Suffering is part and parcel of life. In varying ways and to varying degrees we all have experiences and moments that perplex our minds, break our hearts and prompt our tears. Life is often a vale of tears. What comforts us in our suffering and how can we comfort one another?
Let’s start with what does not comfort.
• False hopes. A well-meaning person may say ‘don’t worry, all will be well’. It may, or may not, be so. Further, such a remark may say more about the speaker’s discomfort with suffering than anything else.
• Problem solving. When we hear of another person's problem it’s common to offer a ‘solution’. Men are especially prone to doing this. There is a time for solutions, but it’s not the first need of a suffering person. Further, it is often best to wait until someone asks before offering our ideas.
• Shared despair. Another ‘comforter’ may climb into the pit of suffering with us, reinforce how bad things are, then lead us into a downwards spiral. Thus Job’s wife urged him to curse God and accept death (Job 2:9). Far from helping, this may breed self-pity and depression.
• Theologising. When Job suffered, some friends came to sit. When they spoke it was a lengthy theological discourse about how only the guilty suffer and therefore Job had best confess his sins and lift God’s curse. His friends were wrong. Moreover, their many words only exasperated Job (eg Job 16:1-3).
What does comfort in suffering? Let’s go back to Job. When his friends first came they sat silently with him for seven days (Job 2:13). That seems to have been their most useful contribution and it’s worth pondering. Consider the comfort of someone who simply attends a Wake service and gives a silent handshake as they greet the family. Their mere presence means so much. Our silent presence is a great gift when someone suffers.
However, our greatest comfort is to look at God and to God. The many words of Job and his friends end with God’s self-disclosure (Job 38-41). Job’s response was effectively to repent of his words and bow his heart (Job 42:1-6). Who was he to question and doubt God? The New Testament takes us a step further. It urges us to consider the sufferings of Christ (Heb 12:2-3). Not only was his suffering greater, but its redemptive effect demonstrates forever that God is sovereign and working for good even in our suffering.
Let us, too, also find and give comfort in looking at God and to God.
Thursday, April 29, 2010
Thursday, April 22, 2010
An End and the Beginning
Have you ever been in a plane during a hard landing? It’s uncomfortable and even frightening. The end of a journey can be a time of fear and uncertainty as the era of the familiar yields to a new unknown.
It was like that when Jesus came. Each Gospel makes that point rather forcibly in the introductory section. The coming of Jesus was a decisive end to the era of earthly temple, priests and sacrifices - shadows fled before reality and God’s promises became fulfilment. The wilderness years of the old covenant were over and change was upon the world.
Mark begins with some important Old Testament references (Mrk 1:2-3). The selection of passages is explosive as the coming of Jesus is linked to the three great ‘movements’ of the exodus from Egypt (Ex 23:20), the return from exile in Babylon (Is 40:3) and the coming day of the Lord (Mal 3:1). It’s as though Mark is saying ‘the former things have passed away and the new is here and now’. This is integral to the gospel of Jesus Christ (Mrk 1:1).
Endings and beginnings may be resisted. The keepers of the old order in Jesus’ day resisted the new era of God’s dealings and adopted defensive behaviours. Many of Jesus’ initial followers were confused about his message and eventually sank back to ‘business as usual’. Others were angry and vented their wrath on the one sent to be God’s Christ. However, the end had come. The beginning of the era of the new covenant was irresistible, for God’s will is done.
As we read on through Mark we see the nature of that new era as love and mercy filled the space once occupied by religious formalism; as mercy and forgiveness replaced the grim accounting of human merit; and as a new familial ease with God replaced distant fearfulness. Only those with vested interests were the losers in this end and new beginning. For those with ears to hear it was the best news they could ever hear. And so the crowds flocked to hear the message (Mrk 1:5).
In all this the mysterious ways of God were much on view. However painful the end, the beginning was sweet indeed. As William Cowper puts it:
His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower.
