Sermon Illustrations on Forbearance

An Attitude Like That of Jonah

An old man and his wife in Flintshire were much annoyed by their neighbor's cattle going over their fences into their wheat and grass, and thus causing great loss to the poor old people. David, the old man, got impatient at last, and one day, entering the house, he said to his wife: "Our neighbor's cattle have been again in our wheat. I'll make him pay the damage this time." "Don't talk about paying, David, 'I will repay, saith the Lord.'" "No, indeed, He won't," said David; "He is too ready to forgive a great deal to do that." --Dictionary Of Illustrations

The Design of Divine Forbearance

Romans 2:4

“Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (Romans 2:4 NKJV)

The Design of Divine Forbearance

• despisest — thinkest scorn

• riches — Rom 11:33, 9:23, Eph 1:7, 2:7, 3:8 — a preciousness, abundance

• goodness — kindness (2 Cor 6:6, Col 3:12, Tit 3:4), gentleness (Gal 5:22, cf Rom 11:22)

• forbearance — Rom 3:26, Matt 17:17, cf Ps 95:10, Acts 13:18 — patience

• long-suffering — punishment long deferred

• not knowing — not acknowledging, or considering, wilful ignorance

• leadeth — drawing, not driving. Is designed to lead.

• repentance — Eccl 8:11, Rom 6:1-2, Job 33:27-30, Ps 78:38, Isa 53:7-10, Hos 11:4, Exod 34:6, Isa 30:18, 2 Pet 3:9, 15 — while God proposes a new life, man takes advantage of His mercy to live in sin

Divine goodness, a motive to repentance — J. Foster

Contemplate the goodness of God

I. As beheld in the same view with the deserts of man

1. God’s constant provision

2. His watchful protection

3. His compassionate care of weakness

II. In the same view with the manifestation of His mind against sin

III. As being contemporary with each sin in our long succession of offences

IV. By supposing it to be withdrawn

V. In its character of patience and long-suffering

Application:

l. Would you not desire to be in unity with such goodness?

2. Would you not deem that which has kept you from it your most fatal enemy?

3. Shall this goodness lead to contempt of God? No , rather repent — repent now, for “the kingdom of heaven is at hand.”

The long-suffering of God. — There was a prince in Italy who was one of the most merciful that ever ruled a nation, but at the same time a terrible punisher of wickedness when once be rose to do justice. Among his servants there was one who abused his goodness by numerous transgressions, not only against the rules of the palace, but also against the laws of the state. He was an oppressor of the poor, quarrelsome with all his fellow-servants and neglectful of his duties to his master. The prince had several times kindly but seriously rebuked him, but as the servant found that punishment never followed, he became impudent and reckless. One day he allowed his passion so to get the better of him that he caused a fellow-servant’s death. He entreated his master’s pardon, and his master forgave him once more. This token of mercy, instead of softening his heart made him more regardless still. He now thought he could do anything. So one morning he ventured to appear before his master with his bat on. The prince, in a calm voice, asked him why he thus came covered into his presence. The answer was that he had caught a cold. His master’s patience was now exhausted. “I will take care,” said be, “that you never catch a cold again. Call the officer of the guard.” The servant soon came with that personage. “Take that man to prison,” the prince said, “and order the executioner to nail his hat to his head.” One of the prince’s friends expressed his surprise at this severe sentence, seeing that the servant had been pardoned for more serious crimes. The prince took a goblet, and having half filled it with water, requested his friend to put an apple into it. This made the water rise to the brim. The prince thereupon told his friend to drop in a coin. This made the water to run over. “How is it?” the prince asked, “that the small coin caused the water to run over, whereas the large apple raised it only to the brim?” The long-suffering of God is very great, but it has its limits, and when matters have risen to such a height as to cause the cup of God’s patience to flow over, that same God who is “slow to anger” proves a God of great power, who will not at all acquit the guilty. — (Pointed words heard at King’s Cross)

“To me it appears, and I think it material to be remarked, that a disbelief of the established religion of their country has no tendency to dispose men for the reception of another; but that, on the contrary, it generates a settled contempt of all religious pretensions whatever. General infidelity is the hardest soil which the propagators of a new religion can have to work upon.” — Paley

