Christmas Day Service, 25 December 2009

Murray Campbell this week wrote a brief and provocative Facebook piece entitled “A Christmas Stir” in which he writes,

‘I have a proposal to make for Aussies: Instead of making a public holiday out of December 25 let’s go to work. After all, is it not somewhat hypocritical to celebrate ‘Christ’mas when the vast majority are not Christian? Do non-Muslims celebrate Ramadan? Do non-Jews take a public holiday for Hanukah? No, and neither should we, so why then do we make a holiday out of Christmas?’

In his piece Murray is trying to point out people’s inconsistent worldview by taking a day off to celebrate an event they don’t believe in. He is not against Christmas or its celebration, but suggests, ‘If you are a Christian then celebrate (after work?). If not, either become a Christian or go to work on December 25 and enjoy all your prawns and beer on Boxing Day.’

I wonder, would it bother you if Christmas day was no longer a holiday, if you could not gather at church on Christmas day morning, and if you had to work and keep your worship or celebration for after work?

Now however you respond to this ‘Stir’, what it does raise is the question of why Christmas should cause a Stir in the first place. Why is it that we Christians are stirred so much by the birth of a child in a remote village so long ago?

I want to stimulate your exploration of that question by looking briefly at 3 points which are highlighted for us in the opening of John’s gospel. What John does is force us to look at the coming of Jesus into the world. When we do so we see

The carol asks, “What Child is this…? And answers ‘Christ the Lord!”

And so does John. In beginning his gospel or account of the person of Jesus he doesn’t start with the birth but with Him before His birth. Now you can’t do that with each one of us apart from the sense that our parents had some hopes of having children and may have had some hopes as to what we would be like. But when it comes to Jesus conceived in Nazareth, born in Bethlehem, the story is different. He was no mere idea or a desire, nor did He begin His life in Bethlehem. He is the eternal Son of God who made all things that are made.

John says if you really want to know who He is then understand this – a truth which the rest of the Gospel is written to demonstrate, using an ‘effect reveals or demonstrates a cause’ argumentation.

Christmas declares that the Child who was born is God. John is unequivocal about this. Look at the way he states it, covering every aspect, leaving us with no room – He is eternally God yet with God. And yet if that was not enough, He became man, and did so without ceasing to be God. You have to twist the text to change the declaration – sadly that is what many do – either deliberately or by indifference.

This is the great mystery, that the eternal Son of God, the Word, should be born into this world and live as a true human person. He is the Creator (verse 1 makes clear), but He lived as a creature among the creatures He had made – “And the Word became flesh and dwelt among us” (v.14a).He became a physical human being and therefore become subject to a finite, physical existence – limited to time and space, subject to temptation, pain, suffering and yes, even to death – a death which was a sacrifice for our sins. And knowing who He was and what He willingly gave up should make all the difference to you and me not only when celebrating His birth but when coming to terms with the enormous magnitude of His sacrifice.

The sheer wonder and audacity of this miracle should not only strike us but compel us to lift our hearts with praise.

Let this be known loud and clear that here at SYPC, and indeed at all true Christian churches, we worship Jesus Christ as God. We fall down with Thomas before Jesus in John 20:28 and confess with joy and wonder, “My Lord and my God!” we are unashamed about our commitment to Jesus Christ. We celebrate it as we declare it every time we gather for worship.

This is what we are here celebrating. This is what the world is being confronted with. In other words, if you want to know God, you have to know Jesus – who Himself said, “He who has seen me has seen the Father”.

We read that He was announced by John the Baptist, and in v.6 we read of his credentials as being “sent from God”. The idea inherent here is that of “from alongside” – not that John went to heaven and stood beside God. Rather it means that what John said has the full weight of divine authority. He knew what he was doing and saying as he pointed out Jesus to people. And he preached so that “all through him might believe”.

In other words this witness to Jesus was clear; and yet despite His presence – “He was in the world…and the world did not know Him” (v.10) indicates He was not hidden away – yet despite all of this we read of His rejection.

John highlights how inexplicable this is. He says “the world did not know Him” and that even “His own,” that is Israel, “did not receive Him”.

There is a defiance highlighted in these words. They should’ve known Him after all He was their Creator. Israel should have received Him, after all He was the fulfilment of the promise given to their forefather Abraham, the very one for whom they were even then looking with expectation. Yet they don’t know Him. Yet He is not received.

Here is John writing half a century later and it still stuns him. Even the Christ by the apostles and early church the world was still in ‘darkness’, was still rejecting Jesus.

