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Published on Leave a comment on True Guilt, True Cleansing – Hebrews 10:1-18

A sermon on Hebrews 10:1-18. 

Audio here (recording failed at church, re-recorded at home).

Out, damned spot! out, I say!

Lady Macbeth’s line is one of Shakespeare’s most famous.  In the first act of Macbeth she helps her husband to murder the King and by the end of the play she is in mental torment and eventually takes her own life.  In her final scene she is before a doctor and cannot cleanse her conscience.

Out, damned spot! out, I say!... who would have thought the old man to have had so much blood in him?   ...What, will these hands ne’er be clean?...Here’s the smell of the blood still; all the perfumes of Arabia will not sweeten this little hand. Oh, oh, oh!

The Doctor says

What a sigh is there! The heart is sorely charg’d. ...This disease is beyond my practice.

Shame and guilt is a disease.  And it’s a disease beyond the practice of 17th century doctors.  It’s beyond the practice of 21st century doctors.  Cleansing away our guilt and shame is beyond every power on earth.

But it’s what this chapter is all about.  Verse 2 – it’s about being cleansed and no longer feeling guilty for our sins.  Verse 3 – it’s about not being reminded of our sins.

Instead, v10, it’s about being made holy.  Verse 11, having our sins taken away.  Verse 14, being made perfect.  Verse 17 – our sins and lawless acts remembered no more.  Verse 18 – it’s about forgiveness.

It’s a passage all about sin and shame, cleansing and forgiveness.  It’s a passage about whether your sins are forever remembered, or forever forgotten.  It’s a passage about guilt.

Do you feel guilty?

Now as I ask that question there’s a big danger.  Those who should feel guilty, often don’t.  And those who shouldn’t, often do.  So as I ask “Do you feel guilty?” there will be some of you who, personality wise, are virtually impervious to feeling ashamed.  You’re just you and that’s the way you are.  And there’ll be some of you who, personality wise, almost never feel anything but guilty.  Our feelings about guilt are so unreliable, which is why this chapter is so helpful.  Because this chapter will help us to make sure our feelings are anchored in reality, and not just in personality.

But so long as we’re aware that there’s such a thing as false guilt – and that’s wrong – what about true guilt.  Do you feel guilty?

You know there’s a trick that preachers can pull to make you feel guilty.  We can confess to one or two old sins of ours that are embarrassing and we can say – “I’m sure you’ve got embarrassing sins that you keep locked in your basement too, don’t you?”  And I could make you dwell on your past right now and there’d be a handful of things in your past for which you felt shame.  And it would usually be that misuse of alcohol, or that misuse of sex, or that misuse of a friend, or those words you said that you would immediately bring to mind.  Now if you are wracked with guilt about individual sins listen in to this chapter because there is liberation from all guilt here in Hebrews 10.  But the guilt we’re mainly talking about in this chapter is not about that one sin or those half-dozen sins, or even those wilderness years of back-sliding.  The guilt we’re talking about is the all-pervading knowledge that in myself, I am utterly unfit for God’s presence.

Because the context for these 18 verses is all about “drawing near” to God.  It’s not the guilt that comes when you’re doing the washing up and you remember that awful thing you did.  It’s the dread feeling of being summoned, not just into the Headmaster’s office, not just summoned before a magistrate, but summoned before the Judge of all the world.  This is about the problem of guilt not just because it causes unpleasant feelings, but it’s about the problem of guilt because we are summoned into God’s presence.

Look at the last six words of verse 1 – we’re talking about “those who draw near to worship”.  And in v22 he tells us the outcome of all this teaching: “[therefore]... let us draw near to God.”

Drawing near to God is mentioned 7 times in Hebrews.  And at the same time, chapter 10 verse 31:

It is a dreadful thing to fall into the hands of the living God.

Draw near – but if you happen to be His enemy it’s a dreadful thing.  Draw near – but, chapter 12 verse 29 – our God is a consuming fire.  Draw near – but He is a furnace of goodness, beauty, truth and holiness.  But draw near.

The kind of guilt we’re talking about in Hebrews 10 is the knowledge that when we’re summoned into the presence of the consuming Fire, we’re not up to it.

...continue reading "True Guilt, True Cleansing – Hebrews 10:1-18"

Published on Leave a comment on Sin is not the problem [Thawed out Thursday]

I was once in a preaching seminar with 15 other young guns.  We were being taught by someone you might call a living legend.  One session I remember was on how to preach Romans 3:21-30.  The point came when the living legend asked us what we thought the application should be.  Now aside from my various misgivings about application I reasoned to myself that if an application was there in the passage it was probably worth flagging up.  I looked down and sure enough I saw what I thought was a pretty clear ""application"" of Paul's teaching:

Where then is boasting?  It is excluded. (v27)

So I stuck up my hand and suggested that the application might be humility.  More particularly it seemed that, since Christ had taken the work of salvation entirely into His own hands (and out of ours), we ought gladly to shut up about ourselves, our morality, etc etc.

"Wrong!" said the legend.  "The application should be 'Repent!'"

"Oh", I said. "Why?"

I immediately regretted asking 'why.'  Dagnammit we're evangelicals, we're supposed to preach repentance, it's union rules.  Besides, I don't want to appear soft in front of the 15 other young guns and this living legend!  The legend was more than a little irked by my question and replied: "Because, dear boy, verse 23 says all have sinned and fallen short of the glory of God.  Sin is the problem, therefore I would have thought that repentance would be a very good idea!!"

You might be surprised to learn that I didn't answer back to this one.  Oh I wanted to.  But judging by the alarm in the legend's voice and the mood of the room it felt wise not to imperil my standing any further among such sound folk.

But sometimes I fantasize about what would have happened if I'd said what I really thought.  The fantasy goes something like this:

I stand slowly, deliberately, with all the solemnity of the lone prophet.  All eyes are upon me as I bellow with righteous ardour:

"Sin is not the problem!   S i n   i s   n o t   t h e   p r o b l e m !!!"

All hell breaks loose.  Outrage.  Pained howls.  Torn garments.  Hurled stones.  I stand immovable.

"... Sin is not the problem... God's wrath at sin is the problem!  No... better... God's wrath at us in our sin - that's the problem!"

At once they are felled by Truth as by lightning.  Cut to the heart, the stones drop to the floor first, then the men.  One by one they slump to the ground, the hand of the LORD heavy upon them.  In breathless awe they ask: "Brave herald, what is this teaching you bring us?  It resounds from the very heights of Zion against our presumption and folly."

Sporting a fresh cut across my chiselled jawline, I am otherwise unruffled.  Ever magnanimous I continue:

"Dear friends" (the dust in the air has now leant a husky tone to my rich, commanding voice). "Dear friends, let us not define our predicament so anthropocentrically."

I leave this dread word hanging in the air.  The mere mention of 'anthropocentric' elicits groans from the already contrite gathering.  Here was their shibboleth used against them.  It stung.

"I commend you friends..."  They look up nervously - could there yet be grace for them?  "...While many have merely scratched the itch of the modern age, you have refused to pander to felt needs. You have proclaimed the problem of sin and for this I commend you."

I pause.  "And yet... and yet... you have defined the problem so poorly, so slightly.  You have defined the problem from below.  If we define the problem as something lying in our hands then aren't we at least suggesting that the solution is in our hands?  But in fact the problem is above us - just as the solution is.  The problem is not fundamentally our sin, the problem is the Lord's wrath upon us."

"What's the difference?!" cries out one of the younger preachers, "Our sin, God's wrath, it's all the same..."  He is hushed by the legend who slowly shakes his head.  It is clear now how wrong he has been.

He stands, still shaking his head, unable to look at me or the others.  Eventually he speaks, "Glen's right. He's always been right!"  The great one looks like he's been hung from the ceiling on meat hooks.  He exclaims,

"You must understand...  We faced such terrible dangers in preaching.  We still face such dangers.  I wanted, we all wanted, to resist the me-centred pulpit.  I was so sick of hearing about 'filling the Jesus-shaped hole in your life'.  I couldn't stand the invitations to 'let Jesus into the passenger seat of your life'.  I wanted people to turn.  I still want people to turn."

I put a re-assuring hand on his shoulder. He meets my eye for the first time and continues.  "I just thought, if we can show them that 'fulfilment' isn't the issue - that sin is the issue, well then maybe they'd come to their senses.  Maybe they'd see their errors and turn from them."

I give a look to the legend, he nods, "I know, I know, that's the problem."

"What's the problem?" asks one of the young guns.

