Morning Service, 03 January 2010

What word describes 2009 which has now gone into the banks of ‘memory past’? What word would you choose to describe 2010 now embarked upon?

Of the various possibilities that ought to come to mind to the Christian, I want to draw your attention to one that is twice stated in our OT reading. We see that it is also central to Jesus’ purpose for our lives as highlighted in Acts 1:8. Indeed the OT reading places a spotlight on to this NT command, helping us to understand what is involved.

In Isaiah 43:10, 12 we read “You are My witnesses”. This is a chapter in which there is a series of contrasts (so common to Isaiah), here given for the purpose of drawing attention to the relationship of grace between God and His people. We read much about God’s self-revelation of who He is and what He does – the “I am”, which lead to the “You are” of “You are My witnesses.” Because of God we both are, and we are what we are to be – witnesses.

While these verses relate initially to Israel, they are equally applicable to every true believer, since each one is a special creation of God. God’s creative power was necessary to turn us from darkness to light and from the power of satan to the power of God. All people have been lost through their sin and need to be redeemed. Everyone who has been redeemed through the penalty that Christ paid on the cross belongs forever to the Lord and should know that nothing can ever happen in their life without God’s definite purpose, and that nothing can happen to separate us from the love of God in Christ Jesus. And all who know God in this way ought to declare the truth concerning Him, ought to stand as His witnesses to an unbelieving, deviant and defiant world. So we read firstly of

In v.8-9 God calls both Israel and all the nations together in a courtroom scenario in which Isaiah takes on the role of a court reporter.

Israel is described as both blind and deaf – to the forefront of the gathered assembly is the blind nation of Israel – even though she had eyes and ears. As Harman reminds, ‘Ability to see and hear ordinary things does not mean spiritual perception.’ This too is reminiscent of the Prophets call to ministry in which he is told by God that the response to his message will be such that it will “Make the heart of this people dull, and their ears heavy, and shut their eyes” (6:10).

In v.9 the nations are challenged to bear witness to their gods as those who have the ability to explain the course of events, and are able to do so because they were the gods of action, doing what thy prophesied. The Lord calls on them to present their witness; but the implication is that they cannot.

Then in v.10 God turns to Israel, to the people of God, and says: “You are My witnesses”. This is re-iterated in v.12 (cf 44:8) – stressing the importance of this role, but also that they of all people should’ve been able to. Their whole existence and history was witness to the existence of God, to His uniqueness, holiness, power, and love.

The mandate to be witnesses was reinforced to Israel as they crossed the Jordan into Canaan (Joshua 4:21–24). Solomon too sensed something of the importance of that commission when he prayed for all the foreigners who would visit the Temple (1 Kings 8:41–43)

God raised up Israel to be a witness to the truth of His Word. Being a servant indicates that this witness was their responsibility.

Her very history testified for Yahweh. Even now, scattered throughout the world, their very existence witnesses to the truth of the predictions of God’s Word.

The tragedy is that they said nothing, and so God has to speak for Himself, though the very presence of Israel vindicates His words.

Here we also see that Israel failed in its role as “servant”, which of course highlights the early part of this prophecy in Isa 42 that God would raise up a Servant. He will be a faithful witness! So it is no surprise that we read Jesus in John’s gospel speaking of only bearing witness to those things the Father had given to Him to say. He is the faithful witness to God the Father.

How this impacts on our understanding of Matt 28:19-20 etc. Jesus uses the language of Isaiah in Acts 1:8 “You are My witnesses…” Christians, like Israel, are to be witnesses of God’s mighty acts of salvation. M Henry: God’s people are witnesses for him, and can attest, upon their own knowledge and experience, concerning the power of his grace, the sweetness of his comforts, the tenderness of his providence, and the truth of his promise.

God calls us to bear witness to Him and especially in terms of the Gospel of His salvation in Jesus Christ. Taking up this courtroom imagery – who among nations have every heard of, prophesied or described this way of salvation? The message of salvation (God is holy, man is fallen, we must have a mediator, we can’t secure favour of God for ourselves, that Christ is that mediator and has made an atonement for all who would come to Him through the world of the Spirit of God) is not reflected in any other culture or sacred writings of the world.

As Israel was presented before the court to show the reality of His being, power and grace, so we stand before the world. But though Israel was silent, appears as a passive and reluctant exhibit, let us not be so!

The witness that is set before us here is seen to have 3 realities underpinning it. It is,

a. revelational – note here the propositional statements, but also that these are not human-discerned or discovered, but God revealed – His self-revelation to His people. In v.12 we read he has “declared…caused to hear”. Our witness is not human but divine in origin, and so are not fanciful but real, not changeable but stable.

b. redemptive – this revelation comes in a context of redemption and celebrates that redemptive work as the opening verses of this chapter make clear. God reveals Himself as a God of saving grace; and so our witness is essentially redemptive, always connected to it.

c. repeated – in a sense there is nothing new stated here, it has all been given before throughout their history. God is bringing these truths back to their remembrance – from which we learn that we should undertake to keep them central to our remembrance. At a time when the world seeks to block out any notion let alone remembrance of God, we need to recall, retain, reconsider… to know the God we know. In this regard we see that there is no ‘old news’, nor are we to hunger for something new under the guise of a pursuit of ‘relevance’. Our witness to God is always relevant.

d. received – turning back to v.10 we read that Go’s intent for all His people is “that you may know…believe…understand” with reference to God.

God had brought them to know the truth about Him and as a result to believe and come to understand (to see to the heart of a matter, to discern) that the Lord is unique. The construction behind believe me mostly means ‘believe what I say’ but does include trusting the person. (Motyer)

From which we are reminded that ‘Faith arises out of facts and issues in insight.’ (Motyer).

But we also see that facts in the head are not enough; we must also have truths in the heart. In other words this is not mere truth intellectually grasped, but truth that grasped them, it transformed their lives. So also in 1 Thess 1:6-7 we read “…having received the Word in much affliction with joy in the Spirit so you became examples to all…” – it had taken hold of and was seen in their lives.

They, and we also, are not to be dispassionate witnesses to the truth; speaking of things known, having embraced and known the power of in our lives. Say what you know! But makes sure that what you know, believe and understand is based on God’s revelation. Yet the implication is that we also should grow in what you know, believe and understand so that you may say more.

In v.7 God said He created them, named them with His name, and formed them – but also that He did so “for My glory” – cf v.21, “The people I formed for Myself… proclaim My praise”. It is by the witness which we bear to God that is described in v.11-13 that we see how we will glorify Him, that forms the substance of our praise to and about Him.

As we read these words “I have formed him” (ie changed us), and we think of God re-forming the old nature into a new nature such that sin is seen as our enemy and we love God and we want to serve Him, that is our conversion to Christ – and we see that we are to bear witness to God’s glory, to praise Him for who He is and make known what He has done.

