though there were plenty of women in the church who could more easily have helped widows in their various needs. And yet the administrative function of Deacons was given to men. Hence Paul says, Timothy, let the Deacons be the husbands of one wife. clearly asserting again, the male identity of deacons in the church. It's just a passing word, but I think one of the problems we have here is that we underestimate the importance of the deacon in the church. All they do is help. Anybody can help. And as I started to preach last year, the deacons are those who serve as leaders in the church in the administrative function, and they have that important office in the church. It's an important role. There are two extremes that should be avoided in this. The one is the ordaining of women to an office, but they have no warrant to do so in the word of God, that's one danger. But the other danger is ignoring the very important and valuable task that devout women do for the church of Christ Jesus. Hendrickson writing some years ago now says this, perhaps some woman reading this commentary might wonder what services they can render to the church. While certainly older women can teach younger women, especially in matters about domestic piety, regarding loving their husbands and children, being discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed, they can also visit. and pray for sick members in the church. Make meals for the needy, greet and invite visitors to their homes for hospitality, encourage the hurting by writing cards to them, show mercy to the poor, hand out gospel tracts when evangelism is done, assist the deacons in practical ways that might be needed, and use many other gifts that God has given them to advance his glory in the church. In saying these things, we see that while only men can hold official positions in the church, ministry is not only for men. And I love this last sentence. Ministry is for all who want to roll up their sleeves, get their hands dirty, help others and glorify Jesus. That's what you see in this chapter. Ministry is for all of you, but you've got to roll up your sleeves and get your hands dirty. So I asked a question several times in the last number of months going through Romans 12 through 15. In what way are you serving Christ in this place? What are you doing to minister to the body? If this church is all about you, then you won't have the heart you need to serve others in the church. This concept of being in union with Christ and therefore with each other opens up the dignity of our service and the opportunity for all of us to engage with each other in serving Christ in this place. We need to have that mindset. What can I do to serve the Lord in my union with this church here in Malvern? That's something regarding the family nature of New Testament fellowship, equality and opportunity. Thirdly, and finally to close, There are some additional features of New Testament fellowship here. There are insights in the practice of the early church that should inform ecclesiology or doctrine of the church. I have three to leave with you and these are just brief comments. It seems likely that there was more than one church in the larger cities. Look at verse number five. that is in their house. Priscilla and Aquila are just a fascinating study in themselves as individuals, how they helped the polis. They were certainly of some means, and they had a church that was meeting in their house. You've also got verse number 14. There are a group of people that are mentioned, Asyncretus, Phlegon, Hermas, Patrabas, Hermes, and the brethren which are with them. Verse 15, and all the saints which are with them. So Paul, he's giving greetings into Rome, but it seems to be very much the case that there is more than one church in the city of Rome. This is not advocating the house church model, which again undermines the importance of ecclesiastical structures. It's not confirming that, it's not saying we should only meet in people's homes. But it's pointing out the word church can be used in different ways. It can be used regarding the universal church from Christ died. Or it can be used regarding people who gather in one place. The church, that's not referring to the entire church and all generations, of course not. The church that is in their whole house. But yet verse number 16, the church of Christ salute you. Paul's writing from one large city to another, and there are multiple churches. Now, we see the church is marked by people. People who come together. So 1 Corinthians chapter 14, and the verse number 23 says, if therefore the whole church may come together into one place. And in chapter 11, as they think about the Lord's table, they're exhorted, if they're hungry, verse number 34, if any man hunger, let him eat at home, that ye come not together under condemnation. Verse 20, when you come together, therefore into one place. What does this teach us regarding our church? The church is a company of people who gather in one place. There's a gathering that's the very essence of the church. But for various reasons, it may be practical. for a church in one place to divide themselves up into smaller groups that they can meet in different areas, one here, one there, and one somewhere else. See, one of the marks of revival in Northern Ireland in 1859 was a springing up of new Presbyterian churches in various times. And so in my own hometown that was relatively small, we had first, second, third, fourth, and fifth Presbyterians. Different churches, met in different parts of the town. Could you travel to all of them? Yes, easily. But they were scattered around the town. And so what you have here in Philadelphia, you've got the theme of 10th praise. It's just an encouragement to you. To understand that the church is a place where people gather together. They come to one place in Christ to serve in the Lord, but also perhaps to pray. There's enough people in Malvern for multiple good, godly, evangelical churches. More than enough people. And if God would bring revival, I don't believe it'd be the establishment of a mega church with five different people in one building. It'd be multiple smaller groups of people under oversight, seeking to love each other and serve each other for the glory of God. That's Christian fellowship. We don't