To 'sow to the flesh' is to pander to it, to cosset, cuddle and
stroke it, instead of crucifying it. The seeds we sow are
largely thoughts and deeds. Every time we allow our mind to
harbour a grudge, nurse a grievance, entertain an impure
fantasy, or wallow in self-pity, we are sowing to the flesh.
Every time we linger in bad company whose insidious influence we
know we cannot resist, every time we lie in bed when we ought to
be up and praying, every time we read pornographic literature,
every time we take a risk which strains our self-control, we are
sowing, sowing, sowing to the flesh. Some Christians sow to the
flesh every day and wonder why they do not reap holiness.John Stott
Thursday, 6 October 2011
Monday, 3 October 2011
Generational Conflict in Ministry:D. A. Carson research professor of New Testament at Trinity Evangelical Divinity School
'Come mothers and fathers
Throughout the land
And don't criticize
What you can't understand
Your sons and your daughters
Are beyond your command
Your old road is rapidly agin'.
Please get out of the new one
If you can't lend your hand
For the times they are a-changin'.Bob Dylan.
About five years after the Berlin wall came down and the communist regimes of Central and Eastern Europe had mostly fallen or been transmuted into something rather different, I had the privilege of speaking at a conference for pastors in one of those formerly eastern-bloc countries. The numbers were not large. Most interesting was the way this group of men reflected a natural breakdown. They were clearly divided into two groups. The older group—say, over forty or forty-five—had served their small congregations under the former communist government. Few of them had been allowed to pursue any tertiary education, let alone formal theological training. Most of them had served in considerable poverty, learning to trust God for the food they and their families needed to survive. Some had been incarcerated for the sake of the gospel; all had been harassed. The men in the younger group—say, under forty or so—without exception were university graduates. Several had pursued formal theological education; two or three were beginning their doctorates. They were interested in ideas and in the rapidly evolving cultural developments taking place in their country now that their media were a good deal freer. Quite a number were engaged in university evangelism and wanted to talk about postmodern epistemology.
The older group viewed the younger men as untested, ignorant of the lessons learned by suffering, far too cerebral, dizzyingly scattered and ill-focused, cocky, impatient, even arrogant. The younger group viewed the older men as, at best, out of date: they had slipped past their “sell by” date as much as had the communist regimes. They were ill-trained, defined too narrowly by yesterday’s conflicts, unable to evangelize the new generation, vainly clutching to power, consumed rather more by tradition than by truth. And in very large measure, both sides were right.
More recently I spoke at a denominational meeting of ministers in a Western country. Again there was a generational breakdown, cast somewhat differently. The older men had, during the decades of their ministry, combated the old-fashioned liberalism that had threatened their denomination in their youth. Many of them had been converted out of rough backgrounds and subsequently built strong fences around their churches to keep out alcohol and sleaze of every sort. Most of their congregations were aging along with their ministers; only a handful of them were growing. They loved older hymns and patterns of worship. The younger men dressed in jeans, loved corporate worship where the music was at least 95 decibels, were interested in evangelism, and loved to talk to the ecclesiastically disaffected—homosexuals, self-proclaimed atheists, mystically orientated “spiritual” artists. Some were starting Bible studies, fledgling churches, in pubs. This group thought the older men were out of date, too defensive, unable to communicate with people under twenty-five without sounding stuffy and even condescending, much too linear and boring in their thinking, and largely unable to communicate in the digital world (except by emails, already largely dismissed as belonging to the age of dinosaurs), mere traditionalists. The older group thought the younger men were brash, disrespectful, far too enamored with what’s “in” and far too ignorant of a well-integrated theology, frenetic but not deep, energetic but not wise, and more than a little cocky.And in very large measure, both sides were right.
Doubtless there have always been generational conflicts of one sort or another. Arguably, however, in some ways they are becoming worse. There are at least two reasons for this. First, the rate of cultural change has sped up, making it far more difficult for older people to empathize with a world so very different from the one in which they grew up three or four decades earlier, while making it far more difficult for younger people to empathize with a world in which people used typewriters and wired telephones and had never heard of Facebook or Twitter. Second, and far more important, the social dynamics of most Western cultures have been changing dramatically for decades. The Sixties tore huge breaches into the fabric that had united young and old, assigning more and more authority to the young. The cult of youth and health that characterized the Eighties and Nineties, complete with hair transplants and liposuction, along with gated communities for the middle-class elderly and social welfare that meant families did not really have to care for, or even interact much with, the older generation, built a world in which integration across generational lines could be happily avoided. Even the new digital tools that facilitate interaction tend to enable people to link up with very similar people—very much unlike the way the church is supposed to be, bringing together very different redeemed people who have but one thing in common, Jesus Christ and his gospel. 1 Ideally, how should both sides act so as to honor Christ and advance the gospel?
1. Listen to criticism in a non-defensive way. This needs to be done on both sides of the divide. It is easy to label criticism as hostile or non-empathetic and write it off. Nevertheless the path of wisdom is to try to discern what validity the criticism may have and learn from it. It may be that some older pastors do not know very well how to communicate with a younger generation. How, then, could they strengthen their ministry in these domains? It may be that some younger pastors are brash and intemperate in speech, finding it easy to build a following out of the gift of the gab. How then might reflection on 1 Cor 2 modify their speech? Even well-intentioned criticism hurts enough that we are sometimes seduced into a defensive posture because we have forgotten that the wounds inflicted by a friend are faithful and helpful, but wisdom also listens carefully and respectfully even to disrespectful speech in order to learn lessons not otherwise picked up.
2. Be prepared to ask the question, “What are we doing in our church, especially in our public meetings, that is not mandated by Scripture and that may, however unwittingly, be functioning as a barrier to getting the gospel out?” That question is of course merely another way of probing the extent to which tradition has trumped Scripture. There is no value in changing a tradition merely for the sake of changing a tradition. The two tests buried in my question must be rigorously observed: (a) Is the tradition itself mandated by Scripture, or, in all fairness, is its connection with Scripture highly dubious? (b) Is the tradition helpful only to the traditionalists, while getting in the way of outreach?
Even when the question is asked, the answers are rarely easy or clear-cut. The answers may bear on, say, what we wear, styles of music, the order of service, what we do with our massive pulpit. In each case, the bearing of Scripture and tradition can lead to conflicting inferences. Obviously there is no specific biblical mandate for a large pulpit in the middle of the front, preferably elevated to ensure the minister is six feet above contradiction. Knowledge of historic disputes reminds us of the way this arrangement has functioned in the past: the Reformation taught us that not the “altar” 2 was to be central but the Word of God—so the large pulpits were installed in the center. In today’s climate, however, the very same furniture may signal something else to casual visitors—not the centrality of the Word, but the lecture hall, or talking down to others. How can one rightly emphasize the authority of the Word of God without, on the one hand, erecting unnecessary barriers, and without, on the other hand, turning the front of the building into a “stage” associated with entertainment and performance arts? Fine pastors may disagree on the prudential outworking of such reflections in their specific contexts. Unless the questions are addressed with ruthless rigor, however, unbending lines will be drawn and positions staked out that serve only to foster division, not thought.
3. Always focus most attention on the most important things, what Paul calls the matters of first importance—and that means the gospel, with all its rich intertwinings, its focus on Christ and his death and resurrection, its setting people right with God and its power to transform. So when we take a dislike of another’s ministry primarily because he belongs to that other generation, must we not first of all ask whether the man in question heralds the gospel? If so, the most precious kinship already exists and should be nurtured. This is not to say that every other consideration can be ignored. Some ministers are pretty poor at addressing homosexuals in a faithful and winsome way, at speaking the truth in love, at coping with the rising relativism without sounding angry all the time, at avoiding the unpretty habit of nurturing a smart mouth. But Paul in Phil 1 understands that whatever the shortcomings and confused motives of some ministers, if they preach Christ faithfully, he will cheer them on, and be grateful.
4. Work hard at developing and fostering good relations with those from the other generation. This means meeting with them, even if, initially at least, you don’t like them. It means listening patiently, explaining a different point of view with gentleness. It means that the new generation of ministers should be publicly thanking God for the older ministers, praying for them with respect and gratitude; it means that the older generations of ministers should be publicly thanking God for the new generation, seeking to encourage them while publicly praying for them. It means that ideally, disputes should be negotiated in person, winsomely, not by blogposts that are ill-tempered and capable of doing nothing more than ensuring deeper divisions by cheering on one’s supporters. It means shared meals, shared prayer meetings, shared discussions. It means younger men will seek out older men for their wisdom in a plethora of pastorally challenging situations; it means older men will be trying to find out what these younger men are doing effectively and well, and how they see the world and understand their culture in the light of Scripture. It means that younger men will listen carefully in order better to understand the past; it means that older men will listen carefully in order better to understand the present. It means humility of mind and heart, and a passion for the glory of God and the good of others.
1.^ On the changing social dynamics, it is worth reading Matthew Shaffer, "Ages Apart: How modernity has separated the generations, and why we should care," National Review 68/11 (June 20, 2011): 35–37.
2.^"Altar"? What new covenant warrant is there for such terminology?
--------------------------------------------------------------------------------
Throughout the land
And don't criticize
What you can't understand
Your sons and your daughters
Are beyond your command
Your old road is rapidly agin'.
Please get out of the new one
If you can't lend your hand
For the times they are a-changin'.Bob Dylan.
About five years after the Berlin wall came down and the communist regimes of Central and Eastern Europe had mostly fallen or been transmuted into something rather different, I had the privilege of speaking at a conference for pastors in one of those formerly eastern-bloc countries. The numbers were not large. Most interesting was the way this group of men reflected a natural breakdown. They were clearly divided into two groups. The older group—say, over forty or forty-five—had served their small congregations under the former communist government. Few of them had been allowed to pursue any tertiary education, let alone formal theological training. Most of them had served in considerable poverty, learning to trust God for the food they and their families needed to survive. Some had been incarcerated for the sake of the gospel; all had been harassed. The men in the younger group—say, under forty or so—without exception were university graduates. Several had pursued formal theological education; two or three were beginning their doctorates. They were interested in ideas and in the rapidly evolving cultural developments taking place in their country now that their media were a good deal freer. Quite a number were engaged in university evangelism and wanted to talk about postmodern epistemology.
The older group viewed the younger men as untested, ignorant of the lessons learned by suffering, far too cerebral, dizzyingly scattered and ill-focused, cocky, impatient, even arrogant. The younger group viewed the older men as, at best, out of date: they had slipped past their “sell by” date as much as had the communist regimes. They were ill-trained, defined too narrowly by yesterday’s conflicts, unable to evangelize the new generation, vainly clutching to power, consumed rather more by tradition than by truth. And in very large measure, both sides were right.
More recently I spoke at a denominational meeting of ministers in a Western country. Again there was a generational breakdown, cast somewhat differently. The older men had, during the decades of their ministry, combated the old-fashioned liberalism that had threatened their denomination in their youth. Many of them had been converted out of rough backgrounds and subsequently built strong fences around their churches to keep out alcohol and sleaze of every sort. Most of their congregations were aging along with their ministers; only a handful of them were growing. They loved older hymns and patterns of worship. The younger men dressed in jeans, loved corporate worship where the music was at least 95 decibels, were interested in evangelism, and loved to talk to the ecclesiastically disaffected—homosexuals, self-proclaimed atheists, mystically orientated “spiritual” artists. Some were starting Bible studies, fledgling churches, in pubs. This group thought the older men were out of date, too defensive, unable to communicate with people under twenty-five without sounding stuffy and even condescending, much too linear and boring in their thinking, and largely unable to communicate in the digital world (except by emails, already largely dismissed as belonging to the age of dinosaurs), mere traditionalists. The older group thought the younger men were brash, disrespectful, far too enamored with what’s “in” and far too ignorant of a well-integrated theology, frenetic but not deep, energetic but not wise, and more than a little cocky.And in very large measure, both sides were right.
