Pastor John Stasse SYPC pm, 21^st February 2010

The Popular Treatment of God (1 Samuel 5&6)

The scene before us begins with the Philistine army having defeated Israel after the death of Eli, and in the process of which they had captured the ‘Ark of the Covenant’. You see Israel had foolishly taken into battle as some sort of good-luck charm or talisman in hope of victory.

The Philistine kings, having defeated Israel, took the captured Ark and placed it in their temple as a trophy of victory to their god, Dagon (whose idol was a composite of a man’s torso and a fish tail). They were in effect identifying the Ark with God in an idolatrous sense, as suggested the action of Israel in carrying it before them into battle. This was a declaration that Dagon was supreme, not the God of Israel of whom the nations had become so afraid. The Philistines were celebrating their triumph by displaying the captured ark of the Lord in Dagon’s temple at Ashdod. It was here, as it were, that the victor and the vanquished were symbolically brought face to face, but in such a way that God was being treated with contemptuous ridicule.

Notice how the ark was placed in a position of subordination “by” Dagon (v.2). In this way they sought to humiliate God by throwing Dagon’s victory in his face.

They also created the idea in the mind of the Philistine nation that the God of Israel is irrelevant for life – that their god Dagon is more powerful, the one to whom they should turn for worship, as well as in thanksgiving and worship.

And by having God’s ‘Ark’ in this temple, albeit in a secondary position, they projected a conviction that they were also able to harness his power for their lives when necessary. That is without diminishing their trust in Dagon who they now were convinced was superior, they also had the God of Israel as a kind of back-up.

Now there is something familiar in all of this.

Do we not here competing voices of contempt seeking to declare that God is dead? It was the cry of communism, and is the cry of humanism and of many areas of modern science and ethics. We here the cry of those who ask (without ever wanting an answer let alone willing to wrestle with it) ‘If God is real why doesn’t He just do something about the suffering…’

Many even without necessarily denying the existence of God or at least the possibility of it, nevertheless live as without any real reference to Him. They trust in their technology, their wisdom, their leaders. No God is not considered relevant for many in today’s world, just as He wasn’t in the days of Samuel among the Philistines.

Or if some sense the need to acknowledge God it is more in line with the ‘back-up’ theology of the Philistine model. It is not where they turn first, or trust above all – but there is a sensed need to have Him nearby just in case. This is particularly a problem facing those who have grown up in a Christian context but who never embraced Christ in faith. They don’t want to eradicate Him in terms of any significance or role in their life, but at the same time live as if he has none.

A similar disdain may be found among those who would call themselves Christians, who profess a belief in the relevance of God in their lives.

But whereas the Philistines brought the true God into the temple of an idol, they bring their idols into the house of God – but the principle of cohabitation is still the same. On top of this religious pluralism is all the go with its belief, that all religions are merely different expressions of belief in one God, and that Jesus is but one road to a common God even if for them He is seen as the main one. Their faith is perhaps involving a priority to Jesus, but not a solitariness or uniqueness. It is Christ plus whatever ‘god’ or ‘gods’ that have a current flavour in their lives, bring them some purpose or fulfil some need.

But even among those who would consider themselves more biblical in their separation this underlying attitude of disdain may yet not be far removed. It may for instance be seen in

(a) worship. For many who enter churches on Sunday their real desire is for forms and styles of worship that leave the mind untroubled and heart unexercised, but which are entertaining and create an atmosphere which leads them to say ‘Wasn’t that great’ or ‘Well that was nice’ – depending on what social grouping they come from. They approve of almost anything that works as a substitute for intercourse and homage of the soul with God. To worship in any way but “in spirit and truth” is contempt of God (whether it is being done in a modern or traditional worship format).

(b) divided loyalties. For many there are objects in their hearts and lives that are adored and pursued alongside or even over God. Jesus said you cannot serve both “God and mammon (riches)”.

(c) disobedience. To fail to keep His commandments is to throw his law it into His face, indeed it is not merely a reflection on God’s law but on God Himself. What makes sin so offence is not simply that the law if broken, but that it is God’s law that is broken. It is an affront against God, His love, His wisdom, His righteousness and justice, and even His grace. It is to say you are an equal if not greater authority!

(d) disturbing times. Melting and buckling under the situation, doubting God’s love and care or even His ability to do anything about or with this situation. This is but to pour contempt on His wisdom, power, love – on His whole character!

In each of these we’re putting ourselves, others or circumstances in the place of Dagon over and above God! Have you set up a Dagon in your life? Brought it into this house of God? That is to treat God with disdain.

Now one thing that comes out clearly in this passage is that God does not take this treatment lightly. He responds by challenging their confidences and beliefs about Him and about their Dagon.

Look at what we see! The next morning as these worshippers come in to honour their god, they see the mighty Dagon, their mighty Dagon, dislodged from his place and sprawled in all his impotence before the throne of the true and only God! And all they can do is prop Dagon up again.

The next day the scene is even more pointed. This time they find him not only dislodged but also with his head and hands removed. A very pitiful scene indeed!

The miracle was clearly done by divine power in both cases. What made it worse was that these parts were on the threshold – indicating that he was fit only to be trampled underfoot.

In so doing God revealed that the idol was very ridiculous and worthy to be despises, that it was impotent and unworthy to be trusted in or prayed to.

But more importantly it highlighted the truth concerning God: He is subordinate to none, and that God will share His glory with none, and He is the one before whom all should and indeed will bow.

Yet in all of this we see a determined unbelief. They propped him back up after the first night’s discovery. Then after the second night’s also, after which they also venerated the very spot – refusing from then on to step on the threshold! This is beyond belief – yet so it was. Despite His displays of glory, they refused to believe in God.

By this we see that the amount and clarity of evidence is not the key to faith. Jesus complained of the people in his day “If you will not believe my words, believe My works” – but He knew they would not. Elsewhere Jesus pointed out that it is that which is in the man that comes out and defiles. The problem was a heart problem, not at heart an evidence problem. Man is committed to disbelief. This is why he said to Nicodemus: “Need to be born again” to see and enter the Kingdom of heaven.

Mankind today is without excuse, yet they respond in unbelief. How we need to pray that God will bless the Word so that it will bear forth saving fruit. Without it they will respond in further and increasing disbelief. How often people pick up their fallen and shattered ‘idols’ and re-fasten into place over their lives, only to move even further away from God and to come further under the displeasure of God. Indeed do we understand that we are responding to God’s presence and power in our lives with disbelief if we fail to repent of our sins?

Their refusal to believe, though, came at a heavy price. God’s response was to bring a heavy hand upon them, just as He did against Pharaoh and the Egyptians before them. Their evasions made no difference to the reality, showing that it clearly was not a mere coincidence – it was wherever God’s ark was located. The source, they rightly concluded (v.7) after a further test, was God. The objective of the test was to see if God was really behind all of their troubles. It involved two elements. Firstly, cows which had “never been yoked” which meant they were untrained to pull a cart and probably would not go anywhere. Secondly, nursing cows which were taken away from their calves. For the cows unnaturally to head off in the opposite direction from their calves would be a clear sign that the cause of their judgment was supernatural. But these were not obstacles to God, who demonstrated His Being and glory.

Yet even when their disbelief became untenable they did not turn to faith but became filled with fear and dread of God. As someone astutely stated, ‘A delusion proved is not a delusion abandoned!’

They should’ve parted with their sin, with their idolatry rather than with the ark of God. But so defiant in their unbelief were they, so hardened by sin against the truth, they sought to get rid of God. This we see in one community after another. If we read on in 1 Samuel 6 & 7 we see this is true of Israel also. Initially the people of Beth-shemesh had rejoiced at the return of the Ark, yet they are found treating the Ark, and hence God with disdain and disbelief as they looked inside. But God’s judgment upon them did not lead them to repent but they also in a real sense ‘disposed’ of the ark for it was soon moved from Beth-shemesh to Kiriath-jearim where it remained in obscurity for some twenty years (1 Sam 7:2), during which time we are told that “all the house of Israel lamented the Lord”.

Men will cry to God in despair, but they give no evidence that sin is troubling them, only its punishment. Like the Philistines they’d like to be rid of their suffering and humiliation, but not willing to give up their Dagons. No, they’d rather get rid of God who they see as causing them all this grief.

The right response, however, is that of repentance and disposal of our idols and unbelief – cf 1 Sam 73-4. As we are brought to see the truth about God as He touches on every area and circumstance of our life from worship to service, let us – to use the words of William Cowper, pray:

“The dearest idol I have known,

Whate’er that idol be,

Help me to tear it from Thy throne,

And worship only Thee.”

Pastor John Stasse , SYPC am, 21^st February 2010

Knowing God (Jeremiah 9:23-24)

Every generation has its set of values and priorities, yet as we look around our own we see it is not really that different to what God declares of Jeremiah’s day.

Some in our day place ‘wisdom’ (whether in terms of education, culture, scientism, mysticism, etc) at the top of the list. Others place ‘power’ there (personal or collective). To them it means everything, they spend their whole life pursuing and exercising it. Still others give their allegiance to ‘wealth’, the accumulation of things. And increasingly we see that for others it is more the doing of things – ie, experiences. They live for thrills, for travelling, trying new things, being at the cutting edge, etc. Though this could also be placed under the general heading of ‘power’ and even that of ‘wealth’.

But God points out, and calm reason inevitably concurs, that there is no true boasting in these things. The mind becomes forgetful or can’t keep up with new learning, culture rapidly changes, science is exposed for its bankruptcy in giving answers on how then to live; influence evaporates with the raising generation; inflation or the deceit of others erodes the wealth; experiences become like old photo albums relegated to memories as the body increasingly becomes unable to rise to the challenge of new opportunities. Temporary at best, always illusory, never satisfying, ever craving for more and more in an ad infinitum exhaustion (without or seemingly without limit).

The only true authentic basis for boasting is to be found in understanding and knowing God, and therefore by those who put Him first, and in so far as they engage in all these other things they do so from the position of and illustrative of this relationship with God.

In our monthly Discipleship Seminars this year, which we have entitled ‘Behold Your God’, we are going to consider various attributes of God has revealed concerning Himself, doing so with the aid of Packer’s ‘Knowing God’ to lead us into the Scriptures. But in so doing, to quote Packer, ‘Our concern must be to enlarge our acquaintance not simply with the doctrine of God’s attributes, but with the living God whose attributes they are. As He is the subject of our study, and our helper in it, so He must Himself be the end of it. We must seek, in studying God, to be led to God.’

This is the import of Jeremiah 9:24. By the phrase “understand and know” it speaks of the believer’s relationship with God, a relationship which must be cherished as well as enjoyed, enlarged as well as guarded. We see here:

Throughout Scripture, “knowledge” implies an intimate relationship, not just awareness (Amos 3:2, “You only have I known of all the families of the earth”), and is even used for sexual intercourse (Gen 4:1,17; Matt 1:25; John 10:14,15).

It expresses a relationship marked by genuine and warm intimacy. The knowledge of God emphasized here is not a superficial knowledge, or a mere surface awareness of the facts about God, but a genuine, personal sharing of life with Him, based on repentance from sin and personal faith in Him.