Peter seems to have this passage of Isaiah in mind in 1 Peter 2:9-10 where he describes the purpose for God’s making us a holy priesthood and a royal nation: “…that you may declare the praises of Him who called you out of darkness into His marvellous light.” The confession God’s people are to make concerning God centres on:

1. The eternity of God – “before Me no god was formed, nor…after Me”. He is the “I am”. He has no beginning. He has no end. He is eternal. To the question of v.9, God answers in v.10 ‘I am the one’ –literally “I, I Lord” ie the “I, I, the I am” The emphasis leaves us in no doubts as to God’s assertion. He alone, there is no other; but the formula also contains the truth of the changeless self-consistency of the Lord (Yahweh). When we read Jesus say “I am…” we are to understand it in these terms, as identification with the nature of God. This of course excludes any fruit of human imagination.

2. The only Saviour – v.11 Here we see what it is that God glories in, and it is not so much that He is the only ruler (though He is) but that He is the only Saviour. He delights in mercy and to do good. All that God does is subservient to this reality, He is a Saviour. There may be many claimants, but there is no other who can deliver, no other who does deliver. There is salvation in no-one else. God alone is Saviour. And at the heart of our witness to God is that He is that Saviour – and linked to the reality of His eternity we see He will always be so and His salvation cannot be undone or overcome, nor will there ever be apart from His salvation so freely offered.

So we read concerning the Lord Jesus Christ: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). There are only two religious paths: the broad way of works salvation leading to eternal death, and the narrow way of faith in Jesus, leading to eternal life (Matt. 7:13, 14; cf. John 10:7, 8; 14:6).

3. Consistently Faithful – “I have declared and saved, I have proclaimed” v.12 (note in a tense that speaks of accomplishment). ‘I have shown, but, I have saved, not only foretold what none else could foresee, but done what none else could do – and I have done it all in the open, putting my reputation on the line by making in known beforehand.’ In other words, what God promises He does, and what He does He maintains. As it is put in Psalm 36:5b, “Your faithfulness reaches to the clouds”. Then in v.13,

4. Absolutely Sovereign – “And there is no one who can deliver out of My hand; I work, and who will reverse it?” As Motyer points out, “deliver” speaks of His sovereignty in deciding what to do with people. And “reverse” speaks of His sovereignty in determining the course of events. As with His Word so is His work, it is invincible ( cf Isa 14:27 and Deut 32:39; Dan 4:35).

What is necessary for true faith is that we know who is our God and that it is He who we worship and serve, and no other. How we need to guard our minds and our churches also from the foolish speculations and opinions of men.

In all the days of 2010, indeed in all of our life we are witnesses to the Triune God, we are to be witnesses to God. But is this the essence of our witness? Are we making God known as He has made Himself known in His Word? Are we even concerned t know Him better in tis way as each day progresses?

In many ways this passage is a rebuke to Israel for it appeared as reluctant and passive witness. God is indirectly reproaches their ingratitude, and our ingratitude, if we do not only declare everything that is necessary for maintaining the glory of God in this world.

Such witness that brings glory to God, and to Him alone, we should willingly give and which ought to be heard of with tones of praise for so He is to us, and tones of hope for so He promises to be to all who seek Him. May God give us the grace to consistently acknowledge and display our awareness of His interest, involvement and commitment to us in the ups and downs of daily life.

It is because of who ‘God is’ that ‘we are’ – and that includes being witnesses to Him: “You shall be witnesses to Me in Jerusalem…to the end of the earth.”

Evening Service, 27 December 2009

I don’t know who first said ‘Keep on keeping one’. It is certainly used again and again to convey the idea of perseverance, and as such it is a suitable title to this passage.

When I watch a marathon race I am particularly struck by the reality that despite there being only one winner and only three ‘medallists’, yet everyone is keen to finish. I can understand this in the lesser races – pride and all that drives you on. But there is everything in this race to encourage ‘sense’ to give up. Would not ‘sense’ tell the runner, especially those who can’t possibly win: ‘Why punish myself? My muscle tissue is breaking down, my system is being poisoned, it could take months to get over this. The race already been won – I will only do myself more harm – it’s best if I stop now.’ But they run on.

Why? It is no longer a competitive event, it is an endurance event.

The difference with the Christian life is that it never was a competitive event, but it most certainly is an endurance event. The Bible repeatedly asserts that all genuine believers will endure to the end because of God’s preserving activity (eg Phil 1:6) – but it doesn’t say they will do it without their keeping on (cf Phil 1:27, 28)!

To that end James calls us all to a patient steadfastness, and to those who are considering the call of Christ in the gospel to understand that this is expected of them.

1. The Call Stated – v.7a, 8a

John Blanchard points out that patience means ‘to face even the most adverse circumstances with courage and calm. It also means to restrain one’s anger and resentment … The Bible does not speak of patience in terms of waiting for something to happen, but rather of steadfast endurance while things are happening, and pressing on regardless of what will happen.’

In line with this James, in v.8, calls us to “Establish your hearts”. This is the same word used of Jesus when in Luke 9:51 He “steadfastly set His face to go to Jerusalem”. Despite all that was going to happen there was a determination to go through it. This, says James, is the type of patience we are to show during our present life in this evil age.

2. But notice the manner in which he calls us to this.

He calls them “Brethren”. As James exhorts them he does so as one standing beside them, not as one superior. It is in the right exercise of fellowship that we find ourselves standing beside each other, encouraging each other. There are times when we both need this and need to do this. It is the godly expression of fellowship love to be alert to doing this as well as receiving such encouragement – but oh how much easier it is to both give as well as receive if it is truly done with undoubtable filial love. God forbid we should ever even be firm without placing it in a setting of genuine and perceivable love.

3. The Duration called for is clear: “until the coming of the Lord.”

By this we are being reminded that the Christian life, that being a Christians is not to be a fashion or a fad – something that is followed for a while but jettisoned when something better comes or because it has just got too hard. Sadly for many people this is all Christianity seems to be to them; something we follow for now, but the time comes when they move on to something or someone else. This is not true Christian experience as described for us in the Bible, and an approach to which James will not have us surrender to.

We are to look to that day with patience, follow Jesus till that day with patience, and that regardless of what comes to us along the way. But how can we possibly do that? Is this not an unreasonable expectation – especially when you think of, and perhaps see in others, some of the pressures and difficulties that come into our lives living in this fallen world? Have we not caught ourselves thinking, ‘Lord I pray, with all sympathy for my brother or sister over there, that I will never have to face that trial – for I know that I would melt away, rather than persevere in faith my faith would peter out.’ But James does not allow us the way out because it may be difficult to us. Our faith is not only for the glad times but even for the sad times. But that being so, how can I persevere seeing I know my weaknesses?