“God is all to thee: if thou be hungry, He is bread; if thirsty, He is water if darkness, He is light; if naked, He is a robe of immortality.” — Quarles

Christ, Our Propitiation

Romans 3:25

“whom God set forth [as] a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.” (Romans 3:25-26 NKJV)

Christ, Our Propitiation

• Propitiation — Exod 25:17 (LXX), Lev 16:15, 1 Jn 2:2, 4:10, Heb 9:5 — Gk., a propitiatory. The cover of the Ark was called a propitiatory covering — “Because it was the throne on which the glory of the Lord received the atonements made by the high-priest on day of expiation, and from which God dispensed pardon to the people. Hence Christ is represented as a propitiatory, or mercy-seat, set forth by God for receiving the worship of men, and dispensing pardon to them.” (Macknight)

• Faith — which alone gives an interest in the propitiation

• His blood — taking the place of the blood of those sacrifices, without the shedding of which no remission

• Declare [demonstrate]…righteousness — in exacting the claim of justice, and bestowing pardon on the believer

• Remission [passed over] — Gk., pretermission, passing by

• Forbearance — in not punishing the sinner immediately, in view of the obedience of Christ — Acts 13:18-19

• Just — in Himself

• Of him — Isa 53:5, Ps 85:10, Isa 12:21, Rom 8:33 — communicating righteousness to others.

Justified by the propitiation made by Christ — W. W. Wilkinson, B.A.

I. The propitiation made for us by Christ

1. Its justice

2. Its mercy

3. Its richness

4. Its comprehensiveness

5. The consolation it contains.

II. They who are justified by it:

1. All the covenant people of God

2. They who flee to Jesus and rest their ever lasting hopes upon Him

3. Everyone who is willing to accept mercy and be at peace with God by simple trust in Christ.

Justification by faith — Anon.

I. The sinner stands condemned at the bar of justice. Against him are

1. Memory

2. Conscience

3. Reason

II. No circumstances sufficiently excuse his guilt, and no goodness of his can atone for it.

III. The law of God demands some reparation for its violation, and that reparation

the sinner himself cannot make.

IV. Jesus, the Son of God, takes the sinner’s place, and voluntarily offers to die in his stead.

V. Upon the sinner accepting joyfully this substitution, and trusting in it as sufficient, the Law has no more hold upon him, and he goes forth free. — Learn — God is just

(1) To Himself

(2) To the penitent sinner

(3) In the condemnation of the impenitent.

Propitiation — Cowper, the poet, speaking of his religious experience, says, “But the happy period which was to shake off my fetters, and afford me a clear opening of the free mercy of God in Christ Jesus, was now arrived. I flung myself into a chair near the window, and seeing a Bible there, ventured once more to apply to it for comfort and instruction. The first verse I saw was the 25th of the third of Romans: ‘Whom God path set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God.’ Immediately I received strength to believe, and the full beams of the Sun of Righteousness shone upon me. I saw the sufficiency of the atonement He had made, my pardon sealed in His blood, and all the fulness and completeness of His justification. In a moment I believed, and received the Gospel. Whatever my friend Madan had said to me so long before, revived in all its clearness, with demonstration of the Spirit, and with power.”

“The general nature of justification is a reward. It is a reward met merited by Christ as Priest and Mediator, promised by God-Redeemer as a Lawgiver, and rendered by Him as Judge upon a duty performed (believing) by the sinner to be justified.” — Lawson.

The Grace of Our Lord Jesus Christ

Luke 13:1

Luke 13:1–17 — The Grace of Our Lord Jesus Christ « Leader information shown in this fashion »

“For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.” 2 Corinthians 8:9 (AV) « — in these verses in Luke we see the grace of God toward sinful mankind. »

A. Need for Repentance, Luke 13:1–5 (NKJV): 1 There were present at that season some who told Him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 And Jesus answered and said to them, “Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things? 3 I tell you, no; but unless you repent you will all likewise perish. 4 Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem? 5 I tell you, no; but unless you repent you will all likewise perish.”

