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Jesus went up on a mountainside by himself to pray. When evening came, he was there alone,  but the boat was already a considerable distance from land, buffeted by the waves because the wind was against it.  During the fourth watch of the night Jesus went out to them, walking on the lake... Jesus said to them: "Take courage! I AM. Don't be afraid."  (Matthew 14:23-27)

There He is - communing with His Father on high.

There are His people, buffeted by the waves.

What does He do?  Simply pray for them?  Give advice from a distance?  No, He joins them.

He walks through the storm and treads on the abyss and does everything in His power to be with His beloved.  Fighting through the powers of chaos, He declares His divine name - I AM.  Here is the One who descends into His people's affliction to bring them out.

So take courage.  Fear not.  The I AM has come to bring us home.

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From the latest King's English post:

God does not send His Son in order that He might love the world.  It is not that God can love the world once the Son has redeemed it a bit.  No, in all its darkness and unbelief God loves the world andtherefore He gives His Son.  We are not saved so that God might love us.  We are saved because God loves us.

Therefore when we see Jesus given to us, it is not the sign that we are, in principle, now loveable.  It is the proof that we are in fact loved.  The Gift doesn’t purchase the love, the Gift proves the love.

Do you feel that God loves you?  Look again at the Gift of the Son and you will see the Father – the Father of Jesus and your Father.  See this Gift given to you and remember that He is yours not because you are good – you aren’t; not because you were receptive – you weren’t; but because of God’s own prior and indomitable love.  See His nature expressed in Jesus.  See Him spread His arms, though it cost Him His life, and know that this is the love of God for you.

For God so loved the world that He gave His only begotten Son

For similar thoughts, see He rescued me because He delighted in me.

Recently someone complained about the sermons at my church:

"You go on and on about 'Adam and Christ', but where do I fit in to that??  You say Adam takes us down to hell and Jesus lifts us up to heaven, but where's the place for me to make my decision about Jesus, and repent and turn to the Lord for times of refreshing.  If it's all about Adam and Christ, there's no room for me."

But let's be honest, we all think it.  This person just had the temerity to say it!

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Recently someone complained about the sermons at my church:

"You go on and on about 'Adam and Christ', but where do I fit in to that??  You say Adam takes us down to hell and Jesus lifts us up to heaven, but where's the place for me to make my decision about Jesus, and repent and turn to the Lord for times of refreshing.  If it's all about Adam and Christ, there's no room for me."

But let's be honest, we all think it.  This person just had the temerity to say it!

A fortnight ago, I preached here at a weekend of evangelistic events.

On the Friday night they held an excellent Jazz evening.  In between music and dessert I interviewed Laura for the best part of half an hour - she gave a wonderful testimony about God's work in her life.  Later, after some more puddings and music, I spoke for 20 minutes on the subject "Why bother with Jesus?"

Recently I wrote about offering Christ to people in evangelism (as opposed to simply offering them credibility, cool, creeds or courses).  With those kinds of convictions in mind I decided to offer people a chance to respond to Christ's call.  I said a prayer at the end which I invited them to own for themselves if they wanted to say Yes to Jesus.

Let me say straight away (and I said this on the night) I don't think such prayers are magic.  I don't think the words are important.  I don't think they're a new sacrament or anything.  But if God's been speaking to people, here's a way of them making some response of faith - calling on the name of the Lord.

So anyway, I spoke for 20 minutes - which is a relatively short period of time given that I wanted to take people from "Good evening, aren't the Jazz band great?" to "Follow Jesus, you can start tonight..."

I finished the talk, asked the audience to bow their heads and prayed a short prayer.

Afterwards I couldn't help thinking of a previous church I have worked for.  They would have loved the event we put on but seriously questioned calling people to become Christians there and then.  After all, we have to first build the relational bridge until it's strong enough to carry gospel freight.  We have to overcome the barriers to belief - the "it's boring" barrier; the "it's irrelevant" barrier; the "it's untrue" barrier.  In our culture people are "too far back" to expect that a twenty minute gospel presentation can bring a person to the point of conversion.

Well I don't know the extent of their prior Christian influence, I don't know the number of people who have been praying for them nor the hundreds of gospel seeds that have already been sown in their heart, but three people made known that they became Christians that night.

The point is not "what a talk" - it was nothing special.  The point is - what a gospel!  And the point is that this gospel is an event.  Revelation is an event.  Conversion is an event.  The gospel is not a process, revelation is not a process, conversion is not a process.  To say so is to deny the gospel.  And the more we think and plan sociologically about pathways to faith the more we compromise the gospel.

I do believe in relationships and building friendships.  I believe that the loving community of the church is the context for our evangelism.  But I also believe in events.

The gospel is the power of God for salvation.

I've been chatting to three different mates about their sermons this week.  In each case the commentaries they have read and the sermons they have listened to have, in the end, put us in the driver's seat.  Ironically, those commentators and preachers who make the most noise about being "God-centred" have seemed to be the most keen to put us at the centre.