This rejection is seen in many ways today – from the “Happy holidays” greetings, changing the Christmas season to a “Winter Solstice Festival”. It is seen even in those who say they have a high regard of Jesus and His teaching, but just don’t believe He is the Son of God, who say that he is perhaps the wisest man that lived, or a good man and a marvellous teacher. Whether tinkering at the edges of what the Bile declares about Him and His life, death and resurrection or engaging in dispassionate indifference through to outride denial and even aggressive assault on anything to do with Jesus it is but the rejection which Jesus found from the outset. It is all there in the Christmas narrative, and it sadly finds repeated expression today inside and outside the church.

Christ still comes to His own through the Scriptures read and preached in a million churches – and yet there is a turning away in unbelief and disobedience, even among those who as children were raised under it.

Jesus is better known of and more has been written of Him than any other individual in history. It was and it remains a scandal, displaying the depth and unreasonableness of human wickedness.

But this story of rejection is not the whole story for as we turn to v.12 we are filled with greater wonder. The surprise is not really that Jesus was and is rejected, for that is is only the natural entail of humanity’s sinful condition and condemned state before God. The real surprise, secondary only to the surprise of God becoming man so as to redeem such people, is that among that number some do believe. John writes, with celebratory joy, “But to as many who received Him…to those who believed in His name”.

Here are a people, called Christians for this is how you define them, who embraced with a living and active faith Jesus and all He represents. They have yielded allegiance to the Word, trust Him completely. Acknowledge His claims and confess His with gratitude – that is what it means to receive Him, to believe in His name. (D A Carson)

In v.13 John responds to the obvious question of how it is that some out of such widespread and until then universal rejection and opposition that some saw the truth and welcomed Him, trusting in His work, and have gone on to follow Him as Lord including witnessing to Him. He indicates that it is not self-generated. It is not because there is something in them that was missing in the others. They were like the others, but a change took place. Behind the movement of their heart and mind, behind the turning to Jesus in repentant faith and in believing acceptance lies the mighty act of God – “who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God”. They came from the world as well as Israel, or in today’s terms they come from among those who have never had much if at all to do with the church as well as some from among those raised within a church context. Location and connection is not the key – it is the sovereign work of God which John calls “born of God”, and which Jesus calls being “born again…born of the Spirit” (John 3:5-8).

The very coming of Jesus into the world is a demonstration of the grace of God, as is when Jesus comes into the heart and life of any individual who receives Him, believing in Him.

John says that we see that grace in Jesus coming not condemn but to bring light into the darkness, life into the spiritual death of ‘living’ mankind. We see that grace according to v.14 in that Jesus was not kept secret but that His “glory” was seen, which speaks of the majesty and dignity of God and draws attention to His transparent perfection and untainted righteousness – that He is “full of grace and truth”.

“Full of grace and truth” This is really good news! This is not a wishy-washy, unprincipled, sentimental grace. It is joined with truth. It will in other words be a righteous, God-exalting, costly grace that will lead to Jesus’ death on the cross. This is why He became human; in order to die as a God-man in our place (Hebrews 2:14-15). The cross is where the fullness of grace and truth shone most brightly.

We see that grace in God making Him known through the witness of John the Baptist, and by many others who make known the authoritative Scriptures. Notice how John writes “we beheld…” (cf 1 John 1:1ff).

We are not surprised by the general reaction to Jesus, saddened but not surprised, for we know the impact of sin on our own hearts. What surprises us and fills us with great joy is the evidence of the grace of God in the lives of those who come to faith in Jesus and in the continuing grace of God in our own lives.

This is the One who still stands before the world today, who by the Holy Spirit is still active in making sure that the testimony is protected and proclaimed, but is also met by a living faith in the hearts of people both outside and within the church.

The great American theologian of the twentieth century, J. Gresham Machen said, ‘From the beginning Christianity was the religion of the broken heart; it is based on the conviction that there is an awful gulf between man and God which none but God can bridge.’ God has done exactly that through the coming of Jesus Christ.

That’s what Christmas is – Christ with us and for us.

Morning Service, 20 December 2009

Isaac Watts was a genius. At 4 years of age, he had learned Latin, at 9 Greek, at 11 French, and at 13 years old Hebrew. His poetic re-working of the Psalms was magnificent. Unfortunately for poor Isaac, he was not a handsome figure.

His one chance at love came and went with a young lady named Elizabeth Singer, who actually fell in love with Watts sight-unseen through his published poems. Being so taken with this man who could write so deeply and passionately she threw caution to the wind and wrote to ask him to marry her.

