first published in the monthly congregational Notes for July 2017
At this time of year, our minds are often engaged with taxation and superannuation questions: Did I pay too much tax? how much will I pay this year? What could I have done to pay less? How can I pay less to Caesar, and have more for … ? (for me?)”. We all know that we must be good stewards, right?
Money questions can challenge us because if we are not careful, our money will start to define us. It serves as a record of how others have valued our work and service in the past, it limits how we can face the present, and if we are fortunate and prudent to save, it gives us our security against an unknown future. Any number of financial calculators exist to tell us how long our money will last so that we can plan our life-style. Then there is the privilege of passing something on to our children. Looked at this way, it is understandable why money so easily becomes a god, the idol that defines our life, measures our hopes and gives us ultimate meaning. It is also why the Ten Commandments begin with, “You shall have no other gods” bedsides Me.
It is not surprising then, that the Bible takes time to put money in its place. It is to be a servant and never a master of the heart, for that privilege must be reserved for Jesus. It is He who gives meaning to everything (Col 1:17). Of course, earning, having and saving money is not wrong in itself; that will come with our priorities and allegiance! The easiest way to show that money is not the master of our life or the master of our affections is to give it away! The Christian can let go of money and possessions when called to do so because he or she knows that true riches are not found in anything we have achieved in life but in our relationship with Jesus Christ. This was something that the Rich Young Ruler simply could not see (Mark 10:22), and which Jesus again emphasised in His parable of the Rich Fool (Luke 12:16-20).
This is one reason why God delights to use Christian generosity to spread the gospel. Until we can let go of our possessions, we have not fully learned to trust God, and putting our faith in Christ for our eternal security is surely the supreme trust. So when we are told that “God loves a cheerful giver” (2 Cor 9:7), it is not because He is limited without our resources (everything is His anyway) but because He delights in the love of those who cheerfully trust Him to use what He has given them in gospel service without regret or complaint. Grace surely begets graciousness in us, just as selfishness suggests a lack of grace. Such giving becomes a heartfelt response to the love of Christ and not a reaction to particular needs. We give, even if there is no particular need at the time, confident that God will use what we have given when it pleases Him. And that may be years away – it is His call.
Christian giving also extends our vision of God’s salvation beyond our small horizon. The church in Philippi was a blessing to Paul while he was in prison (Phil 4:14-20). They wanted to make sure that his needs were met, but he saw it as proof that they had come to see the Church as God’s saving work reaching out far beyond Philippi.
There is still a world out there from which God is calling men and women to be our brothers and sisters in Christ. They become our family: distant now perhaps but co-inheritors of eternity and it is our privilege to be a small part in their calling. As we are generous in gospel work we are quietly reminding ourselves, and others, that eternal things are infinitely more important that anything in the here and now, and that grace has worked savingly in us. The idolatry of the self has been overcome.
[first published in the monthly congregational Note for June, 2017]
The events of the first Pentecost must have been truly remarkable, and I am sure the disciples never forgot the impact of that extra-ordinary day; a day which most likely began with another prayer meeting as they waited, wondering what would be next. It was clear that something had to happen. Jesus had taught them many exciting new things of the Kingdom of God from the Scriptures, but He could hardly walk around Jerusalem again as if he had not died at all!! And now He was gone! Two angels had said he would come again (Acts 1:11) so perhaps that was what he meant by waiting! It seems clear that they assumed the next step was to be a restoration of the kingdom to Israel with the risen Jesus as the perfect anointed Davidic King (Acts 1:5-8). It seemed so reasonable, even prophetic. Now with no warning, strange, flames of fire settled on each of them, burning but not burning, just like the bush in the desert that burned with the presence of God for Moses (Exod 3). And with the fire there was the sound of a strong wind and the miraculous ability to speak and be heard in other languages!
With the coming of the Spirit (Acts 2), something else came: a new way to understand the presence of Jesus with His people; a new way of seeing the Kingdom of God. Peter’s impromptu sermon and his discussion afterwards shows that the disciples quickly understood that in one sense they had been 100% correct. The risen, ascended Jesus is King! He rules from the right hand of the Father, not just over Israel but over the whole earth. There is coming a time when He will be recognised as the Universal King: loved & revered by those He has redeemed; hated and feared by all those who have no part in Him (v.35. see also Phil 2:10-11 & Rev 6:14-17). BUT this coming will be “not yet”. Previously they had not factored much time between Jesus’ ascension and bodily return, now they must. This “time between” was the time for which they had been chosen and prepared, and now filled with the Holy Spirit.
The kingdom of God would be built, not through Babel’s vision of human might or wisdom, but the “foolishness” of words: Spirit-given, Spirit-filled words about the One whose name is Word! At Pentecost, God affirmed there could be a unity for the whole earth, but it must be a unity of righteousness, grace, repentance & forgiveness.