Doubtless there have always been generational conflicts of one sort or another. Arguably, however, in some ways they are becoming worse. There are at least two reasons for this. First, the rate of cultural change has sped up, making it far more difficult for older people to empathize with a world so very different from the one in which they grew up three or four decades earlier, while making it far more difficult for younger people to empathize with a world in which people used typewriters and wired telephones and had never heard of Facebook or Twitter. Second, and far more important, the social dynamics of most Western cultures have been changing dramatically for decades. The Sixties tore huge breaches into the fabric that had united young and old, assigning more and more authority to the young. The cult of youth and health that characterized the Eighties and Nineties, complete with hair transplants and liposuction, along with gated communities for the middle-class elderly and social welfare that meant families did not really have to care for, or even interact much with, the older generation, built a world in which integration across generational lines could be happily avoided. Even the new digital tools that facilitate interaction tend to enable people to link up with very similar people—very much unlike the way the church is supposed to be, bringing together very different redeemed people who have but one thing in common, Jesus Christ and his gospel. 1 Ideally, how should both sides act so as to honor Christ and advance the gospel?
1. Listen to criticism in a non-defensive way. This needs to be done on both sides of the divide. It is easy to label criticism as hostile or non-empathetic and write it off. Nevertheless the path of wisdom is to try to discern what validity the criticism may have and learn from it. It may be that some older pastors do not know very well how to communicate with a younger generation. How, then, could they strengthen their ministry in these domains? It may be that some younger pastors are brash and intemperate in speech, finding it easy to build a following out of the gift of the gab. How then might reflection on 1 Cor 2 modify their speech? Even well-intentioned criticism hurts enough that we are sometimes seduced into a defensive posture because we have forgotten that the wounds inflicted by a friend are faithful and helpful, but wisdom also listens carefully and respectfully even to disrespectful speech in order to learn lessons not otherwise picked up.
2. Be prepared to ask the question, “What are we doing in our church, especially in our public meetings, that is not mandated by Scripture and that may, however unwittingly, be functioning as a barrier to getting the gospel out?” That question is of course merely another way of probing the extent to which tradition has trumped Scripture. There is no value in changing a tradition merely for the sake of changing a tradition. The two tests buried in my question must be rigorously observed: (a) Is the tradition itself mandated by Scripture, or, in all fairness, is its connection with Scripture highly dubious? (b) Is the tradition helpful only to the traditionalists, while getting in the way of outreach?
Even when the question is asked, the answers are rarely easy or clear-cut. The answers may bear on, say, what we wear, styles of music, the order of service, what we do with our massive pulpit. In each case, the bearing of Scripture and tradition can lead to conflicting inferences. Obviously there is no specific biblical mandate for a large pulpit in the middle of the front, preferably elevated to ensure the minister is six feet above contradiction. Knowledge of historic disputes reminds us of the way this arrangement has functioned in the past: the Reformation taught us that not the “altar” 2 was to be central but the Word of God—so the large pulpits were installed in the center. In today’s climate, however, the very same furniture may signal something else to casual visitors—not the centrality of the Word, but the lecture hall, or talking down to others. How can one rightly emphasize the authority of the Word of God without, on the one hand, erecting unnecessary barriers, and without, on the other hand, turning the front of the building into a “stage” associated with entertainment and performance arts? Fine pastors may disagree on the prudential outworking of such reflections in their specific contexts. Unless the questions are addressed with ruthless rigor, however, unbending lines will be drawn and positions staked out that serve only to foster division, not thought.
3. Always focus most attention on the most important things, what Paul calls the matters of first importance—and that means the gospel, with all its rich intertwinings, its focus on Christ and his death and resurrection, its setting people right with God and its power to transform. So when we take a dislike of another’s ministry primarily because he belongs to that other generation, must we not first of all ask whether the man in question heralds the gospel? If so, the most precious kinship already exists and should be nurtured. This is not to say that every other consideration can be ignored. Some ministers are pretty poor at addressing homosexuals in a faithful and winsome way, at speaking the truth in love, at coping with the rising relativism without sounding angry all the time, at avoiding the unpretty habit of nurturing a smart mouth. But Paul in Phil 1 understands that whatever the shortcomings and confused motives of some ministers, if they preach Christ faithfully, he will cheer them on, and be grateful.
4. Work hard at developing and fostering good relations with those from the other generation. This means meeting with them, even if, initially at least, you don’t like them. It means listening patiently, explaining a different point of view with gentleness. It means that the new generation of ministers should be publicly thanking God for the older ministers, praying for them with respect and gratitude; it means that the older generations of ministers should be publicly thanking God for the new generation, seeking to encourage them while publicly praying for them. It means that ideally, disputes should be negotiated in person, winsomely, not by blogposts that are ill-tempered and capable of doing nothing more than ensuring deeper divisions by cheering on one’s supporters. It means shared meals, shared prayer meetings, shared discussions. It means younger men will seek out older men for their wisdom in a plethora of pastorally challenging situations; it means older men will be trying to find out what these younger men are doing effectively and well, and how they see the world and understand their culture in the light of Scripture. It means that younger men will listen carefully in order better to understand the past; it means that older men will listen carefully in order better to understand the present. It means humility of mind and heart, and a passion for the glory of God and the good of others.
1.^ On the changing social dynamics, it is worth reading Matthew Shaffer, "Ages Apart: How modernity has separated the generations, and why we should care," National Review 68/11 (June 20, 2011): 35–37.
2.^"Altar"? What new covenant warrant is there for such terminology?
--------------------------------------------------------------------------------
Wednesday, 7 September 2011
Authentic Mission will involve bearing the Cross and Suffering for Christ's sake.
George Verwer the founder of Operation Mobilization writes:
'We seem to have a strange idea of Christian service. We will buy books, travel miles to hear a speaker on blessings, pay large sums to hear a group singing the latest Christian songs- but we forget we are soldiers.’
Suffering has always been part and parcel of Christian mission. The founder of Christianity died on a cross, virtually all the apostles were put to death, and the Christians in the early church until the conversion of the Emperor Constantine were often thrown to the lions or burned at the stake for the amusement of the onlookers.
Throughout Church history it has been the same when the Church tries to reach out in an enemy environment. Jesus had warned his followers that it would be so:
‘They will deliver you to synagogues and prisons, and you will be brought before kings and governors, and all on account of my name. This will result in your being witnesses to them. But make up your mind not to worry beforehand how you will defend yourselves. For I will give you words and wisdom that none of your adversaries will be able to resist or contradict’.
I think of the hymn :
'Must I be carried to the skies on a flowery bed of ease
when others sought to win the prize and sailed through bloody seas'?
The mission of Christ was certainly no ‘flowery bed of ease’. It was foretold by Isaiah that Christ would be a suffering servant ‘a man of sorrows and one acquainted with grief’ He was denied and betrayed by his friends before being beaten , tortured and then finally suffering and dying on the cross . Before his death Jesus told his disciples:
“The hour has come that the Son of Man should be glorified. 24 Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 25 He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. 26 If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honour. (John 12 .23.)
Today in many parts of the world Christians are going through terrible persecution. China, India, Sudan and Vietnam to name a few. The Marechale ( see picture below) the eldest daughter of General Booth of the Salvation Army wrote from her prison cell in the 1880’s:
'Jesus was crucified .. Ever since that day, men have tried to find an easier way, but the easier ways fail. If you are to win thousands who are without Christ, you must be ready to be crucified: your plans , your ideas , your likes and your inclinations. Things have changed , you say you have liberty now. Is there? Go and live Christ’s life, speak as he spoke, teach what he taught, denounce sin whenever you find it, and see if the enemy will not turn on you with all the fury of hell… Christ wasn’t crucified in a drawing room. He was no easy chair business… Do you shrink from being bated, misrepresented and spoken evil of ? it is time you were crucified..'
At one stage in my work among among teenagers things were starting to get messy. Though we found it a testing time it was still small beer compared to those suffering in other countries. I had my tyres slashed and some of the other leaders wanted to leave. It was then that certain scriptures (like the ones below) came alive to us. I certainly hadn't needed them for quite a while.
‘Consider it pure joy, my brothers whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance’ (James 1.2.)
'But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us. We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body. For we who are alive are always being given over to death for Jesus' sake, so that his life may be revealed in our mortal body. So then, death is at work in us, but life is at work in you.'2 Cor4.7
These became food and drink for the leaders. It was then I realised that God was perhaps doing more in us than he was doing with the youth. The enemy hates what we do and will oppose it.
If things go well all the time, if we never face any opposition perhaps we are not doing the Kingdom of darkness any damage. Will we give up when things get hard? Will we take it as a sign that God isn’t in it. Paul warns the younger Timothy who was prone to timidity in 2 Timothy 4:2‘Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction’.2.Tim. 4.2
We shouldn’t be surprised when Satan tries to prevent us reaching out to the lost. He will try to cripple us with fear. He will try and make us take the easier option so we don’t have face the flack or the jibs or the gossip.
Let us take Paul encouragement to Timothy as our own.
2 Timothy 2:3‘Endure hardship with us like a good soldier of Christ Jesus.’
Monday, 29 August 2011
Authentic mission will both originate and be sustained by prayer
One has only to read the gospels to see how much Jesus the Son of God prayed. After his baptism he was driven into the wilderness where he prayed and fasted. He spent whole nights in prayer and taught his disciples both how to and what to pray.
The Church before the outpouring of the Holy Spirit at Pentecost when 3000 were converted was at prayer.( Acts 1.14)
Acts 2.42 They devoted themselves to prayer.
Acts 3.1 They were on there way to prayer when they healed the cripple. This resulted in a massive evangelistic meeting which saw many come to faith.
Acts 4.23-31 After Peter and John’s release from prison they prayed for boldness to preach along with signs and wonders.
Acts 10.31 Cornelius prayers became instrumental for the gospel coming to the Gentiles.
Acts 26.29 Paul speaks of his prayers for those at his trial that they will come to the Lord.
Rom. 1.10 Paul prays that he will have at last an open door to come to them in order to minister.
Eph. 6.19 Paul asks for prayer that he will fearlessly preach the gospel.
Consider also Jesus’ prayers for his disciples and Paul’s prayers for the young Churches.
There is often a link between prayer and the Holy Spirit. If we don’t pray we are unlikely to be filled with the Holy Spirit, yet even in our weakness it is the Holy Spirit that helps us to pray. As we practise the presence of God and in each moment give our hearts to him asking him to help and guide us He will put prayers on our heart and make prayer a delight.
One of the most memorable 'revival' stories is told of a retired Presbyterian
minister in America who was known as 'Father' Nash and a contemporary of
the famous evangelist Charles Finney. Nash had a problem with his
sight which caused him to spend long pours away from the sunlight. However he was able to use this as a spur to seek other methods of serving God. It was through disability this he learned how to pray-really pray. He would groan, sigh, plead and cry to the Lord that Holy Spirit would
come down in order to save souls. He would like Paul travail in prayer for the lost.
The Church before the outpouring of the Holy Spirit at Pentecost when 3000 were converted was at prayer.( Acts 1.14)
Acts 2.42 They devoted themselves to prayer.
Acts 3.1 They were on there way to prayer when they healed the cripple. This resulted in a massive evangelistic meeting which saw many come to faith.
Acts 4.23-31 After Peter and John’s release from prison they prayed for boldness to preach along with signs and wonders.
Acts 10.31 Cornelius prayers became instrumental for the gospel coming to the Gentiles.
Acts 26.29 Paul speaks of his prayers for those at his trial that they will come to the Lord.
Rom. 1.10 Paul prays that he will have at last an open door to come to them in order to minister.
Eph. 6.19 Paul asks for prayer that he will fearlessly preach the gospel.