But when they finally met, she retracted her offer. She later wrote that Isaac Watts was “only five feet tall, with a shallow face, hooked nose, prominent cheek bones, small eyes, and deathlike colour…..I admired the jewel but not the casket that contained it.”

Isaac Watts never married, but he spent his single life focused on the glory of God. In 1719, he published a work based on Psalm 98 that would go on to become perhaps the greatest Christmas hymn of all time: “Joy to the World.”

An ordinary man, but one who made a great contribution to the Kingdom of Jesus Christ, whose hymn is sung around the world especially at Christmas time by unbelievers as well as by believers, a hymn celebrating the glory of Jesus Christ which was especially revealed at the time of His birth.

What encouragement that gives to all of us ordinary men as well as women and children as we desire to reveal something of the glory of our Saviour. God uses ordinary people to advance His cause.

Today as our thoughts increasingly move to reflect on and rejoice over the birth of Jesus Christ by which gospel realities and promises enter the stage of fulfilment I want us to consider another such ordinary man whom God graciously and mightily used for the advancement of His Kingdom – Joseph.

Joseph hardly gets a mention in the world today even where the Christmas story is still finding space. For instance, when was the last time you saw a Christmas stamp that had Joseph and Jesus on it? Is it much different in the church? And yet, though clearly Mary is given a larger role in the Gospel record, Joseph’s is not insignificant. Indeed what is said of him, ought we not long that it be said of us? Is there not here what every Christian woman wants to see in ‘her man’, every mother see developing in her sons, what every man ought to long to be.

The information we are given concerning Joseph is largely confined to the birth narrative in the Gospels of Matthew and Luke. Of which one wrote, ‘As we read these accounts one is left with the feeling that Joseph and Mary are quite right for each other – and for Jesus!’

We are told in the wider record that Joseph was a carpenter, but here we are told that he was a godly man, a spiritually-minded individual…

Notice the Holy Spirit’s testimony in Matt 1:19. Joseph is declared to be a “just man”. Of this 3 questions could be asked:

What does this mean?

Joseph in other words was man who wanted to do the right thing as defined by God and made known in His Word, to act with integrity before God and people in the issues of life – and not just in the easy times, but equally in life’s complexities such as was facing him right now with the realisation of Mary’s pregnancy. He was a man concerned for purity, which not only meant being concerned about separation from sin but also of walking with the Lord.

This is reinforced by the angel’s designating him “son of David”. Though this was true in terms of his own lineage, but we should also see that this form of speech is used as a designation of honour. So to be a ‘son of Abraham’ is to be known for faith and covenant blessing as Abraham was. To be a son of David is to be known for having a heart for God as did David before him.

How is it evidenced?

The phrase “before they came together” indicates that Joseph and Mary had not engaged in any sexual contact with each other. As MacArthur notes, ‘God places great value on sexual abstinence outside of marriage and sexual fidelity within marriage. Mary’s virginity was an important evidence of her godliness.’ But this was also an important point with reference to Joseph’s righteousness. His righteousness is evidenced in his moral and sexual purity.

But there is another dimension to Joseph’s faith. He was righteous, but his righteousness is not cold and clinical for as we shall see he is also merciful. It was not a righteousness that was taken up with self but considered others. It is a righteousness that is able to embrace and express mercy without compromising righteousness. He exhibited a righteous love and kindness. Truth and love, righteousness and mercy – these are biblical pairs, and where there is a legitimate claim of a love of righteousness there will also be a love of mercy. A reality of course which we see supremely in God, and of which believers in Jesus are recipients.

What is its foundation, and thus gives its strength and consistency?

The Word of God. He was a man of tender conscience, assessing decisions – even those invoking the deepest of emotions – through the glasses of God’s Word. His faith is centred upon the Word. It is this that the angel is referring to when he told Joseph “do not be afraid to take Mary as your wife”. It was not a fear of seeing an angel, but of doing something contrary to the Scriptures. The angel of course assuring him that there was nothing here contrary to the Scriptures, that Mary was telling the truth and that this child far from being the product of sin was of the purest holiness. How did he respond to this fuller revelation, this further Word of God? He responded positively to the divine revelation given through the angel.

An immature believer loves God’s Word, but often need to understand it before they willing obey it, especially when such obedience comes with a personal and often public cost.

His implicit submission and obedience to God’s Word

It would not have been easy. The Word of God came to him in a mysterious way, the message even more mysterious – one hard to understand after the event let alone before it!

Yet he obeyed God’s revealed will without delay, complaint, reservation or moderation. He was ready to love and raise a son not his own, seeing the privilege and honour. He married Mary and when the Child was born named Him Jesus as directed – by which he was also embracing to himself all that was promised by that name, the covenant blessing of salvation full and free.