What then God is saying is that believers do not merely know about Him and able to articulate truths concerning Him which they in turn can communicate to others, but that they actually know Him and can speak of God to others in terms of relationship realities not merely factual statements.

This is what we are able to glory in, this is our glory. But do we really stop think about what that means? When was the last time you were overwhelmed by the incredible nature of that proposition that we “understand and know God”.

Think of the vast contrast between us, the very real, deep and wide gulf that exists between us. He is infinite, we are finite. He is holy and pure, the very definition of it, but in and of ourselves we are unholy and impure….

A W Pink observes ‘He is solitary in majesty, unique in His excellency, peerless in His perfection. He sustains all, but is Himself independent of all. He gives to all, but is aided by none.’

Yet what is being declared here is that mere mortals, mere creatures can “understand and know” God, that God permits, indeed invites and assures of it.

If it had pleased Him God may have continued alone for all eternity without making known His glory to His creatures. He could have been the really ‘unknown God’ and unknowable God, leaving us to just get on with life and trying to make sense of it without reference to His Being or activity.

He was perfectly blessed within Himself before the first creature was called into being. It was purely the fruit of His will without any compulsion of need. And even now, what are we that He should reveal Himself to us? Indeed as Psalm 8 asks in ceaseless wonder “What is man that You are mindful of Him?”

Yet God created mankind with a view of a genuine relationship based on a real even if limited understanding and knowing Him. He did not do this with the angels, nor with any other created being. Only of man did He say “Let us create man in our image”. Not only that He pursued us even in our sinful state to bring us out of spiritual darkness that we might be reconciled to Him and enjoy the privilege of a living and developing relationship with Him, the nature of which He communicates through the most perfect expression of openness in the loving relationships of Groom and Bride, of Husband and wife, and of Father and child.

And yet we read of the new covenant through the work of the Messiah in Jer 31:34 “they all shall know Me”. Jesus tells us that all who believe in Him “have everlasting life” (John 5:24) and then in John 17:3 spells out the very nature and essence of eternal life saying, “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” (see also 1 John 5:).

When Paul writes in Ephesians 5:1, “Therefore be imitators of God, as beloved children,” he assumes two things. First, that those who he is addressing are true, regenerate children of God, and second, that these believers have a true understanding of the God of the Bible.

This is the reality of the Christian experience and life. We understand and know God – not fully to be sure, but certainly really. The Christian’s greatest privilege is not forgiveness nor that we are going to heaven, it is that we partake of this indescribable and privileged reality of all believers, and one that defines the very essence of heaven. But we are not called to wait till then, it is a present reality.

What God particularly declares in Jer 9:24 is that this is what we should glory in this reality. It is not a knowledge that leads to frustration but to joy, enthusiasm. We will express this to God, but also with one another, and indeed before all.

If such a glorious God can be known, and is indeed known by some, it is incumbent on us all to know Him, and more so every day. But how?

We do so the moment we believe, and yet we do so gradually. We have it, yet we know instinctively there is more of it to enter into.

We know this in terms of human relationships. A couple getting married have already come to know each other through the time of courtship end engagement, but they soon learn if they were unaware of it, that there is so much more to learn about each other and themselves in relations to one another. Every new situation of joy or challenge becomes a context of discovery.

So it is with our relationship with God. Peter Jeffrey describes that the knowledge of God we receive at conversion ‘is only the key that opens up the possibility of knowing God in His fullness.’ In becoming a Christian we understand something of His wisdom, His holiness and justice, but also His grace, mercy and love for these things are set before us in the Gospel, but when we believe we see how personal they have become, and yet we also know that we have but to scratch the surface of all that we can know in this present life of God of His Being and His ways – and what is this compared to what will be unfolded to us in glory! As John Blanchard wrote: No Christian is truly spiritual who does not revel as much in his ignorance of God as in is knowledge of Him.

And children I want you to understand that what we are speaking about here is not something you have to wait till you become an adult to possess and enjoy. Think of little Samuel in the OT. He does not stand as an isolated case. In Jesus, the moment you believe in Him, He calls you His friend, walks with you and pours out His love on you.

Nor do we have to wait till we get our lives together before we can hope that God will be like this to us. Instead it asks of all, Why delay, why even, as some, spend a whole lifetime without knowing Him when it can begin now, the moment you turn to Jesus in faith, trusting Him to be your saviour and Lord?

Yet the question remains, How do we enter and grow in such knowledge of God? If we ask ‘What is God like?’ The answer of the Bible is that He is not like anything at all. He is so gloriously unique that any attempt on our part to define God would inevitably result in idolatry, which Tozer defines as ‘to entertain thoughts about God which are unworthy of Him.’ The great danger in formulating our doctrine of God is to shape our thoughts in part or in whole more by sentimentality than truth. But where do we get the truth? The answer is that God is known as He is revealed to the heart by the Spirit of God through the Word. Yes, creation demonstrates a Creator so plainly that all are “without excuse”, but people cannot accurately perceive what that Creator is like let alone enjoy relationship-knowledge.

When you look at a watch you can see that there was a watchmaker who was gifted in detailed construction and persistent in application unto completion, releasing it to the market only when it was seen to be good. Such broad things can be said, but as to whether he or she, personality, manners, relationship skills, moral character we would be in the dark, How could we ever say ‘I know him?’

Is the infinite eternal God so much more within the grasp of human reason and deduction? Certainly not! The God of the Scripture can only be known as He makes Himself known. So we need to go to the Scriptures, and even then read them under the tutelage of the Holy Spirit, and especially behold Him there in the eternal Son who became man, Jesus Christ.

But even then this knowledge of God is fragmentary. We need to “grow in grace and in the knowledge of the Lord Jesus” (1 Peter 3:18). Paul tells us in Col 1:10 that the principal prayer and aim of Christians should be that we “walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God”.

The more we know of God the more we hunger to know. Once a person knows God as Father and Saviour, they will want to go on to discover as much as possible about God. And the more we learn about God the more it humbles us yet at the same time thrills us and we will find ourselves love God even more.

Some may think that seeking a clearer understanding and knowledge of God by studying the Bible is dry and dull, but the believer sees that is far from the truth, that it is exciting and satisfying. ‘What can be more exciting than discovering biblical truths about God, and what can be more satisfying than to have our minds and hearts enlarged by the knowledge of God?’ (Peter Jeffrey)

Spurgeon, when only 20 years old said, ‘Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a devout, earnest, continued investigation of the great subject of the Deity… Would you lose your sorrow? Would you drown your cares? Then go, plunge yourself in the Godhead’s deepest sea, be lost in His immensity; and you shall come forth as from a couch of rest refreshed and invigorated.’

Such a study is therefore also immensely practical. As one said, ‘the outworking of our faith is conditioned by our concept of God.’

Daniel 11:32 tells us that “the people who know their God will display strength and take action.” That is, as one knows God so they will proportionately reflect real virtue and righteous behaviour.

Peter indicates that the knowledge of God is productive of “grace and peace”, and “all that pertains to life and godliness” (2 Peter 1:2-3). The deeper and wider the knowledge of the Lord, the more these things are multiplied. Throughout this letter he also shows how this true knowledge of God protects against the errors and heresies that assail the church. No wonder he calls us to “grow in the grace and knowledge of the Lord Jesus Christ” (2 Peter 3:18).

But we must be careful. Our concern in study what the Bible teaches about God is not to enlarge our acquaintance with its teaching on the attributes of God, but with the living God whose attributes they are. And in this pursuit we are greatly encouraged for this is God’s goal in us. Do we understand that this is what God wants to see in us? In Hosea 6:6 he declares that this is what He desires – “I desire mercy not sacrifice, and the knowledge of God more than burn offerings.’

Do we realise how much we lack knowledge of God? We need to ask God to show us how impoverished in this understanding and knowledge we are.

Do we realize how impotent we are in coming to such knowledge of God? We need to pray that God by His Holy Spirit would shine in our hearts to give us “the knowledge of the glory of God in the face of Jesus Himself” (1 Cor 4:6). Our knowing another really depends more on them allowing us to know them than on our attempts to getting to know them. Our great joy is that God invites us to understand and know Him. Our great responsibility, the prime pursuit of our lives is to so know Him.

Lastly, do we realise how this ought to be the essence and sum of life and living? All around us the knowledge of God is despised and sadly even within the church is often neglected, treated as an ordinary thing. Yet this subject as Calvin rightly says ‘is justly entitled to the labour of a whole life; nay, were a hundred lives given us, this one thing would be sufficient to engage our attention.’ May God give us grace that this will never be an undervalued possession!

Pastor John Stasse SYPC am, 31st January 2010

Elijah (25) Elijah’s Enduring Concern (2 Kings 1)

What do you want to be remembered for? That seems to be a thought common to people as they get older, increasingly wanting to make their last days count.

It is now towards the end of Elijah’s life, and here we find his last recorded public act. There is still a private act to go, but as far as the wider world can see this is the last ting Elijah does, and it is clearly aimed by our inspired author to leave a clear imprint upon the public consciousness.

Yet the emphasis is not on Elijah making a memorable splash as he leaves this world, but on the sameness or constancy of his ministry. He finishes as he started his public ministry. There are a lot of parallels here to those first days, as indeed to the key moments of his public ministry.

I hope you can see them: he proclaims a message of judgment to the king, and then as suddenly leaves. Note the words in v.4 “So Elijah departed”, which draw our minds back to 1 Ki 17. Upon hearing the message and the description of the messenger Ahaziah declares “It is Elijah the Tishbite”, which is exactly the way he is introduced in the opening words of 1 Ki 17. There is the parallel hatred of the king in sending his soldiers to look for him, the difference this time being that Elijah was not being hidden by God. But nonetheless the intent of an angry affronted king was the same. Then in v.16 Elijah is told by God to go to the king, just as he had been told to go to Ahab (1 Ki 18:1). Also the event involving fire from heaven took place with Elijah on a hill top, all of which is reminiscent of the Mt Carmel revelation, and clearly aimed to draw attention to it. As is the example the third captain sent to arrest him, who recognises Elijah as a servant of God and humbles himself before God. In so doing he echoes the declaration of those gathered at Mt Carmel, “The Lord, He is God!”

All of this revolves around one key phrase in v.3 in which the Angel of the Lord gets to the heart of the matter: “Is it because there is no God in Israel” – literally and ore graphically ‘Is it because there is no God, none in Israel’.

It is a different king, Ahaziah the son of Ahab having ascended the throne after the death of his father. But the end of 1 Ki 21 leaves us in no doubt as to the character of this man, that he was no better than his father. And what we have here is a recapitulation in miniature of Elijah’s ministry to Ahab. As with the father, so with the son. Nothing but time has changed. God had been exchanged for the Baals of Canaan, which false gods Ahaziah like his father before him served and looked to in times of extremity.

The abiding lesson of Elijah’s ministry is that each generation faces the same question o the identity of the true God, and but for the intervening grace of God will embrace the Baals of their day. But the Lord’s people, recipients of intervening grace declare and call people back to the true and living God.

And yet, as we read this chapter is it not true that we felt an unease by what we read, a measure of uncertainty in terms of how we are to respond?

