Evening Service, 19 April 2009

What will your thoughts and feeling be if when you are about to die you are given an opportunity to look back over your life; as well as to look onward to what might have been but now won’t be – the things left unsaid, undone?

It is reported that when Queen Elizabeth I of England was dying she said to her lady-in-waiting, ‘Oh my God! It is over. I have come to the end of it – the end, the end. To have only one life, and to have done with it. To have lived, and loved, and triumphed; and now to know it is over! One may defy everything else but this!’  

You can feel the pulse of defeat and despair in these words. Despite all the pomp and glamour, all the power and glitter, all she could feel was ‘the end, the end!’

But not so the Lord Jesus Christ when He cried “It is finished!”

His was a life of purpose, and the purpose had been accomplished; a life with a plan, and the plan had been achieved; a life with an aim and that aim had been attained; a life with a task and that task had been completed.

As we look at it this let us note, firstly,

1. Its Force

The idea is completeness.

Jesus indicated in 4:34 that “My food is to do the will of Him who sent Me, and to finish His work”. Then in anticipation of this moment Jesus had said to His Father “I have finished the work which You have given Me to do” (17:4). In v.28 where it is translated “accomplished”. It is the same word used each time. It is finished! The idea in this word is that of completeness, of nothing left undone, of bringing a matter to conclusion. It was used in commercial transactions: ‘Paid in Full’.  

But the idea is also of continuing effect. The tense of the verb in the original Greek which has the force of ‘that which was accomplished remained permanently effective’.

When I completed my BTh I later found that there was an accreditation problem with the institution I had obtained the degree through. I was told that for me to keep my degree and have it formally recognised I had to do a new ‘paper’. If I didn’t comply or pass this new requirement then the ‘degree’ would be lost! What I thought was complete could yet be nullified and lost by the slash of a government pen.

But not so Jesus. He knew that this was a permanent and unchangeable.

This word was also uttered with power. In the Gospels we are told that Jesus uttered a loud cry just before His death (Matt 27:50; Mk 15:37; Lk 23:46). Two of which also tell us that Jesus was given a drink just beforehand it would seem that this was Jesus’ cry. In other words it was not the last sob of a defeated man, nor a deliberate declaration of one resigned to his fate glad that all this agony was at last over.

It has the force of triumph.

This saying gathers up Jesus’ entire ministry in a triumphant conclusion. Think of what it will be like when you make the last payment on a big debt like a car loan, or especially a house mortgage – all those months and years of activity have led up to that final payment. This of course is nothing compared to the triumphant joy Jesus was expressing in these words: Paid in Full. It is completed, fulfilled, finished. Jesus declared this knowing that a turning point in human history had been reached.

It has the force of satisfaction. 

As Jesus uttered these words He knew He had finished the work He had been sent by His Father into this world to do. In this cry He was looking over all of that work with satisfaction – it had been completed and done well. In 17:4 He indicated His motivation was to glorify His Father by saving a people from their sins. With this climatic act He was able to say I have done it, I have done all things well. It is impossible for me to have done it any better. The satisfaction that God had as He looked over the result of six days of creation active is what Jesus is in effect seeing here: “It was very good!”

It also has the force of confidence. 

This cry declares Jesus’ confidence that this can never be undone. Christ satisfied God’s justice by dying to pay in full for the sins of God’s people. These sins can never be punished again since that would violate God’s justice. Sins can only be punished once, either by a substitute or by yourself.

This saying, in other words, points to Christ’s death as an achievement not a failure, a victory not a defeat. But what exactly was finished?

2. Its Focus

Surely what was finished was not His life, though Jesus clearly anticipated that here for in a few more breaths that too would happen. Yet there is a greater dimension to this saying, for by it Jesus was also declaring finished:

Prophecies relating the Messiah’s death. 

The words in v.28 indicate that Jesus was very much aware of the OT prophecies which pointed at the sufferings of the Messiah, and that now these were all fulfilled. The first of these was given in Gen 3:15, that he would bruise satan’s head, that is inflict a fatal blow on the deceiver, and that He would bruise His heel in the process, which is a reference to His death on the cross. John records the fulfilment of prophecies in 19:24, 28-29, 36, 37.

Symbols and types of the OT. 

These were indirect descriptions of what the Messiah would do. Here we should note the fulfilment of the sacrificial system which symbolised the payment of the penalty for sin (what we call atonement) by a substitute. All those OT sacrifices pointed to the death of the Messiah on behalf of others for their sin. These sacrifices pointed to a greater blood sacrifice.

In 1 Cor 5:7 we read that “Christ our Passover was sacrificed for us”. Related to this is also the Temple and its services. In Matt 27:51 we read that when Jesus died the curtain in the Temple between the holy place and the Holy of Holies was torn from top to bottom. This curtain symbolised that though God was near He was separated from us – but now Christ sees that His work of breaking down that separation has occurred through His death.

The demands of the Law  

The moral law of God, summarised in the 10 Commandments, ever exists as a standard of how we are to live before God. It does so because it reflects the character of the Law-giver Himself. But none of us have kept it, as the conscience of each of us confirms and as the Word of God declares (Rom 3:10, 23). It stands against us, condemning us, demanding justice and satisfaction. Unless the demands of the Law are fulfilled on man’s behalf, he must be condemned.

But Christ kept the Law of God perfectly throughout His life, and then in dying fully paid the penalty for its breach, then cried “It is finished!” Through His life the requirement of perfect obedience to the Law was met, and at the cross the debt of sin is cancelled by His death. He fulfilled the law – perfectly and vicariously.

Now the Law no longer holds any terror for us. It now shows its positive face to us as a guide and friend, a gift of love and it has become our delight and comfort.

The power of satan, sin and death.  

The cross looked like it was satan’s greatest triumph, but it was actually his greatest defeat (Col 2:15). Colossians 1:13 tells us that the believers are transferred from satan’s to Christ’s kingdom and that sin has no more power over them, nor does satan. We can resist him and we are told when we do so that he will flee from us (James 4:7). Even death no longer holds its terror for us, for its sting was sin but that is gone for believers (1 Cor 15:58). It is finished!

3. Its Fruit  – or impact on us today

The promise of salvation. 

This saying speaks ‘hope to the hopeless, pardon to the guilty, acceptance to the lost’ (Spurgeon). Christ has taken away all the barriers that were in the Father’s way of loving His people. From that day the Father is pleased to welcome sinners to Himself, to the full enjoyment of His love and peace. These words, if you like, form an invitation. From this side of their utterance they give the invitation of the gospel: it is now ready, come to the banquet – Isa 55:1f. These words tell you that the blood Jesus poured out from a broken heart can wash out and cancel the deepest stain that is on your soul and conscience; it tells you that there is yet room for you to join the thief having expressed humble faith in Jesus was promised “This day you shall be with Me in paradise.”