1. It is centred on Jesus’ second coming.

Yes we are to be patient unto the coming of Jesus, but it is also this very coming that is the secret of our patience. This is brought out in v.8: “for the coming of the Lord is at hand.”

James uses the coming of that day, its certainty, glory, imminence and surprise as motivations to patience. In other words, as we think of the coming of the Lord in this way we will find ourselves emboldened, find ourselves renewing our grip on the faith, on the Lord, with a clearer determination to persevere to the end. The more real this coming is to us, the more earnest in our Christian life we will be and the less interested in the world and its distractions we will become.

James could have used the death of Christ as a motivation – it is a good and biblical motivation. Instead he uses the end in sight – for we are on the way, we are moving forward, the journey is nearly over, lets not stumble now. With Jesus is our reward, and it is about to be realised.

2. We need to be forward looking – seeing events in this context; that all things are moving forward to that Day.

Have we not in Jesus, in His Second Coming, as well as in His death, every incentive to patience and steadfastness? If we really believe that a change for the better is certain and imminent then we can bear the difficulties associated with the Christian life.

Is it not significant, then, that the first message Jesus sent back from the Throne as He motivated His disciples to work – as communicated by the angel, remembering that angels don’t act on their own initiative but on God’s command – focuses on this (Acts 1:11)? In v.12 we read they then returned. With the promise of His return they returned, but more importantly they returned and began their new life as God’s people. They went back to Jerusalem, fellowshipped and worshipped together, and started thinking about the future as is shown by their identifying a 12th Apostle.

It was not a perfect beginning – the power and gifts of the Holy Spirit was not yet poured out – yet they were moving forward. The view of the Second Coming loomed heavily upon them. Jesus death and ascension is not the end of the story – they knew this and so laboured on with expectation and also with confidence, out of which perseverance was born and nurtured.

3. Here we see, then, the true roots of biblical perseverance

It is not rooted in fatalism which says everything is out of control, nor in an expression of nonchalance which says everything will be OK, somehow.

No, it is rooted in faith that says everything is in God’s control, a control which is ultimately demonstrated in the Second Coming of Jesus Christ. It is an influential truth that has great power over your outlook and behind your activity driving us on to continue in serving the Lord, the Lord whom we will see and meet; a Kingdom which He will bring to fruition in every sense, the church triumphant, in whose Kingdom we will have an eternal place.

We are shown three examples of patience by James. But as we look at them closely we will see that James, more than driving home a point, is actually facing 3 obstacles to our perseverance:

1. Slow Times – v.7-8

He speaks of a farmer who has learnt to trust in the fullness of time. Time between seed time and harvest may seem slow, but because he has learnt to trust in the regularity and dependability of the seasons he waited. He didn’t pack up bags two thirds of the way through the process. The passage of time – though it may seen slow at times – did not drive him off his land.

Even if the passage of time seems slow it will not alter the reality of the Second Coming. In the fullness of time – that wonderful biblical phrase speaking of God’s eternal plan – can be applied here for it too will come. Has He not come yet? Don’t walk off the Lord’s field, don’t turn your back on Him, He will come – in time and on time. We accept it with natural processes (even as a farmer watches seeds sprout and grow week after week, or as a woman labouring in a difficult pregnancy); let us accept it also of supernatural processes.

2. Sore Times – v.9-10

This is brought out in the example of the Prophets. Jesus warned that there will be those who turn back because life gets too difficult. He also warned that persecution would come. And James knew that it can come with such force and seeming endurance that even true Christians may consider giving up. So he points our attention to the prophets. What they had to endure! Jesus said it was a characteristic of the OT people of God to persecute the prophets, even to kill some of them.

But how did they respond? They remained faithful to their task – seeking God’s honour not their own vindication, they did not fight with others. This is the point of v.9 against grumbling – bickering amongst ourselves, sniping at each other – which is a real temptation during persecution.

But James’ point here is that this is to act contrary to the spirit of the prophets. It was a ‘sore’ time for the prophets but they were not distracted to the point of being super sensitive or grumbling, they were faithful. And so must we be. Don’t let persecution cause you to lash out at or even to blame others, but see that it is part of our calling in Christ, what we are to expect in this present evil age. Let us walk with these prophets then, seeing trials as part of the nature of our road, not an excuse to get off the road.

3. Sad Times – v.11-12

Here we are brought to the example of Job who, though not persecuted by unbelievers, found a time of deep sadness in his life through tragic personal circumstance touching his heart, flesh and mind. How did he respond? Did he turn from God saying it was just too much to bear? His wife was certainly frustrated and called on him to curse God and die. But as much as he failed to understand why it was happening, Job did not turn from God. He did not allow frustration to get the better of him so that he would say something foolish like that suggested by his wife.

This is the point of v.12 in this context. It does not deal with the issue of our practise in the courts. It has an application there, but it really deals with the use of the tongue by those who are not patient. Do not adverse circumstances tend to exasperate us? It is in such times that we are tempted to a rashness of speech. Let us watch our tongues in sad times lest we use God’s name in a light, let alone openly blasphemous, way. ‘The merest whiff of exasperation’, points out Motyer, ‘makes us exclaim “for heaven’s sake”‘. Apart from ‘heaven’ being a shortcut for ‘God’, Motyer stresses that such small beginnings ‘prepares the way for greater’. Should we not also be careful lest we question God’s love, or even make superficial and unreal promises to God? These are all, in effect, a defacto turning from the Lord, not a patient and steadfast trust in the Lord. But we must reject it, and have the patient endurance of Job – having questions yes – but not rejecting God.

With these examples from life and the lives of people just like us, let us admit that there are times when it is hard to ‘keep on keeping on’, when we are tempted to doubt, to despair, and to give in. But like them let us be patient, establishing our hearts with this clearer reality – the Lord is coming! We are going to be with Him, and at the end we also will know that the Lord has been compassionate and merciful.

In the crucial days of 1940 Churchill said to England, ‘Death and sorrow will be the companions on our journey; hardship our garment; constancy and valour our shield. We must be united, we must be undaunted, we must be inflexible’.

In the same way we must be united, undaunted and inflexible – the Lord is coming!

Christmas Day Service, 25 December 2009

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Morning Service, 20 December 2009

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

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

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

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

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

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

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

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

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

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

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

What does this mean?

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

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

How is it evidenced?

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

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

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

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

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

His implicit submission and obedience to God’s Word

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

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

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

His gracious humility

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

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

His generous compassion

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

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

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

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

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

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

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

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

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

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

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

Evening Service, 20 December 2009

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Evening Service, 15 November 2009

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

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

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

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

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

1. Image Considered

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

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

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

2. Practise Condemned

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

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

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

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

Tony Bird identifies 4 presumptions underpinning v.13:

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

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

3) of performance ability: “carry on business”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Our Dependence upon God

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

2. God’s Absolute Sovereignty

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

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

This covers two aspects:

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

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

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

Note the significance of this is three–fold:

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

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

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

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

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

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

Morning Service, 25th October 2009

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Throughout this year our attention has been on another of the Reformers, the Genevan Reformer John Calvin, it being the 500^th anniversary of his birth. And so it is appropriate we give some highlights to him today being reformation Sunday.