And it doesn't seem to matter which testament they're preaching from.  Two friends are preaching from Psalms.  And even though the Psalmist is described in impossibly lofty terms - an Ideal King and Sufferer and Worshipper - yet the applications from the great and good leave us aspiring to approximate the Psalmist's experience.  (And Jesus is brought in at the end as someone who really approximated the Psalmist's experience rather well!).

My other friend is preaching on the parable of the man who finds the treasure and buys the field.  He is surrounded by evangelical interpretations which make us the protagonists in the whole kingdom drama.  (Suffice to say, that is not the way I take it!)

It's reminded me yet again that "Christ in the Old Testament" is just the tip of the iceberg.  We need to fight a much more basic battle - Christ in all Scripture.  Is it really all about Him?

It's also reminded me: You gotta watch those "God-centred" preachers!

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I've been chatting to three different mates about their sermons this week.  In each case the commentaries they have read and the sermons they have listened to have, in the end, put us in the driver's seat.  Ironically, those commentators and preachers who make the most noise about being "God-centred" have seemed to be the most keen to put us at the centre.

And it doesn't seem to matter which testament they're preaching from.  Two friends are preaching from Psalms.  And even though the Psalmist is described in impossibly lofty terms - an Ideal King and Sufferer and Worshipper - yet the applications from the great and good leave us aspiring to approximate the Psalmist's experience.  (And Jesus is brought in at the end as someone who really approximated the Psalmist's experience rather well!).

My other friend is preaching on the parable of the man who finds the treasure and buys the field.  He is surrounded by evangelical interpretations which make us the protagonists in the whole kingdom drama.  (Suffice to say, that is not the way I take it!)

It's reminded me yet again that "Christ in the Old Testament" is just the tip of the iceberg.  We need to fight a much more basic battle - Christ in all Scripture.  Is it really all about Him?

It's also reminded me: You gotta watch those "God-centred" preachers!

For years I prayed for the fruit of the Spirit every day.  (Galatians 5:22f)  Yet, looking back, I prayed for the fruit in an altogether fleshly way.

How so?  Well basically my prayers were petitions for the moral character of ‘love, joy, peace...' as abstract qualities. I would judge my own spiritual walk that week by how loving, joyful, peaceful... I had been. In short I had turned the fruit of the Spirit into a check-list of works which I either did or didn't practice that week.

One morning, as I was praying for the fruit, I got an image of the Spirit coming to my door with a huge basket laden with choice fruits.  And my response was to say ‘Thanks for bringing the fruit.  Just leave them inside the door and I'll see you later!'

I wanted the fruit not the Spirit.  I wanted the fruit apart from the Spirit.  Yet the fruit is fruit of the Spirit. It grows organically as the Spirit unites me to Christ, the true Vine.  Henceforward I prayed for the Spirit Himself - He communicates Christ to me as a sheer gift.  As I receive Him by faith, so the fruit grows.

Yet how quickly we turn gospel into law.
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I was reminded by a friend that today the Church of England honours Richard Baxter, that tireless puritan of the 17th century.  He's mostly known for his book "The Reformed Pastor."

But how reformational is The Reformed Pastor?

One of the ways of framing the reformation debate is this: the Roman Catholic church had essentially substituted the church for Christ.  Against this the reformers trumpeted Christ alone, etc.  But listen to this excerpt from The Reformed Pastor which my friend read out.  How reformed do you think it is?

‘The ministerial work must be carried on diligently and laboriously, as being of such unspeakable consequence to ourselves and others. We are seeking to uphold the world, to save it from the curse of God, to perfect the creation, to attain the ends of Christ’s death, to save ourselves and others from damnation, to overcome the devil, and demolish his kingdom, to set up the kingdom of Christ, and to attain and help others to the kingdom of glory. And are these works to be done with a careless mind, or a lazy hand? O see, then, that this work be done with all your might!' (p112)

Altogether now:  AND THE GOVERNMENT SHALL BE UPON OUR SHO-O-O-O-O-OULDERS...

Interestingly Baxter quotes Paul on the same page:

"Necessity is laid upon me; yea, woe is me if I do not preach the gospel." (1 Corinthians 9:16)

But it seems to me that Paul is speaking about something with a very different feel to Baxter.  Paul's talking about a completed salvation that has been accomplished upstream which then flows down of its own outgoing nature.  Paul is simply caught up in it.  Like Peter, he cannot help but speak of what he has seen and heard (Acts 3:20).  But it's not the MUST of one who really ought to speak.  It's the MUST of someone who can't help but speak.  And it's not the saving of the world which Paul attempts.  It's simply the witness to it.

I know Baxter did a lot of good.  Thank God for him.  But The Reformed Pastor needs a bit more reformation methinks.

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There is no greater guarantee of a racist sentiment than the opening "I'm not being racist..."  And the louder the protest, the more we worry about the diatribe to follow.

But there's a preaching equivalent.  Last week I listened to many online sermons by the great and good and I repeatedly heard this phrase:

"Now, I don't mean this legalistically, but..."

I must have heard the saying about a dozen times in 5 sermons.  In one instance it was prefaced by this nugget of reformation gold: "Obedience opens up the channels by which God's grace may flow."

...But not in a legalistic way you understand.

Protests that "I'm not being a legalist" do not exempt you from the charge.  To my mind they only raise greater suspicion.

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