The legend sighs deeply and turns to the others.  "It puts the focus on us.  If we just preach sin and repentance the whole focus is on us."

"It's anthropocentric" mutters a young gun, latching onto his favourite word.  He looks around to see if anyone else has noticed his firm grasp of the issues.

"I don't get it" another pipes up, "I thought sin and repentance was God-centred preaching?  Isn't that what you taught us??"

The legend is speechless.  I break the silence.  Crouching down to their level, I ask, "If we simply preach sin and repentance how exactly is God at the centre?  He may well be over and above our conceptions of sin and repentance - but how is He in the middle?  In such a sermon isn't God actually on the periphery?  He's hardly the principal Actor!"

At this stage the one who muttered 'anthropocentric' is nodding in the way failed quiz-show contestants nod when they're told the right answer.

I go on, "It's like our passage from Romans 3.  Sin is certainly there!  Sin is certainly a problem.  I mean we've been told from verse 9 that all are under sin.  And we've been told in verse 20 that observing the law will never get us out from under this condition.  But given that this is the case, wouldn't it be strange if Paul then told us that 'repentance' was this new work - better than the old Mosaic works?  Actually Paul doesn't mention any of our works in this passage, not our obedience, not our repentance.  No, what does Paul point us to?  Verse 25, the blood of Jesus - a propitiation for our sins.  Now we all know what propitiation means right?"

Young noddy blurts out "A sacrifice that turns away God's wrath!!"  I gesture with my hands to calm him.

"Ok, yes. Well done.  It turns away God's wrath.  Because that's the real problem.  The problem is, chapter 1 verse 18, the wrath of God is being revealed from heaven against us.  It will culminate in, chapter 2 verse 5, a day of wrath.  And Paul is at pains to say we all deserve it, we are all unrighteous and there's nothing moral and nothing religious we can do to turn aside this wrath.  We are helpless.  BUT, a righteousness beyond us has come.  And He is the sacrifice who turns away God's wrath.  Through His redemption we are justified freely.  That's the gospel.  That's what we preach.  And who is at the centre of this story?  Not us.  Him."

"So we shouldn't preach sin and repentance?" asks another.

"Of course we should.  But those are comprehended within a much more profound perspective.  Wrath and redemption are the deeper truths.  You know I'll bet that all the sermons you hear are about committed sin and sanctification?  You know the kind.  'God says: Don't do X, we all do it, let's ask His help to stop.'  Where are the sermons that major on original sin and justification?  Why don't we plunge them to the depths and then take them to the heights?  Why all this middle of the road stuff that puts us at the centre?"

A couple of young guns knowingly mouth 'anthropocentric' to one another.

I continue "Take Islam.  It's a classic religion of repentance.  God remains far above, it's down to us to clean up our act.  In fact all human religion is man justifying man before a watching god.  But the Gospel is God justifying God before a watching humanity.  He takes centre-stage and we need to move off into the audience to watch Him work salvation for us.  Christianity is not a religion of repentance, it's a religion of redemption.  And that's quite a difference don't you see?"

As I speak, the young guns have been picking themselves off the floor one by one.  The room has been won to the side of Truth.  I look upon them with fatherly benevolence.

"So my friends - now that you know these things: What would be a good application of Romans 3?"

In unison they reply "Humility!"  And for a moment all is right with the world.

Until the harmony is shattered.  One of the young guns speaks up:

"Hey, if humility is so important, how come you're so proud?"

The mood of the room takes a decisive turn.  Another piles in "And how come you've been dreaming us up for the last 10 minutes to feed your ego."

Here's where the fantasy turns pretty nasty.

"What kind of egotist spends his time winning theological debates in his head??"

"Yeah, debates he never actually won in the real world!"

"I think I know 'Where then is boasting?' - he's standing in the middle of the room!!"

At this point the fantasy is basically unsalvagable.  So then, I hate to do it, but sometimes you just have to pull rank.

"Quiet all of you!  This is my fantasy.  Either you submit adoringly to my theological genius or get out now."

Faced with those options they instantly choose non-existence.  One by one they vanish, though somehow their looks of betrayal and disgust seem to linger on.

"You'll be back" I say to the departed phantasms.  "Pretty soon I'll need to feel right about something else and you'll be right back in my imagination, bowing to my unquestioned brilliance.

"Ha!" I say.  The laughter echoes around my empty head.

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Published on Leave a comment on Sending our representative to the seat of power

A Tale of Two Thursdays

On Thursday we sent our representative to the seat of power.  Eastbourne chose Stephen Lloyd to send him to Westminster.  He will now represent us in matters relating to parliament.   Whether you personally voted for him or not, he is our representative, he represents the whole constituency.  And we have sent him to the seat of power to appear for us before parliament.

That’s what happened last Thursday.  This coming Thursday we celebrate something that dwarfs the general election into relative insignificance.  This coming Thursday is Ascension Day.  You see after Good Friday where Christ made the one sacrifice for sins on the cross, He rose again on Easter Sunday and then appeared to hundreds of His followers over a period of 40 days.  Then, 40 days after He rose, it was Ascension Day – the day Christ ascended from among us as the King of Glory and went to the true seat of power.  He ascended to the right hand of God the Father – the throne of the universe.  And Jesus Christ – our Flesh and Bone Brother – sat down to rule heaven and earth as our representative.  We have sent our man to the seat of power to rule on our behalf.

At Christmas we sing the line “Pleased as Man with man to dwell.”  On Ascension Day we can sing “Pleased as Man for man to rule.”  He hasn’t just descended to us to become one of us.  He has ascended from us to reign for us.

Look at verse 24:

24 For Christ did not enter a man-made sanctuary that was only a copy of the true one; He entered heaven itself, now to appear for us in God's presence.

Jesus Christ sits on the seat of power and He appears in Heaven FOR US.  Pleased as Man for man to rule.  He rules on our behalf.  And this is so much better than anything a politician could offer us.

But maybe the first question we want to ask about our representatives is this: Are you qualified to rule?  Do you know how to use power?

QUALIFIED

Our conservative MP kept telling us about his track record in parliament, he knew his way around the halls of power, you could trust him. The Liberal Democrat MP pointed to his years of successful business – he knew how to lead.  And we want that for our representatives.

Well chapter 1 of Hebrews began by telling us Christ’s qualifications.  When Christ ascended to heaven 2000 years ago He was not a new kid on the block.  No Hebrews 1:2 says He is:

heir of all things, and through Whom God made the universe. 3 The Son is the radiance of God's glory and the exact representation of His being, sustaining all things by His powerful word.

Jesus is qualified to sit on the throne.  It’s where He has always belonged.

But you know, we can get turned off a politician if we think they’re just big and powerful.  We also want to know that they are one of us.

ONE OF US

During the election campaign the various candidates kept trying to tell us how Eastbournian they really were.  “Born and bred in Eastbourne” is a line that goes down well with voters.  The candidates want to be able to say: “I know all your issues, I suffer all the same trials as you do, I’m one of you.”  That’s what wins votes.  That’s what’ll get you political power.

But what about heavenly power?  Can we really believe that the One who sits on heaven’s throne is ONE OF US?  Well Ascension Day says Yes.  The book of Hebrews says Yes.  Jesus Christ, was born and bred in our constituency.  That’s what Hebrews chapter 2 was all about.  Look at Hebrews 2 and v14: “Since we have flesh and blood, He too shared in our humanity.” (v14).

Or verse 17: “He was made like His brothers in every way in order that He might become a merciful and faithful High Priest in service to God [representing us to God].”

Born and bred in our constituency.  Suffering all the same troubles that we face.  Verse 18 says “He Himself suffered when He was tempted and He’s able to help us when we’re tempted.”  The Ruler of the Universe has gone through all the trials we go through.  The One on the throne is one of us!

FOUGHT OUR BATTLES

And He’s fought all the same battles that we fight.  In the election, everyone wanted to claim that they’d saved the DGH.  You might have thought that they’d thrown themselves in front of bulldozers to save the maternity ward.  Because it was a battle that affected us all, and all the candidates wanted to be able to say, “I fought the powers that be and I won through for Eastbourne.”  That’s going to win votes.

Well Jesus Christ fought the ultimate powers that affect us.  In chapter 2 we read halfway through v14:

By His death He destroyed him who holds the power of death--that is, the devil-- 15 and freed those who all their lives were held in slavery by their fear of death.

Jesus went to the cross.  And there He fought against the powers that be – sin and death and the devil.  And He alone defeated them.  He’s not just qualified, He’s not just one of us, He’s fought our battles and won!