How do you react to Ahaziah? This king whose reign had barely begun has been deeply humiliated. His empire is crumbling, for we note in v.1 that Moab rebelled. Moab had for many years been paying ‘tribute’ to the Kings of Israel. Their regaining of independence indicates the weakened state politically and militarily of Israel, to the humiliation of the king; and one with severe financial implications for him and his people as a result. Then on top of this national humiliation comes a personal humiliation as a result of falling through a lattice, his injuries being so severe that he was wondering if he was going to live.

How do you react to the soldiers? One hundred men were killed! Were they not merely following orders, and yet fire from heaven incinerates them.

How do you react to Elijah? Do you see him as an austere even heartless prophet sitting on a hill calling down fire on men only seeking to do their duty, men under orders? Is there not even among Christians a note of uncomfortable concern both about the apparent harshness and bluntness of his message, and at the very least confusion about the almost flippant way he calls down fire resulting in the incineration of the soldiers? Do we sense that there is something out of kilter with the NT emphasis on grace and mercy in all of this; too much of personal affront and not enough compassion and patient endurance?

Human sensitivity to others in trouble however appropriate in most circumstances, can nonetheless blind us to the deeper realities of what is happening. And in this present example it is only possible with a superficial reading of the text. So we need to note, secondly,

We hate it when someone deals with us on the basis of their own or another’s judgements, without at the very least hearing our voice on the issue. In the same way surely in this matter we are not to stand by our or another’s judgements, rather we must listen to the voice of God hearing His estimation of the events. While generally we need to be cautious in declaring God’s judgment in terms of specific providences (eg, what God was doing in Haiti, etc), for we do not know; yet here we are guided by Scripture and hence God’s own interpretation of the providential events. As we noted in v.3, the real concern is the acknowledgment of the Lord God of Israel. This is the interpretive key, or God’s voice, to all that transpires; and which enables us to see correctly and interpret the real nature of the action of the key players.

As to Ahaziah: What happened to Ahaziah is declared by God to be a judicial providence. The Book and Chapter break is somewhat artificial, and it is intended that Moab’s rebellion as well as Ahaziah’s fall are to be seen as a consequence of the wickedness of the king.

Yet instead of turning to God in the face of the providential circumstances Ahaziah turned to God’s enemy. Baal-Zebub was the Lord of flies, and attributed as having some healing powers. Jesus identifies this god with satan (Matt 12:24). In other words this was patent occult involvement. Ahaziah was rejecting God for satan. By this Ahaziah was declaring that God couldn’t meet his needs, that this one was a greater god. The OT declares that regardless of motive or how great the need, dabbling in the occult is sin (Lev 19:31; 20:6).

Instead of humbling before God he rages against God, effectively saying ‘anyone else is better’. He is saying I do not want God, I do not need God; here is another I want to meet my need. He rejects God. He commits spiritual adultery in that his love went elsewhere and spiritual separation in that he turned away and deserted God.

What they reveal is the character of this man as a determined, defiant sinner. His response was not to humble himself before God but to bypass God altogether. Though he was well aware of God and instantly knew the name of Elijah, he would look anyway for an answer but to God, despising His Word and His servants the Prophets. His only concern was for himself, showing total indifference even to the soldiers whom he sent to arrest Elijah. He was self-serving, pleasure seeking, and his only concern was to continue life in those terms. In many ways a model of the modern ungodly people.

But equally we see that the national and personal judgments on Ahazaiah allowed ‘space for mercy’ as Pink describes it. God is so slow to anger!

As to the first 2 Captains and their men, this defiance of the king also underlie their actions. There were not passive bystanders, merely following orders (whether mindlessly or out of misplaced loyalty). The phrase “thus the King says” in that world and time was a means of identifying themselves willingly and boldly with the king and his intent – which was clearly to deal with Elijah, having rejected his office. As soldiers of Israel they should’ve served and honoured God but they were enlisted in the spiritual battle on the king’s side. They were mocking God and His Word as spoken through His servant.

As to Elijah: What we notice is that Elijah communicated the uniqueness of God 2 times. Firstly through the servants in v.3, and communicated by ten in v.6, but then personally to the King in v.16. That it is recorded 3 times indicates that more than mere communication was involved, that it was also his heart-felt desire too. His whole being was conformed to this message. He was so consumed with the glory of God that it was an affront to every part of him to see a king of Israel discharged with the public duty of being concerned for the glory of God in the nation of Israel do this. It is no surprise then out of a concern for God’s glory amongst His own people in particular, that he confronts this king and those who represented him in spiritual battle.

The way that Elijah responded to the 2 captains: “If I am a man of God…” is a response to their mocking disparagement not merely of him but of God whom he represented. The fire from heaven not only vindicating Elijah’s office and ministry, which God would not have done if Elijah was acting sinfully, but revealing God’s reality and judgment.

When we see his message against the background of the glory of God then we see that Elijah brought a God-honouring message both to the King and to His Captains. All he said and did put God forward, highlighting who He is and the absolute criminality of not recognising, worshipping and serving Him.

As to the 3^rd Captain: All that had been said and done through Elijah was known to him, and by God’s grace is seen to have greatly affected him as he humbled before God. That it was not merely a wise fear of death is seen by his calling him “Man of God”, but without reference to the king, no declaration of the king’s authority or identification with him. In contrast to the other Captains here he saw the truth and humbled himself not merely before Elijah but God, coming with a proper response of reverence. So his life and that of his men were spared – but the king who had refused such humility and reverence would die.

Indeed do we not also see in this action that God has placed a seal on Elijah’s ministry? But does it not also remind us that we cannot manipulate God like turning a gun onto someone. The Spirit works where, when and in whom He wills. Elijah’s ministry was focused on the king, but it s not the king that is dealt with by grace but in the unexpected quarter of the third captain.

The real issue is our attitude to God, understanding that He is a jealous God, and that this is a NT-revealed truth as much as it is in the OT. Rather than trying to minimise this reality, we should come to grips with the fact that our God is a consuming fire (Heb 12:29; Deut 4:24), who demands that He be worshipped with reverence and awe (Heb 12:28). Listen to Jesus in Rev 2:4,5 where He declares that He is a jealous lover, effectively saying if you continue to divide your loyalties and engage in spiritual adultery, I will come in judgement. This is but a glorious declaration by our God that He who created us redeemed us because He wants us to love Him with all our being. Let us also note 2 Thess 1:7-8. Jesus’ giving a season of grace, a day of salvation, does not alter the fact of the coming judgement for those who despise Him, a judgment that is described in terms of fire.

Sinners need to be made aware of this reality concerning God, yet be encouraged to seek mercy from God as did the 3^rd Captain for himself and his men. We must beware of being overly focused on God’s judgement, but equally of being under so which is surely the pressure today. We must honour God as He reveals Himself in Scripture, not remake him in the image we perceive would be more palatable to so-called human sensitivities of the modern day. That does not mean that we gloat over the fact and seriousness of His judgement or become judgemental of sinners, but we understand that true sympathy involves speaking out the real danger they are facing while showing them the provision of grace God still freely offers in Jesus Christ who bore that judgement on the cross for repentant sinners who believe in Him. But even more the glory of our God demands that we so proclaim the full and robust gospel.

One of the challenges of a long term ministry is maintaining a consistency in that ministry from one generation to the next, to not weaken in message not only by the passage of time but when confronted by the sin of the rising generation despite all the ground that had been gained.

How easily it would’ve been for Elijah to think ‘What’s the use?’ and to effectively disengage from the quality of his ministry. Yet we see here that age did not weary this man of God, nor did the succeeding waves of sin. As he was in the beginning so he is at the end of his public ministry and life. He didn’t dilute his message; he didn’t give up. He was strong and resolute but not hard-hearted; standing fearlessly against God’s enemies but compassionate and sensitive to those who humble themselves before God.

As such this passage presents us with a real summary of Elijah’s ministry, bringing to the fore the main thrust of his prophetic ministry. It serves as the Holy Spirit’s testimonial to Elijah, but it is also His challenge to succeeding generations of ministers and their congregations. It highlights what sort of man of God the world still needs. This is the man of God Ahab and his son needed, and all generations need. The generations have passed but the need has not.

But Pastor, you might be thinking, what about Luke 9:53-54 where Jesus rebuked James and John for wanting to call down fire from heaven like Elijah. Some have seen in the words a rebuke of Elijah himself, that Elijah was also too harsh. But that is to fail to recognise the vast difference between the two situations. Jesus is not rebuking Elijah, but James and John.

Apart from the fact that the issues were not the same (Elijah responded to a direct attack of the glory of God; they to a non-reception of the gospel), and the difference in that perverse Israel had had the blessing of God’s truth but the Samaritans were relative strangers to it, there was a difference in driving influence. The key phrase being “you don’t know what manner of spirit you are of”. Jesus is saying that they did not act under the influence of the Holy Spirit, but it was their own spirit which was vindictive and malicious. The point is that Elijah in doing what He did as well as saying what he said was because he was influenced by the Holy Spirit.

Oh for such Spirit-filled men and Spirit filled ministries! Faithful in proclaiming the Word of God, confident in the Lord’s calling, fearless in the Lord’s service, consumed by the Lord’s glory. And for such people in our churches who will stand by them. May God hear our prayers to that end.

Pastor John Stasse SYPC pm, 24^th January 2010

James (26) The Power of Prayer Unleashed (James 5:16b-18)

James gathers all he has been saying on prayer to declare that prayer has great power, and that this is not the prerogative of a select few believers or ‘super saints’ but for all believers.

Of prayer James says that it “avails much”. There are two things we should notice here.

Firstly, these words are given the place of emphasis in the Greek sentence, that is at the beginning rather than at the end of the sentence. It is this that James is drawing our attention to; to the ‘much effect’ of prayer.

Secondly, this word “avails”, as Motyer points out, speaks of inherent strength or power to accomplish which makes a person or thing sufficient for the task. It is the same word we find in Jesus’ comment about salt which has “lost its strength” (Matt 5:13). In other words there is a power that is waiting to be unleashed; the power of prayer is very strong.

Apparently millions of ounces of gold are still laying under Bendigo waiting to be brought up; not to mention Ballarat and Stawell. This is an ‘Untapped Resource’. This presents a picture of rich deposits hidden under what may even be unattractive tracts of land.

This is the sense here. Prayer ‘looks unimpressive and is easy to despise, but it has great resources waiting to be tapped, a huge potency to release.’ (Motyer)

But when released it is a power that accomplishes its purpose, hence the translation “avails much”. Prayer carries a mighty punch.

But how do we release it? Will I see it released? James goes on to state the two essential elements necessary for unleashing this great power of prayer, and then illustrates its unleashing through a believer just like you and I.

We see its:

James speaks of prayer as “effective, fervent” – this is actually a single word in the Greek, a word from which we get the word ‘energy’. When we see this we can say that James does not mean:

Prayer Styled with ‘religious’ language. There was a lady who when asked why she was learning Hebrew replied, ‘Well, it will not be long before I die, and when I do I would love to greet my Maker in His native tongue’!

Now this may be an extreme, but many Christians consider prayer to be real or proper when it follows the right styles and forms, that is, has the Prayer Book feel to it or the Authorised form with its Thee’s and Thou’s.