And in so doing he fulfilled all religious requirements relating to circumcision and presentation at the Temple. In other words his obedience to the angel’s message was not grudgingly undertaken but wholeheartedly.

His gracious humility

Joseph faced public humiliation. Gossip would’ve been rife, impugning his high moral stance and godly character as a result – potentially affecting his income as some in a pursuit of what they saw to be righteousness themselves may have thought they could no longer do business with such a man… and yet he willingly surrenders all claim to his life including his preconceptions, aspirations for marriage and reputation.

He cared not for his reputation, but embraced the opportunity to serve God according to His revealed Word. A service that focused on the benefit of others – this is true humility as Phil 2:3-5 describes!

His generous compassion

Joseph was deeply perplexed and no doubt hurt at the news of Mary’s pregnancy. Would he exercise his ‘rights’ in having her publicly disgraced?

Though Mary’s explanation seemed incredible to him even as a believer, he knew she wasn’t wicked. So, though at that point he felt he could not continue the relationship unto marriage, yet he could not hurt her but decided instead to ‘divorce’ her quietly, without assigning cause. He chooses the path that not only gives him an out from the betrothal and thus to be clear of even the appearance of sin on his part, but one that also takes Mary out of the public spotlight. ‘He had been shamed (if what he assumed had been true), but his concern was not for his own shame but for Mary’s.’ (MacArthur).

Do we not see the marks of godly maturity in this man? He did not act on impulse. Nor was he was not thinking of himself, of his own rights that had been infringed or reputation that had been impugned. On the contrary he maintained compassion even in the wake of deep personal hurt. And when God’s Word came and brought not only greater clarity but a call to obedience in the face of the trial he obeyed, demonstrating that he truly was a man who sought to live by God’s Word regardless of circumstances and indeed even in apparent adverse circumstances.

There is one other reference to Joseph in the birth narrative, and that is when he and Mary took Jesus to present Him at the Temple – recorded for us in Luke 2:29-35. It was here that they saw the godly Simeon approach, take hold of the Child in joyful praise and wonder, and then declare prophecy concerning Him. There we read that “Joseph and Mary marvelled at those things which were spoken about Him” (v.33).

The word “marvel” means more than a sense of surprise and wonder, it involves pondering over the marvellous things seen and heard.

They couldn’t take it all in at once, but they registered it, thought it though and talked about it together over time. They turned these things over in their hearts, meditating on the great works of God!

And this is the means of spiritual growth. As Scripture declares, “faith comes by the hearing of the Word” – and this applies not only to the beginning of faith, but its daily growth. Though we encourage ourselves with this in our evangelistic labours, let us lift this precious verse from what has for the church at large become a sole evangelistic purpose.

As we go over the Word again and again, faith increases. Christians are called to study the Word, to “let the Word of God dell in us richly”, to “meditate on it day and night, to “store up [God’s] Word in [your] heart”.

We too ought to take time out with God, to constantly be learning concerning it, and as a result growing – oh there is so much to learn, so much help to receive, so much substance to add to our prayers and praise, as well as sweetness to our trusting in the midst of God’s providences and hope in the face of life’s challenges and even suffering and death itself.

It is no surprise that this is the calibre of the person to whom God would commit the care and nurture of His Son. And yet in this he is not to stand alone – for to us He has committed the knowledge, ministry and reputation of that very same Son. Peter reminds us that God calls us to “be holy as I am holy”. Do we see that? That we have been entrusted with “Jesus” too? With the Gospel of who He is and what He has accomplished and so offers?

Surely our response to Jesus as we remember His birth and read the glorious accounts about Him is to assess our standing. Am I like Joseph? Has God worked this way in me? Am I believer? If so, am I living out that faith in a way that honours Him? Am I maturing and growing in that faith? What impact is the Word of God having on my life before God, amongst believers in the Church, and before the world? Do I have a keenness to grow in grace and the knowledge of the Lord Jesus Christ – not merely of the mystery of His birth but also of what that birth led to for Him and through Him to this world, to me? Am I as a result available for God’s service, to foster the work of Christ as He leads and directs, whatever the cost it might bring to me?

Evening Service, 20 December 2009

Our society has bought a lie. It has been sold an experiment that has failed in successive cultures throughout human history. What is it? The axiom that ‘wealth begets well-being’.

We have been told that if we raise the social and economic levels of society then morality and ethics will take care of themselves. This is the myth of materialism which was clearly as current in James’ day as it is in ours.