Calvin has been described as ‘the reluctant but willing Reformer’. Though Calvin’s contributions to the Reformation are many, he is perhaps best known as the theologian of the Reformation, for it is Calvin, probably more than anyone else since the Apostles, who articulated in a systematic way biblical truth, and gave the robust undergirding to the faith of God’s people not only in that age but even to today. But don’t be fooled, he was no dry theologian. He was a Pastor and he taught theology with a view to the daily life of God’s people. Above all else Calvin was a passionate and compassionate pastor to the people of God whom he served throughout his life. He was loved for his pastoral work, his sermons and letters, all of which revealed that his intense love of God evoked intense love for of God’s people. It is this reality which permeates his theological writings. He was a theologian of the heart, a theologian of the life that flows from a heart surrendered to God.

So what for Calvin, was at the centre of the Reformation? In the opening of his Institutes of Christian Religion Calvin writes ‘True and sound wisdom consists of two parts: the knowledge of God and of ourselves’. He is concerned to deal with the issue of how we can know God and enter into a relationship with Him, which he answers in terms of God’s gracious self-revelation not only through the Scriptures but especially in His Son and His death upon the cross , and that it is through His Son that this is made possible. Also much of the Institutes deals with the question of how we enter into that salvation which Jesus Christ offers, dwelling on the work of the Spirit. Indeed B B Warfield writes that the fundamental interest of Calvin as a theologian lay in the question of salvation, and in particular ‘his interest was most intense in the application to the sinful soul of the salvation wrought out by Christ.’

In line with this Robert Godfrey tells us that perhaps the verse most quoted by Calvin was John 17:3. It is here in this prayer, this communion with His Father, just prior to undertaking the crucial act of His death for our redemption that Jesus speaks of eternal life – not for Him but which He will give to those God has given Him – explaining how this gift of eternal life is received. Jesus highlights:

1. Knowledge Required

As we noted, on the opening page of the institutes Calvin wrote ‘True and sound wisdom consists of two parts: the knowledge of God and of ourselves’. Calvin saw that the knowledge of God was the starting point, and that only from this could we ever find a true knowledge of ourselves, seeing ourselves created in the image of God and fallen from that image through the sin of Adam.

In this he picks up the teaching of Jesus Christ here – that He came to give life, as He says, indicates the terrible condition of man before God, but notice that we will not understand this need nor find it relived apart from this foundational reality: knowing God. This is the knowledge we require to really embrace life and in particular to obtain eternal life.

Eternal life is not merely a declaration of the length of life. Everyone will exist somewhere forever (cf. Matt. 25:46), but the question is, In what condition or in what relationship will they spend eternity?

It is more a description of the quality of that life. Literally ‘the life of the age to come’ it refers to resurrection and heavenly existence in perfect glory and holiness. This life for believers in the Lord Jesus is experienced before heaven is reached, and which yet reaches back into the Christians life now, for in John 5:24 Jesus declares that the one who believes in Him according to His Word “has everlasting life”. In essence it is participation in the eternal life of the Living Word, Jesus Christ. It is the life of God in every believer, yet not fully manifest until the resurrection. This is the life that Jesus came to give; a life enjoyed now by to those who believe in Him, for by the Spirit’s regenerating and indwelling work heaven and eternity has reached back into our daily lives now.

In particular Jesus focus on 3 essential elements of that knowledge that forms the gateway to eternal life, to life renewed in the image of God and to communion with God as Jesus Himself was expressing in this prayer.

a. a right knowledge of God the Father

Not just any god will do, not even one masquerading as the God of the Bible. Here the idea is that He alone is the true and living God, this is supported by the phrase “only true God”. Now Jesus is not saying, as the Arian heresy wrongly interprets Him, that neither He nor the Holy Spirit are God. In fact identifying Himself in v.1 as “Son” is clear a declaration of His deity. The point which Jesus is making is that there is no other God; that the gods worshipped across the world are false and spurious, and can never bring their adherents into eternal life. God alone has life in Himself, and there is therefore no life apart from Him. The sole personal living God stands in glorious contrast heathen polytheism, philosophic naturalism, and mystic pantheism

The further point Jesus is making is that God is only known through His Son who reveals Him to His people.

b. a right knowledge of God the Son

In so identifying Himself as the “Christ”, the only time He applies that title to Himself, Jesus is openly declaring Himself to be the promised Messiah sent by God, telling us that He is the only Mediator between God and man (1 Tim 2:5). As Calvin helpfully points out that by referring to Himself second Jesus indicates that ‘it is by the intervention of a Mediator that God is known’.

This rebukes those who say they believe in God but who relegate or even reject the Son, Jesus Christ. With this we ought to also note the conjunction of God and Jesus Christ here. The fact that His Name is mentioned together with God the Father’s as being the joint source of eternal life means that They are equal. Therefore, as Calvin writes, ‘he who separates Christ from the Divinity of the Father, does not yet acknowledge Him who is the only true God, but rather invents for himself a strange god.’

c. a right knowledge of the work of the Son. At the heart of the Gospel is the truth that Jesus is sent by God, but what does this refer to? In v.1 & 4 we see that it is a clear reference to His death upon the cross that was just hours away, and by which He merits the salvation of His people, a people which He declares in v.2 were “given to Me” (cf v.6b). This is a clear reference to the biblical doctrine of election or predestination – a teaching which Calvin is perhaps most frequently remembered for articulately as a cohesive doctrine from the various references throughout the Bible. This truth Jesus is unequivocally teaching here.

But especially we see that the knowledge necessary for eternal life includes that He delivers sinners from sin once and for all by His death upon the cross. It is no enough to understand that Jesus is the Son of God. Any ‘gospel’ that minimises or dismisses the cross is defective and impotent to give eternal life.

2. Knowledge Revealed

Where do we get this knowledge? It comes from heaven not the human mind, by Divine revelation not human discovery. In v.6 Jesus says “I have manifested Your Name”, and in v.8 He testifies that they believed that God has sent Him. The “name” stands for God Himself (eg Psa 20:1), and so Jesus is saying, ‘I revealed Yourself to them, Your character, Your attributes’. Jesus indicates that He made known this knowledge to His disciples, and that it was knowledge that the Father had given Him with that purpose in mind.

So Peter in John 6:68 responding to the question whether they like so many will also turn away from following Jesus observes to Him “Lord, to whom shall we go? You have the words of eternal life.”

Here, to quote J C Ryle, ‘Jesus dwells on a right knowledge of the Father as the great truth which He came to reveal.’