Prayer Stretched with Length. Prayer at times may be long for the amount of issues that need to be covered, but the length is not the criteria of effectiveness. Yet some, despite having but little to say lift up long-winded prayers. But to do so disparages the many ‘short’ prayers in the Bible.

Prayer Stunted with just saying. We must ever be watchful over the differences between “praying constantly” (1 Thess 5:17) and the “vain repetitions” which Jesus condemns. The important thing is not frequency.

The issue, RATHER, is that of fervency. Paul told the Colossians that Epaphras was “always labouring fervently for you in prayers”.

Blanchard points out that it is the kind of word you would use to describe a horse leaping over a high obstacle stretched out to the fullest limit of ability – that’s it: stretched out.

There is an energetic intensity to our praying, regardless of whether the prayer is long, short or in between. It is not concerned with the prayer’s appearance but with God and the thing being prayed about. It is to pray as one consumed with what is seen as vital, knowing only God can act concerning it. As one put it, ‘If the arrow of prayer is to enter heaven, we must draw it from a bow full bent’.

Now there is a definite challenge in that when we consider our prayers! Are we ‘stretched out’? Let us seek the Spirit’s help that there may be intensity in the asking.

James also speaks of the person so praying as a “righteous man”.

Now we must be careful to understand James correctly here. In the Bible “righteous” is used in a spiritual and a moral sense.

The ‘spiritual’ sense is seen in Rom 3:10 – “There is none righteous. No not one.” In this sense none of us have a righteousness which would enable us to stand before God. It is only through Christ that we have this righteousness (Rom 10:4, 1 Cor 1:30). If you are a Christian you have the status of righteousness in Christ.

And yet, as Blanchard points out, ‘Every prayer of every Christian is not answered in the positive way to which James refers here’. This points us to the reality repeatedly stressed by James that faith cannot be separated from works, but inevitably leads to works.

Or to put it another way, spiritual righteousness produces moral righteousness, positional righteousness results increasingly in practical righteousness.

The Apostle John put it this way, “He who does right is righteous” (1 John 3:7). He is speaking about people who are righteous in Christ (they are Christians), and who through doing right in God’s sight are becoming righteous in practice as well as in principle. This is what James is speaking about.

This is a clear biblical principle: David (Ps 66:18) “If I regard iniquity in my heart, the Lord will not hear me”; Isaiah (Isa. 59:1-2) “… your sins have hid His face from you, that He will not hear”; John (1 John 3:22) “And whatever we ask, we receive from Him, because we keep His commandments, and do those things which are pleasing in His sight”.

If we are to know effective prayer then we must not only be in Christ, but also, walk with Christ.

We may separate spiritual and moral righteousness theologically for ease of consideration, but we cannot and ought not separate the two pastorally.

The spiritual righteousness we have in Christ will always lead to the development of moral righteousness because of Christ. We will never know moral righteousness because of Christ apart from the spiritual righteousness we have in Christ.

Righteousness is essential, moral no less than spiritual: We must, therefore, never be content in comforting ourselves with faith in Christ, we must pursue our life with Christ.

And I suspect this is why James was concerned to use the prayer of forgiveness as a demonstration of the prayer of faith that is universally effective to all who offer it through Christ, and why he will conclude with a call to go after those who have sinned that they may be restored to fellowship with Christ (v.19-20).

But it is right here that many Christians are assailed with doubt. They think, ‘Well then my prayers will never be heard yet alone answered. I’m not going to know such demonstrations of the power of prayer. I doubt my righteousness. In particular I know I’m not sinless. I sin daily in thought, word and deed. I hardly know how to pray. This must be for other people.’

James anticipates this objection. He draws our attention to the great OT prophet Elijah.

What do we know about Elijah?

We know that he was a man whose prayers were heard. James identifies two such prayers that were met with miraculous activity from the hand of God. The first resulting in severe and prolonged drought, the other in a breaking of the drought with a great deluge of rain.

Now at this point we might begin to wonder how this illustration helps us. After all how many of us have seen such displays of divine power linked to our prayer? Isn’t the case of Elijah really calculated to cause us to a sense of inevitable uselessness about praying rather than its encouragement?

But don’t you see, says James, that all the time this Elijah was no different from us believers. James does not focus on the fact that Elijah was a mighty prophet of God, but passing over that simply points out that “he was a man like us.” Now isn’t this what the record shows?

Listen to Alec Motyer’s description of the tension that can be seen in Elijah’s life: ‘He could rise to heights of faith and commitment (1 Ki. 18:36-38) and fall to depths of despair and depression (1 Ki. 19:4). He could be brave and resolute sometimes (1 Ki. 18:17-19) and fly for his life at a whiff of danger (19:3). He could be selfless in his concern for others (17:19-24) and then be filled with self-pity (19:10).’

Put simply Elijah was an ordinary person, he was right with God yet served God from apposition of weakness. He felt the power of worldly intimidation, he was prone to despair. He knew he was not worthy. As Tony Bird notes, ‘He was no superhero.’ Daniel Doriani notes, ‘he was simply a righteous man who prayed, for individuals and for his society.’

When he was walking close with the Lord his prayer knew such power. But when he was far from the Lord, his pleas were denied (ie, for his death). Prayer is the outworking of a relationship – as it was for Elijah so it will be for us.

You see the danger we face in reading biographical material, whether of believers in the Bible or believers used in equally mighty ways since then, is that we tend to think that they lived in a different world. We begin to think that they were special people – utterly different to us. And that what we see in them could never be found in us. No, says James. We have no business separating ourselves from them in this way. They were ordinary people like us – fallible though redeemed. Elijah was subject to all the sins, failures and weakness that we are. The secret of their success lay in the maintenance of their relationship with God. We are dealing with the same God who has given the same Holy Spirit to reside within and work in and with us.

When it comes to prayer, then, James takes a holistic approach.

When we think of prayer we tend to treat it as a part of our Christian experience, something you do because of a situation at hand.

But for James you cannot separate prayer from the rest of your day. Prayer, though addressing the situation, should arise from a relationship with God, flowing naturally out of a life of godliness. When it does then you will know intensity in prayer and the effectiveness of prayer. Your prayer life is a manifestation of you daily life before God. May God in His grace cause us to grow then in godliness.

This then is the answer to knowing how to pray better: live better.

Pastor John Stasse SYPC am, 24^th January 2010

Repentance Basics (1 Kings 21:27-29)

What does it mean when a person says they are repentant? The word means to turn around and hence to have a change of mind. In particular in the Bible and for Christianity it is a change of mind not about individual plans, intentions, or beliefs, but rather a radical change in one’s attitude about God and is inseparably linked to faith in Christ and obedience to God’s Word. God is concerned about transformation at the heart level, not merely the behavior level.

Some may think a repentant person is ‘sorry for his sins.’ But, why is he sorry? Perhaps he is sorry that he has been found out. Perhaps he is sorry for the consequences that he is experiencing because of his actions.

Some may think a repentant person is determined to sin no more. But, why is he determined to sin no more? Perhaps he wants the good feeling of being a good person. Perhaps he wants to control himself, or to impress others, or merely to avoid certain problems in the future.

Some may think a repentant man is one who leaves his sin behind. But, what is actually left behind? Perhaps he left only the noticeable part of his sin behind, but he continues the same pattern in his heart/thoughts. Perhaps he left only the inconvenient part of his sin behind, but embraces sin in other forms.

These are questions and evasions that come to our attention as we return to 1 Kings 21 which also sets before us the possibility and danger of false repentance.

In this chapter we have noted that God sees sin, that no sin is hidden from His eyes. But more we see that God holds sinners accountable for their sin, and that His judgement is not something to be taken lightly. And then we saw it also exposes and warns about the way of sin, showing its perversity and corrupting influence once allowed to reign in our heart, and hence not to be taken lightly let alone ignored..

Now as we close this chapter we also see what God looks for in sinners: repentance. In these verses we see God highlighting the need of repentance, yet at the same time causing us to see what repentance really is.

The example of Ahab tells us that we need to be a lot more precise in what we understand repentance to involve, and to be more discerning as to the evidences of genuine repentance we should expect to see. Let us note firstly,

Elijah had proclaimed the immediate and certain judgement of God against Ahab. There is only one door at the end of the path of unconfessed sin: judgement and eternal death! And Elijah is saying to Ahab that door is about to open to you. The whole tone of Elijah’s message was ‘count you remaining moments!’

There is only one solution, one possibility for escape, and Ahab knows it: to turn back to God. Thus Ahab’s response was not of defiance or arguing about the justness of God or protesting the unfairness of his life’s circumstance, that he was but the product of his times (how things might have been different if he had godly parents and a godly wife…). No he senses his only recourse is to humble himself before God, to throw himself on God’s mercy.

This urgency is seen by its being one of the key-notes of preaching in Scripture.

So Jesus according to Matt 4:17, From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.” Also the Apostles in Acts 2:38 “Repent…” That it should always be so is made clear by Christ’s farewell words in Luke 24:46-47, Then He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. And you are witnesses of these things.”

Why? Because without repentance there is no pardon. Speaking of Jesus the Apostles declared in Acts 5:31 that “Him God has exalted to His right hand to be Prince and Saviour, to give repentance to Israel and forgiveness of sins.”

Sinners should note the urgency of repentance towards God and not delay one, moment longer.

God may, as with Ahab, and frequently does delay His judgement upon sin, but this should never be taken as God’s indifference or inability. As Romans 2:4 asks us, “Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?”

Ahab’s repentance appeared genuine, and as far as externals are concerned it was very impressive. In fact God draws attention to Ahab’s humbling himself before God. His actions showed deep sorrow and grief, following the example of OT believers who came under repentance – eg, Job said “Therefore I abhor myself, and repent in dust and ashes.”(Job 42:6). There is no doubt that Ahab’s conscience convicted him and that He came under heavy concern of heart and mind. Nor should we not fail to notice that in 1 Ki 22 Jehosophat, the godly king of Judah, enters into an alliance with Ahab, by which we have every reason to think that Jehosophat was convinced of a change in Ahab.

Yet we know that God rejected it as genuine. How do we know? Yes God drew attention to Ahab’s ‘repentance’ and responded to it with mercy, but it was only a limited mercy. Notice God only delayed His judgement, He did not remove it. The relief from judgement was only partial, reflecting the fact that the repentance was only partial also. By this God was indicating that Ahab was still in bondage to sin. Yes there were some outward changes, but no spiritual change in the man. And even this outward change was only in relation to “those words” – a fear of inescapable judgement. Indeed God’s action of delayed judgement should’ve encouraged deeper repentance; but Ahab, now out of the ‘hot’ zone, found his concern and his ‘repentance turn cold. It was only temporary and external, linked merely to the fear of God’s judgement not to the fear of the Lord and the horror of sin against Him.

Paul in 2 Cor 7:10 identifies a difference between a godly sorrow that leads to repentance and to salvation, and a sorrow of the world which produces death. It is this later that Ahab warns us about, the possibility of false repentance.

It is possible to feel the force of your conscience against sin, to even be surprised by how alarmed at your wickedness, you may be terrified by a fear of judgement, and be brought to emotional displays of sorrow and passionate promises of change. And yet not have truly repented.