Let’s hear Mark as he announces an end and the beginning. Let’s follow him as he points us to Jesus as God’s Christ and Son.
It was like that when Jesus came. Each Gospel makes that point rather forcibly in the introductory section. The coming of Jesus was a decisive end to the era of earthly temple, priests and sacrifices - shadows fled before reality and God’s promises became fulfilment. The wilderness years of the old covenant were over and change was upon the world.
Mark begins with some important Old Testament references (Mrk 1:2-3). The selection of passages is explosive as the coming of Jesus is linked to the three great ‘movements’ of the exodus from Egypt (Ex 23:20), the return from exile in Babylon (Is 40:3) and the coming day of the Lord (Mal 3:1). It’s as though Mark is saying ‘the former things have passed away and the new is here and now’. This is integral to the gospel of Jesus Christ (Mrk 1:1).
Endings and beginnings may be resisted. The keepers of the old order in Jesus’ day resisted the new era of God’s dealings and adopted defensive behaviours. Many of Jesus’ initial followers were confused about his message and eventually sank back to ‘business as usual’. Others were angry and vented their wrath on the one sent to be God’s Christ. However, the end had come. The beginning of the era of the new covenant was irresistible, for God’s will is done.
As we read on through Mark we see the nature of that new era as love and mercy filled the space once occupied by religious formalism; as mercy and forgiveness replaced the grim accounting of human merit; and as a new familial ease with God replaced distant fearfulness. Only those with vested interests were the losers in this end and new beginning. For those with ears to hear it was the best news they could ever hear. And so the crowds flocked to hear the message (Mrk 1:5).
In all this the mysterious ways of God were much on view. However painful the end, the beginning was sweet indeed. As William Cowper puts it:
His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower.
Let’s hear Mark as he announces an end and the beginning. Let’s follow him as he points us to Jesus as God’s Christ and Son.
Monday, April 19, 2010
Moving on
This is a personal message.
Glenda and I are moving on from Singapore where we have been since mid 1999. It's been a great stint living and serving in South East Asia and we shall miss it greatly. Deep and welcome changes have happened in us as a result of being here.
Family wise its been a time when two grandchildren have been born, one son has migrated to Canada, David's mother passed away and our last child left home.
Personally, its been a time of stretched horizons, rich experiences and the heartaches, joys and opportunities common to all ministry assignments.
God-willing, and subject to confirmation by the July 2010 General Assembly of the Presbyterian Church of NSW, David will be teaching at Presbyterian Theological Centre Sydney from January 2011.
Meanwhile, ORPC remains our church and Singapore is definitely ‘home’. We seek God’s honour and good for the church, the nation and for ourselves. We covet your prayers to that end.
For further information visit the ORPC / PTC websites: www.orpc/org.sg; www.ptcsydney.org/home.
Note: this post has been edited since first posted.
Glenda and I are moving on from Singapore where we have been since mid 1999. It's been a great stint living and serving in South East Asia and we shall miss it greatly. Deep and welcome changes have happened in us as a result of being here.
Family wise its been a time when two grandchildren have been born, one son has migrated to Canada, David's mother passed away and our last child left home.
Personally, its been a time of stretched horizons, rich experiences and the heartaches, joys and opportunities common to all ministry assignments.
God-willing, and subject to confirmation by the July 2010 General Assembly of the Presbyterian Church of NSW, David will be teaching at Presbyterian Theological Centre Sydney from January 2011.
Meanwhile, ORPC remains our church and Singapore is definitely ‘home’. We seek God’s honour and good for the church, the nation and for ourselves. We covet your prayers to that end.
For further information visit the ORPC / PTC websites: www.orpc/org.sg; www.ptcsydney.org/home.
Note: this post has been edited since first posted.
Thursday, April 15, 2010
Knowing The Will Of God
God’s will is sometimes clear. Thus, when Jesus was in his garden agony he knew full well that it was the father’s will that he go to the Cross (Lke 22:42). The only question was whether he would obey this revealed will. It’s the same when we have a temptation to sin. If we know our Bible, we know God’s will. The only question is whether we will bend our will to try and do what God wants.