May the Holy Spirit repeat that invitation and make it effectual to the heart of any who have not till now come to Jesus Christ in faith. Dry your tears, embrace the cross, trust in the finished work of Christ.

The sufficiency of this salvation. 

There is nothing left to be done in order to make God propitious towards sinners. There is nothing more to be added to what Jesus has done – indeed to do so is to insult Christ, it is arrogant to think that we can add anything. James Packer describes this as Christian mathematics saying ‘to add is to take away.’ We need no extra sacrifice (hence the destruction of the Jewish Temple and sacrificial system); but also no need to re-sacrifice Christ in our churches or even in our minds. It is a once for all event in time sufficient for all time. We come to God the Father resting solely in that historical, real-world event.

The issue is not how you feel but where are you trusting. Rest not in the words of faith, the depth of sorrow or even the feelings of joy, but in Christ’s death – that and that alone, nothing more nothing less, is the basis of your acceptance with God. Yet such is the proud heart of man that we are very anxious to have some part in our salvation – some preparation for Christ, some humbling of the heart, some repentance, some good works. These are identified and trusted in as that which makes some contribution. But Jesus says “It is finished!”

The gospel is not a do but a done message. Praise God, for otherwise we would ever be in a state of uncertainty as to whether we have done enough. But our hope resides in Christ alone and so our hope and assurance is stable.

The sweetness of this salvation. 

There is nothing more wonderful than knowing nothing more needs to be done. Here is the source of the true spiritual experience of the saved: peace and joy. Here is fear removed. Here is silence to the accusations of conscience: “there is no condemnation for them that are in Christ Jesus” (Rom 8:1), so when satan or a falsely sensitive and accusing conscience attacks that peace we can declare as in 8:33-34. If “It is finished” then I am complete in Him, and can rejoice with unspeakable joy. Whatever I owed to God on account of my sin is now wiped away from His book of remembrance.

But more if the separation between God and I because of my sin is finished then I have access to God – I know He will hear my prayers, I know He will guide and guard me in my life, that Jesus means it when He says “I will be with you always” (Matt 28:20). I see that it also means that the barriers between people are broken down when they are united in Christ, so this salvation is one marked by fellowship, godly friendship with other believers. I am a member of a large and expanding family of love. It means that I can face the last enemy death knowing that Christ has conquered death, that He has taken away the power of death which is sin and therefore its sting. Death is changed and swallowed up in eternal life, so that even if I am separated from this body I am present with the Lord.

How much we owe to Jesus Christ!

How thankful we should be for this words which hold the compendium of truth and love. Here is the sinners answer. Here is the believer’s comfort.

“It is finished!” Is it for you?

Morning Service, 19 April 2009

What do you know about the Yarra River, apart from that this church has it in its name and that Melbourne is situated at its mouth? One of its most interesting facts is that to the original inhabitants, the Wurundjeri people, the river was called ‘Birrarrung’ (ie, Place of Mists and Shadows). But because of language difficulties the white settlers called it “Yarra”, not understanding the Wurundjeri people were pointing out the nature of the river rather than indicating its name as they said “Yarra Yarra”. What they were saying in their language was ‘ever flowing‘.

Ever flowing – now that’s a glorious description of life as experienced by the Psalmist – Blessed. In this Psalm he celebrates the constant flow of blessing from the throne of God to His people and enjoyed in their daily lives. As such it picks up the imagery of Psalm 1 where believers are described as “a tree planted by the rivers of water” (v.3; cf Jer 17:8), and to whom Jesus declares that He gives “living water … the water I give will him will become in him a fountain of water springing up to eternal life” (John 4:10, 14).

This Psalm lies within the collection known as the Songs of Ascent which were sung by Jewish worshippers on their travel to Jerusalem for one of the annual feasts. In so going the Psalmist ponders and rejoices over the blessing of God upon himself, his family and family life. In fact he so rejoices that he wants others to not only know about it but to know it. He celebrates it as a blessing that ever flows, and that here under God’s blessing is the place to be.

But this Psalm not only speaks of the blessing, but describes the ones to whom God’s blessing ever flows, identifying the context where this blessing is found. But to maximise the benefit and to minimise misunderstandings let us note:

i. Though this Psalm celebrates family life under the blessing of God, it is not to be understood as saying this is the only place one can know such blessing. It celebrates a specific example highlighted by the context of going up to the Temple; but the principles here are to also to find application for the single life, for the life a godly but childless couple, of aged parents living far from their children or who have been bereft of their children through death. That this is true is seen by Psalm 1 which speaks of blessedness which does not presuppose it finding expression within a family unit.

ii. Equally this Psalm is not saying that those who have rebellious children, or who have suffered the agony of the death of a child or spouse, are somehow outside the blessing of God and unable now to receive it. The record of Job should slay that false notion once and for all; and even more the life of Jesus who never married or had children and yet of whom at the beginning and near the end of His ministry had God declare “This is My beloved Son in whom I am well-pleased.”

iii. This Psalm is not establishing a works-righteousness, that somehow we earn the blessings. The wider context being celebrated is membership of the covenant community through faith. He is a believer, who in expressing his faith comes to God in worship, and in so doing celebrates the blessings that come to Him from God. The Psalmist makes this clear when he prays for God’s blessing – having done all yet he prays.  By this he is saying that we are not the source or secret of blessing, but God is. He acknowledges God for it and looks to God for it. He expresses his dependence upon God for it. So what is the relationship of the blessing to godly living? It is not a cause-effect relationship in the sense that ‘a’ inevitably produces ‘b’. Rather, that it is in ‘a’ that GOD gives the ‘b’.  We must avoid a mechanistic view of God’s blessings as if all we have to do is apply biblical values. We must apply biblical values, but in themselves they will not bring the desired blessings. As Iain Campbell notes, ‘In declaring moral values to our children and society we must always be careful to do so in the context of calling them back to God. Without God they still won’t work for we live in a fallen world and are sinful people.’ The blessing is not earned but given by free grace, yet is given so in connection with the pursuit of godliness.

iv. This Psalm is not declaring the absence of life’s hard realities – that he is on the journey to the Temple shows that living in a fallen world we need grace and mercy. To experience God’s blessing is to know a deep sense of well-being even as we live life in this fallen world and sometimes deal with its harshest realities. A blessed person is one who has experienced God’s favour (blessing) and therefore has a deep sense of well-being.

Now, this Psalm identifies 3 perspectives where God’s blessing is found:

1.  Where God is in the first place  

Sometimes we ask ourselves, ‘What does it mean to live biblically?’ The Psalmist answers in the first verse –it is fear the Lord and to walk in His ways.