Spiritual repentance focuses not on self but on the one offended. Natural repentance is consumed with self, with exposure, the shame, the punishment it would lead to. It is concerned to avoid; it is self-protective. Spiritual repentance is consumed with the interests of the One offended against, with them and their good. Instead of being sensitive primarily with oneself so as not to be hurt, the truly repentant are sensitive to them so as not to hurt but rather to bless them.

The area we need to look at is not so much the tears or vows, the strength of emotions or promises, but in the nature of their desires – are they spiritual desires or fleshly? True repentance sees sin for what it is: an affront against a holy and loving God. In rejecting or repudiating the sin, ask why? Is it because you see the exceeding sinfulness of sin and are now drawn on by holy desires?

Sadly so often the concern ultimately is to silence one’s conscience, at a time that suits them without thought whether it might be inconvenient to the person they are repenting to. No instead they trample all over the interests of the one they claim to be repentant towards. There is no sensitivity, no concern for their interests in the disruption, no love for them only a desire to be rid of this sin that plagues their conscience or disrupts their plans. In their repentance they are self-serving. But that is not true repentance – whether in our dealings with one another or with God.

Biblical, spiritual repentance is illustrated in 1 Thess 1:9-10 we read that these people in coming into saving faith “turned from idols to serve a living and true God… to wait for His Son from heaven whom He raised from the dead, even Jesus who delivers us form the wrath to come.” From this we see that repentance simply involves three things:

(i) a breaking with sin and the desire to sin. It is to cease being in rebellion against God and His law. It involves sorrow over sin, but more involves a recognition of the exceeding sinfulness of sin, and a deliberate repudiation of sin.

(ii) a returning of will, affections and life to God and His service. In Acts 20:21 Paul speaks of it as “repentance toward God”. It involves replacing a love for sin with a love for God, a concern of serving self with serving God. It not only sees the hatefulness of sin but also discovers and delights in an exalted view of God, His holiness and moral perfection, His grace, and in serving Him. Just as forgiveness is essentially a promise not to hold sin against you, so too your repentance involves a promise to forsake and replace sin with new obedience.

(iii) faith in Jesus Christ as presented in the gospel , His death, resurrection, ascension and coming again. Again recall what was said about God’s gospel promise of forgiveness in Acts 5:31 which we noted earlier, it is in a context of the declaration of Jesus’ exaltation “to His right hand to be Prince and Saviour”. Repentance cannot be separated from faith in Christ both as Saviour and Lord. Faith in Christ is both its ground and goal.

Repentance is not merely sorrow over sin, but also a repudiation and radical turning away from sin that is at once motivated by faith in Christ as well as issues forth in obedience to Christ as Lord and Saviour.

Ultimately what God looks for is not external humility, but for the state of heart that humbles self and exalts God alone. God seeks the broken heart and contrite spirit before Him (Ps 34:18; 51:17; Isa 66:1-2).

Jesus highlights this in the parable of the prodigal son who came to himself and then to his father saying ‘I am no more worthy to be called your son’ asking only to be taken on as a servant (Lk 15:18; cf the Centurion in Lk 7:6 and the woman in 7:37-38).

Indeed this is the promise of the New Covenant given in Ezekiel 36:26-27, cf 31– that in remembering sin you will “loathe yourselves in your own sight, for your iniquities and your abominations”.

It is hardly surprising in the emotionalism of much of modern evangelism, along without any real explanation of what biblical repentance is, that many people think they have come to Christ when they haven’t for their repentance is not the genuine article, and in time it will be revealed as so.

How then shall we know if we have truly repented and been saved?

In the NT we are encouraged to look for the fruit that is borne. In Acts 26:20 Paul says his practice was to tell sinners that they “should repent, turn to God, and do works befitting repentance.” As did John the Baptist in Lk 3:8 when instead of relying on their racial and historical connection to Abraham, that they should “bear fruits worthy of repentance”.

What then does our narrative relating to Ahab show about Ahab’s deeds? Are they in harmony with genuine repentance? Look at 1 Kings 22:5-8, especially v.8. This is 3 years later, and here we see him declaring concerning Micaiah whom he acknowledges as God’s prophet “I hate him”. His reaction to Micaiah’s prophecy was to put him in prison! (v.26-27). This is nothing but an ‘I’ll show you!’ attitude.

All this shows that Ahab’s repentance was not “unto life”. Though it involved deep disturbances about the consequences of sin, when the judgment was withheld even though only for a season, it was enough for him to again breathe easy and for him to go on in the path of disobedience as shown in his mistreatment of the prophet. Reaction to God’s mouthpiece is a sign of our attitude to God Himself. Nothing reveals more the reality of your repentance (or lack of) than our attitude to the authority of God as expressed in His written revealed Word.

What a contrast to what we see in 2 Cor 7. In verse 11 Paul says the godly sorrow had produced an “earnestness” in them. He then proceeds to describe this earnestness, or diligence, by listing 6 characteristics of it. These speak of a determination to change, to make things right and be reconciled to God; and doing so with determination and energy. At the same time they recognised that sin was vile and needed to be punished, so they were filled with indignation and sought the vindication of God’s holiness. They viewed sin from God’s perspective. Their desires and decisions were aligned with the heart of God. They had abandoned their old ways for those of God. They had a change of mind, emotion, and will that caused them to turn from their sin to God.

After the dust has settled, when thoughts of exposure and the resultant shame, when thoughts of hell and judgement no longer alarm you, what is your response to God’s Word? Is their total love and submission, an eager desire to learn how to live to the glory of God? Or is there a picking and choosing what we’ll believe. Jesus said “He that loves me keeps My commandments”. He cherishes it in the heart as well as obeys in the life. This is the test we can apply in the ‘now’. May God bless it to our peace.

It is the glorious truth of the gospel that no sin is too great or hideous, no sinner too enslaved and polluted, that if he or she should “repent” that God will not pardon (Jeremiah 3:12-15).

But see also that no sin is greater than a refusal to repent – for that is a rebuttal of a gracious offer from God; a disobedience of a gracious command, and an approving of sin over righteousness and of self over God.

But equally it is a serious exhortation of the gospel that we must watch out for false repentance in our own lives. We must cultivate a habit of repenting quickly and biblically.

By itself, even conviction of sin does not prove or disprove genuine saving faith. Our world is filled with guilt-ridden people. Many even feel badly about their sin. Felix trembled under conviction at the preaching of the apostle Paul, but he never left his idols or turned to God (Acts 24:24-6). Some may confess their sins and even abandon the sins they feel guilty about. They say, “I don’t like living this way. I want to change.” They may amend their ways and yet fall short of genuine saving faith. That’s external reformation, not internal regeneration.

Evening Service, John Stasse, 17 January 2010

So far, as we have been considering prayer, James as stressed the Place of prayer, and has moved on to the Power of prayer using the real life example of illness. Here he gives us another, and more clear cut demonstration of the Power of prayer – that relating to forgiveness.

The former dealing with our physical situation, this one with our spiritual situation. The key to powerful praying in the matter of illness was a God-given conviction whilst engaging in prayer.

But there is also a development of thought in the choice of illustration.

In the former the prayer of faith is answered with healing (conviction of God’s will to heal arising during the prayer emboldening us to ask specifically for it).

However we are not brought to such conviction of God’s will in all matters, not even in all cases of illness for as we saw the calling of the Elders in for the pastoral aid and prayer being described is for serious illness.

But here, we are dealing with a prayer that is always powerful, because God has made known on this matter His secret will in His revealed will – the Bible.

This is a prayer God has promised to bless, and so should be lifted up with that conviction, as a prayer of faith.

This verse suggests three actions in this matter – two from men, one from God, and using Earl Kelly’s headings we can call them:

The key words here are “confess” and “one to another”.

In the Bible confess is a technical word and means ‘to agree with someone else in the innermost recesses of one’s soul and to speak out publicly about it.’ (Spiros Zodhaites).

So when you confess sin to God you agree with God that you have offended him by your sin and express sorrow for them. That it is “one to another” tells us that we are on the human level here, and that it is also a mutual confession.

This means, then that James is NOT calling for let alone establishing:

1. NOT Private confession before God

Certainly all sin is sin against God, and there is the need of confession before God. But it is not James’ primarily focusing on here.

His focus is on the human level as indicated by the phrase “one another”, and therefore is dealing with the fact that our sin against God is often connected with sin against others.

2. NOT Private confession before a priest

Martin Luther’s point is telling here when he said this is ‘A strange Confessor, his name is one to another.’ There is no basis for the confessional in these words, or to look to your Pastor or Elder as one who can dispense God’s forgiveness.

Those involved in ‘counselling’ situations need to exercise great caution here lest this thought be implied or fostered by their words or actions.

3. NOT Public confession before the church

Though, again, this does not mean that there is no place for such. The Scriptures do teach that occasionally there is a place for sins to be confessed publicly before a church – sometimes the sin is against the church and needs to be forgiven by the church – this includes scandalous sins which because of the publicity involved brings the church into disrepute as well (eg, the case of the incestuous man, 2 Cor 2:61)1. Then there is also the reality that a public acknowledgment of sin is required for admittance to membership. Kelly, ‘No person, regardless of age, race, or rank should be admitted into the Christian church unless he admits that he is a sinner against God and needs forgiveness’ (see the example of the Ephesians believers, Acts 19:18).

But this is not what James is dealing with here.

4. NOT Private confession to a mature Christian in seeking advice

Again there is a biblical case to encourage those who have sinned to seek advice from the spiritually mature, and for brethren to support each other in prayer both in seeking God’s forgiveness, and in supporting them in addressing the brother who has been wronged. (This is surely part of Prov 11:14).

Yet equally we need to see that this is not what James is talking about here as is seen by the word “confessed”. Though we may use it more generally, the context here of righteousness shows it is used in its technical sense as addressing oneself to the one wronged against.

In other words, James is not encouraging unrestrained public confession of sin as a part of the church’s worship service, nor is he encouraging the complete unfolding of one’s life-history, warts and all, to an individual. The Christian church at different times has suffered under this which merely fostered exhibitionism, voyeurism or intimidated sensitive unbelievers away from hearing the gospel.

RATHER, James is calling for a private confession to offended Christian brethren. The situation in view is that a Christian has sinned against a brother, and driven by a tender conscience he sees the need to right the wrong, which necessarily involves seeking forgiveness from the one wronged. This is what Jesus was on about in Matt 5:23-24, calling us to leave gift at the altar and go be reconciled to your brother.

But notice the mutual nature of this – “one to another.” What often happens is that when one admits he is wrong to another, the estranged one will say, ‘I have been wrong too. Please forgive me also!’ You know this from your own experience, don’t you?

This is what James is talking about. Christians taking the initiative to sort out whatever is separating them. Friends, we should never leave a wrong uncorrected. Any disruption of fellowship, with God or even with each other, should be seen as something very grievous to us, as that to which we must give earnest attention with all godly haste and humility.

This outward disclosure, according to James, should result in prayer to God. This is necessary because God also has been involved. Sin against a brother is sin against God, and against His purpose of fellowship and of the church being a ‘holy nation’. Therefore such sin needs God’s forgiveness as well as our brother’s. So David in Ps 51:4 understood and reveals.