Pentecost still calls us to mission. We also live in the time between. We know Christ will return, we just don’t know when. The “delay” simply gives us the certainty that God has not finished yet. No doubt the charter first given to the apostles to go and disciple the nations seemed impossible—until Pentecost! Afterwards its failure was the impossibility, and that is the mindset we must ask God to confirm in us day by day; “Thy kingdom come, Thy will be done on earth, as it is in heaven…”
The early Church did not look for repeated Pentecosts. They saw that God gave lesser confirmations to Samaritans (8:14ff) to Gentiles (ch 10) and to followers of John the Baptist who had not heard of Jesus (19:1ff) but for the rest, there was the “hard” task of praying, trusting, sending, going and telling, for how will people call on Christ if they have not heard (of) Him? Those tasks remain, to which we might add: and if necessary, the hard work of first learning other languages and cultures! So, as we are able, we must pray for, support and equip those who go, for theirs is a noble calling. But there is another aspect to Pentecost. God may send the nations to us.
We who stay must also be open to the hard work of embracing all that is needed to share the gospel at home. In this way, even without you going anywhere, many afar off might repent and believe. Pray therefore that Christ, by His Spirit, will use your testimony.
[First published in the monthly congregational Notes, May, 2017]
Our editorial this month comes from a sermon preached by Charles Spurgeon on the text John 16:13 in 1855, when he was only 21 years old! Despite the passage of time, his observations into the human condition and the Divine remedy are still valid.
One of the diseases of the present generation of mankind, is their secret but deep-seated godlessness, by which they have so far departed from the knowledge of God. Science has discovered to us second causes; and hence many have too much forgotten the first Great Cause, the Author of all: they have been able to pry so far into secrets, that the great axiom of the existence of a God, has been too much neglected. Even among professing Christians, while there is a great amount of religion, there is too little godliness:… external formalism but too little inward acknowledgment of God, too little living on God, living with God, and relying upon God. Hence arises the sad fact that when you enter many of our places of worship you will certainly hear the name of God mentioned; but except in the benediction, you would scarcely know there was a Trinity. In many places dedicated to Jehovah the name of Jesus is too often kept in the background; the Holy Spirit is almost entirely neglected; and very little is said concerning his sacred influence …
We know that some think doctrinal knowledge to be of little importance and of no practical use. We do not think so. We believe the “science” of Christ crucified and a judgment of the teachings of Scripture to be exceedingly valuable, … that the Christian ministry should not only be arousing but instructing; not only awakening, but enlightening: that it should appeal not only to the passions but to the under-standing. We are far from thinking doctrinal knowledge to be of secondary importance; we believe it to be one of the first things in the Christian life, to know the truth, and then to practice it…
A knowledge of all truth is very essential for our comfort. Many persons have been distressed half their lives from the fact that they had not clear views of truth. Many poor souls, for instance, under conviction, abide three or four times as long in sorrow of mind as they would require to do if they had some one to instruct them in the great matter of justification. So there are believers who are often troubling themselves about falling away; but if they knew in their soul the great consolation that we are kept by the grace of God through faith unto salvation, they would be no more troubled about it. I found some distressed about the unpardonable sin; but if God instructs us in that doctrine, and shows us that no conscience that is really awakened ever can commit that sin, but that when it is committed God gives us up to a scared conscience so that we never fear or tremble afterwards, all that distress would be alleviated. Depend on this, the more you know of God’s truth—all things else being equal—the more comfortable you will be as a Christian.
Nothing can give a greater light on your path than a clear understanding of divine things. It is a mangled gospel which causes the downcast faces of Christians. …[Y]ou will often see melancholy congregations whose faces are not much different from the bitter countenance of poor creatures swallowing medicine because the word spoken terrifies them by its legality, instead of comforting them by its grace. We love a cheerful gospel, and we think “all the truth” will tend to comfort the Christian. No doctrine is so designed to preserve from sin as the doctrine of the grace of God…
That is good counsel but it did not originate with Spurgeon! The Holy Spirit moved the apostle Peter to urge his readers to grow in grace and the knowledge of Jesus Christ for exactly the same reasons. (2 Peter 3:18).
[first published in the monthly congregational “Notes” for April, 2017.]
Among the ancients, as with many today, the idea that there is something spiritual about us that lives on after we die was quite acceptable, even if just what happened after death was largely the focus of speculation. Given that the Bible tells us that God breathed life into humanity in a way that differed from all other living things, we should not be surprised that some vestige of this awareness remained after the Fall. We should also not be surprised that their ideas are so wrong, although we can see the “reasoning”. What did the evidence say? Bodies decay. They get old. They “rust”, die and smell! They can be torn apart, dissolved into the ground, or burned to ashes. If there was to be a place of eternal bliss, some place where humanity dwelt with the gods, then surely it had to be a body-free zone. So we understand why many mocked when in Athens, Paul declared the resurrection of the body to be an integral part of the Christian gospel, and its doctrine of the future life. After all, who would want to do it all again? But some were intrigued, and wanted to hear more.