Consider also Jesus’ prayers for his disciples and Paul’s prayers for the young Churches.
There is often a link between prayer and the Holy Spirit. If we don’t pray we are unlikely to be filled with the Holy Spirit, yet even in our weakness it is the Holy Spirit that helps us to pray. As we practise the presence of God and in each moment give our hearts to him asking him to help and guide us He will put prayers on our heart and make prayer a delight.
One of the most memorable 'revival' stories is told of a retired Presbyterian
minister in America who was known as 'Father' Nash and a contemporary of
the famous evangelist Charles Finney. Nash had a problem with his
sight which caused him to spend long pours away from the sunlight. However he was able to use this as a spur to seek other methods of serving God. It was through disability this he learned how to pray-really pray. He would groan, sigh, plead and cry to the Lord that Holy Spirit would
come down in order to save souls. He would like Paul travail in prayer for the lost.
When Finney was on a preaching tour he would send Nash ahead to the city that he was to preach at.So Nash would book himself into a hotel or boarding house three or four weeks before Finney was scheduled to preach there. He would also gather a few like minded people in the city to pray with him-often they would not even eat but instead continually pray down God's Spirit upon the city or town. Nash would rarely attend the actual meetings but continue to pray for revival.
It has been said that by the time Finney arrived in the town to preach, revival had sometimes already broken out!
Daniel 'Father' Nash
Monday, 15 August 2011
Authentic Mission will be practised in a spirit of humility and servanthood
In the Lausanne Covenant under the title ‘Wanted: Humble messengers of the gospel’ the following points were made in its analysis of missionary humility.
First, there is the humility to acknowledge the problem which culture presents, and not to avoid or over-simplify it.
Secondly, there is the humility to take the trouble to understand and appreciate the culture of those to whom we go.
Thirdly, there is the humility to begin our communication where people actually are and not where we would like them to be.
Fourthly, there is the humility to recognize that even the most gifted, dedicated and experienced missionary can seldom communicate the gospel in another language or culture as effectively as a trained local Christian.
Fifthly, there is the humility to trust in the Holy Spirit of God, who is always the chief communicator, who alone opens the eyes of the blind and brings people to new birth. "Without his witness, ours is futile”
Authentic Mission must neither be swashbuckling nor triumphalist. During the great missionary enterprises of the 19th Century this was not always the case. Mindsets of 'West is Best' and grand goals of building up empires for their church were often found among them. This often reflected the Colonialism of Britain and other European nations at the time.
Sadly this spirit is still seen today in evangelists and preachers who come across in an arrogant or proud manner. In their fervour to build up their own organization or church they frequently leave those who listen to them feeling both spiritually and financially exploited.Others make promises of health, wealth and power but when the problems arise or the promises are not fulfilled they are not there to help them.
The offer that if you come to Christ 'all your problems will be solved' or the use of psychological techniques on people in order to induce them to become Christians, or at least join their brand of Christianity, are all unworthy of the true Christian Mission. Likewise preachers drawing other Christians away from their own churches with the enticement that they will become part of God's elite, or where God is moving, likewise bring dishonour to Christ.
Yet even in modernity there were many examples of authentic missionarys. Men such as William Carey, Hudson Taylor, Sadu Sundar Singh to name a few among thousands were truly humble servants of God. They never exploited: They more often than not gave up their lives. They truly loved the people, living among them ( see blog on incarnational mission) in a spirit of humility seeking to bring them the word of Christ in the context of the culture. This was often at great cost to themselves and their families. Many of those who went into all the world to bring the good news never returned, often dying within the first year.
Jesus came as a servant and to give up his life for many: authentic mission requires that we do the same.
In the gospels Jesus was more often hardest on the religious leaders than he was on the ordinary man and woman.People do not have to listen to us and we need to have the attitude that they are doing us the favour by listening to us, not the other way round.Humility and servanthood and love should be the marks of those who want to share the life of God.
The famous missionary E. Stanley Jones founded what he called Round Table Conferences which became known to the world through his book 'Christ at the Round Table'. His attitude towards evangelism was similar to that of Ikon.
He wrote:'The Crusaders conquered Jerusalem and in the end that Christ was not there. They lost Him through the very spirit and methods by which they sought to serve Him. Many more modern and more refined crusaders end in that same barrenness of victory. Mere proselytisation partakes of these methods and shares the same barrenness of results.'
The approach by Stanley Jones towards those of other Faiths ( be they Hindu, Muslim or Buddhist) where they each shared their experiences of the divine, was much deeper than mere 'Dialogue', that of discussing propositional truths. It was being honest and vulnerable together. It was also at these Round Tables that many came to experience, then follow the risen Christ.
As regards strangers or visiters who come to our meetings or gatherings we should go out of our way to make them feel welcome. They should be seen as our quests. It is a sad fact that many churches and fellowships be they evangelical, charismatic or postmodern show a lack of hospitality and friendship towards outsiders.
People will not care how much you know until they know how much you care.I'm sure all of us have gone into a place where we were made to feel invisible or even a nuisance. It's not a nice feeling.We should therefore see it as a crime when we do it to others.Postmodern people care less about whether a religion is true or not, but what they do want to know is whether it works. Remember how St Francis who kissed the hand of the leper: Are we not even prepared to walk a few feet to talk to a stranger who is alone, or looks a little uncool,or strange. Many miss out on lasting friendships by not making a little effort and being friendly to the friendless person. 'Whatever you do on to the least' says the Master 'you do it on to me'.
This is especially important for postmodern people who are looking for something real, something authentic. Anyone can put on a show of religion or spirituality. We can have the talk but not the walk but at the end of the day it's all sham and we have only fooled ourselves.
It should be noted that when I speak of Christianity or someone being a Christian I am not talking about someone who has joined a Cult (A group that practices religious ritual), or merely believed a Creed ( be it the Westminster Confession of Faith, The Nicene Creed or even the Bible), or even one who follows a Code of Conduct ( be it the Golden Rule, Sermon on the Mount etc.see John Stott Christian Basics). Rather, it is someone who who has come to know and serve the living Christ.
That means walking with Christ as our friend, trusting him as Saviour and following Christ as Lord. It is his life within us that we must nurture. It is listening attentively to His voice and seeking to do His bidding.
If you don't know him yet as your personal friend, Lord and saviour you can do so. He still speaks to men and woman today as he did 2000 years ago when he said : ‘Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me'.
He stands at the outside of each heart and life. He will not force his way in by kicking in or breaking down the door. The handle is in fact on the inside of the door. The decision is with us. Will we open the door?
Saturday, 13 August 2011
The Lifeboat Station
On a dangerous sea coast where shipwrecks often occur, there was once a crude little lifeboat station. The building was no more than a hut, and there was only one boat; but the few devoted members kept a constant watch over the sea. With no thought for themselves, they went out day and night, tirelessly searching for the lost. Some of those who were saved, and various others in the surrounding area, wanted to be associated with the station and give their time, money, and effort to support the work. New boats were bought and new crews trained. The little lifeboat station grew.
Some of these new members of the lifeboat station were unhappy that the building was so crude and poorly equipped. They felt that a more comfortable place should be provided as the first refuge of those who were saved from the sea. They replaced the emergency cots with beds and put better furniture in the enlarged building. Now the lifeboat station became a popular gathering place for its members, and they decorated it beautifully and furnished it exquisitely because they used it as sort of a club. Fewer members were now interested in going to sea on lifesaving missions, so they hired lifeboat crews to do this work. The lifesaving motif still prevailed in this club’s decoration, and there was a memorial lifeboat in the room where the club initiations were held.
About this time a large ship was wrecked off the coast, and the hired crews brought in boatloads of cold, wet, half-drowned people. They were dirty and sick, and some of them were foreigners. The beautiful new club was in chaos. Immediately, the property committee hired someone to rig up a shower house outside the club, where victims of shipwrecks could be cleaned up before coming inside.
At the next meeting, there was a split in the club membership. Most of the members wanted to stop the club’s lifesaving activities because they felt they were unpleasant and a hindrance to the normal social life of the club. A small number of members insisted upon lifesaving as their primary purpose and pointed out that they were still called a lifesaving station. The small group’s members were voted down and told that if they wanted to save lives, they could begin their own lifeboat station down the coast.
They did.
As the years went by, however, the new station experienced the same changes that had occurred in the old station. It evolved into a club, and yet another lifesaving station was founded. History continued to repeat itself, and if you visit that seacoast today, you will find a number of exclusive clubs along that shore.
Shipwrecks are frequent in those waters, but most of the passengers drown.
As disciples of Jesus, our primary task is to go and make disciples. (See Matthew 28:19.) To put it another way, we are to go and save lives. Unfortunately, we sometimes forget our purpose. We need to recover our passion for lifesaving. We need to be doers of the Word and not hearers only. (See James 1:22).
Thursday, 11 August 2011
Authentic Mission and the Awesomeness of God.
It is sometimes perceived that the “fear of the Lord” (meaning, to be concerned with a God of judgment) is not relevant for those living since the New Testament era. It is true that the fear of the Lord seems more prominent in the Old Testament than the New Testament. Nevertheless, the New Testament still concerns itself with this important subject. God is still holy (Hebrews 12:14; 2 Corinthians 7:1) and there is still a final judgment (Matthew 25:41).
The fear of the Lord means living our lives to please the Lord. While on earth, Jesus sought to please his Father. Christians must also seek to please God and live a life worthy of him (Colossians 1:10). In 1 Corinthians 5:9, Paul writes that it was his goal to please God. Why was he motivated as he was? Verse 10 says, “For we must all appear before the judgment seat of Christ.” As a result, Paul encouraged his readers to “persuade men” (v.11).
Michael Green notes, “This fear of which he speaks is not the craven fear of the underdog, but the loving fear of the friend and trusted servant who dreads disappointing his beloved Master.”2 He goes on to write, “This fear was a contributory factor in the ceaseless evangelistic activity of the apostle Paul.”3 In seeking to persuade men, we can begin to understand Paul’s concern for those who were not in Christ. Paul saw himself as similar to the prophet Ezekiel, who had been called to be God’s watchman. Similar to Ezekiel, Paul declared to the Ephesian elders, “Therefore I testify to you this day that I am innocent of the blood of all of you, for I did not shrink from declaring to you the whole counsel of God” (Acts 20:26). He believed he was “an apostle of Christ Jesus by the will of God” (2 Timothy 1), a herald and teacher (1 Timothy 1:11) and an ambassador of Christ (2 Corinthians 5:20).
He was like Isaiah, who having seen God in his awesome majesty, could not refuse his invitation to “go and tell this people” (Isaiah 6:9). Like Jeremiah, Paul could not hold in God’s Word. This holy compulsion was a combination of both the love of God for the people and a grave concern that the trust committed to Paul should be discharged (1 Corinthians 9:17). The Church’s mission should still be motivated by a healthy appreciation of the fear of God, which will give to the Church a sense of its own holy calling to reach the lost. The Church will then become fearless in the midst of fierce opposition. Paul the great missionary had to endure great sufferings in order to fulfill the ministry to which God had called him.
Sunday, 31 July 2011
Authentic Mission and the love of God.
Christian Mission springs from the very heart of the Godhead. Regarding the ‘love of God’ as perhaps the overriding motive for mission it contains at least three elements all of which are significant.
Firstly, God’s love for us,
Secondly, our love for God which is proved by our obedience to God "If you love me, you will obey what I command. (John 14.15), and
Thirdly God’s love working through us to others.
The love of the missionary God is seen in the tremendous act of the Father giving up his only begotten son in the incarnation, and his son being willing to come and live a life of self sacrifice and ultimately to die on the cross for mankind e.g. For God so loved the world that he sent his only begotten son (John 3.16).