see much of it today, but that's the essence of New Testament Christian fellowship. There's more than one church in each city. And yet we see the churches being linked together. These are not independent churches. There's a sharing of resources. Again, you take the language that Paul gives to Phoebe. I commend unto you, Phoebe, that ye receive her in the Lord. She's sent with the letter to Rome, likely, and she's sent, and she is to be received. The same for Priscilla and Aquila. Where are they now? They're in Rome. But in Acts 18, you find them in Corinth, and then in Ephesus. There's this idea these churches are connected, that they have a burden for each other. I'm not going to suggest that Romans 16 proves a presbytery. I think you find that elsewhere. But it does warn us of the danger of church independency. Independency is not healthy and is not the norm. It may happen for various reasons for a season, but it is not the norm. It is normative that those who are in union with Christ in one place will make connections with those who are in union with Christ in another place. So it is, I believe, indicative of the importance of inter-church fellowship and communion. There is, of course, the need for separation from apostasy. But there's also the need for inter-church cooperation and community. And there are practical, geographical, or language reasons whereby there may be separate churches. But the churches work together. I'm so thankful we see in our connection with Reformation Bible Church, just for example. They have become very, very instrumental in the work of our church camp. They send staff members, and the campers, and they work under the oversight of the Greenville Church, as I do, but we work together in the camp, though we have different opinions on certain things. But there is the recognition that we're in Christ, and we serve together in that way. That's good, and healthy, and proper. Independence will often lead, again, to the establishment of churches after an individual image. and not after the community of the saints. You want to have connections in churches. We do that in presbytery. There's a presbytery in church in this place. Which leads thirdly, the final one of these issues, and that is the mutual interest in knowledge. People have mentioned, Paul has all of these names in Rome and he's never been there yet. It's quite remarkable. He wants to go there, hasn't been, and he knows all these people. Great so-and-so, and so-and-so, and so-and-so. And so you get this idea, there was tremendous mutual interest and knowledge between the churches. Indeed, you've got verse number 23. Gaius, mine host, and of the whole church, slithereth you. Corinth to Rome, Rome to Corinth. There's knowledge and interconnectedness. They know each other. Mrs. Judy Brown, a member of our Greenville Church, does a tremendous work every two months, well, more than every two months, but every two months when it comes, raising the church prayer bulletin. I get an email from Judy, maybe on a Monday, please send the prayer request for the church by Friday. I keep putting it off. I'm always late to the last minute, but that is such a valuable resource. We are not on our own here. We're part of a wider body and therefore you pick the bulletin up, you read it. What's going on in Greenville? What's going on in Cloverdale? What can we pray for? And you get to know individuals and their needs and their burdens. That is healthy. And it points us forward, as I said this morning, it points us forward to the eternal state when we'll all be part of one united church in that fashion. And so having a burden and a concern for each other is absolutely biblical and healthy and proper. We have a bigger view of church than what happens here. We see the needs and the burdens we have for each other. We hear the good news of God's blessings and we're not jealous. Not a bitter spirit, but glad. We're glad that your God's doing something great here. But we hear the burdens and we bring them to the Lord in prayer, one for the other. Christ died to save the church, one church. One unified church made up of many local churches, made up of various members and yet joined together, but still one church. scattered geographically, but seeking to show the eternal prospect of a united church, which Christ himself prays. Neither pray I for these alone, but for them also, which shall believe in me through their word, that they all may be one. Not an ecumenical oneness, because what do we say? There is no union outside of Christ. This unity is for those in Christ. But we need to be very, very careful how we address and speak to those who are in Christ, but yet may not be part of our particular community. One church under Christ, that's what we'll enjoy in heaven. And may it be part of our enjoyment here on earth as well. Interesting chapter. Just touching the surface of things. May it help us to pray over our own needs here as a nomination in these days. Let's pray together. I'll give thanks for the refreshments also in this closing benediction. I'll pray for the food. Please make your way down there and enjoy the good things provided. Enjoy the fellowship together in that fashion and that we could share our burdens and blessings. and know God's help this afternoon. Eternal God and Father, we thank you again for the instruction we receive in your word in a more unusual chapter perhaps than normal, and we pray for help to take these things, apply them, and understand them. Grant us the grace to pray for our own church and each other, to serve each other here, but also to serve the wider body. We thank you for the part that we have as a wider presbytery and the union we share with other churches. We pray you bless us again. Remember those close to us, the work in Walnutport. We pray also for the work in Upper Derby and the RBC Church also. God bless these churches. Help us to share together in the burdens and the blessings of the gospel that we see great things done for Christ in the coming days. Oh, eternal God, we thank you for the good things prepared for us. Thank you for your mercies. Thank you, dear Father, for the love we have as a body here. Help us to abound more and more and to enjoy this time together. We can bring glory and honor to Christ's name. In his name we pray. Amen.