One of the best definitions of the fear of the Lord is that of Robert Nisbet (1863): ‘It is the fear a child feels towards an honoured parent, a fear to offend; it is that which they who have been rescued from destruction feel to the benefactor who nobly and the at the varsest sacrifice interposed for their safety, a fear to act unworthy of his kindness; it is that which fills the breast of a pardoned and grateful rebel in the presence of a venerated sovereign at whose throne he is permitted to stand in honour, a fear lest he should ever forget his goodness, and give him cause to regret it. Such is the fear of the Christian now: a fear with reverence for majesty, gratitude for mercies, dread of displeasure, desire of approval, and longing for the fellowship of heaven, inspire; the fear not of sorrow but of love, which shrinks with instinctive recoil from doing aught that would tend to grieve, or from denying aught that would tend to honour.’

The Psalmist also notes that the evidence of “the fear of the Lord” is walking in His ways, which is obviously as outlined for us in the 10 Commandments. As Spurgeon said, ‘If the heart is joined unto God, the feet will follow hard after Him.’ Indeed as Scripture declares “out of the heart proceeds the issues of life”. The “fear of the Lord…walking in His ways” is saying the same thing.

This is the overall concern of the Psalmist. If we are to know God’s blessing this must be the permeating and governing principle of all we do: to put God first – above life itself and all that makes life sweet and enjoyable. He saw that blessing’s context is where heart and walk are both for and with God. We cannot legitimately anticipate or expect God’s blessings where God is not put first.

Our children need homes where God is known, worshipped and served; where His ways are the ways of dad and mum and become the ways of the kids because they are the ways of dad and mum. They need homes where thought is given to God and His Word first of all in every decision and action, and praise to God in all circumstances. Dads, this Psalm gives particular responsibility for this to you, but it does not exclude mums – for without their support and concurrence the witness of dad will be undermined in the eyes of the children, and vice versa.

Children who have such parents are blessed indeed – parents who want to bring up their children with a knowledge of a holy yet loving and present God who speaks into the lives of His people and blesses them; parents who refuse to marginalise their Christian faith to private devotions and occasional attendance on church worship services; parents who fear the Lord and walk in His ways.

2. Where Dad is in the common place 

And that common place is our perspective, what we delight in. The description in vv.2-3 is about the home: “eat the labour of your hands… in the very heart of your house… all around your table” stress the priority of home life. This is where the Psalmist delights to live out his faith under God’s blessing. Notice his outlook:

a. He sees his work not as an end in itself or primarily a sphere of personal satisfaction, but in connection to his family. Here he is with his family at the table eating the fruit of his labour. Work finds its proper place as providing the food which he can enjoy with his family, and that meal time is such a joyful time for him. Not just because he is eating the fruit of his labours, but because he has been able to provide for his family under God’s blessing he know it will be well. You see it’s not simply the work, but the family he is working for. He’s not living for work or working for self-satisfaction. His focus is on his family; his delight is providing for and sharing with his family.

Equally his wife and children know that Dad’s work is not marred by the resentment. He has no problems going but it is not to get away from them or as burdened by them. He also has no problems coming home, though it is not because he wants to get away from work but because he loves them and being with them. He loves work for it is where he finds he can honour God and know God’s blessing, but he also loves home, loves being with them as the place where God’s blessing at work finds its ultimate expression.

b. He sees his wife as “fruitful vine” – which speaks of more than fertility, speaking of her many gifts and activities which she brings to make the home comfortable, safe and joyful. The imagery reflects those houses which were constructed of rooms built around an open courtyard. There would be verandas or pergolas facing into the courtyard covered by vines which would be pleasing to the eye, bring shade in the heat, and fruit for the body. Such a blessing is the wife who gives herself to honour and support of her husband and family. And this is what he sees, and he is here honouring her for it, speaking well of her – and especially before his children! There is much for us to learn in that practice.

Husbands do our wives (and children) know how thankful we are for them, joyful in them and in what they bring to us? There is nothing here about a domineering headship that subjugates the wife into a baby making machine or to the drudgery of kitchen maid. Rather he sees and speaks of his wife with dignity, honour, appreciation. He is drawn to her, finds himself moving toward her in expressions of love and joys over her as God’s gift and blessing to complete him.

c. He sees his children –as “olive trees around the table”. The idea is that of a mature olive tree surrounded by suckers which seem to uphold, protect and embrace it; is a comforting picture bringing present joy and future prospects. It is a very positive image of children – they are not a drain on the wallet but a delight. They are not a distraction to this relationship with his wife, not a pain that one has to endure till they leave home, if ever. No, they are dear to him. The time with them is special to him – different to that with his wife, but none the less special to him. And he sees them as contributing something to the welfare of the whole both now and into the future under God’s blessing.

This is seeing things as God intended they be seen from the beginning. Do you see the picture? This is a microcosm of the reversal of the curse, of Eden-life restored. God loves the family and delights in the family. Here God is making known His commitment and delight in the husband-wife relationship and in family, and in the husband-wife relationship and families of godly people in particular – His determination to bless them. So he looks at life as God intended and rejoices.

The common place is the home; it is love for others, looking at life in terms of being a blessing to others, finding delight in them. This is the parents and family life our children need, and we need to exhibit if we are to bring blessing unto them – one that arises from a living faith in God, which values each other as created in the image of God and the very gift and blessing of God; where the faith of husbands and fathers finds expression in creating a home environment where the fear of the Lord reigns; where ladies you are being fruitful in supporting that. The outlook honoured is delighting in daily life as God created and blessed it.

3. Where Church is the shared place

In vv.5-6 we find the third element that brings the family under God’s blessing. Remember it is to God that he is going and bringing his family or going with his family in mind if they were not able to come with him. Zion is the word that places particular emphasis on God’s presence and dispensation of mercy and blessings, the Temple being on Mt Zion. Jerusalem is the larger area which includes the dwelling of God’s people around Zion, and in this context seems to suggest an emphasis on God’s people gathered under God as their King and for His worship. 

The point is that it is from here at Mt Zion that God’s blessing comes upon a forgiven people; it is here within Jerusalem, the church that it is enjoyed.  He prays for the Lord’s blessing. He also prays for the Lord’s people that they may have peace; his concern is also for the church, seeking its welfare through successive generations.

Such is the outlook of the godly man that it includes the church of God and His worship as part of the church, and sets a premium upon it in his daily life. He models this commitment to church life and worship before the family and involves them in it, encouraging them to see its importance. The Psalmist has a high view of the church, a deep love of it and a great longing for its good.

Ordinarily God uses the church as the channel of His grace, through the Word, the sacraments and prayer and mutual interactive fellowship of God’s people. The church is not incidental to God’s blessing, it is essential. The wider gathering and ministry of the Lord’s people brings confirmation to the teaching and example of the parents as they see others believing the same things and living the same way; there is also encouragement in being joined by others in worship and service. The teaching and ministry of God’s preachers and teachers bring support to the teaching of parents in the home, and at times where necessary correction and o doubt frequently broadening the ministry of truth beyond what the parent may be able to give or be inclined to give.

