Examine yourselves to see whether you are in the faith; test yourselves. Do you not realise that Christ Jesus is in you – unless of course you fail the test. (2 Cor 13:5)
Some in our congregation have the habit of a personal AGM to examine themselves before God. Here are some questions that can be used ….
Do I trust the mercies of God in Christ for my salvation or do I still try and impress God with my goodness?
Am I listening to God by regular deep reading of Scripture and meditation on it?
Am I talking to God in regular, deep and varied kinds of prayer?
Do I depend on God to meet my needs and bring them to him in prayer?
Am I turning my profession of faith into good works by doing what God says?
Do I act on the great commandment by loving God with all I am all the time and in all parts of life and do I love my neighbour, my enemy and strangers?
Do I play my part in the great commission by showing and sharing my faith on a personal level through involvement in some kind of outreach ministry?
Do I serve by giving generously of my time talents and treasure?
Do I allow others to serve me?
Am I transparent and accountable to at least one other person who is able and willing to ‘tell it like it is’?
Which of the above areas most needs my attention now and what will I do about it?
These questions useful in a year-end time with the Lord. They can also be used to track our progress or regress: ask if you are showing more or less of these qualities as time passes.
Let’s do as the Scripture says and examine ourselves as to how we are going with the Lord.
POSTSCRIPT: this is my last ministers message as senior minister of Orchard Rd Presbyterian Church Singapore.
Showing posts with label minister's messages. Show all posts
Showing posts with label minister's messages. Show all posts
Saturday, December 25, 2010
Thursday, December 16, 2010
The Test
"Examine yourselves to see whether you are in the faith; test yourselves. Do you not realise that Christ Jesus is in you – unless of course you fail the test." (2 Cor 13:5)
Some in our congregation have the habit of a personal AGM to examine themselves before God. Here are some questions that can be used ….
Do I trust the mercies of God in Christ for my salvation or do I still try and impress God with my goodness?
Am I listening to God by regular deep reading of Scripture and meditation on it?
Am I talking to God in regular, deep and varied kinds of prayer?
Do I depend on God to meet my needs and bring them to him in prayer?
Am I turning my profession of faith into good works by doing what God says?
Do I act on the great commandment by loving God with all I am all the time and in all parts oft life and do I love my neighbour, my enemy and strangers?
Do I play my part in the great commission by showing and sharing my faith on a personal level through involvement in some kind of outreach ministry?
Do I serve by giving generously of my time talents and treasure?
Do I allow others to serve me?
Am I transparent and accountable to at least one other person who is able and willing to ‘tell it like it is’?
Which of the above areas most needs my attention now and what will I do about it?
These questions useful in a year-end time with the Lord. They can also be used to track our progress or regress: ask if you are showing more or less of these qualities as time passes.
Let’s do as the Scripture says and examine ourselves as to how we are going with the Lord.
Some in our congregation have the habit of a personal AGM to examine themselves before God. Here are some questions that can be used ….
Do I trust the mercies of God in Christ for my salvation or do I still try and impress God with my goodness?
Am I listening to God by regular deep reading of Scripture and meditation on it?
Am I talking to God in regular, deep and varied kinds of prayer?
Do I depend on God to meet my needs and bring them to him in prayer?
Am I turning my profession of faith into good works by doing what God says?
Do I act on the great commandment by loving God with all I am all the time and in all parts oft life and do I love my neighbour, my enemy and strangers?
Do I play my part in the great commission by showing and sharing my faith on a personal level through involvement in some kind of outreach ministry?
Do I serve by giving generously of my time talents and treasure?
Do I allow others to serve me?
Am I transparent and accountable to at least one other person who is able and willing to ‘tell it like it is’?
Which of the above areas most needs my attention now and what will I do about it?
These questions useful in a year-end time with the Lord. They can also be used to track our progress or regress: ask if you are showing more or less of these qualities as time passes.
Let’s do as the Scripture says and examine ourselves as to how we are going with the Lord.
Thursday, December 9, 2010
God’s Big People - David
There are some people whose names keep getting mentioned in the press. They make the headlines and major events cannot be understood without them. They are key to their era or nation.
The Old Testament figure of David is one of these. His rise from shepherd to king fascinates us. Likewise with the rise and rise of his kingdom whose true dimensions are best seen in his son Solomon. His psalms provide a vehicle for our praise, pondering, confession and lament. His sins make us shake our heads as we ourselves in his mirror. The history of kingship in Israel is the story of David.
‘David’ is a big name in the Bible. This continued so 1,000 years after David’s death when Jesus walked our planet. Thus the New Testament has almost 60 references to David. These invariably centre on his kingship and this is what connects him to Jesus.
Let’s listen to a crowd that was hostile to Jesus (Jn 7:41-42). They thought that they where he came from (Nazareth in Galilee). They also knew that the Messiah would come from David’s family and Bethlehem (Mic 5:2). Their logic was simple – the gap between Nazareth and Bethlehem proved that Jesus was not the Messiah. We shake our heads as we read of this for we have Matthew and Luke’s accounts of his Davidic ancestry and Bethlehem birth.
Paul is explicit about Jesus: as to his human nature (he) was a descendant of David (Rom 1:3). The same is reflected in the common Gospel title Son of David.
Jesus’ links to David are significant for our understanding of Jesus and of what God was doing in his advent. Let’s listen to words that a prophet had said to David centuries before:
I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. He is the one who will build a house for my name, and I will establish the throne of his kingdom forever. I will be his father and he will be my son (2 Sam 7:11b-14).
The coming of Jesus was according to promise and vindicates the faithfulness of God. As for Jesus, he is God’s ruler over God’s people in God’s place. When we submit to the gospel of Jesus we enter God’s kingdom and become heir to its blessings. Of course, we must then give our wholehearted loyalty to Jesus. Even more so than his earlier namesake, Jesus is the king whose worthiness deserves our full loyalty.