In many ways today’s world shows the intellectual schizophrenia we expect from sinners trying to make sense of God’s world without Him. On the one hand it draws comfort from the sense that the real me is not defined by my physicality. Am I blind, lame, deaf or otherwise crippled? It is not “me”! So we accept that society asks us to make allowances in some way so that those who are physically limited may enjoy fuller participation. On the other hand we show that we are very much bound to our physicality to define the sum of who we are. Our TV and magazines daily insist that my beauty, self-worth and social acceptance are tied to my physical appearance, with little regard for the sense of despair or broken self-esteem created in those who might never have such physical attractiveness or the means to purchase it.
If we let both of these ideas go to extremes, we find ourselves at ugly destinations. If the real me is in the mind and not the body, then the body is not important and why should I care for it, or any one else’s for that matter? Or, if the real me is only in the body, then let me live entirely for my senses without any restraint. But it is not a matter of either the mind or the body, and thankfully God does not often allow cultures to swing to these extremes, because each is sub-human. We are both body and soul. There is an inter-connectedness between our physicality and soulish-ness that we can observe but not always explain. If I am blind, I know that I cannot experience intellectual delight from a beautiful sunrise, and so with all the bodily senses. Sadly something will be missing—for now. In the same way brokenness in the mind can have profound physical effects—for now. But not forever.
It was and still is part of the uniqueness of the Christian gospel that the body shall be raised new and incorruptible on the last day, as well as the soul. As proof, Jesus gives himself: “Touch me, and see; a spirit does not have flesh and bones as you see that I have.” While His resurrection body clearly had some different qualities, it was the same, physical, recognizable body, and it is the body that He still has and which shall last forever. That is why the Bible ends with a vision of a new earth, as well as new heaven. Our future eternity has a physical aspect to it as well, because creation was physical, and because God declared that physicality to be Good.
The resurrection of the body therefore assures us of our future wholeness as people. But in doing so, it is also the only assurance of our dignity as humans now even though we may still suffer the effects of the Fall.
[First published in the monthly congregational “Notes” for March, 2017.]
In the space of less than a generation standards of public morality have tumbled in ways that no-one would have imagined. The Australia many of us have known since birth has gone and apart from a mighty work of God (for which we always pray) is not likely to return in our time. It is as if we have been invaded and taken over by a foreign power because the public space in our nation is now very much under the control of an ideology hostile to the gospel with its own thought police and spies to report all ideas opposed to the new secularism. Anything highlighting the exclusivity of Christ is frowned upon, or shouted down in the name of anti-discrimination. We have been subjected to an intellectual coup, (mostly bloodless apart from the wicked bloodshed of abortion) and we can feel, quite justly, as if we are now exiles in our own land. God’s Word from both His Testaments is, “Never lose sight of My Big Picture!”
In Jeremiah 29ff, written about 594 BC, God gave the exiled Israelites the encouragement of His Big Picture. Three years earlier, Nebuchadnezzar had made his second attack on Jerusalem and installed another puppet government to replace the first one he installed in 606-5BC . That first conquest had seen some of the rising generation (among whom were Daniel and his three friends) carried off for “re-education” at the University of Babylon and employment in the Babylonian civil service. About seven years later (587 BC) a third assault would destroy the city altogether and carry off what remained of the temple treasures. To any secular observer at the time, the public profession of faith in “Jehovah Alone” had been banished from any place under state supervision in just on 20 years. Where was the promise now (Ps 115:2)?
Jeremiah’s message is at once encouraging and sobering. Encouraging, because God assured He had not forgotten His covenant, sobering because God also warned that there was not going to be a quick-fix and anyone who promised one was a liar. His Big Picture required waiting for at least another 60 years, by which time most of those who heard Jeremiah the first time would be dead. His message to the godly was to preserve their faith within community and to teach their children and grandchildren that whatever happened outwardly, inwardly they were called to be Israelites by faith and not Babylonians. Outwardly, they might do little more than commend their faith through the attractiveness of exemplary lives, establish private synagogues and pray. Inwardly, they must believe that the Saviour would still come and that meanwhile by God’s grace there would be opportunities for wider witness to their hope.
And so to 2017 where modern-day “Babylonians” rule over us. “How long, O Lord?” We do not know the detail of the Big Picture or how long the gospel will be repressed in our land. BUT we have the solemn assurance that the ultimate victory of history is Christ’s. Christ shall have dominion Over land and sea; Earth’s remotest regions, Shall His empire be, as the hymn puts it. Christ will build His Church, and the earth shall be filled with the knowledge of the glory of God, as the waters cover the sea (Hab 2:14). Amen! Hope!
It takes real faith to live in hope knowing that things may not change for a very long time (e.g. Heb 11:13), but God warrants such faith, and bestows it on those who seek it. We have generations under and around us who need the example of our trust, not the discouragement of our fears. Living in exile in our own land also reminds us that rich as God’s earthly blessings may be, this land is not our final home. We are “exiles” waiting our new home, citizens of the Jerusalem which is above (1 Pet 2:11, Phil 3:20) not striving for a return to the past but looking forwards to the New Earth. It is also our prayer that many “Babylonians” will come to faith along the way.