John also states that ‘we love because he first loved us’(1 John 4.19). If our response is to truly love Christ in return, Jesus tells us we will obey his commands and God will live in us. God therefore expects disciples of Christ to be motivated by the love of God. His love has been poured out in our hearts (Rom.5.5) and Jesus who commanded us to love one another, also promised that if we obeyed him the world would know that we were his (John 13.34-35).
The love that Jesus spoke of was much more than just an emotional feeling which would come and go, but was an act of the will and also one of the fruits of the Holy Spirit. (Gal.5.1) It was also what compelled Paul in his mission (2 Cor.5.14). Christ had also told the disciples ‘As the Father has sent me, I am sending you.’(John 20.21) As disciples we are obliged to follow his example.
In a similar manner our love for God must be shown in ‘incarnational mission’, that is identifying with the people we seek to reach, entering into their worlds, their pains and their sorrows. Like Christ we must seek and save that which was lost.
Having an holistic approach ( a mission not only of words of which evangelicals emphasize,but also with good works, acts of kindness, fighting for justice for the weak and disenfranchised) to mission and being motivated by the love of God would certainly limit the abuses towards those we seek to reach.
The Crusades and Inquisitions are a blight on the history of the Church and for that we must hold our heads in shame, but also the imperialistic and triumphalistic attitudes of the present day Church are equally a denial of the love of God. It is here that the definition of evangelism as 'one beggar telling another beggar where to find bread' is apt. We have nothing that we have not received freely from God. Freely we have received let us freely give.
If we are motivated by this love surely our natural response will be to share it with others and join with Wesley's heart cry:
Oh that the world might taste and see
the riches of His grace
The arms of love that compass me
would all mankind embrace
Thursday, 28 July 2011
John Stott's Last Sermon At Keswick
John Stott was certainly one of the finest Christian leaders of the twentieth century. Though he had an upper class English background ( his father was a Harley Street surgeon), thousands of men and woman all over the world from less favourable backgrounds would be proud to call him their friend and mentor.
Check out his audio sermons by clicking 'John Stott's sermons' on my favourite links. I've reposted this article in the light of his death yesterday. 'Uncle John was ninety years old. AK
I remember very vividly, some years ago, that the question which perplexed me as a younger Christian (and some of my friends as well) was this: what is God’s purpose for His people? Granted that we have been converted, granted that we have been saved and received new life in Jesus Christ, what comes next? Of course, we knew the famous statement of the Westminster Shorter Catechism: that man’s chief end is to glorify God and to enjoy Him forever: we knew that, and we believed it. We also toyed with some briefer statements, like one of only five words – love God, love your neighbour. But somehow neither of these, nor some others that we could mention, seemed wholly satisfactory. So I want to share with you where my mind has come to rest as I approach the end of my pilgrimage on earth and it is – God wants His people to become like Christ. Christlikeness is the will of God for the people of God.
So if that is true, I am proposing the following: first to lay down the biblical basis for the call to Christlikeness: secondly, to give some New Testament examples of this; thirdly, to draw some practical conclusions. And it all relates to becoming like Christ.
So first is the biblical basis for the call to Christlikeness. This basis is not a single text: the basis is more substantial than can be encapsulated in a single text. The basis consists rather of three texts which we would do well to hold together in our Christian thinking and living: Romans 8:29, 2 Corinthians 3:18 and 1 John 3:2. Lets look at these three briefly.
Romans 8:29 reads that God has predestined His people to be conformed to the image of His Son: that is, to become like Jesus. We all know that when Adam fell he lost much – though not all – of the divine image in which he had been created. But God has restored it in Christ. Conformity to the image of God means to become like Jesus: Christlikeness is the eternal predestinating purpose of God.
My second text is 2 Corinthians 3:18: ‘And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness, from one degree of glory to another; for this comes from the Lord who is the Spirit.’ So it is by the indwelling Spirit Himself that we are being changed from glory to glory – it is a magnificent vision.
In this second stage of becoming like Christ, you will notice that the perspective has changed from the past to the present, from God’s eternal predestination to His present transformation of us by the Holy Spirit. It has changed from God’s eternal purpose to make us like Christ, to His historical work by His Holy Spirit to transform us into the image of Jesus.
That brings me to my third text: 1 John 3:2. ‘Beloved, we are God’s children now and it does not yet appear what we shall be but we know that when he appears, we will be like him, for we shall see him as he is.’ We don’t know in any detail what we shall be in the last day, but we do know that we will be like Christ. There is really no need for us to know any more than this. We are content with the glorious truth that we will be with Christ, like Christ, for ever.
Here are three perspectives – past, present and future. All of them are pointing in the same direction: there is God’s eternal purpose, we have been predestined; there is God’s historical purpose, we are being changed, transformed by the Holy Spirit; and there is God’s final or eschatalogical purpose, we will be like Him, for we shall see Him as He is. All three, the eternal, the historical and the eschatalogical, combine towards the same end of Christlikeness. This, I suggest, is the purpose of God for the people of God. That is the biblical basis for becoming like Christ: it is the purpose of God for the people of God.
Check out his audio sermons by clicking 'John Stott's sermons' on my favourite links. I've reposted this article in the light of his death yesterday. 'Uncle John was ninety years old. AK
I remember very vividly, some years ago, that the question which perplexed me as a younger Christian (and some of my friends as well) was this: what is God’s purpose for His people? Granted that we have been converted, granted that we have been saved and received new life in Jesus Christ, what comes next? Of course, we knew the famous statement of the Westminster Shorter Catechism: that man’s chief end is to glorify God and to enjoy Him forever: we knew that, and we believed it. We also toyed with some briefer statements, like one of only five words – love God, love your neighbour. But somehow neither of these, nor some others that we could mention, seemed wholly satisfactory. So I want to share with you where my mind has come to rest as I approach the end of my pilgrimage on earth and it is – God wants His people to become like Christ. Christlikeness is the will of God for the people of God.
So if that is true, I am proposing the following: first to lay down the biblical basis for the call to Christlikeness: secondly, to give some New Testament examples of this; thirdly, to draw some practical conclusions. And it all relates to becoming like Christ.
So first is the biblical basis for the call to Christlikeness. This basis is not a single text: the basis is more substantial than can be encapsulated in a single text. The basis consists rather of three texts which we would do well to hold together in our Christian thinking and living: Romans 8:29, 2 Corinthians 3:18 and 1 John 3:2. Lets look at these three briefly.
Romans 8:29 reads that God has predestined His people to be conformed to the image of His Son: that is, to become like Jesus. We all know that when Adam fell he lost much – though not all – of the divine image in which he had been created. But God has restored it in Christ. Conformity to the image of God means to become like Jesus: Christlikeness is the eternal predestinating purpose of God.
My second text is 2 Corinthians 3:18: ‘And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness, from one degree of glory to another; for this comes from the Lord who is the Spirit.’ So it is by the indwelling Spirit Himself that we are being changed from glory to glory – it is a magnificent vision.
In this second stage of becoming like Christ, you will notice that the perspective has changed from the past to the present, from God’s eternal predestination to His present transformation of us by the Holy Spirit. It has changed from God’s eternal purpose to make us like Christ, to His historical work by His Holy Spirit to transform us into the image of Jesus.
That brings me to my third text: 1 John 3:2. ‘Beloved, we are God’s children now and it does not yet appear what we shall be but we know that when he appears, we will be like him, for we shall see him as he is.’ We don’t know in any detail what we shall be in the last day, but we do know that we will be like Christ. There is really no need for us to know any more than this. We are content with the glorious truth that we will be with Christ, like Christ, for ever.
Here are three perspectives – past, present and future. All of them are pointing in the same direction: there is God’s eternal purpose, we have been predestined; there is God’s historical purpose, we are being changed, transformed by the Holy Spirit; and there is God’s final or eschatalogical purpose, we will be like Him, for we shall see Him as He is. All three, the eternal, the historical and the eschatalogical, combine towards the same end of Christlikeness. This, I suggest, is the purpose of God for the people of God. That is the biblical basis for becoming like Christ: it is the purpose of God for the people of God.
John Stott's last sermon (2)
I want to move on to illustrate this truth with a number of New Testament examples. First, I think it is important for us to make a general statement, as the apostle John does in 1 John 2:6: ‘he who says he abides in Christ ought to walk in the same way as he walked.’ In other words, if we claim to be a Christian, we must be Christlike. Here is the first New Testament example: we are to be like Christ in his Incarnation.Some of you may immediately recoil in horror from such an idea. Surely, you will say to me, the Incarnation was an altogether unique event and cannot possibly be imitated in any way? My answer to that question is yes and no. Yes, it was unique, in the sense that the Son of God took our humanity to himself in Jesus of Nazareth, once and for all and forever, never to be repeated. That is true. But there is another sense in which the Incarnation was not unique: the amazing grace of God in the Incarnation of Christ is to be followed by all of us. The Incarnation, in that sense, was not unique but universal. We are all called to follow the example of His great humility in coming down from heaven to earth. So Paul could write in Philippians 2:5-8: ‘Have this mind among yourselves, which was in Christ, who, though he was in the form of God, did not count equality with God some thing to be grasped for his own selfish enjoyment, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross.’ We are to be like Christ in his Incarnation in the amazing self-humbling which lies behind the Incarnation.
Secondly, we are to be like Christ in His service. We move on now from his Incarnation to His life of service; from His birth to His life, from the beginning to the end. Let me invite you to come with me to the upper room where Jesus spent his last evening with His disciples, recorded in John’s gospel chapter 13: ‘He took off his outer garments, he tied a towel round him, he poured water into a basin and washed his disciples’ feet. When he had finished, he resumed his place and said, “If then I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet, for I have given you an example’ – notice the word – ‘ that you should do as I have done to you.’
Some Christians take Jesus’ command literally and have a foot-washing ceremony in their Lord’s Supper once a month or on Maundy Thursday – and they may be right to do it. But I think most of us transpose Jesus’ command culturally: that is just as Jesus performed what in His culture was the work of a slave, so we in our cultures must regard no task too menial or degrading to undertake for each other.
Thirdly, we are to be like Christ in His love. I think particularly now of Ephesians 5:2 – ‘walk in love as Christ loved us and gave himself up as a fragrant offering and sacrifice to God.’ Notice that the text is in two parts. The first part is walk in love, an injunction that all our behaviour should be characterised by love, but the second part of the verse says that He gave Himself for us, which is not a continuous thing but an aorist, a past tense, a clear reference to the cross. Paul is urging us to be like Christ in his death, to love with self-giving Calvary love. Notice what is developing: Paul is urging us to be like the Christ of the Incarnation, to be like the Christ of the foot washing and to be like the Christ of the cross. These three events of the life of Christ indicate clearly what Christlikeness means in practice.
Fourthly, we are to be like Christ in His patient endurance. In this next example we consider not the teaching of Paul but of Peter. Every chapter of the first letter of Peter contains an allusion to our suffering like Christ, for the background to the letter is the beginnings of persecution. In chapter 2 of 1 Peter in particular, Peter urges Christian slaves, if punished unjustly, to bear it and not to repay evil for evil. For, Peter goes on, you and we have been called to this because Christ also suffered, leaving us an example – there is that word again – so that we may follow in His steps. This call to Christlikeness in suffering unjustly may well become increasingly relevant as persecution increasesin many cultures in the world today.
My fifth and last example from the New Testament is that we are to be like Christ in His mission. Having looked at the teaching of Paul and Peter, we come now to the teaching of Jesus recorded by John. In John 20:21, in prayer, Jesus said ‘As you, Father, have sent me into the world, so I send them into the world’ – that is us. And in his commissioning in John 17 he says ‘As the Father sent me into the world, so I send you.’ These words are immensely significant. This is not just the Johannine version of the Great Commission but it also an instruction that their mission in the world was to resemble Christ’s mission. In what respect? The key words in these texts are ’sent into the world’. As Christ had entered our world, so we are to enter other people’s worlds. It was eloquently explained by Archbishop Michael Ramsey some years ago: ‘We state and commend the faith only in so far as we go out and put ourselves with loving sympathy inside the doubts of the doubters, the questions of the questioners and the loneliness of those who have lost the way.’