Blessing comes where God is in first place, where life is ordered around God’s perspectives, and where we share in God’s people in His worship and service. 

Charles Spurgeon once said,

“Every blessing that comes from God is sent with the same message, ‘And more to follow.’ ‘I forgive you your sins, but there’s more to follow.’ ‘I justify you in the righteousness of Christ, but there’s more to follow.’ ‘I adopt you into my family, but there’s more to follow.’ ‘I educated you for heaven, but there’s more to follow.’ ‘I give you grace upon grace, but there’s more to follow.’ ‘I have helped you even to old age, but there’s still more to follow.’ ‘I will uphold you in the hour of death, and as you are passing into the world of spirits, my mercy shall still continue with you, and when you land in the world to come there shall still be more to follow.’”

A blessed person is one who has experienced God’s favour (blessing) and therefore has a deep sense of well-being, even as they live life in this fallen world and sometimes deal with its harshest realities.

Blessing – it is the Lord’s delight to do not merely to be. This morning in Psalm 128 we read that the Lord blesses His people, but also of the context where we the blessings will come.

These are covenant blessings… not secured by our actions, but by the action of He who made the covenant with us; and yet we will not enjoy these blessings without being the people family here described.

May God bless this psalm not only to the parents who present their child for baptism this morning, but to each of us through Jesus Christ the Lord.

Evening Service, 12 April 2009

“I thirst!” – the Final Request  (John 19:28-29)

It’s a warm Saturday afternoon and you’ve been chasing a football around the field for what seems like weeks. You’re tired, thirsty, and sweaty. When the game ends you have just enough time to duck into the change room, change your clothes, and slather on a fresh layer of deodorant before heading off to meet your friends for a 6:00 pm movie.

So what’s wrong with this picture? You didn’t take the time to drink. After all that exercise your body has lost some fluid and you might be a little dehydrated, which occurs when your body loses more fluids than it takes in.  Physical activity, heat, drinking tea, coffee, coke or alcohol, and even dieting can dehydrate us. We are constantly told not to ignore our thirst.

When Jesus cried from the cross “I thirst” there is no doubt He that He meant it. Just the physical conditions He had suffered since the Passover the night before, probably the last time He had a drink, would have reduced the level of His body fluids. All the more so because He had been hanging on the cross for 6 hours. Sweating, struggling to breathe, bent over and bleeding. Thirstier than He has ever been. So it is no surprise that He cried “I thirst!” – but one word in the Greek and Aramaic.

There are two references to drink at the cross.

The first one offered to Jesus at the beginning of the crucifixion contained gall, used as a narcotic to help deaden pain (Matt. 27:34). This Jesus rejected.

The second one Jesus was given which he received is described as sour wine. The soldiers took along this drink for themselves because they expected to sit in the hot sun until their duty was complete. Knowing the danger of drinking the local water they used wine which had turned vinegary to mix with the water in the hope of killing any bacteria. But interestingly there was also a sponge and reed which indicates that they thought not only of themselves, but also of the crucified. This mercy-interpretation seems to be supported by the crowds with mocking telling the soldier not to do it.

What are we meant to understand this saying? How do we respond?

1.  A Testimony of His Suffering

Jesus declares that He thirsts, expressing a need for that thirst to be met.

He thirsted physically. Some people are so cool in a crisis, so strong under pressure, which would inflame or cripple ‘lesser’ mortals like you and I that we wonder if they are human at all. 

One could almost think from the way that Jesus had responded during the trials and now 6 hours of crucifixion that He wasn’t really suffering – after all He seemed to handle it so calmly and patiently. That is until you hear this cry of distress. This displayed his true humanity in no uncertain terms: He felt the moment of dehydration. He was extremely thirsty, clearly fulfilling the words written about 1,000 years earlier: “My strength is dried up like a potsherd, and My tongue clings to My jaws; You have brought Me to the dust of death.” (Ps 22:15)

“I thirst!” – God does not, angels do not, we shall not in glory (Rev 7:16),but we thirst now because we are human and are living in a world of sorrow. And Christ thirsted because He was a man (Heb 2:17). And as a man He entered fully into our suffering, even the suffering of thirst often associated with those mortally wounded.

But He also thirsted spiritually. His thirst was real but it was not just physical. We need to remember that Jesus was on the cross as a substitute for sinners, and therefore was going through an experience vicariously of a sinner alienated from God and receiving God’s judgement. We all know the close connection of the soul and body, that what occurs in one affects the other – in Prov 17:22 we read “A merry heart does good, like medicine, but a broken spirit dries the bones” (see also Ps 32:3,4).

In this remember the parable Jesus told of Lazarus and the Rich Man, where Jesus highlights thirst as a symbol of the experience of divine punishment. The Rich Man after this life finds himself in hell, agonised by an inward thirst, begging that Abraham would be allowed to place a drop of water on his parched tongue.  It was a symbol for dryness of the soul, a dryness that could only be relieved by communion with God, a communion which those in hell will never know. It would be astonishing if Christ did not experience here the thirst of that man in the parable. But that He did. He held onto God by faith, yet without feeling Him to be so He cried “I thirst!”

The sinner knows something of this thirst even on this life. Jesus points this out to the woman at the Samaritan well when in John 4:13 He says of natural water and by implication all the things people pursue in order to satisfy their inner thirst: “Whoever drinks of this water will thirst again”. Nothing this world offers satisfies the inner thirst of man. The Psalmist knew the answer to that deep inner thirst of the soul: “As the deer pants for the water brooks, so pants my soul for You, O God.”

Jesus had been forsaken from God because He bore our sin, so He knows its consequence of thirsting after God, for communion once again with His Father.  It was not only His mouth but His soul that was parched.

The context tells us that it is uttered in the climax of His sufferings, having just cried “My God, My God, why have you forsaken Me?”, and as such this cry “I thirst!” becomes an emblem of the reality of that suffering.

At the very least then we have confirmation here in this saying that our Lord can relate to and sympathise to our suffering and pain, and to our deepest spiritual needs.

Consider the words of the writer of Hebrews: “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.” (Hebrews 4:15)  Here is One who has Himself “borne our griefs and carried our sorrows” (Isaiah 53:4a).

Our Redeemer is “the Man of sorrows”. It is comforting to know that we have a God who understands our suffering, our temptations, and we can be confident that, if nothing else, He will hold us tightly in His loving arms because He understands our painful experiences. 

As Dr. Paul Brand and Philip Yancey wrote, ‘Our prayers and cries of suffering take on greater meaning because we now know them to be understood by God. Instinctively, we want a God who not only knows about pain, but shares in it and affected by our own. By looking at Jesus, we realize we have such a God.  He took onto Himself the limitations of time and space and family and pain and sorrow’ (from, In His Image).