In other words it is not sufficient for reconciliation to repent. That is not the end of the matter. We must also deal with the matter before God.

But notice what James is saying here – “and pray for one another”. What is this but a practical demonstration of genuine reconciliation.

Clearly the prayer is one of seeking God’s blessing on the brother who till now had been the cause of some hurt to you. True reconciliation has taken place when it results in an act of love before the throne of grace for him. And for the Christian the matter is not settled until this occurs.

Do you see that you cannot move on, leaving bitterness and resentment behind, unless you are earnest in loving prayer for and with them? Many a confession has been given and received, and yet the parties concerned have little to do with each other for some time. This is not how it ought to be. Clearing the air is not sufficient, we must fan the fires of fellowship-love that we may embrace each other with an affection greater than before.

But surely such prayer will have a focus also on the joy of reconciliation.

Is it not a natural expectation? True reconciliation among believers results in fellowship-love in which we find ourselves also lifting our hearts together in thankfulness for the grace of forgiveness and reconciliation. If after all that has been done there is not a sense of joy in each other and the fellowship together, then the matter still needs work. The key is being able to pray with, for and about each other.

Here is the promise – “that you may be healed”.

In the NT this word refers at times to physical healing (eg Matt 8:8 Roman Centurion: “Speak the word only, and my servant will be healed”). But it is also used to refer to spiritual healing (Jesus’ understanding of His mission: “to heal the broken-hearted”- Luke 4:18). It is the latter sense that James clearly has in mind here with his emphasis on confession of sin.

The Amplified Bible brings this out, ‘that you may be healed and restored to a spiritual tone of mind and heart.’

The issue is not merely healing of the rift between each other, but especially the healing of the spiritual man. Sin affects us spiritually, how we approach God, read the Scriptures, engage in ministry. Guilt cripples and mars, sucking life and joy out of service and worship. And in a similar way the sin of another against us causes spiritual bruising and maybe even spiritual decline as we continue to stew over it with rising frustration, resentment, bitterness. In answer to prayer as brothers seek reconciliation in His presence, God will grant restoration to spiritual health to both.

When we think of the healing in contrast to such miserableness, then surely we can agree with John Blanchard who said ‘it is hardly possible to conceive of a more valuable spiritual exercise – nor of a more heart-warming demonstration of the power of prayer’.

And that is the reality. Such prayer is powerful because it corresponds to and locks into the will of God.

James’ point is that prayer arising from a conviction of sin leading to a genuine and mutual reconciliation will always bring this healing.

Such prayers are always effective because God has revealed this to be the case. We do not need to wait for an inner conviction that this is God’s will. He has already told us. We understood this when we came to Jesus in faith. And the same readiness of God to forgive and reconcile is apparent (1 John 1:9). Connected with this is the Spirit’s ministry to assure us of peace, and that we are the children of God and inheritors of glory.

In this matter we are not to be idle, this is a command not an option. This is a practise we should earnestly pursue, doing so with the confidence of God’s will concerning it. This is a blessing then that we should regularly find blossoming amongst.

May God in His grace grant such a demonstration of the power of prayer be seen amongst us, in our relationships with each other, whenever sin comes between us!

Morning Service, John Stasse, 17 January 2010

It perverts our relationship with God, causing you to manipulate the Word of God so as to perpetrate more evil. That’s what Jezebel was doing. In calling a fast she prepared the people to think that God’s judgement had come upon them for some unknown reason. Then exploiting that fear she provided the cause in accusing Naboth of blasphemy, resulting naturally in his death. She didn’t care about God. She used the biblical teaching on fasting, repentance and of blasphemy to commit sin! This is not unique! In 2 Peter 3:16 we read of those who “twist to their own destruction” the Scriptures. The word “twist” means to put on the rack, to stretch out of its natural shape. Beware whenever Scriptures come to mind when you are looking for some way to excuse or cover up sin, or to avoid repentance!

The fisherman hides the hook under pleasure, but once taken by the fish the reality strikes home. Satan understanding the nature of the lure always covers up the hook of sin with pleasure. Think of Eve in Gen 3:6 – how good and beneficial it looked, what pleasure it offered. In Hebrews 11:25 we read that Moses chose “rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin”. In 2 Tim 3:4 Paul speaks of corrupters of the church as “lovers of pleasure rather than lovers of God”. Satan will take advantage of these alleged ‘pleasures’, and people will readily and often fall for it.

Sin may look harmless, even natural, promising pleasure and comfort, but this is an illusion, it always results in bitterness. It always gives what it doesn’t mention: the judgement of God.

As soon as Ahab sees Elijah sin’s bitterness appeared – v.17ff. His conscience exploded in accusation. The peace and joy he enjoyed was gone! He is beginning to see his sin and feel its horror, and lashes out at Elijah calling him “my enemy”. Then flows the pronouncement of God’s judgement, of impending doom. Yes it was delayed by the outward repentance of Ahab – delayed, but not removed! Only then to find himself falling into the hands of God who is a consuming fire – bitterness for all eternity! The conscience and God’s Word, the voice within and the voice without, combining to declare that there is no peace for the wicked!

These are solemn words warning us to avoid sin like the plague. For all its pleasures, it only gives birth to bitterness.

There is only one remedy: Jesus who was so named “for He shall save His people from their sins” (Matt 1:21) – not only from guilt but also from the terrible potential that remains. Having broken the power of sin, He will also save from the presence of sin. Don’t fool yourself! Give due credence to the power of sin – it can turn you, yes even the Christian, into a covetous, perverted, scheming fiend like Ahab and Jezebel. Fear sin and what it can do to you, and seek safety in Christ each and every day of your life. Cry out for continuing grace to resist sin and to choose righteousness, and to lead to repentance and receive forgiveness when you stumble and fall again into sin.

Evening Service, John Stasse, 10 January 2010

‘Few passages in Scripture have been more extensively misinterpreted and misunderstood than these verses’ (Frank E. Gaebelin). We might add, and as a result more neglected by the church throughout the centuries. Yes we must approach cautiously, yet not with a sense of the impossibility of interpretation. They are written, so they are understandable with the Spirit’s help.

The first thing we must remember is that James is here dealing, not with healing, but with prayer. The letter written to persecuted Christians opened with a call to patiently endure trials (1:2ff) and clearly highlights the nee dot give attention to consistent Christian living even in difficult times. James, with compassionate pastoral care for his suffering flock, sees the importance and necessity of maintaining one’s prayer life. That is what is taking up his thoughts here – he is seeking to encourage us to prayer. As we saw last week, this is to characteristic of our whole life, regardless of present situations, and in a manner appropriate to the situation (ie sensitively not robotically).

Yet whilst he does not give a study on divine healing, it is still true that James sees divine healing as a continuing possibility in the church – though significantly James does not call in one with a ‘gift’ of healing. He sees a change in the way in which God works.

The Bible clearly teaches that the miracles clustered around the Apostles served to authenticate their unique ministry, they are described as “signs of an apostle” (2 Cor 12:12; Heb 2:3– 4). This is in line with the general biblical pattern where we see such miraculous activity occurring at key points of redemptive. Its association with the Apostles was essential for the foundation of the NT church. Hence Acts 14:3 states “the Lord … bore witness to the word of His grace, granting signs and wonders to be done by their hands.”

The closure of this foundational apostolic era may have seen the removal of the gift of healing as a functioning ministry for individuals, but it did not, however, remove divine healing. Otherwise these verses would not make sense.

Nor is James teaching us to despise the use of modern medicine. The Bible nowhere depreciates the importance of medical research and activity. Indeed, Luke is spoken of approvingly in Col 4:14 as “the beloved physician”.

Nor does this passage suggest that we should expect miraculous healing every time. Paul says in 2 Tim 4:20 that he left a sick Trophimus behind at Miletus; he gave Timothy instruction to drink alcohol to overcome a stomach illness (1 Tim 5:13). Indeed, sometimes God determines sickness to continue without healing to His glory and for our benefit – so Paul was denied healing (2 Cor 12:7).

We must, in other words be careful not to pit James against the rest of the Bible’s teaching. What he is saying is that God, according to His sovereign will, still chooses at times to heal in an overtly miraculous way in the post–apostolic period of the church. The context here is the caring and praying ministry of the church – particularly demonstrated in the role of the Elders. However, to James what is important is the sovereign will of God, not the Elders or the oil. It is the issue of prayer and knowing God’s will.

To this end we note that James is not talking about healing so much as about prayer. He wants to demonstrate the power of prayer, that its power lies in its expressing the secret will of God. We need to remember that v.13–18 are dealing with the importance of prayer in the believer’s life. The misinterpretations arise when these verse are taken away from this central issue. Sickness and healing is the context in which he is talking about prayer.

This also means that James is not instituting a new function for the local church elders, rather he is using a regular ministry of the elders (caring for the sick) to illustrate what happens when believing prayers become ‘prayers of faith’. When this is understood we can extend the principle beyond sickness – as James will do with Elijah. In our praying, as we wrestle with God to pray according to His will we may move from commitment to God’s will to a conviction concerning God’s will. The prayer that evidences this conviction – the prayer of faith – is guaranteed the answer asked for.

1. We are introduced to a seriously ill person. The word refers to one without strength (used in John 5:7 to that effect in describing the man who had no strength to get to the pool once it had been stirred by an angel). The emphasis is on his weakness through sickness or possibly suffering of persecution. This is re–enforced here by the fact that he does not go to the elders, they come to him; and that in praying, they pray “over” him – which probably suggests that the sick believer is confined to bed. This is a time of serious illness.

2. Sick and even bed–ridden though he may be, he is well enough to take the initiative. He calls the elders to come. It is primarily the decision of the sick person to ask for this ministry. It also indicates that he is aware of what is happening; all the more so since he is able to discuss the possibility of sin (v.15)

Clearly James is not thinking of ‘public’ healing services, but a private ministry. Also he is not saying every time we get sick – he is addressing serious illness, where there is the need of a closer pastoral care. And so the elders are called.

This intimate pastoral scene is re–enforced by:

We see the Elders responding and exercising a pastoral ministry here.

This ministry is seen in terms of both physical and spiritual needs – hence the issue of sin is addressed in v.15. In caring for the believer they are to be concerned for the whole person, and naturally raise the more important issue of the sick person’s relationship with God. Sin is seen as a complicating factor, the possibility of which also needs to be addressed.

What about the oil? Though, clearly, the emphasis is not on the anointing, but on the prayer, yet the oil is seen to have a pastoral function.

In the Bible oil is used because of its medicinal properties (eg, Lk 10:34, in the parable of the good Samaritan, cf Isa 1:6) – it has soothing and cleansing properties. The 2^nd century doctor Galen recommended oil ‘as the best of all remedies for paralysis.’ Hence the elders show a practical concern for the sick.

Related to this is the word “anoint”. This is not the usual word for ceremonial anointing, but what A T Robinson describes as ‘to ‘rub’ as it commonly does in medical treatises.’ It is used to describe anointing one’s head with oil (Matt. 6:17; cf. Luke 7:46), the women’s anointing of Jesus’ body (Mark 16:1), Mary’s anointing of the Lord’s feet (John 11:2; 12:3), and anointing the sick with oil (Mark 6:13). This rubbing with oil serving the two-fold purpose of using available medical technology, but also of showing tender compassion.