1. two disastrous incidents – no parallels in the other gospels

a. there is no independent record of the first incident « , but it is in keeping with Pilate’s character; some Galileans attending Jerusalem were executed at the very moment when they were worshipping and offering their sacrifice »

(A) who suffered in this incident? « — Galileans; these were the second group taken into captivity by the Assyrians (2 Kings 15:29). There was not the same repopulating of the land there as took place in Samaria (2 Kings 17:5-6, 24). So there was not the same revulsion to the Israelites who remained (2 Chronicles 30:6) or returned there as to the Samaritans However, they were not highly regarded by the people of Judaea (John 1:46, 7:52) »

b. for the second incident, also, there is no other record « ; the fountain of Siloam was at the foot of mount Zion and was the source for the upper and lower pools there, providing water to Jerusalem (see John 9:7); the tower was probably to guard these precious resources in times of war »

(A) who suffered in this incident? « — Jerusalemites; Jesus does not let pass the self-righteousness of the Jews. If disaster is the punishment of God, then they, too, are worthy »

2. what is the implied reason for disaster (by those telling Him?

a. « that it is punishment from God; found today in the legal expression, “an act of God” »

b. did Jesus interpret it in this fashion? « — yes and no, He said does not deny that the victims were sinful, but no that there were many who were just as wicked, or more so, who had not suffered such disasters »

c. so is it? « — disaster may not be the immediate judgment of God, but it happens as an outcome of sin’s existence and is evidence of the ultimate judgment coming for sin »

d. so the lesson to be taken from disaster is? « — that those who are spared should repent and turn to God … this is the same message for each of the disasters. They may “likewise” perish: either suddenly without any further opportunity for repentance, or, at the hands of the Romans as in AD 70. »

3. rather than demonstrating the anger of God, what did these disasters show? « — His forbearance, longsuffering, and patience »

B. Parable of Barren Fig Tree, Luke 13:6–9 (NKJV): 6 He also spoke this parable: “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. 7 Then he said to the keeper of his vineyard, ‘Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it use up the ground?’ 8 But he answered and said to him, ‘Sir, let it alone this year also, until I dig around it and fertilize it. 9 And if it bears fruit, well. But if not, after that you can cut it down.’” « — this parable is closely connected in purpose to the preceding words of Jesus concerning the two disasters — again, there is no parallel in the other gospels to this parable. »

1. understanding the owner, the vineyard, the three years and the keeper « — it is unnecessary — indeed, dangerous — to try to identify these with God, with Israel, with Christ’s 3-year ministry, and with Christ, respectively; to do so is to set two Persons of the Trinity in opposition or to set the justice and mercy of God as warring factions in His character — both are distortions of God. The parable makes it message without needing to fit every part. »

2. what was the defect in the tree?

a. « it failed to produce fruit »

b. what was the expectation of God in the following?

(A) Matthew 3:8 « — that the religious rulers demonstrate true repentance by a change in their lives »

(B) Matthew 5:20 « — righteousness exceeding that of the religious rulers »

3. the fig tree is spared; to what extent? … degree? … purpose?

a. « it is but for a limited period; one more year … give it another fruiting season to prove itself one way or another »

b. « not merely left to live for another year, but cultivated with further care and attention to promote its success »

c. « that it may produce the fruit for which it is intended »

d. « ultimately to be tested again regarding its fruit; a final exam which if it fails, there will be no further opportunity for fruit »

4. so, what does this parable illustrate?

a. « that the season for repentance — for a change, for showing that change — is limited; »

b. « that God’s forbearance is not inevitable but only extended by His grace; it must not be treated lightly »

C. Sabbath Healing, Luke 13:10-17 (NKJV): 10 Now He was teaching in one of the synagogues on the Sabbath. 11 And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up. 12 But when Jesus saw her, He called her to Him and said to her, “Woman, you are loosed from your infirmity.” 13 And He laid His hands on her, and immediately she was made straight, and glorified God. 14 But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, “There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day.” 15 The Lord then answered him and said, “Hypocrite! Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it? 16 So ought not this woman, being a daughter of Abraham, whom Satan has bound — think of it — for eighteen years, be loosed from this bond on the Sabbath?” 17 And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.