God’s will is sometimes unclear. These are times where we face decisions of spiritual significance, but they are not questions of (dis)obedience to God’s will as revealed in Scripture. A decision one way or another could be godly. We pray ... not my will but yours be done and then we add ... show me your will.
How do we know God’s will in these situations? Sometimes we may have a powerful and clear impression that is quickly given and which we interpret as God’s leading. More commonly, God’s will is sought through careful and prayerful decision-making. Here are some elements of that process:
• Sanctified common sense. Draw up a list with the plus / minus for each option. Which decision gives the best objective ‘fit’?
• Listen to your heart. What is the ‘inner voice saying? This is not the same as asking what we most desire, but desire is part of it.
• Prayerful conviction. Soak the whole process in prayer and do not take a final decision until we have a settled conviction before God.
• Know God. Know God so well through prayer and Bible that our mind and heart are deeply in tune with him.
• Open and closed doors. God may lead by closing a door we expected to find open. We may then turn and find another door open.
• Godly counsel. In the end we must take responsibility for our own decision, but there is benefit in talking things through. Let’s seek people who know God, know us, know the situation and who speak the truth in love.
• Be open-minded. God may lead us against our expectations, desires or our sense of what is best. As we were reminded at prayer meeting, God’s answer to our desires may be ‘yes’, ‘no’, ‘not yet’ or ‘something different’.
In all this, let us remember that God is sovereign and moves all things according to his purposes (Eph 1:11). Our choices and those of others around us may be finite and flawed but God works his good purposes through them anyway. The Bible has many examples of this and it is an immense encouragement as we look at the realities of human decisions and actions.
I have often found these processes useful in taking decisions. What do you find helpful? However we do it, let us always strive to know and to do God’s will.
God’s will is sometimes unclear. These are times where we face decisions of spiritual significance, but they are not questions of (dis)obedience to God’s will as revealed in Scripture. A decision one way or another could be godly. We pray ... not my will but yours be done and then we add ... show me your will.
How do we know God’s will in these situations? Sometimes we may have a powerful and clear impression that is quickly given and which we interpret as God’s leading. More commonly, God’s will is sought through careful and prayerful decision-making. Here are some elements of that process:
• Sanctified common sense. Draw up a list with the plus / minus for each option. Which decision gives the best objective ‘fit’?
• Listen to your heart. What is the ‘inner voice saying? This is not the same as asking what we most desire, but desire is part of it.
• Prayerful conviction. Soak the whole process in prayer and do not take a final decision until we have a settled conviction before God.
• Know God. Know God so well through prayer and Bible that our mind and heart are deeply in tune with him.
• Open and closed doors. God may lead by closing a door we expected to find open. We may then turn and find another door open.
• Godly counsel. In the end we must take responsibility for our own decision, but there is benefit in talking things through. Let’s seek people who know God, know us, know the situation and who speak the truth in love.
• Be open-minded. God may lead us against our expectations, desires or our sense of what is best. As we were reminded at prayer meeting, God’s answer to our desires may be ‘yes’, ‘no’, ‘not yet’ or ‘something different’.
In all this, let us remember that God is sovereign and moves all things according to his purposes (Eph 1:11). Our choices and those of others around us may be finite and flawed but God works his good purposes through them anyway. The Bible has many examples of this and it is an immense encouragement as we look at the realities of human decisions and actions.
I have often found these processes useful in taking decisions. What do you find helpful? However we do it, let us always strive to know and to do God’s will.
Thursday, April 8, 2010
Review: A Day's March Nearer Home
Graham Miller; 'A Day's March Nearer Home', Banner of Truth 2010. (editor: Iain Murray)
Graham Miller was a notable NZ born servant of Christ in New Zealand, Vanuatu (formerly New Hebrides), Australia and elsewhere.