Are we not encouraged to cast all our cares upon Him knowing that He cares for us (1 Peter 5:17)?

2.  A Testimony of His Submission

We read also that this was a conscious cry of Jesus. It did not simply slip out of His mouth under the sheer pressure of this physical and spiritual thirst. No, though the thirst was real, yet this word was carefully and deliberately chosen, for we read here that “Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled…”

Jesus was clearly aware of what was happening, very much in control of His thoughts despite the suffering involved for Him as our sin-bearer. He knew that there was this one prophecy of the Bible not yet fulfilled, and so spoke this way in order to fulfil that Scripture given in Psalm 69:21.

Jesus was dying according to the timetable fixed in eternity and in part revealed in the OT. Other things had been happening this day without His direct action to fulfil biblical prophecy, by which His Father bore testimony to Jesus as the Messiah, Suffering Servant, Redeemer. But here Jesus was deliberately and directly acting so that the prophecy might be fulfilled.

In other words He was very conscious of God’s agenda here, and showed His determination to decisively fulfil His Father’s will through satisfying His Father’s design in so sending Him into this world. He had but moments of life left and but little energy to speak He uttered these words because He was committed to that program. He was making that submission, even in the depth of His suffering, known for all to see. He bowed to the authority of Scripture in His death as in life!

Jesus saw that suffering always has a purpose, and He submitted to it. What good came out of it! Our very salvation! That is a great comfort and encouragement to us. But it also brings an exhortation: did not doubt the sovereign power and love of God even in suffering. Rather, submit to God, seek positively to submit to what He has revealed in His Word and trust him in His secret will. Is this how we see suffering? That we will let the revealed will of God rule our response to the secret will of God? This is the perspective of Ps 119:30-31, 59-60. Are you anxious to fulfil the Scriptures in your life? (Ps 119:35-36, 133).

3.  A Testimony of His Sureness

Not only was Jesus committed to God’s program, He clearly saw Himself as God’s Man, the Messiah.

Even when everything was screaming against Him: suffering, rejected, forsaken – how satan must have sought to attack Him saying ‘How could you possibly think You are the Messiah’. Yet Jesus by this very deliberate word was saying ‘NO – look at the Scripture this is what is said of the Messiah, this is what I can say about myself – I am the Messiah.’ All that has been happening these last few hours doesn’t undermine but underlines that reality! He knew that by uttering this word now the chain of events that fulfilled Ps 69:21 would take place – and they did.  Bearing the wrath of God and the approach death had not robbed him of His understanding of Who He is and what He would achieve through it, but confirmed it. The cross may be a stumbling block to the Jews and an offence to the Greeks – but not so to Jesus. It was the declaration of His Messiahship and the scene of His great victory over sin, satan and death.

By this word then Jesus identified Himself to the whole world as the Saviour. He is saying I alone can met man’s thirst now and free them from enduring that thirst intensified throughout all eternity.

Returning to John 4:14 we note that in answer to the inner thirst of this woman which is unsatisfied by any and every solution the world can offer, Jesus says “but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.” It is a spiritual thirst, that’s why the pursuit of the pleasures and promises of this natural world can never satisfy. It is Jesus alone Who has and is the solution. The woman of Samaria tried to satisfy that spiritual thirst with man after man – but Jesus says ‘I am the Man you need’ by which He was not proposing marriage but calling her to faith in Him.

  The Lord Jesus Christ suffered thirst so that we might drink of the water of life forever and thirst no more. Do you know the sureness that Jesus is the Messiah? Have you turned to Jesus and received the ‘water of life’ that He gives? Are you drinking deeply of the life that He gives to His people through the Holy Spirit and the Word of God? There is no need for any of us to continue to thirst, not even as Christians.

4. A testimony of Victory

We see also in this cry, “I thirst”, a victor’s cry. Jesus is saying the victory has been won. Look at the verse in John chapter 19:28, “After this, Jesus knowing that all things were now accomplished; that the scripture might be fulfilled, said, I thirst.” Knowing that all things were know accomplished He had fought the battle, He had seen it won and then He thought of Himself.

Robert Louis Stevenson tell us a story about a ship on the high seas. It is caught in a storm and carried near some treacherous rocks. The passengers and crew were terribly frightened. They were afraid they would be caught upon the rocks and the ship would sink. The passengers were in the restaurant part of the ship. one of the passengers went up to the bridge to see the captain and there he finds him lashed to the bridge. He watches him fighting with that wheel, he sees him striving to work the ship away from those rocks. The pilot sees him and smiles. The fellow turns and goes back to his companions and says, ‘There is no need for you to worry, I have been up on the bridge, I have seen the captain and he smiled.’ The battle’s won.

Although our Lord was not smiling on the cross, He cries out and says, “I thirst” and it is an affirmation to us that the victory has been won, the battle is over. He has won the battle for our souls. Having done all He cries out, “I thirst.” 

Morning Service, 12 April 2009

– its place and blessing (1 Cor 15:12-20)

What is the point of the Christian remembrance of the resurrection of Jesus Christ, indeed of the very death and resurrection of Jesus itself?

Is it merely a metaphor to help us understand and face the difficulties and pressures of life? Is it merely that the crucifixion is a metaphor finding its parallels in the trials, difficulties and injustices of our life, and that the resurrection is merely a metaphor of hope, a symbolism which helps us face such trials with hope?

From the Bible we see that this is a totally inadequate explanation of the death and resurrection of Jesus, and that it even calls into question whether it really happened – after all what is really important is the hope that we are reminded of by it year after year in what is otherwise often a very painful world.

On the contrary the Bible tells us that Jesus’ death was planned by God and not accidental, for God sent Him into the world to deal with the human problem of sin by His taking its just punishment by dying in our place. It is not an example but an accomplishment, in that He paid the penalty in full. And where it is a demonstration it is not of how we should cope in life, but of the reality that God is absolutely and strictly just (in that a death penalty must be and was exacted), and that God is full of love and mercy (in that He did not require that death of us but provided it for us in His Son for all who would believe).

Read the following Scriptures just as a sample – Mark 10:45; John 3:14-16; 10:11; Rom 3:21-26; 4:24-25; 5:8-9; Col 1:13-14, 19-23.

The same is true of the resurrection – it is a demonstration of the justice and mercy of God. For here in the resurrection is the declaration that the demands of God’s justice have been fully met and so death could no longer hold Jesus; He had indeed paid the penalty in full and satisfied the demands of holiness against us. It declares therefore that “there is no condemnation to those in Christ Jesus”, and challenges those who would condemn us with the declaration that “it is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us” (Rom 8:1; 34).  We see the resurrection and see justice satisfied. But we also see love demonstrated – for it is from this reality that Paul is also able to say “Who shall separate us from the love of Christ?” with the wonderful answer – absolutely nothing and no one! (Rom 8:35–39).