This entering into other people’s worlds is exactly what we mean by incarnational evangelism. All authentic mission is incarnational mission. We are to be like Christ in his mission. These are the five main ways in which we are to be Christlike: in His Incarnation, in His service, in His love, in His endurance and in His mission.
John Stott's Last Sermon (3)
Firstly, Christlikeness and the mystery of suffering. Suffering is a huge subject in itself and there are many ways in which Christians try to understand it. One way stands out: that suffering is part of God’s process of making us like Christ. Whether we suffer from a disappointment, a frustration or some other painful tragedy, we need to try to see this in the light of Romans 8:28-29. According to Romans 8:28, God is always working for the good of his people, and according to Romans 8:29, this good purpose is to make us like Christ.Secondly, Christlikeness and the challenge of evangelism. Why is it, you must have asked, as I have, that in many situations our evangelistic efforts are often fraught with failure? Several reasons may be given and I do not want to over-simplify but one main reason is that we don’t look like the Christ we are proclaiming. John Poulton, who has written about this in a perceptive little book entitled A today sort of evangelism, wrote this:
‘The most effective preaching comes from those who embody the things they are saying. They are their message. Christians need to look like what they are talking about. It is people who communicate primarily, not words or ideas. Authenticity gets across. deep down in side people, what communicates now is basically personal authenticity.’
That is Christlikeness. Let me give you another example. There was a Hindu professor in India who once identified one of his students as a Christian and said to him: ‘If you Christians lived like Jesus Christ, India would be at your feet tomorrow.’ I think India would be at their feet today if we Christians lived like Christ. From the Islamic world, the Reverend Iskandar Jadeed, a former Arab Muslim, has said ‘If all Christians were Christians – that is, Christlike – there would be no more Islam today.’
That brings me to my third point – Christlikeness and the indwelling of the Spirit. I have spoken much tonight about Christlikeness but is it attainable? In our own strength it is clearly not attainable but God has given us his Holy Spirit to dwell within us, to change us from within. William Temple, Archbishop in the 1940s, used to illustrate this point from Shakespeare:
‘It is no good giving me a play like Hamlet or King Lear and telling me to write a play like that. Shakespeare could do it – I can’t. And it is no good showing me a life like the life of Jesus and telling me to live a life like that. Jesus could do it – I can’t. But if the genius of Shakespeare could come and live in me, then I could write plays like this. And if the Spirit could come into me, then I could live a life like His.’
So I conclude, as a brief summary of what we have tried to say to one another: God’s purpose is to make us like Christ. God’s way to make us like Christ is to fill us with his Spirit. In other words, it is a Trinitarian conclusion, concerning the Father, the Son and the Holy Spirit.
Saturday, 9 July 2011
The Evangelist as a Sower.
In the New Testament both Jesus and Paul use the metaphor of the sower
for the evangelist or proclaimer of the good news. From Jesus’ parable
of the sower (or ‘of the soils’) the evangelist should learn to be
develop three of the attributes found in the sower. The first
attribute we notice in the sower is that he is generous in his
sowing. He had plenty of seed and spread it widely, causing it to land
on different types of soils. We too should be generous in our
sharing of the message of grace-as Jesus encouraged us :‘freely you
have received so freely give! We should not be stingy with this
message nor seek to keep to ourselves, our family, friends or
countrymen but rather share it with all, even to those whom we
consider don't deserve it-for of course we don't deserve it! Of course
this doesn’t mean that we should ‘throw our pearls before swine’
as the Master told us, but we should still be generous and seek to
spread it where we have an opportunity to do so.
As Charles Wesley declared:
Come sinners to the gospel feast
Let every one be Jesu’s guest.
There need not one be left behind
For God has bidden all mankind.
The second attribute I see in the sower is that he is man who has faith.
He believes that the seed has power to take root, grow and
reproduce-it is what seeds do! We too should should have faith when we
sow the seed of God’s word. As Paul declared regarding the gospel: I
am not ashamed of the gospel, because it is the power of God for the
salvation of everyone who believes. We should not lose heart or become
weary in well doing –keep sowing, keep praying and God will give the
growth and if it lands on good soil it could produce a crop, 'some multiplying thirty, some sixty, some a hundred times.'
The third attribute I see in the sower is that he is patient as he
waits for the seed to grow. He does not panic despite the weather be
it rain, hail, snow or scorching sun! The evangelist likewise should take
encouragement to wait patiently when he shares the gospel. This is
also seen when God speaks in the book of Isaiah :
As the rain and the snow
come down from heaven,
and do not return to it
without watering the earth
and making it bud and flourish,
so that it yields seed for the sower and bread for the eater,
so is my word that goes out from my mouth:
It will not return to me empty,
but will accomplish what I desire
and achieve the purpose for which I sent it.
The seed will take time to develop in the ground then after its time
has been fulfilled the fruit will be seen for all to see.
Paul also emphasises that it is not the sower that gives the growth,
but God. It is not the sower that can boast or receive any glory, but
God. Our calling is not to give the growth, rather our calling is to sow generously, in faith and patiently that in due time God would give growth to the seed sown in his name.
AK
Send me,' he cries, his sin-purged lips with altar fires aglow:
'I'll bear the living message of free forgiving love;
O let me win the wand'rers to the path that leads above.'
`Spite all the ties of nature, he leaves his friends and home,
A lonely witness o'er the world, despised and poor, to roam.
Nought takes he for his service, but freely in His name
Who sent him and supplies his need, the Gospel would proclaim.
Within his yearning bosom, love to the Savior reigns:
In all the labors of his life no other power constrains.
Deep are his tender feelings, sweet is his pleading tone,
As he described the glories of yon Man on Heaven's throne.
His heart the heavy burden of sinful souls must bear;
He wrestles for them at God's throne through hours of midnight prayer.
Eternity before him more real than Time appears:
Oh, wonder not he pleadeth with the eloquence of tears!
Anointed by God's Spirit, trained at the Master's feet,
Commissioned and sent forth by Him, all furnished and complete.
No human art or wisdom his talent could assist:
A heavenly-moulded, God-sent man is the evangelist.
He is the weeping sower who shall with singing come,
Bringing his gathered sheaves from earth to Heaven's harvest home.
And when with joy he lays them down at the Master's feet,
His own 'Well done! thou faithful one,' will make his bliss
complete.—William Blane
Friday, 27 May 2011
1 Corinthians 4: The Nature of True Apostleship
1 This, then, is how you ought to regard us: as servants of Christ and as those entrusted with the mysteries God has revealed. 2 Now it is required that those who have been given a trust must prove faithful. 3 I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. 4 My conscience is clear, but that does not make me innocent. It is the Lord who judges me. 5 Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of the heart. At that time each will receive their praise from God.
6 Now, brothers and sisters, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying, “Do not go beyond what is written.” Then you will not be puffed up in being a follower of one of us over against the other. 7 For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?
8 Already you have all you want! Already you have become rich! You have begun to reign—and that without us! How I wish that you really had begun to reign so that we also might reign with you! 9 For it seems to me that God has put us apostles on display at the end of the procession, like those condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to human beings. 10 We are fools for Christ, but you are so wise in Christ! We are weak, but you are strong! You are honored, we are dishonored! 11 To this very hour we go hungry and thirsty, we are in rags, we are brutally treated, we are homeless. 12 We work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure it; 13 when we are slandered, we answer kindly. We have become the scum of the earth, the garbage of the world—right up to this moment.
Paul’s Appeal and Warning
14 I am writing this not to shame you but to warn you as my dear children. 15 Even if you had ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel. 16 Therefore I urge you to imitate me. 17 For this reason I have sent to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church.
18 Some of you have become arrogant, as if I were not coming to you. 19 But I will come to you very soon, if the Lord is willing, and then I will find out not only how these arrogant people are talking, but what power they have. 20 For the kingdom of God is not a matter of talk but of power. 21 What do you prefer? Shall I come to you with a rod of discipline, or shall I come in love and with a gentle spirit?
6 Now, brothers and sisters, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying, “Do not go beyond what is written.” Then you will not be puffed up in being a follower of one of us over against the other. 7 For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?
8 Already you have all you want! Already you have become rich! You have begun to reign—and that without us! How I wish that you really had begun to reign so that we also might reign with you! 9 For it seems to me that God has put us apostles on display at the end of the procession, like those condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to human beings. 10 We are fools for Christ, but you are so wise in Christ! We are weak, but you are strong! You are honored, we are dishonored! 11 To this very hour we go hungry and thirsty, we are in rags, we are brutally treated, we are homeless. 12 We work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure it; 13 when we are slandered, we answer kindly. We have become the scum of the earth, the garbage of the world—right up to this moment.
Paul’s Appeal and Warning
14 I am writing this not to shame you but to warn you as my dear children. 15 Even if you had ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel. 16 Therefore I urge you to imitate me. 17 For this reason I have sent to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church.
18 Some of you have become arrogant, as if I were not coming to you. 19 But I will come to you very soon, if the Lord is willing, and then I will find out not only how these arrogant people are talking, but what power they have. 20 For the kingdom of God is not a matter of talk but of power. 21 What do you prefer? Shall I come to you with a rod of discipline, or shall I come in love and with a gentle spirit?
Wednesday, 25 May 2011
1 Corinthians 3 The Church and Its Leaders
1 Brothers and sisters, I could not address you as people who live by the Spirit but as people who are still worldly—mere infants in Christ. 2 I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready. 3 You are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere humans? 4 For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not mere human beings?
5 What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task. 6 I planted the seed, Apollos watered it, but God has been making it grow. 7 So neither the one who plants nor the one who waters is anything, but only God, who makes things grow. 8 The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor. 9 For we are co-workers in God’s service; you are God’s field, God’s building.
10 By the grace God has given me, I laid a foundation as a wise builder, and someone else is building on it. But each one should build with care. 11 For no one can lay any foundation other than the one already laid, which is Jesus Christ. 12 If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, 13 their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. 14 If what has been built survives, the builder will receive a reward. 15 If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames.
16 Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst? 17 If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred, and you together are that temple.
18 Do not deceive yourselves. If any of you think you are wise by the standards of this age, you should become “fools” so that you may become wise. 19 For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness”; 20 and again, “The Lord knows that the thoughts of the wise are futile.” 21 So then, no more boasting about human leaders! All things are yours, 22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, 23 and you are of Christ, and Christ is of God.
5 What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task. 6 I planted the seed, Apollos watered it, but God has been making it grow. 7 So neither the one who plants nor the one who waters is anything, but only God, who makes things grow. 8 The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor. 9 For we are co-workers in God’s service; you are God’s field, God’s building.
10 By the grace God has given me, I laid a foundation as a wise builder, and someone else is building on it. But each one should build with care. 11 For no one can lay any foundation other than the one already laid, which is Jesus Christ. 12 If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, 13 their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. 14 If what has been built survives, the builder will receive a reward. 15 If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames.
16 Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst? 17 If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred, and you together are that temple.
18 Do not deceive yourselves. If any of you think you are wise by the standards of this age, you should become “fools” so that you may become wise. 19 For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness”; 20 and again, “The Lord knows that the thoughts of the wise are futile.” 21 So then, no more boasting about human leaders! All things are yours, 22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, 23 and you are of Christ, and Christ is of God.
Monday, 23 May 2011
1 Corinthians 2. Paul stresses the importance of the Holy Spirit.
1 And so it was with me, brothers and sisters. When I came to you, I did not come with eloquence or human wisdom as I proclaimed to you the testimony about God. 2 For I resolved to know nothing while I was with you except Jesus Christ and him crucified. 3 I came to you in weakness with great fear and trembling. 4 My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power, 5 so that your faith might not rest on human wisdom, but on God’s power.