And of course this is especially seen now at Christmas time where people go ‘spend-crazy’ – and the underlying thoughts largely at work for many is that the more I spend and give the better person I am, the more joy I am giving, and the better will be those who receive for what they receive.

Materialism is actually a form of idolatry for it declares ‘Life only has meaning, I only have worth if – I have a certain level of wealth, financial freedom, and very nice possessions.’

Here James reacts against this attempt ‘to substitute clean shirts for clean hearts’ (as Kelly puts it), teaching that riches are no assurance of righteousness, in fact they may evidence the contrary! He shows the worthlessness of putting all hopes in wealth, and of the unattractive character of those caught up in its spirit.

But as we look at this denunciation of the ‘rich’ dare we limit it only to the ungodly rich? Some suggest that this could not be spoken about Christians – they would not act this way. But is that really the case? Have not all periods of church history, sadly, known rich to whom the words would apply, whose worldly wealth has hardened their hearts against brothers and sisters less amply provided for?

Yet, these words also challenge those who would not consider themselves “rich”, for the reality is that the spirit of materialism can be found even in the poorest of people.

As we then look at it let us note that these 6 verses form the strongest rebuke of his letter. This is something James intends the church and individual Christians to take seriously, for the temptation and resulting danger to the gospel and not merely our souls is serious.

That materialism has infiltrated Christians and the Church at large in this age is undeniable. The question we are asked to face here is two-fold:

(1) Do we understand the nature of the philosophy we have adopted?

(2) Do we recognise where it places us in relation to God? But in so dealing with these questions, we find exposed to us necessary principles on the true relationship of the Christian and the Church and money.

We will consider each of these in turn under materialism – its Makeup, Madness, and Mastery.

The issue here is not money – that is morally neutral – it is the manner in which it is acquired, the spirit it tends to foster within the heart, and the way it is used. James points out four things that lie at the heart of a materialism:

1. Covetousness – v.3b The ‘last days’ probably refers to their future – meaning much the same as ‘for the future’ and ‘for our retirement’ – or as Blanchard puts it ‘for a shrinking and uncertain future’.

But the criticism here is not on planning for the future, but on being so obsessed with the need to have lots of money for it. So much so that money became all consuming – they “hoarded” it. From this Greek word we get our word Thesaurus’; it means a collection. They were bent on collecting every last red cent possible.They were dominated by a covetous spirit. It’s this attitude rather than the amount of money that is condemned.

2. Corruption – v.4 The Bible insists on scrupulous honesty in dealing with employees (Lev. 19:13; Deut 24:14,15, Luke 10:7; Col 4:1). But what we see in those who are money-focused in life is that they also become corrupt in their dealings with others. These are described as being corrupt in their business practices. They kept back wages. In other words, they found some way to avoid responsibility and hold onto money for a bit longer and sometimes forever.

3. Carelessness – v.5 This, interestingly, forms a parallel with Paul’s words in Rom 13:13 “Let us walk properly” (ie, honourably, honestly) and then he adds a list of six activities that all too often characterise the excesses of the rich and famous – excesses which we are to avoid (not in revelry, drunkenness, licentiousness, lewdness, strife and envy).

While they held back money from its just owners, they spent it on themselves. They lived in idle ease and luxury (‘soft, extravagant luxury’, MacArthur) and the implication that this was not only at the expense utterly of those they cheated, but with an utter carelessness to the needs of others.

4. Cruelty – v.6 It is a tragic reality that people when raised to great wealth and power associated with it, have again and again persecuted and oppressed the poor.

As Lord Acton’s famous quote put it: “All power corrupts, and absolute power corrupts absolutely”.

Now here is the true nature of the beast un-masked for us by James in his plain-speaking style. This is not a spirit to be delighted in. It is one that we must resist at all costs. We need to ask, Am I being materialistic?

James would have us see that it is not only hurtful to others, it is extremely dangerous to self as well.

Materialism is a madness that drives its ‘host’ – its devotees – into the battle line of the Lord of the Heavenly Host. It inevitably brings us to stand before God described here under the name “Sabaoth” – which means army – He is the Lord who is an Army. Materialism brings us before Him who rules as a mighty and undefeatable army, a holy army, who makes provisions for the poor, and who comes to the aid of His people, of the fatherless and widow.

They were looking to their ‘last days’, their future need or to their retirement, but James in effect is drawing their attention to the last day. James places materialism into the frame of the coming day of judgement, and says we need to look at it that way. It is a direct assault on the Lord, on His love, His generosity, His wisdom and above all His integrity.