But more than that, He’s sympathetic to our suffering.

SYMPATHETIC TO OUR SUFFERING

When a politician says “I, like you, have suffered through the recession and I know what it’s like to struggle to make ends meet” that’s a vote-winner.  We don’t believe them, but it’s a vote winner.  And if they’ve made good through adversity we reckon that this breeds character.  And it makes them more approachable if they can sympathise with our suffering.

What about Jesus?  Heb 4:15

15 For we do not have a high priest who is unable to sympathise with our weaknesses, but we have one who has been tempted in every way, just as we are--yet was without sin. 16 Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

Chapter 5 speaks more about Christ’s sufferings for us.  The One on the throne sympathizes with our suffering.  He was Himself THE Great Sufferer.  So we can go to Him.

But there’s something else I want from my representative.  I want them to be above reproach...

ABOVE REPROACH

The expenses scandal has damaged a lot of politicians from all the parties.  And I’m sure it damaged the former MP who held office here.  We want our representatives to be completely above board, to be pure and blameless.  We have a great fear that power corrupts.  And we hate to think that our politicians are corrupt.

But do we ever wonder whether heaven is corrupt?  Whether heaven rules righteously?  When things go wrong in life we’re very tempted to question whether the universe is being run fairly and above reproach.  Can we be certain that the One who sits on the throne is not just a self-interested, power-hungry bully?  Can we be sure of that?

Well yes we can.  Because of Ascension Day, we know that the One in absolute control is absolutely pure.  The One up there has been down here and He’s been completely transparent with us.  Think of the Gospels.  Even Christ’s greatest enemies couldn’t make their smear campaigns stick.  And the One thing He’s shown that He does with His power is He gives it away to protect and serve the weak.  That’s the One who sits on the throne.  He is above reproach.  Look at chapter 7 verse 26:

26 Such a high priest meets our need--one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.

Jesus Christ the Son of God is qualified to rule, He’s one of us, He’s fought our battles, He sympathizes with our suffering and He’s completely above reproach.  That’s what we want in our representatives in Westminster and we probably won’t get it, let’s be honest.  But this IS what we already HAVE in heaven.  We have a Great High Priest who represents us right now as He occupies the true seat of power.

Don’t put your trust in politicians or in politics or in parties or in electoral reform.  You can pray for all of that, you’re commanded to pray for all of that, but you’re commanded to pray for all that because that’s not where the real power is.  Your real representative occupies the true seat of power.

Audio of sermon

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...continue reading "Sending our representative to the seat of power"

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Published on 7 Comments on CBT Luther style

Luther has said:

“The Holy Spirit knows that a thing has only such meaning and value for a man as he assigns to it in his thoughts.”

The lens through which we view our experiences of the world are all important.  Suffering could either be a catastrophic blow or the opportunity to know Christ and fellowship more deeply in His sufferings.  My sins could cause a ‘spiritual sulk’ and extended dry-ness or a deeper appreciation of the blood of Christ and His cleansing.  It all depends on the meaning I assign to these things in my thoughts.

CBT is not so good at showing how these thoughts flow from our hearts (Mark 7:21).  But Luther knows how to preach to the heart such that our perspective is shaped by the gospel word.  And in his Galatians commentary, Luther puts this idea into practice.  Not only is the truth of the gospel proclaimed but the Christian is exhorted to speak this truth again and again into the deepest recesses of the heart.   When the truth of the gospel shapes our thinking more fully, then we will be able to stand up against the devil’s accusations.

Click here for extracts from Luther’s Galatians where he shows us how to preach to ourselves.

Here's just one example from Galatians 1:4:

You will readily grant that Christ gave Himself for the sins of Peter, Paul, and others who were worthy of such grace. But feeling low, you find it hard to believe that Christ gave Himself for your sins. Our feelings shy at a personal application of the pronoun “our,” and we refuse to have anything to do with God until we have made ourselves worthy by good deeds.

This attitude springs from a false conception of sin, the conception that sin is a small matter, easily taken care of by good works; that we must present ourselves unto God with a good conscience; that we must feel no sin before we may feel that Christ was given for our sins. This attitude is universal and particularly developed in those who consider themselves better than others. Such readily confess that they are frequent sinners, but they regard their sins as of no such importance that they cannot easily be dissolved by some good action, or that they may not appear before the tribunal of Christ and demand the reward of eternal life for their righteousness. Meantime they pretend great humility and acknowledge a certain degree of sinfulness for which they soulfully join in the publican’s prayer, “God be merciful to me a sinner.” But the real significance and comfort of the words “for our sins” is lost upon them. The genius of Christianity takes the words of Paul “who gave himself for our sins” as true and efficacious. We are not to look upon our sins as insignificant trifles. On the other hand, we are not to regard them as so terrible that we must despair. Learn to believe that Christ was given, not for picayune and imaginary transgressions, but for  mountainous sins; not for one or two, but for all; not for sins that can be discarded, but for sins that are stubbornly ingrained. Practice this knowledge and fortify yourself against despair, particularly in the last hour, when the memory of past sins assails the conscience. Say with confidence: “Christ, the Son of God, was given not for the righteous, but for sinners. If I had no sin I should not need Christ. No, Satan, you cannot delude me into thinking I am holy. The truth is, I am all sin. My sins are not imaginary transgressions, but sins against the first table, unbelief, doubt, despair, contempt, hatred, ignorance of God, ingratitude towards Him, misuse of His name, neglect of His Word, etc.; and sins against the second table, dishonor of parents, disobedience of government, coveting of another’s possessions, etc. Granted that I have not committed murder, adultery, theft, and similar sins in deed, nevertheless I have committed them in the heart, and therefore I am a transgressor of all the commandments of God.

“Because my transgressions are multiplied and my own efforts at self-justification rather a hindrance than a furtherance, therefore Christ the Son of God gave Himself into death for my sins.” To believe this is to have eternal life.

Let us equip ourselves against the accusations of Satan with this and similar passages of Holy Scripture. If he says, “Thou shalt be damned,” you tell him: “No, for I fly to Christ who gave Himself for my sins. In accusing me of being a damnable sinner, you are cutting your own throat, Satan. You are reminding me of God’s fatherly goodness toward me, that He so loved the world that He gave His only-begotten Son that whosoever believeth in Him should not perish, but have everlasting life. In calling me a sinner, Satan, you really comfort me above measure.” With such heavenly cunning we are to meet the devil’s craft and put from us the memory of sin.

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Published on Leave a comment on The Wrath of the Lamb [Thawed out Thursdays]

Here are seven thoughts that occurred to me as I was studying Revelation 6 and the wrath of the Lamb.  This is the sermon I preached.  And here are my seven thoughts:

  1. This is not so much the anger of the great king against rebels. This is much much worse. This is the anger of the Lamb who was slain to save rebels. This is the anger of the meek and humble Saviour who stretched out His arms to a disobedient and obstinate people. This is the anger of the One who longed to gather His children under His wings but they were not willing. This is the anger of the bloody sacrifice who poured out His life just to redeem and forgive such people. Those who will be sent to hell have not only rebelled against a mighty King, they have trodden on the slain Lamb. They have spurned their only Saviour, who wept and sweated and bled for them. They have hated and trampled on Christ crucified.   And they will not stand on the great day of His wrath.
  2. The great day of His wrath comes after a long wait (Rev 6:17).  He is indeed 'slow to anger'. (Ex 34:6; Num 14:18; Neh 9:17; Ps 86:15; 103:8; 145:8; Joel 2:13; Jonah 4:2; Nahum 1:3; cf Rom 3:25; 2 Pet 3:9)  And both the anger and the slowness are good things. It would be terrible if the Father or the Son flew off into a rage without warning. But it would also be terrible if they never got angry - the evil of this world, and particularly the evil of rejecting Christ is damnable. So His wrath is a very good thing.
  3. We are meant to draw nearer to the wrathful Lamb, not flee further from Him.  It is the unbelievers who run from the Lamb in His anger (v15-17), it's the believers who run to Him.  (Cf Psalm 2:12).  As we read of His wrath we are tempted to draw back, but instead we should press closer, ask, seek and knock even more.  His anger should in fact make us draw nearer - if we do, we will find Him to be our Refuge.
  4. Anger is not the last word.  Revelation 6 clears the way for Revelation 7.  "Come, let us return to the LORD. He has torn us to pieces but he will heal us; he has injured us but he will bind up our wounds.  After two days he will revive us; on the third day he will restore us, that we may live in his presence."  (Hosea 6:1-2)
  5. It's vital to see that the Father is not the only One angry at sin!  Sometimes we can imagine that the cross is an angry Father being placated by His Son who really isn't that bothered about sin.   "Jesus loves you, don't mind the Father, He's cranky!"  It's at this point that people suppose that true trinitarian theology is opposed to penal substitutionary atonement.  But no the Father and Son are not divided in their attitudes to sin.  The Son is Christ precisely because He loves righteousness and hates wickedness (Ps 45:7).  Rev 6:17 speaks of ‘their' wrath - Jesus is just as angry at sin as the Father. And He suffers in Himself the fullness of His own divine anger at sin.
  6. Chapters like Revelation 6 show us just how intense Christ's sufferings were. Here is the magnitude of the wrath which Jesus faced on the cross. The Lamb faced His own divine anger at sin - an anger that shakes the creation to its very foundations. When we read of Jesus sweating blood in the garden of Gethsemane and overwhelmed with sorrow to the point of death, He is feeling in Himself the dread of all those who say to the mountains ‘Fall on us and hide us.' After studying Revelation 6 we should have a bigger picture not only of judgement day but also the cross.
  7. We are tempted to measure hell by our sins. Passages like this tell us to measure our sins by hell.  (Spurgeon used to say this often).  What do I mean? We tend to think of our sins as trifling matters and then we read about the terrible judgement of God and think it's over the top. That's backwards. We should read about the terrible judgement of God and then think - that's what my sin deserves. Don't measure hell by your sins, measure your sins by hell. And then rejoice that the Lamb intercepted His own wrath and hid you under His altar, the cross. (Rev 6:9)