Where do we find this today? In the Scriptures. This knowledge then comes through teaching the Gospel, through studying God’s Word. Paul declares the gospel to be “the power of God unto salvation to all who believe” (Rom 1:16). And in Rom 10:10 that “Faith comes through hearing, and hearing by the Word of God” – which faith he defines in the previous verse as “obeying the gospel”. So Paul reminds Timothy that it is the Word that is “able to make you wise unto salvation”.

This speaks of the priority, authority and sufficiency of the Word, and that it must ever hold priority of place in our lives and churches. Even today we need to turn to the Bible, for here the revelation of God through Jesus Christ is given.

And only to the Bible. Notice Jesus does not give space for any other source. It is not the teaching of Jesus and Buddha or Mohammed, Joseph Smith or anyone else – not even Calvin! It is to the Scriptures alone that we must turn, and to which we must draw people for it is here alone that eternal life is found.

Calvin was a man who preached not himself but the Word of God. According to THL Parker, Calvin ‘had a horror of those how preached their own ideas in place of the gospel of the Bible: “When we enter the pulpit, it is not so that we may bring our own dreams and fancies with us”.’ Calvin’s aim in the pulpit, study or homes of the people was not to impress the people with his own brilliance but to impact them with the awe-inspiring presence of God; was not that the people would see something of his heart in its every changing passions but to proclaim the heart of God in His never-changing Word; was that they would see not him but the Lord and enter into that knowledge of Him that leads unto salvation.

Every Pastor is to make known God’s self-revelation in Christ and the Word, ever responding to the cry “Sirs, we wish to see Jesus” (Jn 12:21). And that must be the need of all for without this knowledge we will not know eternal life.

3. Knowledge Received

In the brief account where Calvin reveals a little about his conversion, found in the introduction to his commentary on the Psalms, he writes how his mind was as result softened and brought ‘to a teachable frame.’ From this he says he was ‘inflamed [with] intense…desire’ to make progress in ‘true godliness’. For Calvin conversion to Christ meant not only transition from condemnation to justification but from ignorance to knowledge.

As Jesus stresses here, the knowledge God revealed through His teaching must be “received” and “kept” or obeyed. This revealed not only their attitude to the Word but their response to it – they embraced it in faith, turning to God for eternal life in light of what it taught, demonstrating this reality in transformed lives.

The disciples had grasped two fundamental realities: (1) that everything Jesus said and did had been given to Him by God, and (2) Jesus Himself had been sent by God. There were still many things they didn’t understand and accept, but they believed in Him, and did so in relation to all that the Name of God revealed – His holiness, grace, love and mercy. They saw God in everything about him. ‘And indeed,’ notes Calvin, ‘if we do not perceive God in Christ, we must certainly remain in a state of hesitation.’

Without this knowledge there is no salvation, but equally there is no salvation unless this knowledge is “received” by which Jesus understands here in the lives of the disciples.

Clearly it is not mere intellectual knowledge that is being talked about. Paul speaking of people in general said “though they knew God they did not glorify Him as God” with the result of coming under His wrath (Rom 1:21ff).

The Jewish religious leaders knew about God from the OT, and yet they clearly did not know God in the sense meant here for Jesus earlier said to them that “If God were your Father, you would love Me, for I proceeded forth and came from God… Yet you have not known Him, but I know Him” (John 8:42 & 55). Clearly this is the model for our understanding here. It is relationship knowledge.

This knowledge, in other words, is not some detached acknowledgment or theoretical acceptance of facts; rather it is a personal, confiding faith in Him as the Son of God sent by the Father to die in the place of the believing sinner.

Further, do we not find comfort here also as we consider our reception of that knowledge? Jesus is speaking in the first instance of disciples who were limited, often confused in their knowledge of God, the Christ and His work. Yet Jesus says they received and kept the Word. What loving tenderness do we see here – and by grace welcome and embrace as we cry “Lord I believe, help my unbelief.’

Yet lastly, do we not also see that this knowledge is a test of reality. How do we know if we have eternal life or that we are of the elect to whom alone this knowledge is given? Like the disciples, when we receive and keep the Word. It is the knowledge ‘that dwells in the heart and influences the life’ (JC Ryle).The Christian faith is based on objective truth, on factual events and what they reveal about God, but it is one that is embraced, rested on, rejoiced in by the Christian in faith, and finds expression in the life.

“This is eternal life…” – it is God’s gift merited and given by Christ according to the Father’s will to those who believe.

At the heart of the Reformation was this essential question which sought peace with God in life and hope before God in death: How may I possess eternal life? What is the secret to obtaining eternal life? Is it by the works of the church or the works of individuals, or is it by something else altogether? They found the answer in the Bible to be ‘through faith alone in Christ alone by grace alone according to the Scripture alone and to the glory of God alone’. Eternal life is God’s gift merited and given by Christ according to the Father’s will to those who believe.

This is still the question facing thoughtful people today, and this is still the answer – it is found in Jesus Christ.

In one of his letters Calvin wrote that he desired above all else to be taught daily ‘in the school of Christ’, and in the Institutes (1.14.22) he expresses the desire that he might rightly know the Lord in order to ‘trust, invoke, praise, and love Him.’ And this is how to remember with thanksgiving the life and ministry of John Calvin: by looking away from Calvin to Christ, and to respond daily to Christ by listening to, receiving and keeping the Word of Christ.

Evening Service, 18 October 2009

What is the greatest privilege that you have as a Christian?

Is it forgiveness? Help? Heaven?…

As genuine and as great as all these are, what good are they without communion with God? This is the greatest gift that we have, and is the very essence of what it is to have eternal life as Jesus notes in John 17:3. A relationship with God. John calls it “fellowship” in 1 John 1:3. It is the rightful portion of all true believers. It is surely a wondrous and amazing gift of grace!

Communion with God – is this not the very essence of heaven, and is it not heaven begun below?

Yet for many Christians ‘communion’ means simply eating bread and drinking wine at the Lord’s Supper.

But the Bible talks of a sweet intimacy with God – involving a realisation of His presence, joy of communication, experience of blessings.

This is the spiritual communion that underpins the visible sign of the Lord’s Supper, and to which the Lord’s Supper should turn our hearts.

And it is the call of James when he tells us to “draw near to God”. What James meant by drawing near to God is based on the approach of the priest to God in His temple for worship and sacrifice (Ex. 19:22; cf. Lev. 10:3; Ezek. 43:9; 44:13). Godly people approach God to perform their spiritual service.

But it also conveys the sense of humility and sincerity in our approach. Through Isaiah, the Lord said of those who came near Him hypocritically and superficially, “These people draw near with their mouths and honour Me with their lips, but have removed their hearts far from Me, And their fear toward Me is taught by the commandment of men” (Isaiah 29:13). But the psalmist declared, “But it is good for me to draw near to God; I have put my trust in the Lord God, that I may declare all Your works” (Psalm 73:28). Likewise, David assures us that “the Lord is near to all who call upon Him, to all who call upon Him in truth” (Ps. 145:18).