John Blanchard tells the story of a godless farmer in America who wrote to his local newspaper, ‘I have been conducting an experiment with one of my fields. l have ploughed it on Sunday, I sowed the seed on a Sunday, l irrigated it on a Sunday – and l want to tell you that this October l have the biggest crop in the whole neighbourhood.’ The editor published the letter and he added this footnote – ‘God does not settle all His accounts in October.’

There is a day coming when those who are members of the cult of materialism and who worship the god mammon will meet the mighty Lord Sabaoth. In that day their actions and those affected will testify against them – they “cry out”. They have put themselves in a position where God will deal with them. And they will find that the very things they hoped in for security will be found useless. The silver and gold will rust. In saying this James is not making a scientific blunder (seeing they can’t rust), rather he is using this to show what they thought was imperishable is now worthless.

Though it may be presently unseen it does not minimise its reality. It was this thought that cured the godly Psalmist of complaining that he didn’t have the life, possessions and opportunities that the ungodly seemed to have. You find his thoughts in Psalm 73. It was the glimpse of where it was taking them that convinced him that he’d rather not be with them – v.18-20, 27. He chose rather to be consumed with God (v.23ff)! The madness of materialism is seen in its bringing in a view of ‘heaven on earth’ that is prosperity-centred, and blinds its adherents to the judgement as well as to the true heaven of God’s presence.

No wonder Ps 62:10 cautions, “If riches increase, do not set your heart on them.” Understand the madness and resulting menace of materialism.

John MacArthur warns: Nothing more clearly reveals the state of a person’s heart than his view of money and material possessions. Many who profess faith in Christ invalidate their claim to genuine saving faith through their opulent, indulgent, materialistic lifestyles—a clear indication that they serve wealth, not God (Matt. 6:24).

It has been wisely said: Not all scripture is written to us, but all scripture is written for us. (So Paul speaking of David’s words in Ps 69 says they “were written for our learning” – Rom 15:4).

There are several principles that we can learn here in relation to their money – some I’ll just mention, but a couple I want to stop and visit for a moment:

1. THERE IS NO SIN, AS SUCH, IN HAVING WEALTH – The Bible does not teach that having wealth is sinful in and of itself. The reality is that everyone possesses wealth and material goods to one degree or another. Indeed, Adam and Eve were the richest people the world has ever known! In short, you can be godly and rich. Money is not the root of all evil. The Bible tells us that “love of money” is (1 Tim 6:10). Wealth is part of God’s gift to man.

2. WE MUST LEARN THE DIFFERENCE BETWEEN SAVING AND HOARDING. We must plan for the future wisely, but not covetously.

3. WE ARE TO MAINTAIN A SPIRIT OF CONTENTMENT – Phil 4:11-13, “…for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me.”

4. WE MUST HAVE A TIGHT REIGN ON ALL LUXURY SPENDING – It is not necessarily wrong to have ‘luxury’ items – we are to “enjoy” our wealth, 1 Tim 6:17. But we must know our heart; be watchful against a developing materialism, which is so easily cultivated in this environment.

5. WE MUST HAVE INTEGRITY IN ITS USE – We must deal honestly – John Blanchard: ‘For the Christian honesty is not the best policy – it is the only one.’ But also with dignity – We are not to view people as machines to make us money. We must treat them with care and compassion. Money not only brings potential influence and power in our society, it must be seen to also bring responsibility. This penetrates deeper than underpaying wages. The size of the profit margin must never be more important to us than responsibility towards those who work for us.

6. WE MUST USE THEM FOR THE KINGDOM – It is the Lord’s not mine, how then can I use it to bring a kingdom-return?

In Lk 16:9 Jesus calls us to “make friends for yourself by unrighteous mammon, that when you fail, they may receive you into everlasting habitations.” Surely Blanchard has the essence of what Jesus teaches when he applies it saying, ‘We are to use our means in the spreading the gospel throughout the world, so that at the end of life there will be those in heaven who will welcome you there because you gave of your perishable, material possessions here on earth.’ Is this not what Jesus meant by laying up treasures in heaven (Lk 12:32-34)? Truly, it would be wonderful to be approached by someone who pointed out that God used the way we spent money as an important means of bringing them to faith in Jesus! This is much more than providing money to feed and clothe, it is that they may hear the gospel. At the same time Paul, in 1 Tim 6:17-19, reminds the rich of their responsibility to care for the poorer brethren – and this with a similar motivation of eternal consequences. Are you a missionary, are you a minister, a body-builder by the way you spend your money?

Financial and material wealth may be a blessing, a gift from God bringing the opportunity to do good and to glorify God. But that can only be true of those who are also “rich in faith” (James 2:5) and “rich toward God” (Luke 12:21).