How precious then is Rom 4:25 which declares that Jesus Christ “was delivered up because of our offences, and was raised for our justification.”

It is against this background that we turn this morning to consider 1 Cor 15:1-28. Here we see:

1. The Nature of the resurrection

Now let’s be clear of our terms here – when we speak of the resurrection of the Lord Jesus Christ the Bible means more than the mere fact that He was resuscitated, and that body and soul were re‑united. If that’s all there was to it, then He could not be called the “firstfruits” of those who have died (see v.20). The “firstfruits” in the Bible was the first portion of the harvest, and so stresses a priority in time, which He could not possibly if others were restored to life before Him, as are indeed recorded in both the Old and New Testaments

In Christ’s resurrection, His body was both raised and glorified. This is what makes His resurrection unique. We see this in the Gospel accounts where the body of Jesus could suddenly appear and disappear, and yet was a material and very real body that could be touched and handled.

Paul confirms this understanding in vv.42-44 as he describes what the resurrection will mean for those who have believed in the Lord Jesus Christ. We shall be raised changed (v.52), and his point is that this is because Jesus was raised changed as the “firstfruits”. We will have immortal bodies, suited to the spiritual realities of the new life before God in the new heavens and the new earth. This is our glorious hope – we will not live only to die again sometime in the future, but we will live in the resurrection with a glorified and eternal body. We will be changed forever; we will have a body like Jesus’ glorified body.

2. The Centrality of the resurrection

In v.14-19 Paul is pointing out that the resurrection is central to the content and exercise of our faith. Everything is anchored to the resurrection. He points this out by using two different words

The key word in v.12-16 is the word “vain” – a word referring to the lack of reality or substance to something. It is ‘empty’. If you every picked up a walnut and found it empty of a kernel you would say it was “vain”.

Now, says Paul, if there is no resurrection of Jesus certain things follow – both preaching and faith are empty (v.14) – empty of any reality. Indeed the other side of this is that people are being tricked by a false witness that is blasphemy, because they were testifying of God that He did raise Jesus! (v.15)

Now when Paul says that gospel preaching would be “vain” he means that we have nothing to say to the world around us, our preaching is empty. We don’t have the answer to man’s problems, to sin and the wages of sin which is death. All we preachers have to offer is a restrictive code of ethics, which is just one option competing in a world of ideas and values.

The great tragedy is that increasingly today sections of the church are rejecting the literal resurrection of the Lord Jesus Christ – which is tantamount to saying that the Gospel witnesses, and hence the Bible, is not just a lie, but a most dangerous and blasphemous deception. The great mystery is how people can stay in the Christian ministry if they don’t believe in the resurrection of Jesus.

But secondly Paul uses a different word in v.17-19 we find a second word that is translated in as “futile”. It is distinguished from the previous word in terms of substance and impact. Vincent: ‘The difference is between reality and result.’

That is, if Christ has not risen from the dead with a glorified body, then it is a futile effort to believe what you are being told, the gospel is ineffective in our lives, both now before God, as a help throughout life and in death and for eternity. All useless. It changes nothing.

So in v.17 we are still affected and troubled by our sins; v.18 those who have died believing in Jesus have perished, we have no hope and can know no genuine comfort over them; and in v.19 we are to be pitied for the waste of our lives in self-denial and devotion to God – we are missing out on all that the world has to offer and which others who have rejected the gospel of Jesus are enjoying.

Do you see how central the resurrection of Jesus is to the Christian’s view of Jesus, to the Christian faith in Jesus and to the Christian life? It is its very heart. Without it Jesus achieves nothing and changes nothing for us – in fact without it Jesus is nothing. Destroy this and you destroy Christianity.

But says, Paul, the resurrection is real – v.20! A fact that has been attested to by a variety of credible witnesses. Witnesses who didn’t want to believe, witnesses who thought that those who became convinced were going mad – that is until they also witnessed the reality of Jesus’ resurrection. Even a witness like Paul who was determined to wipe out Christianity as a dangerous and blasphemous cult driven by blind fanaticism. At least in that he was being consistent for he rejected the claims of the resurrection of Jesus. But then he himself was met by the resurrected Jesus in all His glory – and that changed things! Now he knew it was true, that there is no emptiness to the Christian message and faith, nor is their futility in believing. Quite the opposite – it brings salvation, life and honour.

Which brings us to the third point today:

3. The Gifts of the resurrection

Since Jesus Christ is risen again, then we can turn these negatives into positives, and in so doing we see 6 wonderful gifts given and secured to us by it. For the sake of emphasis let me re-order them according to our experience of them:

1. From v.17, we can say that because of Jesus’ resurrection we are forgiven our sins, God won’t hold our sins against us! Now that is good news! Rom 4:25 puts it like this, “He was handed over (to death) on account of our transgressions, and He was raised on account of our justification.”

This means that by His death He paid the penalty for our sins and purchased our acquittal, our justification, our forgiveness. And since the achievement of the cross was so complete and the work of our justification so decisive, God raised Jesus from the dead to validate our forgiveness and to vindicate his Son’s righteousness and to celebrate the work of justification.

Everybody in this room this morning needs forgiveness, and deep inside, even when we don’t think about it, we long for it. We long to be accepted by God. We fear the alienation of our guilt. But Paul says, because Christ rose from the dead we are no longer in our sins.

2. From v.14 we can say that because of the resurrection our faith is well-founded, that is, here in Jesus is someone who is absolutely trustworthy.  If you put your faith in Him, He won’t let you down. He will make peace with God the Father for you, He will always be with you in this life, and will bring you into the eternal presence of God even if it is through the door of death. The death of Jesus proves his love for us, and the resurrection proves his power over every enemy of life. Jesus is alive to be trusted. “The life I live I live by faith in the Son of God who loved me and gave himself for me” (Gal 2:20).

3. From v.15, we can say that because of the resurrection we have a true witnesses for and about God. On the one hand it declares that here is an absolute truth. We have facts substantiated by reliable witnesses – it actually did happen. But even more, on the other hand, it means that they are honestly representing God as they talk about the impact of the resurrection. When they say that this was God at work providing the only way of being at peace with Him, that He will accept all who trust in Jesus for the forgiveness of their sins, then this is exactly what God is saying.

4. From v.14 we see that our message will make a difference, our preaching is significant – we actually do have something to say to the people of this world.  No other proposed solution to the human problem which is promoted by various religions or scholars can offer the resurrection! Likewise the people of the world want us to be practical, to do things to help, but Jesus in sending us out sent us out to help where we can, yes, but the prime task is the message. It is through the apparent foolishness of preaching and teaching the death and resurrection of Jesus that we can and will make a difference for people eternally as well as now.