Concerning this “drawing near to God” we should see four things:

By this I mean that it is open to all believers, meant for all believers, that it is but natural that we should know this communion with God since God has saved us to be with Him and to relate to Him.

We can talk about drawing near to God by which we mean coming to God through faith in Jesus Christ – our conversion – but James is here writing to people who profess their having come, their having been saved. Hence we must take it as meaning that we are to look for a continuance and deepening of this new relationship we have with God through Jesus. We are children of God through faith in Christ, and as children we are to see ourselves as in a growing relationship with God.

We need to let this truth sink in, for many Christians seem to doubt this reality.

Perhaps you have read journals or biographies of believers from the past – or perhaps even in your reading of the accounts of Enoch, Moses whose face shone, Mary at Jesus’ feet, the Apostles, Stephen as he was being martyred – and thought to yourself ‘I can’t hope to enjoy such communion with God as they did.’ But why should you not? Read the text again – if you draw near to God you will have as much communion as they did, and your relationship will be as real and personal as it was for them.

Or perhaps you remember former times in your Christian life, but such times of felt closeness with God have long since been turned into memories – and now there is a routine to your relationship, maybe even a touch of dryness, and you doubt whether you will ever again know such warm intimacy with your Lord. Maybe you’ve backslidden, and you doubt your right to even expect it and so you satisfy yourself with merely knowing that God has forgiven you. Read the text – it also speaks to you! When we find ourselves remote from God we need to hear God saying to us in the words we find here: “draw near unto God”.

In this regard hear the sweet promise David communicated to his son Solomon, “Know the God of your father, and serve Him with a whole heart and a willing mind; for the Lord searches all hearts, and understands every intent of the thoughts. If you seek Him, He will let you find Him” (1 Chron. 28:9) This is God’s sweet promise to us today, these things were written for us and as such this is a promise we should embrace in prayer and in the pursuit of holiness; which leads on to our next point:

As we look at these words we should also note that they are a command – this is something we are to pursue.

As a result we see that this is not something which is automatic. The relationship is from the moment we become children of God through faith in Christ, but the relationship needs nurturing – and in this we have a part to play. We must want it and work for it – we must draw near to God. This is the heart of the Christian life – a life with God, seeking ever to be closer to Him and more like Him. Christian maturity is live in close and hallowed fellowship with God

It is important to note that the Bible speaks of our relationship with God as a marriage relationship. When you make the vows you are married, the relationship now exists, but it needs to be worked at – you are one, yet you need to become one and that involves knowing more of the other and opening yourself up more to the other. It involves being together, and communicating.

In similar fashion we should devote ourselves to the means of grace – to prayer and Bible reading, to worship and fellowship – and to do so particularly with the aspiration that God will show more of Himself to us. But it also means a decided effort, by His grace, in pursuing godliness in our lives.

While rejoicing in present spiritual life, we must ever be seeking to draw closer to God.

Consider the solar system, where we see the planets revolving around the sun in their set orbits. Some closer, some further away. Well, we all revolve around the Sun of Righteousness – some believers are close, others are further away. Now just like the planets, though far from the sun some rays of light and heat still reach them, so also some of the divine light and heat is within believers living at a distance from the Lord – but it is so little compared with what they might have! But unlike the planets we can and are exhorted to come in closer to our Sun.

There are heights of communion which some Christians have attained which others have never dreamed. Let us seek to have the closest communion with God that man can have on this side of the eternal divide. Let us not be content with outer orbits of grace, but ever seeking to “grow in the grace and knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). Let us cultivate every appointed avenue whereby we can draw near to God, not resting content till we know more of His glory and grace, and of His presence and power.

As children we were always taught that it was improper to visit someone unless we gave some attention to our appearance.

The context in which this injunction occurs shows that it is impossible to draw near to God without giving attention to your life.

Amos 3:3 asks, “Can two walk together lest they be agreed” (3:3)

Jude 14-15 illustrates this in relation to Enoch who is described as one with a heart after God’s – a preacher of righteousness. “Now Enoch, the seventh from Adam, prophesied about these men also, saying, ‘Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.” This is a wondrous picture of agreement between God and His people. They are with Him in glory, and they come with Him in the last day, but notice what that coming is about: judgement. In this they evidence their agreement with God, an agreement of fellowship even in judgement; but there are others with whom there is no agreement, and hence no fellowship – only judgment.

Warren Weirsbe helpfully draws attention to the nature of this aspect of drawing near to God when he notes that ‘Dr. A.W. Tozer has a profound essay in one of his books, entitled, “Nearness Is Likeness”.’

In the present context we are told on the one hand to flee satan, then on the other to draw near God. Also we are told to come with clean hands and pure hearts.

The very first evidence of a true desire to draw near to God is a deep repentance of sin. It was when we first came, and continues to be as we come again and again.

For many Christians, the lack of the sense of God’s presence and joy of intimacy with God is because they do not take this reality seriously. But you cannot separate Christ as King away from Christ as Saviour, you cannot be a citizen and yet a rebel at the same time.

In Hosea 10:11 we read, “Ephraim is a trained heifer that loves to thresh grain; but I harnessed her fair neck, I will make Ephraim pull a plough. Judah shall plough; Jacob shall break his clods”.

Here Israel is introduced to us as being like a cow treading corn. Such cows were not allowed to be muzzled, and hence this was a preferred work to ploughing because they could eat as they worked. And so Israel preferred the work of treading rather than bearing the yoke of ploughing. The meaning is that God’s people wanted blessings but could not endure the yoke of obedience.

Do we also want the nearness of God with all its blessings, yet show a persistent unwillingness to stir ourselves up to a life of obedience? But the two cannot be separated.

As Manton points out: ‘This is a standing law of heaven: to have God turn to us in mercy, is to turn to Him in duty.’ Here God encourages us by enshrining this promise into gospel law.

We do not labour in the means of grace driven merely by possibilities, but with confidence, driven by the absolute of God’s Word. This is a blessed assurance.

But is one that we must be careful not to despise – we do so to our loss:

Yet do we not have a tendency to reverse the order? Do we not think: ‘How easy it would be to keep a daily time with God if only we had, to begin with, a more vivid sense of His presence’ And so we yield to our sense of weakness and dryness and miss out on the promise.

Yet others do by their reluctance to draw near. Don’t bask in self-pity, don’t be filled with envy of the portion enjoyed by others, nor be despondent because through sin you have flung yourself off into the far reaches of the solar system of grace – draw near to God. Pick up the Bible, speak up in prayer, lock up in fellowship, gear up in godliness, ie, draw near to God. He has promised to honour and meet that desire by drawing near to you.

Let none of these keep us back from a close walk with God.