This book is an edited autobiography which tells of his life and ministry as a pastor, missionary and teacher.
The intrinsic value of this book is in its subject, especially for those who knew Rev Miller and were blessed by his ministry. Graham Miller held a warm-hearted Biblical Christianity in which his reformed theology was always visible but with such graciousness of character.
The book is of interest not only for its revelations about the author, but also for the backdrop of Australasian church life through a significant period that impacts on the present.
There is a certain quaintness in Dr Miller's language and in some particulars of his ministry. However, in a day when the basic nature of pastoral ministry is again under criticism and revision, this book is worth reading for its insights into the core of pastoral ministry. The enduring themes are abiding prayerfulness, Bible-centredness and a deep love for God's work and God's people - coupled with a readiness to make big personal sacrifices.
Graham Miller was a notable NZ born servant of Christ in New Zealand, Vanuatu (formerly New Hebrides), Australia and elsewhere.
This book is an edited autobiography which tells of his life and ministry as a pastor, missionary and teacher.
The intrinsic value of this book is in its subject, especially for those who knew Rev Miller and were blessed by his ministry. Graham Miller held a warm-hearted Biblical Christianity in which his reformed theology was always visible but with such graciousness of character.
The book is of interest not only for its revelations about the author, but also for the backdrop of Australasian church life through a significant period that impacts on the present.
There is a certain quaintness in Dr Miller's language and in some particulars of his ministry. However, in a day when the basic nature of pastoral ministry is again under criticism and revision, this book is worth reading for its insights into the core of pastoral ministry. The enduring themes are abiding prayerfulness, Bible-centredness and a deep love for God's work and God's people - coupled with a readiness to make big personal sacrifices.
The Communion of Saints
Where is our sense of belonging and who are our ‘kin’? Many of us will point to our earthly family or maybe to a tight-knit workplace, club or such like. For Christian people, that sense of belonging is expressed in a phrase ‘the communion of saints’. We affirm our belief in this every time we say the Apostles’ Creed. However, what does it mean?
Let’s start with the words. ‘Saint’ is a common Bible term for people who are full of faith in Christ as a result of God’s initiative to choose and save (eg Eph 1:2-7). ‘Communion’ refers to the bond between believers and it’s a word synonymous with ‘fellowship’, ‘sharing’ or ‘participation’.
The ‘communion of saints’ is thus the fellowship that is shared between Christian people because they share the faith of Christ. This communion exists on three levels and each is important.
Firstly, there is the sharing between members of a local church. As we come together, each with our individuality we combine into the one body and coexist, co-suffer and co-serve with one another (eg 1 Cor 12:12-13,20,25-27). This is powerfully symbolised in the one table of the Lord that we come to in the communion service (1 Cor 10:16-17). And this all rests on one Lord, faith and baptism (Eph 4:4). What can we do to foster this communion within ORPC?
Secondly, there is the sharing with Christians elsewhere on earth (the church militant). Thus Paul writes of the shared bonds with Christians whom he had never met (eg Rom 1:11-12) and organised a collection from a group of Christians for other needy believers of a different culture, race and language (eg 2 Cor 8-9). When we hear of Christians in other places who are needy or being persecuted, our sense of communion with them should mean that we feel their sufferings as though they are ours (eg Heb 10:33; Rev 1:9). Do we do this when we hear of believers in Iraq or Pakistan being driven to exile by violence, or killed in their hundreds as in Joss, Nigeria? How can we express our oneness with such people?
Thirdly, there is our partnership with believers in heaven (the church triumphant). Although absent from us in the flesh they are a living and ever-present cloud of witnesses to encourage our life of enduring faith (eg Heb 12:1) and they are people to whom we have now come when we join ourselves to Christ (Heb 12:22-23). As we sit at the Lord’s table today, let’s remember that they sit at the same table in heaven (eg Ps 23:5-6; Matt 22:1). Let’s celebrate and be comforted by that fellowship in our communion services today.