1. what are we told about the woman?

a. « bent over by infirmity so could not straighten up »

b. « 18 years in duration »

c. « attending synagogue (first indication of piety) »

d. « not the one making the overture for healing »

e. « a daughter of Abraham (second indication of piety) »

f. « though pious, bound by evil spirit from Satan (cf. 2 Cor 12:7) »

g. « glorified God (third indication of piety) »

2. what are we told about the Lord?

a. « was in the synagogue teaching, a usual occupation; but this is the last recorded time that He did so »

b. « initiated the healing of the woman; she must be healed »

3. what are we told about the ruler?

a. « indignant because his view on the Sabbath was challenged, ignored, broken »

b. « could only dare criticize Jesus indirectly »

c. « a hypocrite with others; talked to crowds when in reality he criticized Jesus; words inconsistent with Jewish husbandry »

4. the Sabbath

a. when was Sabbath instituted? « — not at giving of the law, but at creation; before sin; its real purpose was not to earn righteousness but an opportunity for fellowship with God »

b. consistent teaching of Jesus: a day for doing good

(A) John 5:2–18 « — man taking up his bed and walking »

(B) Luke 6:6-11 « — healing of man with withered hand »

c. great way to sanctify the Sabbath – defeat Satan

Why God Waits

2 Peter 3:5

2 Peter 3:5–9 — Why God Waits — « Leader information shown in this fashion »

A. 3:5 — Willingly Unaware

1. AV – For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:

2. NIV – But they deliberately forget that long ago by God’s word the heavens existed and the earth was formed out of water and by water.

3. NAS – For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water,

4. J. B. Philips – They are deliberately shutting their eyes to the fact that there were heavens in the old days and an earth formed by God’s command out of water and by water.

5. NLT – They deliberately forget that God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water.

6. RGH – For these scoffers are deliberately unaware that by God’s word the skies existed in the distant past and the land was constituted out of water and with water

7. Keep in mind the scoffers’ statement from last week: “Where is the promise of His coming? For since the fathers fell asleep, all things continue as [they were] from the beginning of creation.” (NKJV)

8. To what era does this description of earth apply? « — the period after creation up until the flood; this may differ in aspects that we do not know of the earth today. »

9. Read Genesis 1:6–10. How did the scoffers of Peter’s day regard this information? … today’s scoffers? … is there much difference? « — discuss »

10. These people have the same basic problem that the house of Jacob had in Jeremiah 5:21, 23; what is it? « — Matthew Henry comments on these verse, “There is none so blind as those who will not see.” There was a wide variance between this and God’s intention for His people in Deuteronomy 4:6. »

B. 3:6–7 — Judgment Past and Judgment Future

1. AV – 6 Whereby the world that then was, being overflowed with water, perished: 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

2. NIV – 6 By these waters also the world of that time was deluged and destroyed. 7 By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men.

3. NAS – 6 through which the world at that time was destroyed, being flooded with water. 7 But the present heavens and earth by His word are being reserved for fire, kept for the day of judgment and destruction of ungodly men.

4. J. B. Philips – 6 It was by water that the world of those days was deluged and destroyed, 7 but the present heavens and earth are, also by God’s command, being carefully kept and maintained for the fire of the day of judgment and the destruction of wicked men.

5. NLT – 6 Then he used the water to destroy the world with a mighty flood. 7 And God has also commanded that the heavens and the earth will be consumed by fire on the day of judgment, when ungodly people will perish.

6. RGH – 6 Through these elements by the cataclysm of a flood, the world system of that time utterly perished. 7 The present skies and land are by that same word being laid up in store, being kept in store for fire until the day of judgment and perdition of wicked men.