Have we seen the depth of our privilege as Christians? Salvation involves submitting to God as Lord and Saviour, but also brings the desire for a true relationship with Him. It is to draw near in intimate fellowship and communion with the living, eternal, almighty God.

If the church was fully conscious of this truth, what dignity and reverence would characterise its worship! What urgency and frequency would characterise our attendance upon the services and prayer and study meetings! Ps 73:28 declares, “It is good for me to draw near to God”; Heb 10:22 cautions, “Let us draw near with a true heart in full assurance of faith”.

May God give us the grace to both see and do this, and to know and sense the blessing of His drawing near to us. But let us not miss the point of the writer to the Hebrews who in 10:19-22 stresses that this access and hence the privilege of drawing near is entirely based on Jesus’ work not our own. A point not lost on James either.

Morning Service, 18 October 2009

Look on to v.21 where we read that Elisha “arose and followed Elijah and became his servant”. In other words God not only gave Elijah a successor but a spiritual companion, a close personal friend, one who loved Elijah and understood him well enough to minister to him and encourage him.

Though God as we noted is under no obligation to identify other believers He is committed to the mutual support and fellowship of believers. That is why in the NT we read that new believers were “added to the church”. God’s normal method of operation is for believers to be in company, even if at times it is only small. As Moses had his Joshua, David was given a Jonathan, Elijah his Elisha, Paul his Timothy and also John Mark “for he is useful to me”, and let us not forget that Jesus had His disciples and among them the three – Peter James and John. Eph 4:25 says we are “members of one another”.

God has not designed His people to live like hermits in a cave. He has designed us to live in friendship and fellowship in company with other believers. That’s why the church, the body of Christ is so important, for it is here that we are drawn together in love and mutual support

Here we learn the wisdom of seeking out among the church community at least one to be our companion in the faith.

In Proverbs we read, “As iron sharpens iron, So a man sharpens the countenance of his friend “ (27:17); “Faithful are the wounds of a friend” (27:6); “Two are better than one, because they have a good reward for their labour. For if they fall, one will lift up his companion. But woe to him who is alone when he falls, for he has no one to help him up. Again, if two lie down together, they will keep warm; but how can one be warm alone? Though one may be overpowered by another, two can withstand him. And a threefold cord is not quickly broken” (Eccles 4:9-12). And is Jesus not present when two gather together in His name?

Let us learn this lesson well: Find a prayer partner, one who will graciously monitor your spiritual development, one from whom you can find support in temptation and in difficult ministry. This is a wonderful preventative to depression and the thousand other temptations that afflict us. May God grant us such a godly companion for our spiritual benefit and that we may be one for theirs also.

This way God silenced fears and encouraged Elijah. There is good evidence that God succeeded in restoring Elijah for in v.19 we see that Elijah raised no objection, made no delay, but responded promptly. He obeyed, and in so doing reminds us that obedience must ever be the test of our relationship with God – as Jesus Himself declares, “If you love Me, keep My commandments” (John 14:15).

And so God has been involved in the spiritual renewal of the mind and transformation of life of Elijah. He has been dealing with sin, and He has been giving spiritual direction with spiritual objectives and stimulating spiritual enthusiasm with spiritual encouragements. This He does with all His people.

Did you notice the one constant in all of these encouragements? God’s commitment. God’s commitment to His Word, His Work, and to His people is at the heart of our encouragement – a reality we need to constantly focus in on. He is not half-hearted. God is not some cosmic playboy who has gotten easily bored, nor even reluctantly bored, with His church and Gospel Project. On the contrary! Look around and remember God has not given up, nor will He. It is not simply that truth that is our encouragement. He is our encouragement.

Evening Service, 11 October 2009

Sometimes we have an idealised and romanticised view of life in the early church, with the result that it stands out against what we see in our day.

We tend to think that church life was less complicated in that it was easy to see the difference between the church and the world. As Earl Kelly describes this view: ‘They were a new people who accepted Jesus Christ as their Lord and sought to avoid the idolatry and immorality of the pagan world around them. For them the world was the world of sinful men whose rulers and put Jesus to death, and they naturally shunned worldly behaviour.’

The differences between the church and world may have been apparent shortly after Pentecost, but this awareness does not seem to have lasted for long. By the time James wrote Christians seem to have begun flirting with the world and needed to be warned against this disturbing trend.

Here James addresses disturbing trends within the early church, and the fact that God has contained them in the NT highlights that this would be a perennial problem for the church. To quote Kelly again, ‘If those who had had personal experiences with Christ needed such a warning, how much more do we who have had only faith experiences with Him need it.’

In chapter 4 James in his concern for practical holiness within the church identifies disturbing trends within the church, addressing both what was happening and why, and then highlighting the only remedy.

1. James captures our attention by a startling transition.

What a contrast! James turns from talking about peace and immediately the note is the direct opposite: ‘war’, ‘fighting’.

2. What makes it more startling is the identity of the combatants.

Obviously James is not talking about conflict between nations. The “you” indicating he is describing conflict among the Christians to whom he is writing. Nor is he writing of the battles that are necessary, that is for the truth. Equally it is obvious that he is not dealing with hypothetical situations, it was a current and real problem. Disputes and bitterness was found within the church. Indeed the Bible gives us with examples of this very thing happening. For instance, in Phil 4:2 we read of Euodias and Syntyche; in 1 Cor 1:11 Paul mentions it was reported to him that “there is quarrelling among you..” (cf 6:1 and 2 Cor 12:20).

No wonder then that we have commands like 1 Thess 5:13 – “be at peace among yourselves”. Paul was only too conscious that this godly Thessalonican church could so easily be ripped apart by internal warfare if they weren’t alert and working to protect their peace and harmony in Christ.

Let’s face it, the very origin of our denominations, and the fragmentation of Christians from fellowships, is more often marked by a dispute left unresolved than by the rise of heresy that had to be battled. It is more often the result of schism than separation. It often says more about the remaining influence of sin on the human heart than of a desire for purity in worship and service.

3. James’ emphasis here is that this is shameful

Our battle is with the forces of darkness. We are soldiers of Christ, yet we seem to be expending more energy and aggression within the camp rather than without against our Lord’s enemy.

Surely it is a shameful thing that Christians, who claim to have found “the way of peace” (Luke 1:79), should be squabbling and in a state not just of unrest but of bitter turmoil and recriminations.

This is something that we should never accept as par for the course. We might be tempted to write James off as being too narrow, too hyper-sensitive, after all though Christians we are not perfect. As Alec Motyer writes, ‘James’ language seems so extravagant, so exaggerated in our ears, that we feel we must positively refuse to see our small-time disagreements and occasional squabbles as meeting such a description.’