Let us be thankful to Christ who makes the communion of saints possible and who is its root, head and purpose.
Let’s start with the words. ‘Saint’ is a common Bible term for people who are full of faith in Christ as a result of God’s initiative to choose and save (eg Eph 1:2-7). ‘Communion’ refers to the bond between believers and it’s a word synonymous with ‘fellowship’, ‘sharing’ or ‘participation’.
The ‘communion of saints’ is thus the fellowship that is shared between Christian people because they share the faith of Christ. This communion exists on three levels and each is important.
Firstly, there is the sharing between members of a local church. As we come together, each with our individuality we combine into the one body and coexist, co-suffer and co-serve with one another (eg 1 Cor 12:12-13,20,25-27). This is powerfully symbolised in the one table of the Lord that we come to in the communion service (1 Cor 10:16-17). And this all rests on one Lord, faith and baptism (Eph 4:4). What can we do to foster this communion within ORPC?
Secondly, there is the sharing with Christians elsewhere on earth (the church militant). Thus Paul writes of the shared bonds with Christians whom he had never met (eg Rom 1:11-12) and organised a collection from a group of Christians for other needy believers of a different culture, race and language (eg 2 Cor 8-9). When we hear of Christians in other places who are needy or being persecuted, our sense of communion with them should mean that we feel their sufferings as though they are ours (eg Heb 10:33; Rev 1:9). Do we do this when we hear of believers in Iraq or Pakistan being driven to exile by violence, or killed in their hundreds as in Joss, Nigeria? How can we express our oneness with such people?
Thirdly, there is our partnership with believers in heaven (the church triumphant). Although absent from us in the flesh they are a living and ever-present cloud of witnesses to encourage our life of enduring faith (eg Heb 12:1) and they are people to whom we have now come when we join ourselves to Christ (Heb 12:22-23). As we sit at the Lord’s table today, let’s remember that they sit at the same table in heaven (eg Ps 23:5-6; Matt 22:1). Let’s celebrate and be comforted by that fellowship in our communion services today.
Let us be thankful to Christ who makes the communion of saints possible and who is its root, head and purpose.
Monday, April 5, 2010
The 'Isaac test'
In Gen 22 we read of a significant test of Abraham's faith.
He was asked to sacrifice Isaac. Isaac was his only son (and at his age, with few prospects of more). Isaac was thus the expected means by which the Gen 12 of a great nation would be realised. In earthly terms, he was also the expected means by which Abraham’s name would endure.
Abraham is thus asked to surrender that which is most precious to him. Would he submit to God at this greatest test, or would he give all but this one thing and in doing so make an idol of it and push the Lord to second place?
The test of our faith is whether we will surrender that which we treasure most to the will of God.
The ‘one thing’ will vary from individual to individual.
For Abraham it was Isaac. For the rich young man of the Gospels it was his wealth.
What is my ‘one thing’? Will I surrender it?
He was asked to sacrifice Isaac. Isaac was his only son (and at his age, with few prospects of more). Isaac was thus the expected means by which the Gen 12 of a great nation would be realised. In earthly terms, he was also the expected means by which Abraham’s name would endure.
Abraham is thus asked to surrender that which is most precious to him. Would he submit to God at this greatest test, or would he give all but this one thing and in doing so make an idol of it and push the Lord to second place?
The test of our faith is whether we will surrender that which we treasure most to the will of God.
The ‘one thing’ will vary from individual to individual.
For Abraham it was Isaac. For the rich young man of the Gospels it was his wealth.
What is my ‘one thing’? Will I surrender it?
Thursday, April 1, 2010
Easter Hindsight
There is an old saying that talks about having 20/20 vision with hindsight. That is, when we look back at something after the event we can see and understand with greater clarity.
This appears to be the case with Jesus. The four Gospels tell of Jesus’ followers stumbling and fumbling in the understanding and responses to Jesus. Yet, after the Easter events there is clarity in their perceptions and resolution in their actions.