Don’t write of these verses as having no relevance to you because you are not “rich” – it applies to all levels of wealth; even the poorest can be driven by a materialism idolatry. Look at your wealth level as a source of blessing.

Evening Service, 15 November 2009

“Come now” says James, clearly calling his readers to take some time to reason together, to take time to think through what they were saying. That is something we all need to do – to review our practices and habits. So many of the things we say are habitual, things we say with little apparent thought, said casually and maybe even thoughtlessly habitual.

It may be greetings like “G’day”, “How are you?” or the response “Fine thank you”… There may be certain words that form part of our daily speech – eg, not long ago a parody was made of this by a character on a comedy show (Kylie Mole) whose every phrase was introduced by “like” – picking up a thoughtless trend in youth of the time, she actually turned it into a social identifier.

As a Pastor I am constantly reviewing my preaching to see if I am beginning to use certain words or phrases – some that I have picked up over the years have been a frequent start of a paragraph with “Now” – not in itself wrong but it can be off putting and even worse lose its logic power

Here James addresses a common attitude that is found even within the church, and shows that it is at the very least irrational and more often than not a presumptuous arrogance that is foreign to true faith and crushing to the humility produced of true faith.

It is an attitude revealed by a certain phrase either said or implied, and it is something we all need to take time out to think through what we are saying.

1. Image Considered

The first thing we must note is that James is talking of a practise by some Christians. These are not merely businessmen, but Christian businessmen.

James draws on a common picture and one that is repeated daily throughout the world even today. Here they are, poised over their maps, research data on local markets, with their sales projections, – and they develop their business plan and strategy.

They select a certain city, set limits on their commercial enterprise, and project their profits.

2. Practise Condemned

What’s wrong with this you ask? Is this not sound business practise?

Ah, says James, it is far from being right. Not because it is wrong to research and plan, but because of what they failed to do in their research and plan. These actions reveal a whole attitude to life that is foreign to true Christian humility.

Again, James chases through to the heart and reveals a fundamental problem of attitude. We see this strongly stated in v.16 “you boast in your arrogance”

They had their plans, they oozed with confidence, and anticipated with security – certain that as a result they would return home with so much money they’d be set for life.

Tony Bird identifies 4 presumptions underpinning v.13:

1) of independent choice: “today or tomorrow we will…”

2) of future prospects: “spend a year there…”

3) of performance ability: “carry on business”

4) of material success: “and make money.”

But this view is defective because it finds no place for God. Though claiming to be the people of God and enjoying His blessings, they had neglected God – they had left God out of their consideration. God’s will is the essential element for all our plans – and Christians should be the first to express that. But they were living with no reference at all to God. That is what we logically expect to see in an unbelieving world – but it is a greater tragedy when seen within the church.

They were so caught up on business there was no time for the Bible; so concerned about where the market was in the new town, they gave no thought as to where a biblical church was; so concerned about profit, there was not time for prayer.

James is not trying to stifle or ban planning – it is essential for good stewardship. For example the Bible commends the ant as a model for daily life as it gathers food in the summer for winter. But as Motyer points out James is condemning ‘the self–reliant, self–important, planning that keeps God for Sunday but looks on Monday to Saturday as mine.’

We must not leave God in the church when we go off to the office or school, nor even when we stay and labour at home.

Now what James identifies in the area of business is true of every area of planning for today or the future. So often as Christians our ‘planning’ reflects a worldview where there is no God or at the very least where God is not active or concerned, a worldview where we are in control of our own lives. It is effectively usurping the role of God, thinking that we can ‘will’ and do what we ‘will’ independent of God. Every time we make a list of activities to do we are confronted with this danger – arrogant presumption that we may do it and thinks this way because God is not considered. But how do we avoid it?

James returns to fundamentals here to show the absurdity of such presumption.

1. Our Ignorance of Life – 14a, ‘you do not know what will happen tomorrow”

We are here reminded of Proverbs 27:1, “Do not boast about tomorrow, for you do not know what a day may bring forth”. And if not a day, then surely not a week or a year. We cannot look into the future as we think, only God, knows the future will bring.

Tomorrow may not bring what we need to fulfil our plans. May it not bring a crash on the stock market as in 1930, or a crash in the car that may ultimately result in the bankruptcy of our business because we can’t attend to it? What a myriad of events could undermine our plans!

As C H Spurgeon wrote, ‘There are two great certainties about things that shall come to pass – one is that God knows and the other is that we do not know.’