God’s Wisdom Revealed by the Spirit
6 We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing. 7 No, we declare God’s wisdom, a mystery that has been hidden and that God destined for our glory before time began. 8 None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory. 9 However, as it is written:
“What no eye has seen,
what no ear has heard,
and what no human mind has conceived”—
the things God has prepared for those who love him—
10 these are the things God has revealed to us by his Spirit.
The Spirit searches all things, even the deep things of God. 11 For who knows a person’s thoughts except their own spirit within them? In the same way no one knows the thoughts of God except the Spirit of God. 12 What we have received is not the spirit of the world, but the Spirit who is from God, so that we may understand what God has freely given us. 13 This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, explaining spiritual realities with Spirit-taught words. 14 The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit. 15 The person with the Spirit makes judgments about all things, but such a person is not subject to merely human judgments, 16 for,
“Who has known the mind of the Lord
so as to instruct him?”
But we have the mind of Christ.
God’s Wisdom Revealed by the Spirit
6 We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing. 7 No, we declare God’s wisdom, a mystery that has been hidden and that God destined for our glory before time began. 8 None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory. 9 However, as it is written:
“What no eye has seen,
what no ear has heard,
and what no human mind has conceived”—
the things God has prepared for those who love him—
10 these are the things God has revealed to us by his Spirit.
The Spirit searches all things, even the deep things of God. 11 For who knows a person’s thoughts except their own spirit within them? In the same way no one knows the thoughts of God except the Spirit of God. 12 What we have received is not the spirit of the world, but the Spirit who is from God, so that we may understand what God has freely given us. 13 This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, explaining spiritual realities with Spirit-taught words. 14 The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit. 15 The person with the Spirit makes judgments about all things, but such a person is not subject to merely human judgments, 16 for,
“Who has known the mind of the Lord
so as to instruct him?”
But we have the mind of Christ.
Friday, 20 May 2011
1 Corinthians 1-Paul's letter to his spiritual children
1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,
2 To the church of God in Corinth, to those sanctified in Christ Jesus and called to be his holy people, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours:
3 Grace and peace to you from God our Father and the Lord Jesus Christ.
Thanksgiving
4 I always thank my God for you because of his grace given you in Christ Jesus. 5 For in him you have been enriched in every way—with all kinds of speech and with all knowledge— 6 God thus confirming our testimony about Christ among you. 7 Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. 8 He will also keep you firm to the end, so that you will be blameless on the day of our Lord Jesus Christ. 9 God is faithful, who has called you into fellowship with his Son, Jesus Christ our Lord.
A Church Divided Over Leaders
10 I appeal to you, brothers and sisters,[a] in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought. 11 My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. 12 What I mean is this: One of you says, “I follow Paul”; another, “I follow Apollos”; another, “I follow Cephas”; still another, “I follow Christ.”
13 Is Christ divided? Was Paul crucified for you? Were you baptized in the name of Paul? 14 I thank God that I did not baptize any of you except Crispus and Gaius, 15 so no one can say that you were baptized in my name. 16 (Yes, I also baptized the household of Stephanas; beyond that, I don’t remember if I baptized anyone else.) 17 For Christ did not send me to baptize, but to preach the gospel—not with wisdom and eloquence, lest the cross of Christ be emptied of its power.
Christ Crucified Is God’s Power and Wisdom
18 For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written:
“I will destroy the wisdom of the wise;
the intelligence of the intelligent I will frustrate.”[c]
20 Where is the wise person? Where is the teacher of the law? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? 21 For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. 22 Jews demand signs and Greeks look for wisdom, 23 but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, 24 but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.
26 Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. 27 But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. 28 God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, 29 so that no one may boast before him. 30 It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption. 31 Therefore, as it is written: “Let the one who boasts boast in the Lord.”
2 To the church of God in Corinth, to those sanctified in Christ Jesus and called to be his holy people, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours:
3 Grace and peace to you from God our Father and the Lord Jesus Christ.
Thanksgiving
4 I always thank my God for you because of his grace given you in Christ Jesus. 5 For in him you have been enriched in every way—with all kinds of speech and with all knowledge— 6 God thus confirming our testimony about Christ among you. 7 Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. 8 He will also keep you firm to the end, so that you will be blameless on the day of our Lord Jesus Christ. 9 God is faithful, who has called you into fellowship with his Son, Jesus Christ our Lord.
A Church Divided Over Leaders
10 I appeal to you, brothers and sisters,[a] in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought. 11 My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. 12 What I mean is this: One of you says, “I follow Paul”; another, “I follow Apollos”; another, “I follow Cephas”; still another, “I follow Christ.”
13 Is Christ divided? Was Paul crucified for you? Were you baptized in the name of Paul? 14 I thank God that I did not baptize any of you except Crispus and Gaius, 15 so no one can say that you were baptized in my name. 16 (Yes, I also baptized the household of Stephanas; beyond that, I don’t remember if I baptized anyone else.) 17 For Christ did not send me to baptize, but to preach the gospel—not with wisdom and eloquence, lest the cross of Christ be emptied of its power.
Christ Crucified Is God’s Power and Wisdom
18 For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written:
“I will destroy the wisdom of the wise;
the intelligence of the intelligent I will frustrate.”[c]
20 Where is the wise person? Where is the teacher of the law? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? 21 For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. 22 Jews demand signs and Greeks look for wisdom, 23 but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, 24 but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.
26 Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. 27 But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. 28 God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, 29 so that no one may boast before him. 30 It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption. 31 Therefore, as it is written: “Let the one who boasts boast in the Lord.”
Wednesday, 11 May 2011
Acquaint now yourself with Him." --Job 22:21
If we would rightly "acquaint ourselves with God, and be at peace," we must know Him as He has revealed Himself, not only in the unity of His essence and subsistence, but also in the plurality of His persons. God said, "Let us make man in our own image"--let not man be content until he knows something of the "us" from whom his being was derived.
Endeavour to know the Father; bury your head in His bosom in deep repentance, and confess that you are not worthy to be called His son; receive the kiss of His love; let the ring which is the token of His eternal faithfulness be on your finger; sit at His table and let your heart make merry in His grace.
Then press forward and seek to know much of the Son of God who is the brightness of His Father's glory, and yet in unspeakable condescension of grace became man for our sakes; know Him in the singular complexity of His nature: eternal God, and yet suffering, finite man; follow Him as He walks the waters with the tread of deity, and as He sits upon the well in the weariness of humanity. Be not satisfied unless you know much of Jesus Christ as your Friend, your Brother, your Husband, your all.
Forget not the Holy Spirit; endeavour to obtain a clear view of His nature and character, His attributes, and His works. Behold that Spirit of the Lord, who first of all moved upon chaos, and brought forth order; who now visits the chaos of your soul, and creates the order of holiness. Behold Him as the Lord and giver of spiritual life, the Illuminator, the Instructor, the Comforter, and the Sanctifier. Behold Him as, like holy unction, He descends upon the head of Jesus, and then afterwards rests upon you who are as the skirts of His garments.
Such an intelligent, scriptural, and experimental belief in the Trinity in Unity is yours if you truly know God; and such knowledge brings peace indeed.
C.H. Spurgeon
Endeavour to know the Father; bury your head in His bosom in deep repentance, and confess that you are not worthy to be called His son; receive the kiss of His love; let the ring which is the token of His eternal faithfulness be on your finger; sit at His table and let your heart make merry in His grace.
Then press forward and seek to know much of the Son of God who is the brightness of His Father's glory, and yet in unspeakable condescension of grace became man for our sakes; know Him in the singular complexity of His nature: eternal God, and yet suffering, finite man; follow Him as He walks the waters with the tread of deity, and as He sits upon the well in the weariness of humanity. Be not satisfied unless you know much of Jesus Christ as your Friend, your Brother, your Husband, your all.
Forget not the Holy Spirit; endeavour to obtain a clear view of His nature and character, His attributes, and His works. Behold that Spirit of the Lord, who first of all moved upon chaos, and brought forth order; who now visits the chaos of your soul, and creates the order of holiness. Behold Him as the Lord and giver of spiritual life, the Illuminator, the Instructor, the Comforter, and the Sanctifier. Behold Him as, like holy unction, He descends upon the head of Jesus, and then afterwards rests upon you who are as the skirts of His garments.
Such an intelligent, scriptural, and experimental belief in the Trinity in Unity is yours if you truly know God; and such knowledge brings peace indeed.
C.H. Spurgeon
Saturday, 30 April 2011
David Wilkerson Promoted to Glory
The article below is written by David Wilkerson's son Gary.I had the pleasure of meeting them both some years ago in Belfast.Most Christians, certainly all who are part of my generation would have heard of his famous book 'the Cross and the Switchblade'. He was an inspiring preacher though in some of his prophetic declarations he was probably wrong.He was fearless and never pulled his punches when preaching. Thanks also to David, many were inspired to preach the gospel, including Nicky Cruz his famous convert who went on to start his own ministry of evangelism.
David served the purposes of God in his generation, then he died” (Acts 13:36).
On Wednesday afternoon my father, David Wilkerson, passed away in a car accident. We grieve the loss of a beloved father, a faithful husband and a holy man of God. My mother, Gwen, his wife of 57 years, was in the car also, but we are told she will recover fully.
Dad’s 60-plus years of ministry have impacted the lives of those closest to him and extended to millions around the world. Today we feel a personal loss, but at the same time we rejoice knowing Dad lived life to the fullest, obeying God with devotion and loving Jesus radically.
He was known for his unlimited faith. He believed God could change the lives of gang members and transform the most desperate drug addicts. He believed that a dynamic church could be launched in the heart of Times Square, New York City. He believed he could be a man who loved his wife and children well. And he did.
Dad was not one for fanfare, acclaim or ceremony. He turned down invitations to meet with world leaders yet would give everything he owned to support a poor orphan or a widow in distress.
Like King David of old, Dad served God’s purposes in his generation. He preached with uncompromising passion and relentless grace. He wrote with amazing insight, clarity and conviction. He ran his race well and when his work was done, he was called home.
I don’t think my father would have retired well. I don’t think he was one to sit in a rocking chair and reminisce about times past. I believe that Jesus, knowing this, graciously called him home.
Dad’s last mission on earth was to be an advocate for the poorest of the poor—to provide relief and support for hungry children and widows and orphans. After founding Teen Challenge, World Challenge and Times Square Church, he sought to feed starving children in the most impoverished countries in the world. Today, Please Pass the Bread is saving the lives of thousands of children, through 56 outreaches in 8 countries.
Like King David of old, after having served God’s purpose, he died. I know if my father were able to encourage you with his words today, he would invite you to give your all to Jesus, to love God deeply and to give yourself away to the needs of others.
The works he began outlive him. We can all attest to his impacting us—not only in his preaching, writing and founding of world-changing ministries, but in his love, devotion, compassion and ability to stir our faith for greater works.
David served the purposes of God in his generation, then he died” (Acts 13:36).
On Wednesday afternoon my father, David Wilkerson, passed away in a car accident. We grieve the loss of a beloved father, a faithful husband and a holy man of God. My mother, Gwen, his wife of 57 years, was in the car also, but we are told she will recover fully.
Dad’s 60-plus years of ministry have impacted the lives of those closest to him and extended to millions around the world. Today we feel a personal loss, but at the same time we rejoice knowing Dad lived life to the fullest, obeying God with devotion and loving Jesus radically.
He was known for his unlimited faith. He believed God could change the lives of gang members and transform the most desperate drug addicts. He believed that a dynamic church could be launched in the heart of Times Square, New York City. He believed he could be a man who loved his wife and children well. And he did.