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Published on 9 Comments on We did it all for the glory of love – part 4

We've thought a little bit about how glory language is introduced in Exodus.  Of course John's Gospel makes for a fascinating study in 'glory'.  But it would be too easy to camp out in John and refuse to engage the other 'glory' Scriptures.  So let's think about three other key texts in the glory debates: Isaiah 42; Ezekiel 36 and (in the next post) Ephesians 1.  If you've got others on your mind, raise them in comments:

Isaiah 42:1-8

"Here is My Servant, whom I uphold, My Chosen One in Whom I delight; I will put My Spirit on Him and He will bring justice to the nations. 2 He will not shout or cry out, or raise His voice in the streets. 3 A bruised reed He will not break, and a smouldering wick He will not snuff out. In faithfulness He will bring forth justice; 4 He will not falter or be discouraged till He establishes justice on earth. In His law the islands will put their hope." 5 This is what God the LORD says--He who created the heavens and stretched them out, Who spread out the earth and all that comes out of it, Who gives breath to its people, and life to those who walk on it: 6 "I, the LORD, have called You in righteousness; I will take hold of Your hand. I will keep You and will make You to be a covenant for the people and a light for the Gentiles, 7 to open eyes that are blind, to free captives from prison and to release from the dungeon those who sit in darkness. 8 "I am the LORD; that is my name! I will not give My glory to another or My praise to idols.

Usually it's only verse 8 that's quoted in the glory discussions.  But the context is crucial.  Here is the Beloved, Spirit-filled Servant of the LORD.  And He Himself is a covenant for the people.  The love of Father for Son spills over to the whole world and this is all a part of the integrity of the Creator.  The Maker of the ends of the earth will bring reconciliation through His Servant.  Therefore - verse 8 - He will not accomplish His creation-reconciliation project through anyone other than His Beloved, Anointed Son.  And this very commitment is the commitment to be the over-flowing, self-giving God of redemption.

So, no self-centred glory here.

What about, Ezekiel 36:16-32

16 The word of the LORD came to me: 17 "Son of man, when the house of Israel lived in their own land, they defiled it by their ways and their deeds. Their ways before me were like the uncleanness of a woman in her menstrual impurity. 18 So I poured out my wrath upon them for the blood that they had shed in the land, for the idols with which they had defiled it. 19 I scattered them among the nations, and they were dispersed through the countries. In accordance with their ways and their deeds I judged them. 20 But when they came to the nations, wherever they came, they profaned my holy name, in that people said of them, 'These are the people of the LORD, and yet they had to go out of his land.' 21 But I had concern for my holy name, which the house of Israel had profaned among the nations to which they came. 22 "Therefore say to the house of Israel, Thus says the Lord GOD: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. 23 And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am the LORD, declares the Lord GOD, when through you I vindicate my holiness before their eyes. 24 I will take you from the nations and gather you from all the countries and bring you into your own land. 25 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. 27 And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. 28 You shall dwell in the land that I gave to your fathers, and you shall be my people, and I will be your God.... 32 It is not for your sake that I will act, declares the Lord GOD; let that be known to you. Be ashamed and confounded for your ways, O house of Israel.

You will notice here that the issue is the 'name of the LORD's holiness' which is not exactly the same as 'glory' - but they're pretty connected I think everyone will agree.

The "name" of the LORD has always been the gracious, saving character of the Gospel God (Exodus 34:6-7; see also Num 6:23-27).  It's the name that is in His Divine Angel and, again, is expressed through His deliverance of the people (Exodus 23:20-23).  This name dwells in the temple (Ex 20:24; Deut 12:5) and just as the priests are to put the name on the people (Num 6:23-27), the people are meant to reflect the name out to the nations.

In Ezekiel, the LORD's Glory (Christ) has departed from the physical temple (ch8-10) because the Israelites have profaned it (5:11).  Yet He Himself has been a sanctuary for the people (11:16) - in exile with His people!  And He promises that He will return as the LORD's Servant - the True King David - to make His sanctuary with His people forever (Ezek 37:21-28).

But here in chapter 36, the Israelites have not 'sanctified' but rather 'profaned' the name of the LORD's holiness.  God's people - as the priests He has made them to be - ought to be reflecting out to the world that same out-going goodness of God which they themselves have received.  Instead they do the very opposite.  And the thing that really profanes the name is that the saved people of God have become the wicked and exiled people of God (v20).  The LORD has tied His name so closely to His people that when they are profaned - He is profaned.  He has chosen to be so at one with His people that His destiny and reputation is bound up in their destiny and reputation.

And so He makes them know that this salvation He is about to work is His gracious initiative and not something they've provoked either by their goodness or their badness.  It's certainly not that the Israelites have cleaned up their act enough for God to save.  And it's not even that they are now so pitiable that God goes soft on them.  What moves Him to act is His fierce determination to be this kind of saving and forgiving God.  His gospel name will be vindicated because that is simply who He is.

And in fact verse 23 says the LORD will vindicate His holiness by saving a wretched people!  What kind of holiness is this that is expressed when renowned offenders are treated with extravagant grace?  This holiness is not the holiness of 'splendid isolation' but of gospel grace.

So again, these verses are not proof that God is, after all, self-centered.  The very opposite.  All that He does is motivated by a gospel character that will not be thwarted even by the worst opposition of His own people.  His name, His glory and His holiness are not considerations that would keep Him from engaging His wrath-deserving people.  They move Him out into costly, shame-bearing, sacrificial redemption.  Because His grace is His glory.

UPDATE:  Dave Bish has some great thoughts on Ezekiel 36 just posted.


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Published on 6 Comments on What is faith? A sermon on John 4:43-54

Audio here

What is faith?  Perhaps this is one of the most misunderstood words, not only in the English language, not only in the world at large, but in the church too.  People do not understand what ‘faith’ truly is.

And so, probably the most famous example of ‘faith’ in the popular imagination is this:  Indiana Jones in the Last Crusade.  He has to get across this seemingly bottomless chasm.  His dying father, Sean Connery, is whispering “You must believe boy, you must believe.”  And so Indiana Jones summons up this heroic amount of faith, and he courageously extends his foot out and falls into the chasm.  But then, thud, his foot lands on solid ground.  The camera pans around and you can see a rock bridge that had been invisible to him before.  Indiana Jones had summoned up enough faith to get across the chasm.

And people think, that’s faith!  It’s a leap in the dark.  Is that how you have thought of faith?  A leap in the dark?

Well if that’s what faith is, most people say – that’s not for me.  And people either feel superior to that kind of faith or inferior to that kind of faith.

You’ve met the superior types I’m sure.  “I’m so happy for you, that you’ve found faith.  But for me... I guess I’ve grown up a bit and learnt to depend on myself.  But it’s sweet that you have that crutch, I’m too mature for a blind leap in the dark.”