5. From v.19 we can see say the Christian life is not a waste, that following Jesus is not a delusion. People who don’t believe tell us that we are missing out on so much of what life has to offer – look at how many things we could do on a Sunday if we stopped going to church! How much more money we could save or spend if we didn’t give to the Lord each week! Other people pity us – but since Jesus has been raised and reigns as King forever, all our obedience, love, self-denial is not just not-to-be-pitied, but is positively enviable. “This slight momentary affliction is working for us an eternal weight of glory beyond all comparison,” Paul said (2 Cor 4:17). Even now our lives count and achieve something. That’s why Paul ends this chapter on the resurrection in v. 58 with the words: “Be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labour is not in vain.”

6. Finally, in v.16 we see that because of the resurrection we can have hope, assurance and joy even in the face of death. Because Jesus has put death, the last enemy, under His feet we can say with conviction, “Nothing can separate us from the love of God which is in Christ Jesus our Lord”, not even death itself, nothing can harm us, nothing can destroy our peace. What comfort, what joy, what courage, comes from the great fact that Jesus is alive and reigning as King! We do not come to an empty end after a full and valuable life. We do not become a zero, or worse, find ourselves damned. Those who die believing in Jesus are alive because He is alive! So Paul says “Therefore comfort one another with these words” (1 Thess 4:18).

Thank God then for the resurrection of Jesus, and the blessings it brings! Its place is vital; its blessings indescribable! 

Good Friday Service, 10 April 2009

Sto Pro Veritate (John 18:28-19:22)

The history of the human race is marked by many famous, and in their times, influential men and women. And no doubt there have been times throughout our lives when we’ve thought ‘I wish I could be more like him or her.

But equally I am pretty sure that none of us would pick Judas Iscariot! Nor do I suspect any of us would choose to be Pontius Pilate – yet Pilate is the one man whose name is repeatedly on the lips of God’s people. He is the only one who is mentioned in what has become known as the Apostle’s Creed. But it is not in honour that we say his name, quite the opposite – for Jesus ‘suffered under Pontius Pilate’. Pilate showed such weakness in the trial of Jesus, knowingly allowing injustice to dictate, and to eventually sign the death warrant of Jesus and sending Him to be crucified. Pilate stands as one of the villains of history.

Because of the threat of Jewish nationalism at the Passover the Roman garrison at Jerusalem would’ve been strengthened, and indeed Pilate would’ve come up from his palace at Caesarea to Jerusalem to keep a close eye on things. In the process Pilate found himself suddenly placed at the very hour and centre of the sharpest and fiercest crisis that the world has ever seen, the war between good and evil, God and the devil – the death struggle from the world’s redemption.

In this Pilate was faced with the moment of decision that focussed on what he ought to do with Jesus Christ – ‘Yes or No?’ As we look at Pilate’s handling of his part in this crisis it would be easy and very respectable to place Pilate in our thoughts on a pedestal of infamy – but are we sufficiently alive to the fact that our responsibility is as great? Will we side with the mob and contradict our conscience as Pilate did? Or will we yield to Jesus our allegiance and crown Him with our love?

There are 3 words that describe and analyse Pilate’s response and challenge ours:

1. Conviction – about Christ

The last thing we could say about Pilate is that he was ignorant of what was happening, at least on the human level, when Jesus was brought before him. He knew that this was a set up, that he was being manipulated into doing the dirty work of others – so that he and therefore the hated Roman Empire rather than the religious leaders would get the blame for Jesus’ death. This is brought out in Mark 15:10, “for he knew the chief priests had delivered him over because of envy”. He saw he was a pawn in their scheme.

He shows this in 18:38 “I find no fault in Him”. Jesus must’ve stood out to Pilate who had seen in captured Jews the fierce courage of fanaticism. But that is not what he saw in Jesus as he talked with Him. Instead he was confronted by an unusual gentleness and humility combined with majestic dignity. Pilate was confronted by His penetrating goodness.

Further in 19:8 we read his response to the news that Jesus was said to be the Son of God was that “he was the more afraid”. Now that means even before that he was already afraid, knowing that he was being manipulated – -for as a pawn in their scheme he must’ve been wondering what the consequences would be, that is consequences for him and his future.  

But this further information caused Pilate to enquire more closely about Jesus’ identity. In John 19:12, having heard Jesus assert His authority, we read that “from then on Pilate sought to release Him”. “From then on” – in other words now there was real urgency about Jesus – it was no longer just a matter of innocence, nor of his own political survival. Pilate felt that there was something more compelling about this One. His early flippancy about the truth was now replaced by a seriousness caused by the manner and words of Jesus.

Make no mistake, there was nothing deserving about the death of Jesus. Pilate knew he was innocent, that no just charge could be found against Him. Likewise we know today that there are only 2 choices about Jesus – He is either who He said He was, the eternal Son of God who became a man, or a lying lunatic. What Pilate saw from Jesus and what he saw of those who accused Jesus convinced him that this One was innocent of anything and everything that was brought against Him. His conscience screamed it to him.

Now Pilate was not a judge as we would expect to sit in our courts. He was a man known for indifference to human life, callous in the use of his authority – experience would’ve taught such a man that even if this charge was not exactly true, there would be something – but even if there was not who cares it’s only a Jew, a people he held in contempt.

Yet he couldn’t think or respond like this as he was confronted by Jesus. This is particularly significant in the light of Jesus’ dual claim: (1) that He was the King of a kingdom that transcends this world, (2) as that King He exercises authority in and over this world – as seen in His response to Pilate’s claim of authority over His life. Pilate was without excuse – he knew through those direct claims of Jesus exactly who He was.

The truth about Jesus is even more clearly ‘on the record’ through the writings of the NT. There is no doubt what is the Bible’s teaching about Jesus – His divinity and humanity, His perfection, His being the only Saviour for this world through His death and resurrection, a salvation which He freely promises and offers to all who repent of their sin and believe in Him for it. Have you realised the claims of Jesus and their implications for your life and for the life of others?

2. Contortion – for Christ

It is one thing to realise the truth, the real question is what will you do with it?

The motto of the Guthrie family is ‘Sto Pro Veritate’ (Let us stand for the Truth). The hint as to what Pilate would do with it is given in his evasive retort as he stopped his interview with Jesus to go back to the Jewish accusers – “What is truth?” he said. This response, grounded in the cynicism of the age, was one of abdication.

This abdication is further seen in his sending Jesus to Herod (Luke 23). Hearing the word ‘Galilee’ Pilate latched onto the question of jurisdiction to avoid responsibility. Unfortunately Herod hand-passed him back as soon as his curiosity was satisfied, also giving his opinion of innocence but refusing himself to act.