But James says it is that bad, that these petty squabbles are not minor things. They must be addressed as they mar the whole presentation of the Church as the body of Christ. But he adds that we need to take this very seriously because of what underlies them, because of what it reveals within us:

James sees and draws attention to two underlying and causal trends among Christians, and they usually go hand-in-hand; trends which result in this disturbance amongst us. How we like to look outside and find someone else to blame! We might say “the devil is doing it”, or perhaps, we blame other people and use the victim strategy to justify our behaviour. But James sees the basic problem is not what another person is or does but rather what comes out of our own hearts. We are the problem. What are the two trends that show this?

1. HEDONISM

In v.1 and 3 James drives to the heart of the matter: “pleasures”. This is a different word than that translated by “desires” in 1:14 and “lust” in 4:2 which speak of a being drawn after, a desire. Here the word means the ‘gratification of desire’. It speaks of that selfish satisfaction that says ‘I must have it now not later’, and of the pleasure experienced in the satisfaction of the desires. We get the word Hedonism from this Greek word. It was taught by the Epicureans who asserted that pleasure is the sole or chief good in life.

James sees that these Christians were so focused on the “pleasure” that arises from getting what they wanted they not only trod over anyone who stood in their way, it also crippled their prayer-life, as it always will. Their focus was removed from God so they didn’t ask Him, and when they did think about asking God they only asked for things with a purpose of their own satisfaction. They “asked amiss”.

This immediately challenges us to ask how we understand the nature and place of prayer. It has been said that ‘The essence of prayer is not to get what we want out of God, but to have ourselves so changed by God that we come to want what He wants for us’ (Leslie Mitton). When you see this you can see how hedonism threatens spirituality in general and godliness in particular.

2. WORLDLINESS – this is brought out in v.4

Now notice here what James means. There are many concepts of worldliness out there, and maybe in here. The Amish for instance won’t use buttons and zippers because they are worldly. The Mormons see coffee drinking as worldly, or certain ‘Fundamentalists’ have been known to denounce lipstick as ‘devil’s grease’ and condemn mixed-bathing as very worldly. However, in so doing they miss the Bible’s point.

James speaks of it as “friendship with the world” from which we see that it is primarily an issue of relationship. True friends share a mindset and outlook on life. They share interests, values and goals. And so the Bible speaks of loving the world, of gaining the world. It is primarily an issue of attitude – of what we set our affection on. It consists in putting other things – particularly relationships, attitudes, activities that are inconsistent with God’s ways, as first in our hearts over against Jesus. It is becoming attached to the world which stands opposed to God, wanting to be like everyone else, driven by their dreams and desires, yielding to the worldly system of values, more concerned about friendships and activities with non-Christians than Christians, thinking nothing of being exposed to their dangerous thought-patterns and practices.

The consequence of this is to become “an enemy of God” all over again. No wonder then that there are disturbances and quarrels within the church! That is the world’s way, not God’s. As a church or Christian gets more hedonistic and worldly, that is the harvest you will reap.

A vital principle of behaviour and relationships is that what we do and are towards others is an outworking of what we are within. The issues in church life reflect the real issues that exist in the heart – they do not create but expose and illustrate what lies within, for out of the heart the Bible repeatedly reminds us flow the issues of life (Prov 4:35), Jesus says: “For out of the abundance of the heart his mouth speaks” (Lk 6:45 cf., Matt 12:35; Mk 7:20-23) – and here: “Do they not come from your desires for pleasure that war in your members?”

Yes there may be pressures from without, even virulent temptations that severely test us – but in so acting and so relating towards others we are not their victims but victims of our own hearts. Just because someone is sinning against us doesn’t mean we can sin against them – not even if we keep our response in kind and up to the same measure. Nor can we blame circumstances. The question is about what we do with them and why.

Do we see these ungodly behaviours among us – even beginning to raise their head? Do we see the source realities in ungodly attitudes and expectations? What do we do? Well, you’ve got to ‘get with the program’ as they used to say:

In v.5-10 James points us back in the right direction to follow. We can group the teaching here under three points:

1. Recognise God’s Response – v.5-6

This is always the starting point to recovery of godliness. Not with our sin as such, nor even with its negative impact on us, but with the holy and gracious God whom we have offended.

God’s response is identified in v.5-6 as involving two things: that of abhorrence, as expressed by calling such perpetrators “adulterers!”; and also of resistance, indicating that God “resists the proud” (taking a position in battle against us). This is what sin is in Christians. It is a spurning of our heavenly ‘Husband’ in the pursuit of pleasures amongst His very enemies. It is an arrogant exalting of ourselves against His will for us and indeed against God Himself. How we should see the horror of our spiritual adultery! It is to sin against love, against grace and mercy. And it is one which God will not tolerate – never has, and will not now – not even in His ‘Bride’!

In v.5 James supports this not by quoting a specific text but by giving a summary of biblical teaching, condensing the entire biblical theology of the human condition. Now this is a notoriously difficult verse. Does it refer to human envy and spirit, or Divine envy and the Holy Spirit? The reference to spiritual adultery would support the latter. But even then, does it mean that the Holy Spirit is jealous for our affections and activities to be holy and so to act otherwise and claim to be God’s children is to make the Bible a nonsense? Or does it mean that we cannot lay these passions at the feet of the Spirit as if He causes them in us – for that too would make the Bible a nonsense? In either case one thing is clear, hedonism and worldliness are obnoxious to God and are incompatible with the indwelling Holy Spirit. We need to recognise that.

2. Realise God’s Provision – v.6

We need to see it and use it. Here James points us to the reality of God’s grace – one which will involve Him resisting us. Even when God humbles us we should not be filled with despair, but see it as an activity of grace, and be encouraged to look for more grace. This is a great encouragement to us when we realise our adultery! God is still gracious to us! He will not let us go.

God’s grace is a continuing grace. It not only secured the saving work of Jesus for us, our personal response to it, and our entry into glory and perfection in Christ; it also supplies our continuing needs in this world for help, strength, spiritual power. We must, then, take of this grace of God and change, but also draw on it to fortify ourselves against future desertions and adulteries.

3. Reaffirm your Allegiance – v.7-10.

The first of the group of 10 commands is that we “submit”. Today this word tends to be used it in a passive way, so that since resistance is pointless we submit to superior forces. But in the Greek the idea is more of enlistment, taking up allegiance to a great Superior in order to willingly fight under his banner.

This then sets the rest of the commands into place: our resistance to satan is one of with God, that’s why we draw near to God, mourn over anything that disrupts our relationship with God, and why we humble ourselves before God. You can’t effectively resist satan unless you are living in communion with God.

So the way forward in dealing with the problems in the church requires its members to personally and individually humble themselves before God, to make sure they are fighting on God’s side, and then with God resist the devil.

To that end God extends His grace to all who desire it. Let us both rejoice in and draw on God’s grace which comes to us freely and daily in Christ Jesus. Then we will be marked by God’s presence and by practical godliness.