You’ve probably met the inferior types too: “I so envy your faith.  I wish I had your faith.  I just can’t seem to trust myself, but I think it’s so brave of you to leap in the dark like that.”

Have you met those kinds of people – those who feel superior to the leap in the dark, and those who feel inferior to the leap in the dark.

Well John’s gospel is here to tell us what real faith is.  Do you see in our passage how often the idea of faith comes up?

48 "Unless you people see miraculous signs and wonders," Jesus told him, "you will never believe."

Verse 50:

The man took Jesus at his word and departed.  [Literally, the man believed Jesus’ word]

Verse 53:

53 Then the father realised that this was the exact time at which Jesus had said to him, "Your son will live." So he and all his household believed.

It’s a passage all about faith.  Because, v54, this whole incident is a miraculous SIGN.

As we’ve thought about with the kids this morning – Jesus performs signs so that we might believe in Him.  He doesn’t want our faith to be a blind leap in the dark.  In John’s Gospel faith is walking into the light with our eyes wide open.  And we do it because we’ve seen the signs and followed them to the true Light of the world.

John tells us at the end of His Gospel why he wrote it:

30 Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. 31 But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

Do you see – the whole book of John is a book of signs pointing to Jesus.  And as we see the signs we are directed to the truth about Jesus.  And the truth is – He is “The Christ”.  That means He is the One especially anointed (or you might say) filled with the Holy Spirit.  And He is the One who is especially the Son of God the Father.  So Jesus is Christ – He has a unique relationship with the Holy Spirit, and He is Son of God – He has a unique relationship with God the Father.  Jesus is one of the trinity.  He is a divine Person.  And John’s gospel begins by calling Him God and ‘the Word of God’ and it tells us He made the universe with His Father and the Holy Spirit.

Now – when you see that about Jesus, that is faith.  It’s an awed, loving recognition of the truth of Jesus.  You look at Jesus and you say “Here is the true Master and Owner of heaven and earth.  Here is the Maker and Saviour of the world.  I don’t know much, but I know that Jesus is Lord.”  That’s faith and as soon as you realize “Jesus, you’re the One” He shares with you His life and blessings.  When you trust Jesus, He adopts you into the divine family – and you have eternal life.  Life in relationship with the trinity.  Life that begins now and will go on for eternity.  All of that comes when you have FAITH in Jesus.

So having true faith is very important I think you’ll agree.  John’s Gospel is written that you may believe.  That means if you don’t yet believe Jesus is the Christ, the Son of God – this is written to convert you, that you may believe.  And it means that if you do believe Jesus is the Christ, the Son of God – this is written so that you might keep trusting, keep believing, keep looking to Jesus.

So that’s our hope as we study Jesus’ second miraculous sign in John chapter 4.  That we would believe in Jesus this morning.

We’re just going to examine four things about true faith from this passage:

Faith is common – that means universal.  Everyone has faith.  The atheist has faith, the Buddhist has faith, the Christian – everyone.  You have never met anyone who was not a person of faith.  What we have faith in, well that’s the important difference.

Second, faith is converted.  To have true faith in Jesus we have to switch our allegiances from old dependencies to Jesus.

Third, faith is contemplative.  Faith is a response to seeing and knowing Jesus.  When we contemplate Him we trust Him.

Finally, faith is continual.  We move out in faith and find confirmation for our faith  as we go, it’s a continual and never-ending process of trusting Jesus, stepping out on the basis of that faith, finding confirmation, gaining more faith and stepping out again.  Faith is continual.

But first, faith is common.  Everyone has faith.

Look down at verse 42, the verse immediately preceding our reading this morning.  Here are some Samaritans that Jesus has been spending time with.  And they conclude:

42 They said to the woman [of the well], "We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Saviour of the world."

Here are pagans, not Jews, but they see in Jesus that He has the answer to the whole world’s needs.  He is the Saviour of the world.   True faith says ‘Jesus is the Saviour’.  But the world has many other Saviours.

This week I was thinking about all the things the world trusts in to save us.  The bible warns us about loads of them.  Here’s just a selection:

Politics (Ps 146:3f) – 3 Do not put your trust in princes, in mortal men, who cannot save. 4 When their spirit departs, they return to the ground; on that very day their plans come to nothing. 5 Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God.

riches – 1 Tim 6:17 17 Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.

Wisdom – Prov 3:5-7 5 Trust in the LORD with all your heart and lean not on your own understanding; 6 in all your ways acknowledge him, and he will make your paths straight. 7 Do not be wise in your own eyes; fear the LORD and shun evil.

man (Isaiah 2:22) “22 Stop trusting in man, who has but a breath in his nostrils. Of what account is he?”

Family – Psalm 27 10 Though my father and mother forsake me, the LORD will receive me.

religion – Jer 7:4 4 Do not trust in deceptive words and say, "This is the temple of the LORD, the temple of the LORD, the temple of the LORD!"

false gods – Ps 115 - 4 But their idols are silver and gold, made by the hands of men. 5 They have mouths, but cannot speak…8 Those who make them will be like them, and so will all who trust in them. 9 O house of Israel, trust in the LORD.

Politics, riches, wisdom, human power, family, religion, false gods – people trust in these every day.  There is not a human being on planet earth who does not count on something like these as a Saviour.

Faith is common to all.

Which means when we talk about true faith in Jesus, you’ll see that faith must be CONVERTED.

Having faith in Jesus is not about beginning to trust for the first time in your life.  Having faith in Jesus is about switching your faith from something else that has been your Saviour.

Look with me at verses 46 and 47:

46 Once more Jesus visited Cana in Galilee, where he had turned the water into wine. And there was a certain royal official whose son lay sick at Capernaum [Capernaum was over 20 miles from Cana – a day’s journey on foot]. 47 When this man heard that Jesus had arrived in Galilee from Judea, he went to him and begged him to come and heal his son, who was close to death.

Here is a powerful man.  “Royal official.”  Perhaps he’s royalty himself or he’s high up in King Herod’s court .  This man is used to getting things done.  Power is being able to turn aspirations into action and this man had it.  He was used to getting things done.  So here’s a powerful man and his son gets sick.  What do you think his first response will be?  To what saviour will he turn?

Well I’m guessing here, but I imagine the story went a bit like this.  His son got sick and he thinks, Well I’ll pay for the best doctor and we’ll get this sorted.  His doctor comes, his doctor fails.  His son gets worse.  So he pulls a few strings and gets the king’s own physician.  Still no improvement.  Instead his son gets worse.  Where does he turn?  Well, maybe he’s got a contact at the imperial court who can put him in touch with the best of Roman medicine.  Surely the Romans can sort this out.  But they can’t.  And his son is now on his death bed.  It’s hard to think of something as tragic as a father planning the funeral of his son.  It should be the other way around.  Can you put yourself in the shoes of this otherwise powerful man?

The royal official is brought to the end of his powers.

And when you come to the end of yourself, that’s where faith comes.  Because faith must mean you shift your allegiance.  You used to trust something else, now you trust Jesus.

Do you remember the famous story Jesus told?  A foolish man builds his house on sand.  And of course, for a while a house on sand looks fine.  Until the storm hits.  And then your house comes crashing down.

Well a storm has hit this man, and his own powers are shown to be shifting sands.

So where does he turn?

Well remember, this is a Jewish man.  A man who knows the Old Testament Scriptures.  He knows the expectation for a Messiah who, when He comes, will bring heaven to earth.  The deaf will hear, the blind will see, the lame will leap for joy.  He knows about the Messiah.  And he’s heard about Jesus.  He’s heard that everywhere this man goes, He’s like a little pool of paradise.  Everyone who is sick who comes in contact with Him gets well.  He’s doing everything they promised about the Messiah.  Could he be the one?

Well that’s what he must have been thinking as he left his son’s death-bed and made the long journey to Cana.  He had begun to make the journey from the shifting sands of his own resources and to put his trust in the solid Rock of Jesus.

But let’s face it – if his son was not ill, he probably wouldn’t be seeking Jesus.  If he hadn’t been brought to the end of his powers, you wonder whether he’d be looking to Jesus.

What about you?  What are your saviours?  Where do you turn?  What do you trust in?  The truth of Jesus and the storms of life are all designed to turn you (convert you) towards true faith.

Well what does true faith look like?  Here’s one word for it – contemplative.

Verse 50 is such a surprise.  A day’s journey for this royal official, the worry about his son, the expectations about Jesus – what’s going to happen?  Jesus simply dismisses him again in 7 words. "You may go. Your son will live."