But not only may tomorrow not bring what we want, it may not even come:

2. Our Brevity of Life – 14b… He challenges us to look at the nature of life.

“What is your life?” It is but a ‘vapour’ – a mist, a fog. It speaks of a something which seems so solid, but soon dissipates and is gone.

J. M. Boice: ‘We are not here to stay, We are here to go.’ We should take this truth seriously! By the time the teenagers leave their teens, nearly a third of the ‘three score and ten’ is gone.

When the eastern Emperors of the Roman Empire were crowned in Constantinople, the new emperor was shown a number of quarried slabs of marble, one of which he chose for his tombstone. In ruling he was to remember the uncertainty of death. In this way they were reminded that this life is but a little spot between two eternities. Even George Bernard Shaw saw this: ‘The ultimate statistic is the same: One out of one dies. Death is every man’s problem.’

We must not act as if we will live out today, yet alone forever on this present earth. Death – by design, by disease, by decay, by disaster – could come at any moment. This is not morbidity, but sober realism.

These fundamentals are aptly illustrated by Jesus in Luke 1218– 20. The Rich Fool had left God and his spiritual life out of his thoughts and dealings. So Boice: ‘He was so busy with his accounts that he forgot he was accountable!’

These were adults who throughout their everyday life had experienced the frustration, failure, disappointments, yet here we see them blithely planning the future without any thought that it might not materialise – cf Isa 56:12.

This being true in relation to daily life, how much more so with reference to our dealings with God. How foolish to say that you will repent and believe in Jesus tomorrow, that you will confront this or that sin or undertake this or that spiritual duty then. Your tomorrow may be the birth of your eternity.

The “if” is not saying that we should do nothing, make no plans, exercise no industry, nor display any acumen – but rather that in these things we are to put God back into our planning and program. Now this involves confessing:

1. Our Dependence upon God

Unless God wills it then it cannot happen. In my activity I am not independent of God. As Job saw: “The Lord gives, and the Lord takes away. Blessed be the Lord!” How foolish then not to look to God in our plans. We

2. God’s Absolute Sovereignty

As Christians our confession is that God has a plan, and that He is fulfilling it (Eph. 1:11; 2:10; Heb ,12:1) We must recognise that God’s sovereignty reaches out into the whole of life – in every detail and in detail.

That is the force of “If the Lord wills...” We defer to Him as the Lord both of our life and of all life. Seeking the Lord’s will is the essence of the Christian approach to life.

This covers two aspects:

(1) This is true of His revealed Word, so we study the Bible so that we do not act contrary to what He has made known. But also

(2) with reference to God’s secret will – which He has not made known to us – it means that we remain open to the unfolding of His will through Providence.

We see this so clearly in Paul, who was clearly a man of drive and decision. But notice how he discusses his plans in Acts 18:21; Rome 1:10; 1 Cor 4:19; 16:7. In all his aspiration and activity he realised the importance of “if God wills” – it did not cripple his enthusiasm or weaken his resolve – rather it threw him back on God and energised him as he laboured for God.

Note the significance of this is three–fold:

1. We should not turn “DV – Deo Volente!” into a mystical charm for success. What does James mean but that it is not enough for us to make our plans first and then to ask God to bless them. God is not the last step in the process. What James is talking about here is that we should see that God is involved all along. Planning involves interaction with God that in turn exhibits a submission to God in every stage. We make plans, prayerfully and being guided by God’s Word, yet at all times writing them as it were in pencil – looking for and allowing God to confirm, correct or even delete – he alone writing in indelible ink!

2. Nor should we turn it into a cosmic ‘cop out’ for inactivity – of living carelessly and aimlessly in the hope that God will work it out somehow or other. This practice when adopted doesn’t sap us of energy or confidence, as some might suppose, but the very opposite. We go forward in His will, confident of His over–ruling providence, convinced that God will bring good fruit out of the activities of His faithful servants.

3. As a result, it also means that we will not fall into a sulking heap when God shows we have misunderstood His will, or surprises us with a new turn in the road. Our response will be one of gratitude, knowing that His will is perfect and for our good even in the immediate as well as eternally.

Paul’s first prayer as a Christian was, “Lord what will you have me to do?” It was a prayer that fully incorporated God’s sovereignty and man’s responsibility.

Let us make this our practise – and knowing God as we do as a God of grace and mercy we have every encouragement in doing so.

But, lest we are not earnest in practising this, let us hear the words of v.17 which is connected to this teaching by a “therefore”. JB Phillips brings out the force of it as he translates, ‘No doubt you agree with the above theory. Well, remember that if a man knows what is right and fails to do it, his failure is real sin.’