We have a little sample of this in John 2:19-22. Jesus spoke about his raising of the ‘temple’ in three days and the disciples misread it as a reference to the temple building in Jerusalem. John then adds a note how the meaning became clear after the resurrection of Jesus and they understood that he was speaking of himself as the new temple or point of meeting with God.
Some of the first Christian preaching and writing show how the Easter events turned everything upside down for the early Christians. For example, see the ‘sermon notes in Acts 2:15-36; 3:12-26. Both of these sermons have their climax in the dying and rising of Jesus. Or consider Romans 1:1-6; 1 Corinthians 15:3-7. Easter changed the way they looked at the world, at themselves and at Jesus.
However, Easter hindsight is not just a changed mind. It is meant to result in a changed life. ‘Death to sin and resurrection to life now’ is a good summary of Paul’s message in Romans 6:1-14 and Colossians 3:1-17. This is important. If our faith in Jesus’ death and resurrection is not changing the way we presently live, it is not a true Easter faith.
There’s another area in which Easter should change our thinking and behaviour - death. Denial, anxiety, fear and superstition abound in human responses to death. A Christian response is very different, because of Easter. Thus, Christian people may, or should, grieve at death, but it is a ‘bounded’ grief in which we encourage each other with the hope of meeting with the Lord (1 Thess 4:13-18). Or again, our sense of the finality of death’s sting and power is to be reshaped with the knowledge that death is swallowed up in resurrection victory - and thus we stand firm (1 Cor 15:51-58). It is a truly inspiring thing to be with someone who is dying and to see their unwavering confidence in God.
Easter hindsight changed the way the first believers looked at reality and behaved in it. How about each of us? We celebrate Easter Sunday with a joyous service today – but is there also an Easter celebration with our life? That life begins by putting our faith in he who died for our sins and who was raised for our justification (Rom 4:25).
This appears to be the case with Jesus. The four Gospels tell of Jesus’ followers stumbling and fumbling in the understanding and responses to Jesus. Yet, after the Easter events there is clarity in their perceptions and resolution in their actions.
We have a little sample of this in John 2:19-22. Jesus spoke about his raising of the ‘temple’ in three days and the disciples misread it as a reference to the temple building in Jerusalem. John then adds a note how the meaning became clear after the resurrection of Jesus and they understood that he was speaking of himself as the new temple or point of meeting with God.
Some of the first Christian preaching and writing show how the Easter events turned everything upside down for the early Christians. For example, see the ‘sermon notes in Acts 2:15-36; 3:12-26. Both of these sermons have their climax in the dying and rising of Jesus. Or consider Romans 1:1-6; 1 Corinthians 15:3-7. Easter changed the way they looked at the world, at themselves and at Jesus.
However, Easter hindsight is not just a changed mind. It is meant to result in a changed life. ‘Death to sin and resurrection to life now’ is a good summary of Paul’s message in Romans 6:1-14 and Colossians 3:1-17. This is important. If our faith in Jesus’ death and resurrection is not changing the way we presently live, it is not a true Easter faith.
There’s another area in which Easter should change our thinking and behaviour - death. Denial, anxiety, fear and superstition abound in human responses to death. A Christian response is very different, because of Easter. Thus, Christian people may, or should, grieve at death, but it is a ‘bounded’ grief in which we encourage each other with the hope of meeting with the Lord (1 Thess 4:13-18). Or again, our sense of the finality of death’s sting and power is to be reshaped with the knowledge that death is swallowed up in resurrection victory - and thus we stand firm (1 Cor 15:51-58). It is a truly inspiring thing to be with someone who is dying and to see their unwavering confidence in God.
Easter hindsight changed the way the first believers looked at reality and behaved in it. How about each of us? We celebrate Easter Sunday with a joyous service today – but is there also an Easter celebration with our life? That life begins by putting our faith in he who died for our sins and who was raised for our justification (Rom 4:25).
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