That’s not what the royal official expected.  Verse 47, he wanted Jesus to come back with him to Capernaum and heal his son.  And I wonder whether he expected Jesus to bring with him some magic ingredients, or at least some special words or prayers.  In the Old Testament, there’s a story of Elijah the prophet raising a boy from the dead (1 Kings 17).  And Elijah does all this elaborate stuff.  He picks him up and lays him on his bed and he cries out to the LORD and then he stretches himself out on the dead boy three times and each time he uses a special prayer.  Maybe the royal official was expecting that.  Jesus does none of it.  He just says “Go.  Your son will live.”

And in that moment, the royal official saw the truth about Jesus.  Jesus is not some shaman wrestling with the spiritual powers.  He doesn’t work up a sweat trying to conjure up a healing.  He doesn’t just engage with the mighty power of death – He towers far above it.   “Go.  Your son will live.  I’ve said it, it will happen.”

And the royal official suddenly realizes – I’m not just dealing with an amazing man here.  Jesus is the One who speaks and it comes to be.

Does that phrase sound familiar?  It was in our Old Testament reading this morning.  Psalm 33 talks about a Person called “the Word of the LORD” who created all things.  It’s very like John’s Gospel.  The Word of the LORD who creates all things is so powerful, v9:

9 For He spoke, and it came to be; He commanded, and it stood firm.

This is what the Creator does.  He speaks and it happens.  “Let there be light.  And there was light.”  He speaks realities into existence.  Genesis 1 doesn’t say, “Let there be light, and then He went off and made light.”  The speaking and the making are not two different things.  He speaks and it comes to be.  That is the mark of the Creator Word of God.

And here is Jesus – even in the face of that great enemy death.  He’s not phased, He doesn’t work up a sweat, He doesn’t even pray.  He’s not calling on a higher power – He is the Higher Power.  Here is the One the whole Old Testament has been proclaiming.  The Messiah who makes the blind see and the lame walk – who restores heaven to earth and He does it by the power of His word.

That’s why v50, the royal official takes Jesus at His word.  He recognizes in Jesus the Absolute Trustworthiness of the Creator God.  And when He contemplates the truth of Jesus – faith is born.

Because faith is contemplative.  By that I mean, when you contemplate your true Saviour, you SEE in Him things that are SO compelling, SO beautiful, SO trustworthy, that you simply must trust Him.  True faith comes when you contemplate Jesus – when you see Him for who He is.

Which is why, if anyone says to me “I wish I had your faith”, I’ve got to reply – well just contemplate Jesus.  Look at Him, read about Him in the bible, see Him for who He really is, and you too will have faith.

Someone who says “I wish I had your faith” is a bit like a man who comes late to a conversation, a cracking joke has just been told, everyone’s laughing and the man says “I wish I had your laughter.”  What?  “I wish I had your gift of being able to laugh.  I don’t really feel able to laugh, but here you are – you obviously have a talent for laughter.”  What do we say to that?  We say ‘listen to the joke!  Contemplate what we’ve been contemplating.  Then you’ll laugh.’

Or a woman who comes late to a concert and the audience is giving a standing ovation.  The woman says “I wish I had your talent for applause.”  What?  “I wish I had your gift of enthusiastic clapping.  I don’t feel able to applaud, but here you are clapping – you obviously have a talent for applause.”  What do we say?  We say “Listen to the music!  Contemplate what we’ve been contemplating.  Then you’ll gladly applaud.”

Or the ten year old boy who says “Girls smell.  I will never ever fall in love.”  What do we say?  We say, “You just wait.  When you meet the right girl, it’ll happen.”  Once you contemplate the right person, love will come.

Faith is like laughter, it’s like applause, it’s like falling in love.  It’s not a talent I have or a power I exercise.  It’s a response to something out there.  I’ve encountered something fantastic and once I’ve contemplated it, it’s changed me – He’s changed me, swept me off my feet.  Something – someone – overwhelmingly solid and trustworthy has captured my heart and I trust Him.  That’s faith.

Well there’s one final thing about faith – it’s continual.  Look down at v51:

51 While he was still on the way, his servants met him with the news that his boy was living. 52 When he enquired as to the time when his son got better, they said to him, "The fever left him yesterday at the seventh hour." 53 Then the father realised that this was the exact time at which Jesus had said to him, "Your son will live." So he and all his household believed.

In v50 the royal official believed Jesus.  And in v53 he believed Jesus again.  Faith is continual.  We don’t trust Jesus once and then get on with our life.  Our life is a life of trusting Jesus.  And we do it like this royal official.  You see he had an initial faith – he took Jesus at his word – and he acted on the basis of that faith.  Then later this faith was confirmed – Jesus really was able to do what He said.  And so with this added confirmation, the man believes again.  And he believes more, because now he has contemplated more of Jesus’ power and grace.  He’s seen it up close and personal.

This is how faith works.  You trust Jesus.  You move out in faith.  You see how trusting Jesus makes sense of life and in that confirmation your faith increases and so you trust Him a bit more.  And on it goes.  Faith is continual.

Do you realize that your biggest need this week is to trust Jesus?  Think now: what  do you think of as your greatest need for this week?  ... Now think of all the possible saviours you might look to, to provide you needs.  Money?  Power?  Intelligence?  Beauty?  Charm?  Hard work?  Family?  What saviours might you look to?  Well Jesus offers Himself to you again this week and says trust ME – I am the God who speaks and it happens.  I am the God who raises the dead.  I can handle this week, trust me.  Continually.  Our biggest need this week is to trust Jesus.

So let me close by trying to help us trust Jesus.  How do you think I should get you to trust Jesus more?  Indiana Jones style?  Summon up the courage for a blind leap of faith?  No – faith will come as we contemplate Jesus.  So while you still have your concerns for this week in mind, let me tell you about Jesus.

Before the universe existed, He was there – full of the Holy Spirit, the beloved Son of God the Father.  He made all things even the starry host by the Breath of His mouth.  He said “Light shine” and light was.  He spoke and it came to be.  He rules and upholds the entire universe by the word of His power.  And yet, He’s not too big for your problems and mine. He is concerned for our problems.  He saw us perishing in our sins and He decided to do something about it.  He came to planet earth.  He was born as a weak and speechless baby – the Creator of heaven, laid in a manger. He grew up and lived a life of such utter love and self-giving it continues to astonish the world.  And then for you and for me He laid down His life, was lifted up on a cross to suffer hell in our place.  He shed His own infinitely precious blood – the blood of God – so much does the Creator of the cosmos love you.  He was laid in the tomb but three days later He burst out again the conqueror of death and of sin, of wrath and of evil.  He has ascended to the throne of God and He rules the universe as our Brother, as our Priest, as our Lamb, as our Lord, as our Jesus.  And soon He will return to raise the whole creation to new, perfect, resurrection life.  And so soon we will be feasting at His table and praising Him – the One who loves us more than His own life.  This Jesus – He rules the universe.  And He rules your week.  Will you trust Him?

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Published on Leave a comment on Whomsoever

I love the story Cornelius Van Til tells about  hearing an Arminian preach (sorry, can't remember where).  The Arminian likened salvation to a bus driver coming into town and preaching in the public square through a megaphone, "I'm off to Fort Knox where there's gold enough for everyone.  Whomsoever wishes may come aboard my bus and we'll receive the gold together."

I'm trying to remember the details - it's a while since I heard the lecture.  But as I remember it Van Til went up to the preacher afterwards and thanked him for a brilliant illustration.  "I'd make only one change to it," he said.

"Instead of pulling up at the town square, I'd have him preaching at the cemetary."

Evangelism is basically Ezekiel 37 - prophesying to dry bones.  The people are dead.  Whomsoever may come.  But the star of the show is the Spirit, giving life through the word.

Published on Leave a comment on God’s Election [Thawed out Thursday]

An old post from my five part series on David and Goliath: Five Smooth Stones.  Through the lens of this story I looked at preaching, grace, faith and reward.  Here I look at the subject of election, trying as always to keep the Anointed King at the centre.

Israel did not elect David.  Not even his nearest and dearest wanted David as king.

In 1 Samuel 16 we see the choosing of this king.  Yet it is not man's choice but God's.

The LORD said... "I have chosen one of [Jesse's] sons to be king..."

Samuel saw Eliab and thought, "Surely the LORD's anointed stands here before the LORD." But the LORD said to Samuel, "Do not consider his appearance or his height, for I have rejected him. The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart."...