7. what was the character of the world system that perished? « — many had second-generation knowledge of all the facts of creation, Eden, Cain and so on; there are indications of godly line (”Mahalaleel” name meaning “praise of God”(?), the “sons of God” 6:2) but 6:5 describes the overall state of mankind … read it … sound familiar? Check out Matthew 24:37–39 »

8. See Jude 1:14–15, 2 Peter 2:5; what do you learn about God from these items? « — warnings (Enoch, about 1000 AM) and preaching (Noah, about 1600 AM) — God’s forbearance – we will return to this theme in a verse or two. »

9. How does Peter relate the punishment of ancient and current scoffers? « — in both cases God maintains this earth to use it for His purposes, including eventual punishment of the wicked. »

C. 3:8 — God’s Hourglass

1. AV – But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

2. NIV – But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day.

3. NAS – But do not let this one fact escape your notice, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day.

4. J. B. Philips – But you should never lose sight of this fact, dear friends, that with the Lord a day may be a thousand years, and a thousand years only a day.

5. NLT – But you must not forget, dear friends, that a day is like a thousand years to the Lord, and a thousand years is like a day.

6. RGH – Dear friends: do not let this escape your awareness: in the sight of the Lord, one day is as a thousand years and a thousand years as one day.

7. Which is longer: an hour spent enjoying a close friend or one minute in a windy, freezing rainstorm/ … two minutes in silent prayer or a half-hour TV program? Even with us, we find time to be relative in its apparent (subjective) duration

8. What are some reasons that God’s promises seem to lag?

a. Psalm 90:4–6, 9 « – our lives are so short and fleeting »

b. Ecclesiastes 12:1-7 « – the constant reminders of our mortality and evanescence makes us impatient »

9. Is God unaware of our limitations with respect to time?

a. Psalm 103:14 « – as creator He fully knows our limits »

b. Psalm 139:14 « – moreover, He deliberately made us so »

c. Ecclesiastes 3:11 (some translations) « – but also has made us cognizant of the spiritual, the eternal »

d. Isaiah 53:4, John 1:14, Hebrews 4:15 « – He has shared in our humanity; see Luke 22:15 as poignant example »

10. What has He done for us to handle our limitation (impatience) respecting waiting for His promises (Ephesians 1:13–14)? « – the indwelling Holy Spirit as a down payment »

D. 3:9 — God’s Character Revealed in His Purpose

1. AV – The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

2. NIV – The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.

3. NAS – The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

4. J. B. Philips – It is not that he is dilatory about keeping his own promise as some men seem to think; the fact is that he is very patient with you. He has no wish that any man should be destroyed; he wishes that all men should find the way to repentance.

5. NLT – The Lord isn’t really being slow about his promise to return, as some people think. No, he is being patient for your sake. He does not want anyone to perish, so he is giving more time for everyone to repent.

6. RGH – The Lord does not hold back in hesitation respecting His promise, as some such consider His doing; but is waiting patiently upon you, not being pleased at any person’s perdition, but that all should give place to that change of mind-view called repentance.

7. a promise is an announcement of intention, here of God’s, and may include both positive and negative implications; which are in the promise under consideration in verse 4? « — The promise is the coming of the Lord; there will be reward and blessing of the redeemed; punishment of the wicked. »

8. how do you know that the Lord is patient in this fashion (arraign the evidence)? « — Eden, Noah, Lot, Amorites, Israel in wilderness (2 occasions, at least), Israelites in their history many times, me.

»

9. Demonstrate the consistency of this statement with that which is found Ephesians 2:4–7. « — this verse tells the practical means whereby God, rich in mercy even when we were dead in sin opens the way that we are able to come to life in Him »

Quiet Differences of Opinion

Colossians 3:13

Forbearing … and forgiving one another. — Colossians 3:13.

A man was once asked if he and his wife had many differences of opinion. He replied, We have a good many, but I don’t let her know about them.” He was a wise man. He had learned forbearance. Most quarrels would never occur if we showed forbearance. The Greek literally means “holding yourself back from one another.” We all know what it is to feel like lashing out at some-one under provocation: but followers of Jesus Christ are not to do that, but to be forbearing. Keeping His example before us and trusting Him to help us, we will show quiet patience, self control, and forbearance like Him. — J. E. Harris.