But oil also has a symbolic use, as seen with the use of saliva by Jesus in situations where ordinary communication was not possible such as with the deaf and blind (Mk 7:31–37; 8:22–26). Here Jesus used a tangible way of assuring the afflicted that He intended to heal them. This may be underpinning Mk 6:13 where the action of the disciples meets with Jesus’ tacit approval.

In either case James is not enshrining a practise, but describing what was ordinarily done so that the sick person was encouraged and soothed, and by linking it with the Lord’s name they were assuring them of the Lord’s compassion towards them. The key, however, is not the oil but the prayer.

For then the elders pray, as would be expected in such a pastoral situation.

One of the precious elements of church fellowship is prayer support, of knowing that others are praying for you in your trials, and in particular to know that the church’s leaders who have been charged by Christ with a special duty of pastoral care for His flock are praying for you. They are a key and special gift of Christ for the care and well-being, especially spiritual well-being of His people.

What we are seeing here, then, in this very tender scene, is simply the normal pastoral activity of elders ministering to the serious ill; and it is this that we need to underscore. It is not a step 1, 2, then 3 for healing, but a picture of the regular ministry of the elders engaging in their natural calling as under-shepherds of the Lord Jesus responding to physical needs and probing for spiritual needs. A picture in which weak, struggling believers see the importance of seeking the help and comfort of their elders in times of personal difficulty.

In so describing a tender, yet, routine aspect of church life James is stressing the important role and pastoral value of the eldership in the life of the local church. Do you see them as having such a vital pastoral role to you? Do you, in times of distress, look to their ministry and call for it? Elders, do you see that you have such a role? Do you respond with concern and compassion to their needs?

With reference to the elders praying – and this is the point James is wanting us to get to – comes a promise. But we note that is a promise with a condition: the “prayer of faith”. By this qualification we see that not all prayer will result in healing. We should also see that nothing is being said about the level of faith in the sick person, or really in the elders either. The word “faith” is here descriptive of prayer. It is describing the type of prayer, not the person who is praying or being prayed for.

Motyer makes a distinction which is helpful here. He speaks of praying with commitment to God’s will. And so praying with faith is in effect, “Thy will be done”. Such prayers are in effect saying we are unsure of your purpose Lord, or if what we desire is what you desire; so we commit ourselves to Your will as perfect. May it now be done.

Hallesby puts it like this: ‘Lord, if it be to Your glory, heal suddenly. If it will glorify You more, heal gradually; if it will glorify You even more, may your servant remain sick awhile; and if it will glorify Your name still more, take him to Yourself in heaven.’

It would be true to say that most of our prayers are such prayers of ‘rest’ in the Lord’s sovereign and gracious will, and rightly so.

But it is in such praying that sometimes comes what Motyer terms a conviction concerning God’s will, that we are praying for what God Himself has committed Himself to do. This is what James calls the “prayer of faith” – a conviction that it is God’s will to perform a healing. Only such is guaranteed.

I draw your attention to John 14:14 where Jesus says He will do whatever we ask “in My name”. This is the condition Jesus specifies. What does it mean?

It is not a turning of the name ‘Jesus’ into a magical talisman. Rather, the name expresses the person, so it means praying what Jesus would pray for if He was standing where I am standing.

It is praying which arises out of unison with the will of God. That is the prayer of faith.

The same thing is seen in 1 John 5:14–15. This I believe is the key to interpreting James 5:14–15. How can we pray this way? In 1 Jn 3:22 John tells us – it is by controlling our thoughts and directing our lives by the revealed will of God – the Bible. The more we think and live God’s thoughts after Him, the more we will pray within His purposes.

James is not saying that we should whip up a ‘believing’ spirit, or pretend to have it when we don’t. That would surely be disastrous even a vile cruelty in ministering to the sick. What damage has done by so–called ‘healers’ assuring people of their healing and that they must now claim it by faith! We must protect the tender spirit of the sick. The elders, instead, must ponder their response to a call to pray over the sick, and ask: Is the Lord granting that special unction of faith whereby you can believe that you have what you ask?

The whole picture, then, is of the importance and power of prayer when in praying, God assures those praying that He is going to do something special, and so they confidently ask for it.

As we leave this then, our concern in praying, whether in a context of illness, or as with Elijah the ungodliness of the nation, we should so wrestle with God that we might know and pray according to His will. That we don’t always receive what we ask for, then, does not undermine our view and practice of prayer. Rather, this teaching encourages us to know God’s Word and to pray more earnestly within the spirit of it, not for the problem but for God’s mind concerning the problem. It also teaches us that in the mean time to continue to trust God and rest in His secret will, knowing it is perfect; and knowing that the closer our walk with God, the more powerful prayer will be.

Morning Service, John Stasse, 10 Jan 2010

As we look at the world with wrong often prevailing over right, where the godly are persecuted and some are even killed, don’t we at times wonder what is happening? Are we not tempted to ask ‘Where is God?’ If God is a righteous God why does He allow sin, why not stop it?

The world certainly throws that question at us as if it is the definitive proof against God’s existence or at least of His love and power to do anything.

This is the picture of world events that is brought into focus in 1 Kings 21, but it also brings into focus the way God works.

Now we are deliberately skipping chapter 20 for the reason that Elijah is not mentioned in it. However, we do need to note its impact on this chapter. There we see that Ahab through the mercy of God gained 2 mighty victories against the invading Syrians. As a result his kingdom enjoyed a large measure of peace and security, and could now turn his attention to domestic ad personal matters.

We are told that Ahab was not at Samaria, which was his capital, but at Jezreel which was a kind of summer palace, a place where he could relax and refresh himself away from the duties of state.

Here Ahab is found looking out from his palace, surveying his property, and not unlike many do today he gets the idea of doing some extensions. In fact he sees the adjoining vineyard of Naboth as ideal for this and his heart covets it. Ahab goes to Naboth and makes an offer for it, to buy or exchange. But to Ahab’s surprise Naboth was not interesting in selling – at any price.

In this way Naboth is introduced to us as a godly man in an ungodly age.

We notice in v.3 that he refers to God as Yahweh, making it clear his allegiance was not to Baal but to the God of Israel. Indeed that he used that name before this king, who had previously embraced Baal and had only recently and reluctantly acknowledged God, shows that he was a man of serious and earnest spiritual commitment. He did not hide his faith even before an unscrupulous and inconsistent and self-serving king.

We also notice that he knew the Word of God, quoting to the king the principle of Numbers 36:7 which forbids the permanent transfer of property. By this law God intended each of the tribes to retain their inheritance instead of it all ending up in the hand of one or two tribes and as a result displacing the others. This was no bargaining technique, nor was it a legalistic observance but principled obedience for we see that Naboth had a genuine concern for he recoils from breaching it; a feeling of horror filled his heart. He put God and His Word above financial gain (which would’ve been significant in a ‘name your price’ market) and personal favour before the mightiest in the land, the king.

In short here is a godly man who was subject to the revealed will of God, and prepared to face any consequence from this self-serving petulant king rather than deny the Lord and ignore His Word. In this he showed tremendous spiritual grace and strength.

Ahab’s reaction was certainly petulant. He threw a tantrum, storming back to Samaria and to sulk like a little child deprived of getting his own way, which is the condition that Jezebel found him in – sulking on his bed.

Jezebel’s true character is also shown as she devises a plot on the spot. It even has a religious flavour! Despite the fact that she hated the Law of God she uses it against Naboth, as if to say. ‘You want to use the Law; well I will use that law against you, to create your destruction!’ Jezebel knew the Law!

She commits forgery, hypocrisy (proclaiming a fast giving the impression that the city was under God’s judgement for some undisclosed reason), and then when the city fathers are predisposed to think there is sin in their camp and whilst Naboth is given a place of prominence at the subsequent feast she commits perjury by the hands of others accusing Naboth of blasphemy. It is hardly surprising that they took him out and stoned him (v.13). Nothing then stood in Ahab’s way but as king to seize this land and to enact his original covetous plans. Such selfish disrespect for and the abuse of the life of others, just to satisfy their whims and desires! As far as Jezebel was concerned Naboth’s life was not as important as her desires. Other people don’t matter, except as a means to an end – it is only what she wanted that mattered.

Is this not the spirit that is increasingly seen in our day? Trampling over others in business, school or social groupings to get to the top. The life-ruining unfaithfulness in marriage relationships where a spouse wants their sexual desires satisfied no matter who they hurt in the process – spouse, children, family, friends. Tantrums, manipulations, legal thuggery… all too often met with a turning of the blind eye and a passive smirk of acceptance.

Yet as a preservative against despair by the apparent triumph of evil over good, of Ahab and Jezebel getting away with the perfect crime, we are informed in the second half of the chapter that Ahab is encountered by Elijah and receives the prophet’s terrible message of judgement on Ahab, Jezebel and their family. By which we are reminded that there is always more to be told, more to happen, and that we ought not be hasty to comment on circumstances let alone God’s dealings, and God’s promise to withhold His judgement for a time, until after Ahab’s death. It will not be immediate, and though he knows about it, he will not have to see it completed.

Now considering this we notice, firstly, that

This record identifies what God saw done in the private chamber of the King, the secret deal between Jezebel and Naboth’s accusers; it even reveals the secrets of Ahab and Jezebel’s hearts. Nothing of their wickedness is missed, nothing is neglected, nothing is ignored.

Jezebel’s plan seemed to be the perfect crime, it was accomplished perfectly, and Ahab had thought he had gotten away with it. Then he saw Elijah who effectively says, God knows!

The perspective of Scripture is that all things are uncovered before the eyes of God. That is the lesson that Adam and Eve learnt, that Cain learnt, but the lesson too readily forgotten by all people.

We have all done things we are confident we have gotten away with – no one in your family, at work, in the church knows; as time goes by the sigh of relief becomes more confident, and eventually you don’t think about it anymore. It may be different to the things I have done, but we all know many such things. But though it is almost forgotten in our mind, it is fresh in God’s mind!

Jesus warned that this can happen even in true Christians, “beware of the leaven of the Pharisees, which is hypocrisy” (Lk 12:1-3) How holy we can appear before the faithful, yet what hypocrites we may be underneath.

What if Jesus should reveal to me some of these sins now. How would you react as I then confronted you in the presence of all these here? Would your face be drained of blood, your heart beat quicken as a backlog of sins you thought you had buried are resurrected?

Praise God there is no secret sin that cannot be cleansed by the blood of Christ, such that God’s searching eye can’t find anything against which to bring accusation, it being cast away as far as the east from the west (Ps 103:12).

But God doesn’t say that about any sin that you are hiding in the shadows of impenitence; only of those you bring out to Him in honesty and repentance. In 1 John 1:9 the blessing promised is “to cleanse us from all unrighteousness” but the pre-condition on the believer’s part is “If we confess our sins”. Yes Jesus’ death dealt with that sin and enables pardon, but we are still required to confess. In Prov 28:13 we read “He that covers his sins shall not prosper”.

God calls the unbeliever to repent and seek His mercy. But even the child of God will not know rest while they bury their sin. (See also Psalm 6)

Obviously God could have stopped Ahab and Jezebel from realising their sinful, and Naboth from being falsely condemned and executed.