Jesse made seven of his sons pass before Samuel, but Samuel said to him, "The LORD has not chosen these."...

Then the LORD said, "Rise and anoint [David]; he is the one." So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the LORD came upon David in power.

Here is the LORD's election.  Not the firstborn Eliab, whose name (My God is Father) was clearly very well suited to the post of Christ!  The LORD rejects what man chooses.

His choice always confounds human wisdom.  We choose the rich and powerful.  He chooses the lowly and lifts them up.  This is just what we have been taught by Hannah's prayer at the beginning of the book:

e.g. He raises the poor from the dust and lifts the needy from the ash heap; He seats them with princes and has them inherit a throne of honour. (1 Sam 2:8)

How does this work out?  Hannah goes on...

"It is not by strength that one prevails; those who oppose the LORD will be shattered. He will thunder against them from heaven; the LORD will judge the ends of the earth. "He will give strength to His King and exalt the horn of His Anointed." (1 Sam 2:10)

The LORD chooses His Anointed - His Messiah or Christ - and strengthens Him in order to shatter the proud and powerful.  And Chapter 16 has shown us that even this choice has been counter to human intuitions.  The Israelite electorate did not choose David, the greatest Israelite kingmaker, Samuel, did not choose David, his brothers did not choose David.  The LORD chose David.  And He anointed him "in the presence of his brothers."

This is both a judgement and a comfort for David's brothers.  It is a judgement - they are not the chosen ones.  They have been passed over by the LORD. He has searched their hearts and found them wanting.  This must have been a bitter disappointment to them.  But, at the same time, there is great comfort.  Immediately these brothers have been made royalty!  Though in themselves they are not chosen, in their brother they belong to the royal household.  This election has thrust them down and brought them back up.

Now if chapter 16 was the LORD's choice of David, chapter 17 shows David choosing himself for his people.  In chapter 17 David comes to the front lines but already his brothers have forgotten or dismissed his identity.  They were there when he was anointed and they must have known Hannah's song - the anointed one would shatter the enemy (1 Sam 2:10).  But again, David is not man's choice.  He is not even the choice of his own brothers. (1 Sam 17:28)

In the end David takes matters into his own hands.  On the basis of the LORD's election, David basically chooses himself for Israel.  He convinces Saul to let him fight (v33ff) and effectively goes in Saul's place (Saul being the Israelite's giant (1 Sam 9:10) and the natural human choice for Champion).

The chosen king chooses himself to the post of Champion, no thanks to any human support.  He even rejects the armour of Saul and single handedly defeats the enemy.  No Israelite could say on that day 'I knew David could do it!'  Not even his own brothers could say 'I cheered him on.'  His own arm worked salvation for him.  And it was not even for a willing people.  He went into battle for those who had rejected him.

The victors on that day in the valley of Elah were not those who had previously backed the right champion.  They couldn't even claim to have voted for David.  They were simply those who found themselves, contrary to all their previous doubts and denunciations, caught up in the victory of another.  Dismay had turned to praise as they saw the LORD's chosen king who had chosen himself for them.  The stone the builders had rejected had become the capstone and - suddenly, unexpectedly - it was marvellous in their eyes (Ps 118:22).

.

Previous posts in this series have looked through the lens of David & Goliath to consider preaching, grace and faith.  In each case we have seen the temptation to approach these subjects without the Anointed King at the centre.  In such a vision, the battle scene simply boils down to an anaemic vision of the sovereignty of God and the eventual victory of His people.  But without an explicit Christ-centred-ness, what are we left with?

Well, preaching becomes simply the rallying cry to soldier on.  Grace becomes simply God's sovereign empowerment for battle.  Faith becomes our work in trusting this sovereign God against all odds.  But all of this (ironically since this vision usually seeks to be ""God-centred"") focuses on ourselves.  For where do we look in this version of preaching?  To ourselves and our soldiering abilities - Are we faithful to His military briefings?  Where do we look in this version of grace?  To the (sovereignly empowered) works that God has wrought through us.  And so evidences of grace are found where?  In us.  And where do we look in this version of faith?  We test our own believing state, looking for this internal mental act within.   Without Christ-centred-ness at the heart of it, even ""God-centred-ness"" will turn us in on ourselves.

And this is also true in the realm of election.  Just as preaching, grace and faith should be turning us away from ourselves and explicitly to Christ, so election must be focused on Him.  I do not find grace or faith in me - I find it in Christ.  Similarly I do not find election in myself, I find it in Christ.

Election is God's choice of Christ (and His choice to fight for us) in spite of our doubts and denunciations.  Election is the gospel for Christ is the Elect One.

Election is the Father's choosing of Christ contra to all our rejection of Him (Is 28:16; 42:1; 1 Pet 1:20).  If I ask myself whether I am choice in God's eyes the answer can only be a resounding No.  In myself I am repugnant, reprehensible, reprobate.  But in Christ I share His chosen status - I share His royal name, I share His family relations, I share His victory.  Election focuses us on Christ and only on ourselves when considered in Him.

Election (like grace or faith) becomes a dark truth whenever we turn our eyes to ourselves.  How quickly faith evaporates when we examine it - for faith is essentially looking away to Christ.  Election is the same.  Election is neither hidden in myself, nor is it merely hidden in an inscrutible divine will - election is hidden (and therefore revealed) in Jesus.  Notice that phrase from 1 Samuel 16:13 - 'Samuel anointed David in the presence of his brothers.' Election does not simply occur in the divine counsels of eternity.  Election is disclosed as it really is in Jesus Christ.  The electing Father declares His eternal choice to all as He points us to the One who tabernacled among us:

"Here is My Servant, Whom I uphold, My Chosen One in Whom I delight; I will put My Spirit on Him and He will bring justice to the nations."  (Is 42:1)

Election is laid bare whenever we look to Jesus.  The eternal choice of God is on view in Christ.  To lay hold of this Elect One is to lay hold infallibly and eternally upon the election of God.  It lies outside ourselves, but precisely because of this it lies in the safest place for us.

So where do we fit in all this?  Well where did we fit in with 'grace' or 'faith'?  Simply put, we found ourselves the happy recipients of them.  We found ourselves rejoicing in the victory of Christ when we saw Him.  It's no different with election.  At one time we doubted and denounced Him, now we trust and exalt Him and find ourselves (like David's brothers) benefiting from His chosen status.  And so all those who look away from self, who look to Jesus and say a belated but grateful 'yes' to God's choice of king, they find themselves participating in the chosenness of their Champion.  Their choice has done nothing.  His choice has done everything.  They do not look to themselves to understand their election since it really doesn't reside there.  It resides in Christ - the Elect One of God.

It's been a lengthy post already but I don't think I can do better than to quote Spurgeon once again.  This is perhaps my favourite quotation on the whole topic:

“Many persons want to know their election before they look to Christ, but they cannot learn it thus, it is only to be discovered by ‘looking unto Jesus.’ If you desire to ascertain your own election; after the following manner shall you assure your heart before God.  Do you feel yourself to be a lost, guilty sinner? Go straightway to the cross of Christ and tell Jesus so, and tell Him that you have read in the Bible, ‘Him that cometh unto me, I will in no wise cast out.’  Tell Him that He has said, ‘This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.’  Look to Jesus and believe on Him, and you shall make proof of your election directly, for so surely as thou believest, thou art elect.  If you will give yourself wholly up to Christ and trust Him, then you are one of God’s chosen ones; but if you stop and say, ‘I want to know first whether I am elect’, you ask what you do not know. Go to Jesus, be you never so guilty, just as you are.  Leave all curious inquiry about election alone.  Go straight to Christ and hide in His wounds, and you shall know your election. The assurance of the Holy Spirit shall be given to you, so that you shall be able to say, ‘I know whom I have believed, and I am persuaded that He is able to keep that which I have committed to Him.’  Christ was at the everlasting council: He can tell you whether you were chosen or not; but you cannot find it out any other way.  Go and put your trust in Him and His answer will be - ‘I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee.’ There will be no doubt about His having chosen you, when you have chosen Him.”  (‘Knowing, brethren beloved, your election of God.’ Morning and Evening, July 17.  1 Thess 1:4.)

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Published on Leave a comment on God's Election [Thawed out Thursday]

An old post from my five part series on David and Goliath: Five Smooth Stones.  Through the lens of this story I looked at preaching, grace, faith and reward.  Here I look at the subject of election, trying as always to keep the Anointed King at the centre.

Israel did not elect David.  Not even his nearest and dearest wanted David as king.