The kindest and the happiest pair

Will find occasion to forbear;

And something, every day they live,

To pity, and perhaps forgive. — Wm. Cowper.

Howling Over Unfair Grades

On the first day teaching his class 250 college freshmen, R. C. Sproul carefully explained the assignment of three term papers. Each paper was due on the last day of September, October, and November. Sproul clearly stated there would be no extensions (except for medical reasons). At the end of September, some 225 students dutifully turned in their papers, while 25 remorseful students quaked in fear. “We’re so sorry,” they said. “We didn’t make the proper adjustments from high school to college, but we promise to do better next time.” He bowed to their pleas for mercy, gave them an extension, but warned them not to be late next month.

The end of October rolled around, and about 200 students turned in their papers, while 50 students showed up empty-handed. “Oh, please,” they begged, “it was homecoming weekend, and we ran out of time.” Sproul relented once more but warned them, “This is it. No excuses next time. You will get an F.”

The end of November came, and only 100 students turned in their papers. The rest told Sproul, “We’ll get it in soon.”

“Sorry,” Sproul replied. “It’s too late now. You get an F.”

The students howled in protest, “That’s not fair!”

“Okay,” Sproul replied, “you want justice, do you? Here’s what’s just: you’ll get an F for all three papers that were late. That was the rule, right?”

“The students had quickly taken my mercy for granted,” Sproul later reflected. “They assumed it. When justice suddenly fell, they were unprepared for it. It came as a shock, and they were outraged.”

________

Matt Woodley, in the sermon “The Grieving Heart of God,” PreachingToday.com

Bearing With One Another

John 13:34

It’s that all-too-familiar verse that fits nicely in an Instagram square with watercolor flowers embroidering its edges -- “Love bears all things, believes all things, hopes all things, endures all things” (1 Corinthians 13:7).

Yes, one of those verses that’s often pulled out of context and overused. And yet, it’s a verse I find myself returning to often for instruction and comfort.

It’s easy to think about bearing a burden for a short time or a season, and it certainly makes it easier when you have an end in sight, a date of relief. But when the season lasts days, or months, or years, the call to bear all things quickly tests our ability to “believe all things, hope all things” and “endure all things.”

The apostle Paul was a man acquainted with sorrow like our Lord. He pressed on in faith and hoped against hope and endured with patience. He knew well the order of love -- bearing, believing, hoping, enduring.

We do not endure trials or suffering for the sake of enduring, not even for the sake of faith. Christ said the greatest commandment is not “to muster your faith in God” or “just be patient.” No, the greatest commandment is to love the Lord your God with all your heart, with all your soul, and with all your mind (Matthew 22:37). It is why Paul writes in 1 Corinthians 13, “So now faith, hope, and love abide, these three; but the greatest of these is love.”

In prolonged seasons of burden-bearing, I have returned multiple times to this passage. I consider Paul often as an example of one who loved Christ and His bride, the church, bearing all things. Christ calls us to love Him, to submit to Him, to suffer with Him, and we are called to love His church, to bear one another’s burdens, to suffer long and exercise Christian charity to one another. What a joyous gift it is to have others bear all things with you and to have brothers and sisters who love you.

Bearing with one another is not easy, though. Our sins, like potholes on a smooth road, mar our efforts to live righteous lives. It’s easier to walk away from relationships than it is to reconcile them. Praise be to God, He did not see us as something to be done away with, but children to be reconciled to Himself. Christ told His disciples that their love for one another would tell the world that they were followers of Christ.

A way to measure your own love for the Lord, your love for the church and your community is to consider how well you bear all things:

• Do you strive always for reconciliation?

• Do you care enough to share hard truths with a brother or sister?

• Are you willing to listen, consider and respond to a brother or sister with grace?

• Do you extend the benefit of the doubt, or judge harshly?

• Do you walk away when things get hard or do you press into community and relationships with resolve?

Faith may move mountains and hope may produce character and patience, but without love they are meaningless. When the strong winds come and the waters rise, what compels you to believe without faltering, hope against hope and endure the tempestuous journey that is faith? Co-laborers, let us love one another well -- bearing all things.