But it is as if God had His hand tied behind His back, and no one could pull it out, as we read in Ps 74:10-11, “O God, how long will the adversary reproach? Will the enemy blaspheme Your name forever? Why do You withdraw Your hand, even Your right hand? Take it out of Your bosom and destroy them.”

God watches all the events, but seemingly does nothing.

Jesus’ death is the ultimate example of the triumph for a while of evil over good. But we all know to our comfort that God permitted this for a greater good – our salvation. We need to remember the reality of God’s permissive will in allowing evil to triumph over good for a time. Failure to understand this truth produces:

(i) arrogance and false security in the sinner. In Ps 50:21 God says to such “These things you have done, and I kept silent; you thought that I was altogether like you”. But how foolish they were for God adds, “But I will rebuke you, and set them in order before your eyes.”

(ii) perplexing and shaking of faith in the believer, as we see in Psalm 73. It was only when he adopted the perspective of eternity and remembered that what is seen in life is not mirrored after death, and that God is a righteous Judge who will respond, that his faith is returned.

In such times we ought to commit our case to God who judges righteously and rest in God whose thoughts and ways are above ours (Isa 55:8-9).

But notice here: it is only for a time. In time God’s judgement will come and the triumph of evil will be seen for what it is – temporary and over-ruled for a greater purpose. God will eventually fulfil His promised judgement upon sinners. This is what we see in the unfolding of Ahab’s story, where we see the reality of judgement against Ahab (1 Ki 22:34, 37-38), his sons (2 Ki 10:17), and Jezebel (2 Ki 9:30-37).

The point is that God is a God who even though He permits evil to triumph for a time it is only for a time, and while His judgement may seem to be way off, He is a God who will eventually punish. This point was well made by the sermon title of an old Baptist preacher on Jezebel’s death. He called it ‘Payday Someday’.

Elijah’s rebuke and Ahab’s discovery that his sin was known led him to a repentance of sorts, a surface repentance (v.27). As a result God says that He will not destroy Ahab’s house in Ahab’s lifetime (v.29). It is delayed for a season, but not forever. That is, God delays His judgement as long as He can and yet remain consistent with His character.

This is the principle taught in Ezekiel 33:11, “Say to them: ‘As I live,’ says the Lord God, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel?’” Though He will execute judgement God takes no delight in it. His anger is not a malicious, vindictive rage in which He enjoys the suffering of His enemies.

The reverse is often how the anger of God is falsely presented by the world and as quickly rejected out of hand by them as unworthy of a real God – and they use this to then dismiss faith in the Christian God. The great tragedy is that their cause is often helped by unwise and untaught Christians who also present God like this. Yes He will judge, He will not minimise His judgement one bit, but it is a holy anger. His wrath is nothing more than they deserve and He takes no delight in it.

God effectively gives Ahab more time to come to true repentance. In Romans 2:5 we read “But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God”. Whilst it is a picture of the sinner’s defiance, it also demonstrates God’s patience and longsuffering.

To the unrepentant sinner this chapter asks, Why are you still here? Why hasn’t God executed judgement against you? The answer is His longsuffering, giving you time to repent. Note the delay it is not forever.

And to the child of God it says, Do not begrudge God’s mercy in tolerating the injustices that might be directed your way as God is withholding judgement upon others. Rather in mercy pray that God might add to His longsuffering His gracious mercy. Like Stephen pray as Jesus did “Father, forgive them.”

Morning Service, 03 January 2010

When you come to the concluding words of a speech or an important letter you tend to choose them carefully – wanting to assert the main point, or drive it home in some particular way.

Throughout James’ letter he has been continually emphasising the robust nature of the Christian Faith. That it is more than intellectual assent, but life-gripping and life-shaping truth. His letter has been, if you like, a call to godly seriousness and to serious godliness.

This is a message which modern Christianity – which seems to be more characterised by a petite politeness or at the other extreme by champagne froth and bubble – needs to hear.

The world needs that true Christianity which James calls us to, which takes seriously the call of God to live righteously for Him in this wicked world, to live among this evil generation evidencing all the faithfulness and compassion of God’s people to each other.

Now as he draws to a close James reminds us of what is our most delightful privilege and yet our most necessary practice, that of prayer.

This whole section deals in various ways with the topic of prayer. Prayer is placed before us as the essential ingredient of an effective and efficient Christian life.

Paul understood this, for in Eph 6 as he talked about putting on the whole armour of God he stressed that we are to do so “with prayer”.

It is prayer which connects us to the will of God and therefore unleashes the resources of the Kingdom for us.

James begins in this verse by stressing the Place of Prayer. We notice firstly,

Here James stresses that prayer covers the whole of life. He indicates this by giving us two examples when we should turn to God in prayer (realising that praise, even if in song, is but a specialised form of prayer): that is, in times of pressure and in times of pleasure.

a. “Suffering”

This is a general word meaning more than physical sickness. It can include all hardships from the influences of the natural world right through to persecution on account of the gospel. It is anything we might describe as ‘bad’.

The assumption is that these things exist among Christians. “Many are the afflictions of the righteous” (Psalm 34:19). It is the theology of biblical illiterates to believe that ‘sufferings’ don’t come to true Christians. Our daily lives tell us that James knows what he is talking about.

Now, however you describe the condition you are going through, the counsel is always the same: pray. Is there anything that makes you feel bad or sad? Whatever it is, turn you heart to the Lord and pray.

b. “Cheerful”

This carries the idea of inner feelings of joy and well-being. Notice here that it is not impossible nor is it inappropriate for the Christian to be cheerful in this life. It is the devil’s lie that the Christian is meant to be morbid and dull all the time.

The Christian life is not funny; we are not a bunch of comedians. But it should be wonderfully happy, for we are the children of God. Remember “The kingdom of God is … righteousness, and peace, and joy in the Holy Spirit” (Rom 14:17). There is something radically wrong with a professing Christian who never knows cheerfulness of heart. So Paul exhorts us, “Rejoice always and again I say, rejoice!” (Phil 4:4).

Life does have its problems and pressure, and the Bible never hides that fact. But it equally insists that God pours out upon every one of His children untold blessings each and every day. As David cries, “Blessed be the Lord, who daily loads us with benefits, the God of our salvation!” (Ps 68:19).

Is there something that makes you feel good? It could be anything – well, says James, lift your heart to God and praise Him for it. Is He not the cause of it?

When we think about it we soon see that these two words, “suffering … cheerful”, in one way or other cover the whole of life’s experiences. Yet at the same time they stress the variableness and changeability of life that we know only all too well.

So what it is declaring is that there is no conceivable situation, no sudden change in circumstances that should not be looked at from the outset in terms of prayer.

Therefore whatever you are going through at the moment you have an opportunity for and motivation to prayer.

We are to be a people frequently found in prayer!

It is a distinguishing mark of true Christian experience when we carry the same spirit of devotion to God regardless of the circumstances.

It is the power of grace to keep the soul balanced regardless of the changing terrain.

Let us be wary of being found as a regular attendant upon the throne of God only when things are difficult in our lives!

This is the second thing that strikes us here, that James uses different words to describe the course of action required. He could have said, ‘Is anyone cheerful? Pray’. But instead he chose the word “praise”.

The significance of this is seen in that as a change in circumstances, or a changing in perspective concerning otherwise troublesome circumstances, should be reflected in prayer, in the way that we pray, as well as what we pray. This seems to be James’ point here also.

Let your prayers reflect the context out of which they arise, in terms of

(a) their content. In other words, James wants us to think about our circumstances – what is happening? how should I respond? What do I need – is it patience, constancy, hope, relief, deliverance? What? Try to discern what God is doing, what His will is, where it may be leading, and try to fit in. Prayer is not so much changing God’s will, but discovering God’s will and being changed to it. Are you cheerful? James is asking you to think about why you are cheerful. How do you see God’s hand in it? Is it merely some general blessing or can you begin to see more of His gracious hand directing? It is nice when someone says thank you, but it is better when you see they have understood something of what was involved in what you did for them isn’t it? Let us be more thoughtful about our prayers, let them correspond to the realities, not merely be the niceties of respectful language.

(b) their manner. Jesus, in teaching on prayer, used parables where the key-players oozed passion (widow pestering the judge, the neighbour banging on the door for food). These weren’t just about perseverance; they persevered because they were passionate in their pursuit. Are you passionate before the throne? Jesus Himself sweated drops of blood as He was engrossed in prayer. You cannot read the Psalms without the earnestness, at times the sense of being almost overwhelmed by the pressure of circumstances coming as rolling waves one after another. When Peter and the disciples on the Day of Pentecost were expressing praise to God people said they were ‘drunk’ – now you don’t say that of people who were ‘limp’ in their expressions of thankfulness!

In prayer we are dealing with life issues before the sovereign Lord o’r Loving Father – Now, do our prayers reflect this reality?

The very fact that James tells us to turn to God in prayer from our circumstances tells us that there is a temptation not to do this.

James’ approach so far in this letter has been one of urging us to persevere in faith and godliness, of not allowing circumstances drive us from God.

In other words, prayer is not only a means of saying sorry when you have sinned or of praise when you have been forgiven, it is a means to keep you from sin in the first place. It is a corrective in that it keeps your sails into the wind of fellowship with God.

Prayer requires us to think God’s thoughts after Him – and we are less likely to fall into sin when close to God in thought and desires.

And so, as you face pressures the temptation is to get angry at God, to doubt His good providences, His gracious promises.

What James does as the waves of confusion sweep across your soul pray is force us to talk it through with God.

There is much harboured hurt and bitterness within children because they never talk it out with their parent. If they only had started then in the talking perspectives would’ve changed, the difficulties would’ve began to subside. It is equally true with God.

The greatest damage to our soul comes by shutting down the lines of communication – no says James, Pray. Talk to God, seek His explanation, seek His help.

As a corrective, prayer will remind you that He who is with you is greater than all the world that bears against you; it will cause you to see that He is in control and that He does not allow anything to come your way without it achieving your good, and even then He carefully monitors it all. In other words prayer is the very environment that restores our peace, creating fresh confidence and trust in God.

As you experience pleasures the temptation is to forget God, to become self-reliant and self-confident. No says James, be full of prayers of Thanksgiving – this is your antidote.

How can you foster self-pride as you tell Him what you have done? Can you not see with the eyes of faith that He lies behind it all? Can you not with faith feel His love, and yet think He has not been the driving behind what has made you cheerful? Prayer will act as a corrective and you will not lose the delight of walking joyfully with your heavenly Father!

Let us then hear James’ words and be a praying people not just a people who say prayers. Let us cherish the opportunity of prayer, being frequent in prayer, thinking in its content, feeling in its manner. And so may it serve as God’s corrective to keep us close to Him and far from satan’s devices.

Motyer serve as a good summation of this simple yet deeply practical verse, as he speaks of us as being like a mirror: ‘The Christian has a God for every circumstanced. Our whole life, as we might say, should be so angled towards God that whatever strikes upon us, whether sorrow or joy, should be deflected upwards at once into His presence.’

As we do so, we shall know and be found living in His will and fellowship.