Dad was not one for fanfare, acclaim or ceremony. He turned down invitations to meet with world leaders yet would give everything he owned to support a poor orphan or a widow in distress.
Like King David of old, Dad served God’s purposes in his generation. He preached with uncompromising passion and relentless grace. He wrote with amazing insight, clarity and conviction. He ran his race well and when his work was done, he was called home.
I don’t think my father would have retired well. I don’t think he was one to sit in a rocking chair and reminisce about times past. I believe that Jesus, knowing this, graciously called him home.
Dad’s last mission on earth was to be an advocate for the poorest of the poor—to provide relief and support for hungry children and widows and orphans. After founding Teen Challenge, World Challenge and Times Square Church, he sought to feed starving children in the most impoverished countries in the world. Today, Please Pass the Bread is saving the lives of thousands of children, through 56 outreaches in 8 countries.
Like King David of old, after having served God’s purpose, he died. I know if my father were able to encourage you with his words today, he would invite you to give your all to Jesus, to love God deeply and to give yourself away to the needs of others.
The works he began outlive him. We can all attest to his impacting us—not only in his preaching, writing and founding of world-changing ministries, but in his love, devotion, compassion and ability to stir our faith for greater works.
Friday, 22 April 2011
St Paul's Prayer for the Church
For this reason I kneel before the Father,
From whom every family in heaven and on earth derives its name.
I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being,
So that Christ may dwell in your hearts through faith.
And I pray that you, being rooted and established in love,
May have power, together with all the Lord’s holy people,
To grasp how wide and long and high and deep is the love of Christ,
And to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.
Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us,
To him be glory in the church
And in Christ Jesus throughout all generations, for ever and ever!
Amen.
Ephesians 3.14-21
From whom every family in heaven and on earth derives its name.
I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being,
So that Christ may dwell in your hearts through faith.
And I pray that you, being rooted and established in love,
May have power, together with all the Lord’s holy people,
To grasp how wide and long and high and deep is the love of Christ,
And to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.
Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us,
To him be glory in the church
And in Christ Jesus throughout all generations, for ever and ever!
Amen.
Ephesians 3.14-21
Tuesday, 12 April 2011
The Prayer of Charles Wesley,
This relatively unknown hymn is really the prayer of an evangelist and through its words touches the deepest recesses of an evangelist's innermost spirit.It might also be viewed as a commentary or exposition of the words from that most famous of prayers: 'Thy Kingdom come, Thy will be done on earth as it is in heaven' as regards humankind hearing and heeding the message of gospel grace.As with many of Wesley's hymns it is full of Biblical imagery, be it from Isaiah, the gospels or the apostle Paul.We could do much worse than make it our own.
Thou, Jesus, Thou my breast inspire,
And touch my lips with hallowed fire,
And loose a stammering infant's tongue;
Prepare the vessel of Thy grace,
Adorn me with the robes of praise,
And mercy shall be all my song.
Mercy for all who know not God,
Mercy for all in Jesu's blood,
Mercy, that earth and heaven transcends;
Love, that o'erwhelms the saints in light,
The length, and breadth, and depth, and height
O love divine which never ends!
A faithful witness of Thy grace,
Well may I fill the alloted space,
And answer all Thy great design;
Walk in the works by Thee prepared;
And find annexed the vast reward,
The crown of righteousness divine.
When I have lived to Thee alone,
Pronounce the welcome word: Well done!
And let me take my place above,
Enter into my Master's joy,
And all eternity employ
In praise, and ecstasy, and love.
Charles Wesley (1707-1788)
Thou, Jesus, Thou my breast inspire,
And touch my lips with hallowed fire,
And loose a stammering infant's tongue;
Prepare the vessel of Thy grace,
Adorn me with the robes of praise,
And mercy shall be all my song.
Mercy for all who know not God,
Mercy for all in Jesu's blood,
Mercy, that earth and heaven transcends;
Love, that o'erwhelms the saints in light,
The length, and breadth, and depth, and height
O love divine which never ends!
A faithful witness of Thy grace,
Well may I fill the alloted space,
And answer all Thy great design;
Walk in the works by Thee prepared;
And find annexed the vast reward,
The crown of righteousness divine.
When I have lived to Thee alone,
Pronounce the welcome word: Well done!
And let me take my place above,
Enter into my Master's joy,
And all eternity employ
In praise, and ecstasy, and love.
Charles Wesley (1707-1788)
Sunday, 10 April 2011
For there stood by me this night the angel of God."—Acts 27:23.
TEMPEST and long darkness, coupled with imminent risk of shipwreck, had brought the crew of the vessel into a sad case; one man alone among them remained perfectly calm, and by his word the rest were reassured. Paul was the only man who had heart enough to say, "Sirs, be of good cheer." There were veteran Roman legionaries on board, and brave old mariners, and yet their poor Jewish prisoner had more spirit than they all. He had a secret Friend who kept his courage up. The Lord Jesus despatched a heavenly messenger to whisper words of consolation in the ear of His faithful servant, therefore he wore a shining countenance and spoke like a man at ease.
If we fear the Lord, we may look for timely interventions when our case is at its worst. Angels are not kept from us by storms, or hindered by darkness. Seraphs think it no humiliation to visit the poorest of the heavenly family. If angel's visits are few and far between at ordinary times, they shall be frequent in our nights of tempest and tossing. Friends may drop from us when we are under pressure, but our intercourse with the inhabitants of the angelic world shall be more abundant; and in the strength of love-words, brought to us from the throne by the way of Jacob's ladder, we shall be strong to do exploits.
Dear reader, is this an hour of distress with you? then ask for peculiar help. Jesus is the angel of the covenant, and if His presence be now earnestly sought, it will not be denied. What that presence brings in heart-cheer those remember who, like Paul, have had the angel of God standing by them in a night of storm, when anchors would no longer hold, and rocks were nigh.
"O angel of my God, be near,
Amid the darkness hush my fear;
Loud roars the wild tempestuous sea,
Thy presence, Lord, shall comfort me."
C.H. Spurgeon
If we fear the Lord, we may look for timely interventions when our case is at its worst. Angels are not kept from us by storms, or hindered by darkness. Seraphs think it no humiliation to visit the poorest of the heavenly family. If angel's visits are few and far between at ordinary times, they shall be frequent in our nights of tempest and tossing. Friends may drop from us when we are under pressure, but our intercourse with the inhabitants of the angelic world shall be more abundant; and in the strength of love-words, brought to us from the throne by the way of Jacob's ladder, we shall be strong to do exploits.
Dear reader, is this an hour of distress with you? then ask for peculiar help. Jesus is the angel of the covenant, and if His presence be now earnestly sought, it will not be denied. What that presence brings in heart-cheer those remember who, like Paul, have had the angel of God standing by them in a night of storm, when anchors would no longer hold, and rocks were nigh.
"O angel of my God, be near,
Amid the darkness hush my fear;
Loud roars the wild tempestuous sea,
Thy presence, Lord, shall comfort me."
C.H. Spurgeon
Saturday, 2 April 2011
'He gave him no answer, not even to one word'. Matthew 27.14
He had never been slow of speech when he could bless the sons of men,
but he would not say a single word for himself.
“Never man spake like this man,”
and never man was silent like him.
Was this singular silence the index of his perfect self-sacrifice?
Did it show that he would not utter a word to stay the slaughter of his sacred person, which he had dedicated as an offering for us?
Had he so entirely surrendered himself that he would not interfere in his own behalf, even in the minutest degree, but be bound and slain an unstruggling, uncomplaining victim?
Was this silence a type of the defencelessness of sin?
Nothing can be said in palliation or excuse of human guilt; and, therefore, he who bore its whole weight stood speechless before his judge.
Is not patient silence the best reply to a gainsaying world? Calm endurance answers some questions infinitely more conclusively than the loftiest eloquence.
The best apologists for Christianity in the early days were its martyrs.
The anvil breaks a host of hammers by quietly bearing their blows.
Did not the silent Lamb of God furnish us with a grand example of wisdom?
Where every word was occasion for new blasphemy, it was the line of duty to afford no fuel for the flame of sin.
The ambiguous and the false, the unworthy and mean, will ere long overthrow and confute themselves, and therefore the true can afford to be quiet, and finds silence to be its wisdom.
Evidently our Lord, by his silence, furnished a remarkable fulfilment of prophecy.
A long defence of himself would have been contrary to Isaiah’s prediction: “He is led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.”
By his quiet he conclusively proved himself to be the true Lamb of God. As such we salute him this morning.
Be with us, Jesus, and in the silence of our heart, let us hear the voice of thy love.
C H Spurgeon
but he would not say a single word for himself.
“Never man spake like this man,”
and never man was silent like him.
Was this singular silence the index of his perfect self-sacrifice?
Did it show that he would not utter a word to stay the slaughter of his sacred person, which he had dedicated as an offering for us?
Had he so entirely surrendered himself that he would not interfere in his own behalf, even in the minutest degree, but be bound and slain an unstruggling, uncomplaining victim?
Was this silence a type of the defencelessness of sin?
Nothing can be said in palliation or excuse of human guilt; and, therefore, he who bore its whole weight stood speechless before his judge.
Is not patient silence the best reply to a gainsaying world? Calm endurance answers some questions infinitely more conclusively than the loftiest eloquence.
The best apologists for Christianity in the early days were its martyrs.
The anvil breaks a host of hammers by quietly bearing their blows.
Did not the silent Lamb of God furnish us with a grand example of wisdom?
Where every word was occasion for new blasphemy, it was the line of duty to afford no fuel for the flame of sin.
The ambiguous and the false, the unworthy and mean, will ere long overthrow and confute themselves, and therefore the true can afford to be quiet, and finds silence to be its wisdom.
Evidently our Lord, by his silence, furnished a remarkable fulfilment of prophecy.
A long defence of himself would have been contrary to Isaiah’s prediction: “He is led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.”
By his quiet he conclusively proved himself to be the true Lamb of God. As such we salute him this morning.
Be with us, Jesus, and in the silence of our heart, let us hear the voice of thy love.
C H Spurgeon
Wednesday, 23 March 2011
'Peace Child' by Don Richardson
I've just finished reading Don Richardson's excellent book 'Peace Child':I've also posted two short videos about it above to whet your appetite! It is a truly 'unputdownable' book, one of the best I've read in a long time and I guarantee you'll not be disappointed if you decide to read it. 'Peace Child' is inspiring in that it shows us how God was already at work when Don, along with his wife decided to obey God's call to bring the Good News to the Swasi tribe of New Guinea. Not only did the tribe speak in an unwritten language,they were also head hunters and cannibals to boot.One reviewer from Amazon writing about the book states:
Talk about living on the edge, Don Richardson, his newlywed wife Carol and seven-month old son Stephen step from the 20th century into a stone-age cannabilistic cultural with gruesome and horrific practices. This book reads like the true adventure it is, starting with the narration of life, death, betrayal, parties where the honored guests become the special of the day. Enter this family of three into the midst of suspicious cannibals bringing three rival factions together each vying jealously for the knifes, steel axes, matches, machetes, mirrors and medicine, you get a powder keg with small to large explosions daily. Imagine living in a grass hut with your wife and baby huddled inside while fierce warriors and arrows fly throughout the sky. Imagine facing an entire clan beating and burning a man that the sorceress has declared to be a soul-less zombie and praying him back to life, only by a miracle of God. These and other adventures show what it's really like to walk by faith, trusting only God to protect you, and doing His will to win people to Christ. There are many hair-prickling turns in this story, leaving you at the edge of your seat, wondering if it'll all end in disaster. But the glory of the Lord is that He had left Himself a witness in the strange custom of the "Peace Child" that Richardson was able to use to point to the Perfect Peace Child, the Son of God, Prince of Peace, to bring the Sawi tribe to a knowledge of Jesus Christ. Truly awe inspiring. I am now reading the sequel "Lords of the Earth".