In 1 Samuel 16 we see the choosing of this king.  Yet it is not man's choice but God's.

The LORD said... "I have chosen one of [Jesse's] sons to be king..."

Samuel saw Eliab and thought, "Surely the LORD's anointed stands here before the LORD." But the LORD said to Samuel, "Do not consider his appearance or his height, for I have rejected him. The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart."...

Jesse made seven of his sons pass before Samuel, but Samuel said to him, "The LORD has not chosen these."...

Then the LORD said, "Rise and anoint [David]; he is the one." So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the LORD came upon David in power.

Here is the LORD's election.  Not the firstborn Eliab, whose name (My God is Father) was clearly very well suited to the post of Christ!  The LORD rejects what man chooses.

His choice always confounds human wisdom.  We choose the rich and powerful.  He chooses the lowly and lifts them up.  This is just what we have been taught by Hannah's prayer at the beginning of the book:

e.g. He raises the poor from the dust and lifts the needy from the ash heap; He seats them with princes and has them inherit a throne of honour. (1 Sam 2:8)

How does this work out?  Hannah goes on...

"It is not by strength that one prevails; those who oppose the LORD will be shattered. He will thunder against them from heaven; the LORD will judge the ends of the earth. "He will give strength to His King and exalt the horn of His Anointed." (1 Sam 2:10)

The LORD chooses His Anointed - His Messiah or Christ - and strengthens Him in order to shatter the proud and powerful.  And Chapter 16 has shown us that even this choice has been counter to human intuitions.  The Israelite electorate did not choose David, the greatest Israelite kingmaker, Samuel, did not choose David, his brothers did not choose David.  The LORD chose David.  And He anointed him "in the presence of his brothers."

This is both a judgement and a comfort for David's brothers.  It is a judgement - they are not the chosen ones.  They have been passed over by the LORD. He has searched their hearts and found them wanting.  This must have been a bitter disappointment to them.  But, at the same time, there is great comfort.  Immediately these brothers have been made royalty!  Though in themselves they are not chosen, in their brother they belong to the royal household.  This election has thrust them down and brought them back up.

Now if chapter 16 was the LORD's choice of David, chapter 17 shows David choosing himself for his people.  In chapter 17 David comes to the front lines but already his brothers have forgotten or dismissed his identity.  They were there when he was anointed and they must have known Hannah's song - the anointed one would shatter the enemy (1 Sam 2:10).  But again, David is not man's choice.  He is not even the choice of his own brothers. (1 Sam 17:28)

In the end David takes matters into his own hands.  On the basis of the LORD's election, David basically chooses himself for Israel.  He convinces Saul to let him fight (v33ff) and effectively goes in Saul's place (Saul being the Israelite's giant (1 Sam 9:10) and the natural human choice for Champion).

The chosen king chooses himself to the post of Champion, no thanks to any human support.  He even rejects the armour of Saul and single handedly defeats the enemy.  No Israelite could say on that day 'I knew David could do it!'  Not even his own brothers could say 'I cheered him on.'  His own arm worked salvation for him.  And it was not even for a willing people.  He went into battle for those who had rejected him.

The victors on that day in the valley of Elah were not those who had previously backed the right champion.  They couldn't even claim to have voted for David.  They were simply those who found themselves, contrary to all their previous doubts and denunciations, caught up in the victory of another.  Dismay had turned to praise as they saw the LORD's chosen king who had chosen himself for them.  The stone the builders had rejected had become the capstone and - suddenly, unexpectedly - it was marvellous in their eyes (Ps 118:22).

.

Previous posts in this series have looked through the lens of David & Goliath to consider preaching, grace and faith.  In each case we have seen the temptation to approach these subjects without the Anointed King at the centre.  In such a vision, the battle scene simply boils down to an anaemic vision of the sovereignty of God and the eventual victory of His people.  But without an explicit Christ-centred-ness, what are we left with?

Well, preaching becomes simply the rallying cry to soldier on.  Grace becomes simply God's sovereign empowerment for battle.  Faith becomes our work in trusting this sovereign God against all odds.  But all of this (ironically since this vision usually seeks to be ""God-centred"") focuses on ourselves.  For where do we look in this version of preaching?  To ourselves and our soldiering abilities - Are we faithful to His military briefings?  Where do we look in this version of grace?  To the (sovereignly empowered) works that God has wrought through us.  And so evidences of grace are found where?  In us.  And where do we look in this version of faith?  We test our own believing state, looking for this internal mental act within.   Without Christ-centred-ness at the heart of it, even ""God-centred-ness"" will turn us in on ourselves.

And this is also true in the realm of election.  Just as preaching, grace and faith should be turning us away from ourselves and explicitly to Christ, so election must be focused on Him.  I do not find grace or faith in me - I find it in Christ.  Similarly I do not find election in myself, I find it in Christ.

Election is God's choice of Christ (and His choice to fight for us) in spite of our doubts and denunciations.  Election is the gospel for Christ is the Elect One.

Election is the Father's choosing of Christ contra to all our rejection of Him (Is 28:16; 42:1; 1 Pet 1:20).  If I ask myself whether I am choice in God's eyes the answer can only be a resounding No.  In myself I am repugnant, reprehensible, reprobate.  But in Christ I share His chosen status - I share His royal name, I share His family relations, I share His victory.  Election focuses us on Christ and only on ourselves when considered in Him.

Election (like grace or faith) becomes a dark truth whenever we turn our eyes to ourselves.  How quickly faith evaporates when we examine it - for faith is essentially looking away to Christ.  Election is the same.  Election is neither hidden in myself, nor is it merely hidden in an inscrutible divine will - election is hidden (and therefore revealed) in Jesus.  Notice that phrase from 1 Samuel 16:13 - 'Samuel anointed David in the presence of his brothers.' Election does not simply occur in the divine counsels of eternity.  Election is disclosed as it really is in Jesus Christ.  The electing Father declares His eternal choice to all as He points us to the One who tabernacled among us:

"Here is My Servant, Whom I uphold, My Chosen One in Whom I delight; I will put My Spirit on Him and He will bring justice to the nations."  (Is 42:1)

Election is laid bare whenever we look to Jesus.  The eternal choice of God is on view in Christ.  To lay hold of this Elect One is to lay hold infallibly and eternally upon the election of God.  It lies outside ourselves, but precisely because of this it lies in the safest place for us.

So where do we fit in all this?  Well where did we fit in with 'grace' or 'faith'?  Simply put, we found ourselves the happy recipients of them.  We found ourselves rejoicing in the victory of Christ when we saw Him.  It's no different with election.  At one time we doubted and denounced Him, now we trust and exalt Him and find ourselves (like David's brothers) benefiting from His chosen status.  And so all those who look away from self, who look to Jesus and say a belated but grateful 'yes' to God's choice of king, they find themselves participating in the chosenness of their Champion.  Their choice has done nothing.  His choice has done everything.  They do not look to themselves to understand their election since it really doesn't reside there.  It resides in Christ - the Elect One of God.

It's been a lengthy post already but I don't think I can do better than to quote Spurgeon once again.  This is perhaps my favourite quotation on the whole topic:

“Many persons want to know their election before they look to Christ, but they cannot learn it thus, it is only to be discovered by ‘looking unto Jesus.’ If you desire to ascertain your own election; after the following manner shall you assure your heart before God.  Do you feel yourself to be a lost, guilty sinner? Go straightway to the cross of Christ and tell Jesus so, and tell Him that you have read in the Bible, ‘Him that cometh unto me, I will in no wise cast out.’  Tell Him that He has said, ‘This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.’  Look to Jesus and believe on Him, and you shall make proof of your election directly, for so surely as thou believest, thou art elect.  If you will give yourself wholly up to Christ and trust Him, then you are one of God’s chosen ones; but if you stop and say, ‘I want to know first whether I am elect’, you ask what you do not know. Go to Jesus, be you never so guilty, just as you are.  Leave all curious inquiry about election alone.  Go straight to Christ and hide in His wounds, and you shall know your election. The assurance of the Holy Spirit shall be given to you, so that you shall be able to say, ‘I know whom I have believed, and I am persuaded that He is able to keep that which I have committed to Him.’  Christ was at the everlasting council: He can tell you whether you were chosen or not; but you cannot find it out any other way.  Go and put your trust in Him and His answer will be - ‘I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee.’ There will be no doubt about His having chosen you, when you have chosen Him.”  (‘Knowing, brethren beloved, your election of God.’ Morning and Evening, July 17.  1 Thess 1:4.)

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