Pilate then sought, obviously in the light of Jesus’ known public popularity, to avoid personal responsibility by letting the people make the decision – surely they would want such a One free. He appealed to them on the basis of:

a. natural justice – no less than 3 times he cried “I find no fault in Him”

b. fear and self-interest – he provided the crowd with the repulsive option of the known and dangerous murderer Barabbas. After all, who would want a psychotic murderer roaming the streets?

c. humanity – Pilate had Jesus severely beaten till He was a bruised, bleeding quivering flesh, and then mockingly presented Him in the crown of thorns and royal robe, and cried “Behold the Man!” as if to say, ‘Look at His misery! Is this not enough?’ It should’ve solicited sympathy – even guilt: ‘Did we cause this?’

d. loyalty – at the last minute he cried “Behold your King!” (19:15).

But it was all to no avail – each time the cry of the crowd was “Crucify!”

Finally forced to make a decision himself Pilate ignored duty and instead of standing for the truth, while expressing what has become the symbol of ultimate abdication in washing his hands declared ‘You do it’ (Matt 27:24).

Friends we cannot hide behind the opinion of others nor can we ultimately avoid making our own declaration about Jesus. You can blame what others say or do with Christ, even look at the imperfections of the church, but eventually God will force the issue on us. What we do with Jesus is the turning point of our lives with eternal consequences. The issue is not just about what we believe about Jesus, but what do we do with Him, as to whether we have submitted to Him as King. Jesus stands before us in the Gospel – what is our response to Him?

3. Corruption – before Christ

How do we explain the actions of Pilate? What caused him to fail at such a critical time – and what lessons does it give to us today?

1. He was driven by self-interest. Put simply, Pilate was afraid of losing his governorship. He was already on thin ice with the Emperor because he had already botched relationships with the Jews; and their threat in 19:12 struck home! Truth was one thing but when it came to Jesus’ life or his own, he came first as v.13 makes clear! He was prepared to do what was right – but only to a point; to the point where it didn’t hurt him. When His position was threatened, principle went out the window. Pity, justice and the voice of God were all in vain!

In this he is a type of those who are not necessarily against Jesus, but they don’t want to get involved. They have too much to lose. These people are interested in Jesus so long as they can live basically as they have been. The tragedy is that this is the image of faith in Jesus that many churches are portraying. So much so that life-changing commitment is not emphasised and not seen.

Even as Christians need to beware of this temptation. We are to daily follow Christ. If there is ever a point of challenge between Christ and something, Christ must win the day. Nothing is too great to give up for Him who gave up everything for us! It maybe that being identified as a Christian may result in you losing friends, or that promotion at work or a more interesting job. If for the sake of these things you keep silent about Jesus then you are no different than Pilate – you are ruled by expediency and self-interest. Surely the lesson to us who know Jesus is that we are to put Jesus above all things, particularly self-interest. Our perspective must be that we have no self-interest if it is not in Christ’s interest.

2. He was at heart a coward – 19:8, “afraid”. He knew Jesus was innocent yet he did not let Jesus go. He admitted he had power to crucify or to release, yet he was afraid to exercise that power. He had a legion of armed soldiers behind him, yet he was afraid to stand against the crowd. Yes he spoke for Christ, in that there is honour, but he failed to act for Christ as he was duty bound to do.

In the same way moral cowardice keeps many from coming to Christ. They fear the laugh, the criticism of others. Fear is a great obstacle to faith – to such I would urge that you look further ahead and see the result of crippling fear – it is a terrifying thing to fall into the hands of the angry God.

We who know Christ also need to remember that we have not been given a spirit of timidity but of boldness. It is hard at times to stand out against the crowd, but when truth and righteousness demands it, we must stand. Whether inside or outside of the church we must stand for the truth we must stand, particularly against those who would minimise or wipe out the truth of who Jesus is and the influence of His Word. Yet what cowards we often prove to be, afraid of unbelievers, but even of believers being too afraid to speak the truth in love.

3. Yet he displayed a hypocritical presumption. Jesus is innocent and Pilate knows it, yet he gives the people permission to be guilty. They could not murder the Lord without his permit, yet he gives that permit to them while saying ‘I am innocent’! He is the Son of God and Pilate feels the weight of it, yet instead of calling them to obedience and worship, he abuses Christ and gives them permission to kill Him, in effect encouraging them in their wickedness, calling it to further action.

What is this but a fearless presumption – afraid of men, he was not afraid of God! He was afraid of what men might do to him if he did what was right, but he was not afraid to incur guilt of innocent blood. He was afraid of men but not of the Eternal God who can destroy both body and soul in hell!

Do your hear it? ‘I do not despise Christ, or speak a word against him. I am perfectly innocent of any ill-will toward Him. Of course if others oppose Him – well it is a free country, let them do as they like, it’s not my fault’. But such is the claim of Jesus that there is no scope for neutrality. You are either for Him or against Him. To be neutral is to refuse to Him the glory that is His due and your duty to give. By your refusal to come to an opinion for Jesus, by you inaction you stand with His enemies. By your allowing others to attack Christ you become one with them in it.

It does a Christian no credit to be silent when his Master or His gospel is under attack, or to be inactive when we see the church in trouble through lack of workers and givers. But worse it is a presumption against God’s justice, love and grace. Let us not treat God lightly, but acknowledge the seriousness of all sin, and the importance of keeping our eye to the fear of the Lord rather than to the fear of men. Let us beware of justifying our inaction with a self-righteous hypocrisy.

Standing before Christ reveals the true state of our heart – Pilate was shown his corruption but failed to flee to Christ for forgiveness. But what about us? As Christ reveals our corruption when He draws near to us, He also deals with it in those who turn to Him in faith.

Christ alone is the answer to our corruption – it is not only revealed by Christ, it is dealt with by Christ in all who, unlike Pilate, turn to Him in faith.

We are to “confess” Jesus, which means to acknowledge Him as Lord, and that in life or in death.

Yet we do not always do this, do we. Or if we feel we must we often temper what we say. Why?

“However, no one spoke openly of Him for fear of the Jews” (John 7:13). “Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God.” (John 12:42-43).

Are we any different today? Is the pressure against us greater? Are you sure?

In this morning’s message we will be looking at saying no to fear by saying yes to fear.

How do we overcome this fear of what others may think, say or do? Jesus answer seems contradictory: by “the fear of God”. This is the only antidote – but it is a different fear. The first fear speaks of terror, this fear speaks of reverence. The first speaks of threat, this speaks of love. That’s why the Apostle John says “perfect love casts our fear” (1 John 4:18).  The love he is talking about is reverence for who God is and gratitude for what God does.

Is it hard to openly talk about Jesus? Yes, if we only look at the reaction real or potential that it might arouse; but ‘No’ if you think of the glory, grace and love of God for you. Their animosity, even at its worst is limited, but God’s power knows no limit – indeed it is exercised with loving interest and comes with wondrous promises for His people who confess His Son before men. This pushes aside the fear of man.

Let us ask God to not only show us how to maintain a faithful confession of Jesus, but to do so.