After writing this post I had lunch with Pastor Don Palmer, an old school friend from my 'Sullivan' days. It turned out that this Don studied at a Bible College in Canada with Don Richardson's son and had even met the great missionary himself. It's a small world!
I've been so impressed with 'Peace Child' that I've also started to read his second book 'Eternity in their hearts' which I hope will inspire me to find keys into reaching more of our local 'tribes' with the message of hope!
Check out Don Richardson's website at http://www.donrichardsonbooksales.com/
Monday, 21 March 2011
Be Thou my vision O Lord of my heart
Be Thou my vision, oh Lord of my heart
Nought be all else to me, save that Thy art
Thou my best thought in the day and the night
Waking or sleeping, Thou presence my light
Be Thou my wisdom, be Thou my true word
I ever with Thee and Thou with me Lord
Thou my great Father and I Thy true son
Thou in me dwelling and I with Thee one
Be Thou my breastplate, my sword for the fight
Be Thou my armour and be Thou my might
Thou my soul shelter, and Thy my high tower
Raise Thou me heavenwards, oh power of my power
Riches I need not, nor man's empty praise
Thou mine inheritance through all of my days
Thou and Thou only though first in my heart
High king of heaven my treasure Thou art
Oh high king of heaven, when battle is done
Grant heaven's joy to me, bright heaven sun
Christ of my own heart, whatever befall
Still be my vision, though ruler of all
Thursday, 17 March 2011
St Patrick
Slemish where Patrick as a slave had to tend the sheep of his master.
The patron saint of Ireland is St. Patrick (373-465 AD), and long before man gave him the title of saint, God had already made him one. "Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints" (1Corinthians 1:2). Though the Church of Rome claims St. Patrick as its own, he is more appropriately owned by the "General Assembly and Church of the Firstborn, which are written in Heaven" (Hebrews 12:23), where "Christ is the Head of the Church: and He is the Saviour of the Body" (Ephesians 5:23).
“Patrick was descended of a family which, for two generations at least, had publicly professed the Gospel. His father, Calpurnius, was a deacon, and his grandfather, Potitus, a presbyter in the Christian Church. He was well born, as the phrase is, seeing his father held the rank of 'decurio,' that is, was a member of the council of magistracy in a Roman provincial town. These facts we have under Patrick's own hand. In his autobiography... written but a little while before his death, and known as 'Patrick's Confession,' he says, 'I, Patrick, a sinner, had for my father, Calpurnius, a deacon, and for my grandfather, Potitus, a presbyter.' We should like to know what sort of woman his mother was, seeing mothers not infrequently live over again in their sons. Patrick nowhere mentions his mother, save under the general term of 'parents.' But judging from the robust and unselfish qualities of the son, we are inclined to infer that tradition speaks truth when it describes 'Conchessa,' the mother of the future apostle, as a woman of talent, who began early to instruct her son in divine things, and to instill into his heart the fear of that God whom his father and grandfather had served” --from St. Patrick: Apostle of Ireland ---New Window, A Ten Chapter Excerpt (Chapters 9-18) from "History of the Scottish Nation" by James A. Wylie ---New Window.
Historians believe that St. Patrick's missionary career in Ireland took place in the 5th Century, though they are uncertain of the date of his birth. "But the very hairs of your head are all numbered [by God]" (Matthew 10:30). Born in Britain (373 AD), Patrick was kidnapped into slavery at the age of sixteen to serve as a herdsman in Ireland for six years, where he turned in faith to the LORD Jesus Christ. "When He [God] slew them, then they sought Him: and they returned and enquired early after God" (Psalm 78:34). During the second half of the 4th Century, when Roman power was in decline in Italy and Britain, Irish raiding expeditions were common along the west coast of Britain, and unconverted Patrick was seized by such raiders. "I will go and return to My place, till they acknowledge their offence, and seek My face: in their affliction they will seek Me early" (Hosea 5:15). In a dream, he heard that the ship in which he was to make his escape was ready, so he fled his master and found his way back to Britain. "I being in the way, the LORD led me" (Genesis 24:27).
A passage from Patrick's spiritual biography, "Confessio" [Latin, Confession], tells of a dream that came to Patrick after he had escaped from Ireland and returned to Britain. One Victoricus appeared to Patrick, delivering him a letter entitled, "The Voice of the Hibernians". Hibernia is the Latin name for the island of Ireland. As Patrick read the letter, he seemed to hear a company of Irish beseeching him to return to Ireland. "9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. 10 And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the LORD had called us for to preach the Gospel unto them" (Acts 16:9-10). Though Patrick doubted his fitness and educational preparation for such a task, he entered his missionary task to the Irish people (405 AD) with the zeal of an Apostle Paul. "19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more... 22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some" (1Corinthians 9:19, 22). He met with great success in Ulster and Tara, though he faced the continual threat of martyrdom. Remember, he preached the Gospel where pagan idols were worshipped and Druid human sacrifice was still practiced. "For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the Living and True God" (1Thessalonians 1:9). His success with the Irish was matched by his trouble with his ecclesiastical superiors in Britain; but through it all, he humbly promoted the "Gospel of the Grace of God" (Acts 20:24).
“Patrick was descended of a family which, for two generations at least, had publicly professed the Gospel. His father, Calpurnius, was a deacon, and his grandfather, Potitus, a presbyter in the Christian Church. He was well born, as the phrase is, seeing his father held the rank of 'decurio,' that is, was a member of the council of magistracy in a Roman provincial town. These facts we have under Patrick's own hand. In his autobiography... written but a little while before his death, and known as 'Patrick's Confession,' he says, 'I, Patrick, a sinner, had for my father, Calpurnius, a deacon, and for my grandfather, Potitus, a presbyter.' We should like to know what sort of woman his mother was, seeing mothers not infrequently live over again in their sons. Patrick nowhere mentions his mother, save under the general term of 'parents.' But judging from the robust and unselfish qualities of the son, we are inclined to infer that tradition speaks truth when it describes 'Conchessa,' the mother of the future apostle, as a woman of talent, who began early to instruct her son in divine things, and to instill into his heart the fear of that God whom his father and grandfather had served” --from St. Patrick: Apostle of Ireland ---New Window, A Ten Chapter Excerpt (Chapters 9-18) from "History of the Scottish Nation" by James A. Wylie ---New Window.
Historians believe that St. Patrick's missionary career in Ireland took place in the 5th Century, though they are uncertain of the date of his birth. "But the very hairs of your head are all numbered [by God]" (Matthew 10:30). Born in Britain (373 AD), Patrick was kidnapped into slavery at the age of sixteen to serve as a herdsman in Ireland for six years, where he turned in faith to the LORD Jesus Christ. "When He [God] slew them, then they sought Him: and they returned and enquired early after God" (Psalm 78:34). During the second half of the 4th Century, when Roman power was in decline in Italy and Britain, Irish raiding expeditions were common along the west coast of Britain, and unconverted Patrick was seized by such raiders. "I will go and return to My place, till they acknowledge their offence, and seek My face: in their affliction they will seek Me early" (Hosea 5:15). In a dream, he heard that the ship in which he was to make his escape was ready, so he fled his master and found his way back to Britain. "I being in the way, the LORD led me" (Genesis 24:27).
A passage from Patrick's spiritual biography, "Confessio" [Latin, Confession], tells of a dream that came to Patrick after he had escaped from Ireland and returned to Britain. One Victoricus appeared to Patrick, delivering him a letter entitled, "The Voice of the Hibernians". Hibernia is the Latin name for the island of Ireland. As Patrick read the letter, he seemed to hear a company of Irish beseeching him to return to Ireland. "9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. 10 And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the LORD had called us for to preach the Gospel unto them" (Acts 16:9-10). Though Patrick doubted his fitness and educational preparation for such a task, he entered his missionary task to the Irish people (405 AD) with the zeal of an Apostle Paul. "19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more... 22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some" (1Corinthians 9:19, 22). He met with great success in Ulster and Tara, though he faced the continual threat of martyrdom. Remember, he preached the Gospel where pagan idols were worshipped and Druid human sacrifice was still practiced. "For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the Living and True God" (1Thessalonians 1:9). His success with the Irish was matched by his trouble with his ecclesiastical superiors in Britain; but through it all, he humbly promoted the "Gospel of the Grace of God" (Acts 20:24).
by Tom Stewart
Monday, 14 March 2011
Psalm 46 'Be still, and know that I am God.'
1 God is our refuge and strength,
an ever-present help in trouble.
2 Therefore we will not fear, though the earth give way
and the mountains fall into the heart of the sea,
3 though its waters roar and foam
and the mountains quake with their surging.[c]
4 There is a river whose streams make glad the city of God,
the holy place where the Most High dwells.
5 God is within her, she will not fall;
God will help her at break of day.
6 Nations are in uproar, kingdoms fall;
he lifts his voice, the earth melts.
7 The LORD Almighty is with us;
the God of Jacob is our fortress.
8 Come and see what the LORD has done,
the desolations he has brought on the earth.
9 He makes wars cease
to the ends of the earth.
He breaks the bow and shatters the spear;
he burns the shields[d] with fire.
10 He says, “Be still, and know that I am God;
I will be exalted among the nations,
I will be exalted in the earth.”
11 The LORD Almighty is with us;
the God of Jacob is our fortress
an ever-present help in trouble.
2 Therefore we will not fear, though the earth give way
and the mountains fall into the heart of the sea,
3 though its waters roar and foam
and the mountains quake with their surging.[c]
4 There is a river whose streams make glad the city of God,
the holy place where the Most High dwells.
5 God is within her, she will not fall;
God will help her at break of day.
6 Nations are in uproar, kingdoms fall;
he lifts his voice, the earth melts.
7 The LORD Almighty is with us;
the God of Jacob is our fortress.
8 Come and see what the LORD has done,
the desolations he has brought on the earth.
9 He makes wars cease
to the ends of the earth.
He breaks the bow and shatters the spear;
he burns the shields[d] with fire.
10 He says, “Be still, and know that I am God;
I will be exalted among the nations,
I will be exalted in the earth.”
11 The LORD Almighty is with us;
the God of Jacob is our fortress
Tuesday, 1 March 2011
'For Ever and Ever. Amen'
This post closes my thoughts on what is known as ‘the Lord’s Prayer’, though in actual fact it should be known as ‘the disciple’s prayer’. Feel free to add to the comments on it.
When I was a child, at the instigation of my brother I would imagine what it was like before time and the world were created. What was there when there was nothing? Also when it was created what was on the other side of the universe-did it actually stop? What was infinity actually like? What in fact was eternity-time never ending?
At school I studied Religious Education, Biology, Physics and Geography and each subject blew my mind away as each in turn made me want to bow down and worship the God who had made such an truly awesome universe. Through my study of the natural world I began to understand to a small degree why many of the early scientists saw these subjects as a premise to worship the creator. Atoms, electrons, cells, ecology, botany, human biology, geology, the Scriptures all had me absorbed and fascinated, though in their workings I understood some better than others.
To me there was no conflict with what I read in Scripture.That the earth was millions of years old according to the geology books only made me appreciate how insignificant I was along with the rest of humankind, and how great the creator was! In fact if the earth was only 15,000 years old I would have thought it much less impressive than what scientists claimed it was.
These millions, or even billions of years helped me understand a little of the sheer enormity of what ‘for ever and ever’ and eternity of God really meant. Peter tells us: 'but do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day. It might equally have said a million years or even a billion years but the readers of the first century would have found it harder to grasp this than those of the twenty first! There probably wasn't even a greek word for million or billion anyway!
God is outside the time dimension though at different points he did enter it. His name be praised forever that he did, especially when, ‘in the fullness of time’ he entered it as a little baby boy as the Christ, becoming God incarnate in order to redeem humankind back to himself.
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