Let us celebrate and submit to Jesus who is David’s son and our good king.
The Old Testament figure of David is one of these. His rise from shepherd to king fascinates us. Likewise with the rise and rise of his kingdom whose true dimensions are best seen in his son Solomon. His psalms provide a vehicle for our praise, pondering, confession and lament. His sins make us shake our heads as we ourselves in his mirror. The history of kingship in Israel is the story of David.
‘David’ is a big name in the Bible. This continued so 1,000 years after David’s death when Jesus walked our planet. Thus the New Testament has almost 60 references to David. These invariably centre on his kingship and this is what connects him to Jesus.
Let’s listen to a crowd that was hostile to Jesus (Jn 7:41-42). They thought that they where he came from (Nazareth in Galilee). They also knew that the Messiah would come from David’s family and Bethlehem (Mic 5:2). Their logic was simple – the gap between Nazareth and Bethlehem proved that Jesus was not the Messiah. We shake our heads as we read of this for we have Matthew and Luke’s accounts of his Davidic ancestry and Bethlehem birth.
Paul is explicit about Jesus: as to his human nature (he) was a descendant of David (Rom 1:3). The same is reflected in the common Gospel title Son of David.
Jesus’ links to David are significant for our understanding of Jesus and of what God was doing in his advent. Let’s listen to words that a prophet had said to David centuries before:
I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. He is the one who will build a house for my name, and I will establish the throne of his kingdom forever. I will be his father and he will be my son (2 Sam 7:11b-14).
The coming of Jesus was according to promise and vindicates the faithfulness of God. As for Jesus, he is God’s ruler over God’s people in God’s place. When we submit to the gospel of Jesus we enter God’s kingdom and become heir to its blessings. Of course, we must then give our wholehearted loyalty to Jesus. Even more so than his earlier namesake, Jesus is the king whose worthiness deserves our full loyalty.
Let us celebrate and submit to Jesus who is David’s son and our good king.
Wednesday, December 1, 2010
God’s Big People - Abraham
Every story line has a cast of characters. Many of them play important but smaller parts – they add ‘colour’ and detail and are a necessary part of the plot. There are also the larger characters whose actions ‘turn the hinge’.
This is equally true in the story that we call the ‘history of redemption’. This is ultimately the story of God’s eternal choice to save and how it worked out in Biblical history. God’s story is worked out through significant people as well as through the little people of his kingdom.
Matthew shows clearly in the introduction to his Gospel (Matt 1:1-17). He presents a family tree of Jesus which is summarised at both its beginning and its end in terms of the line of Abraham / David / Jesus Christ (Matt 1:1:17).
Let’s look at Abraham.
We first meet Abraham as an idol-worshipping man from Haran and then Ur in modern Iraq (Gen 11:27-31; Acts 7:2-3). Abraham became significant by God’s choice. God made covenant with Abraham with the promise of him becoming a great nation, occupying vast lands and being both blessed and a blessing (Gen 12:1-3; 13:14-17 etc). This was not only true for Abraham but also for his descendants, as symbolised by the old covenant sacrament of infant circumcision (Gen 17:1-14). Abraham’s part was to trust God sufficiently that he would leave the comforts of Ur and go to a yet-unseen and unknown land. That’s faith on the move!
Abraham’s significance is shown in the number and importance of his mentions in the Old and New Testaments. Consider, for example, the importance of claiming Abraham as ‘father’ in Jesus’ day (eg Lke 3:8; Jn 8:31-40). Paul takes this a dramatic step further when he asserts that all who believe in Jesus are Abraham’s children (Rom 4:16-17). The claim that Abraham was put right with God by his active faith and not his works is even more startling – Abraham was a gospel man who anticipated the era of Jesus (Rom 4:1-11).
All this reshapes the way we think about Jesus and ourselves.
Jesus was not an accidental hero who stumbled into his decisive role against the flow of history. Rather, Jesus was the intentional conclusion to the story that began when God chose Abraham.
As for us, we are the ingrafted and adopted children of Abraham (Rom 11:17-24; Gal 3:26 – 4:7). Let’s thank God for our father Abraham and for his descendant Jesus who makes this possible.
This is equally true in the story that we call the ‘history of redemption’. This is ultimately the story of God’s eternal choice to save and how it worked out in Biblical history. God’s story is worked out through significant people as well as through the little people of his kingdom.
Matthew shows clearly in the introduction to his Gospel (Matt 1:1-17). He presents a family tree of Jesus which is summarised at both its beginning and its end in terms of the line of Abraham / David / Jesus Christ (Matt 1:1:17).
Let’s look at Abraham.
We first meet Abraham as an idol-worshipping man from Haran and then Ur in modern Iraq (Gen 11:27-31; Acts 7:2-3). Abraham became significant by God’s choice. God made covenant with Abraham with the promise of him becoming a great nation, occupying vast lands and being both blessed and a blessing (Gen 12:1-3; 13:14-17 etc). This was not only true for Abraham but also for his descendants, as symbolised by the old covenant sacrament of infant circumcision (Gen 17:1-14). Abraham’s part was to trust God sufficiently that he would leave the comforts of Ur and go to a yet-unseen and unknown land. That’s faith on the move!
Abraham’s significance is shown in the number and importance of his mentions in the Old and New Testaments. Consider, for example, the importance of claiming Abraham as ‘father’ in Jesus’ day (eg Lke 3:8; Jn 8:31-40). Paul takes this a dramatic step further when he asserts that all who believe in Jesus are Abraham’s children (Rom 4:16-17). The claim that Abraham was put right with God by his active faith and not his works is even more startling – Abraham was a gospel man who anticipated the era of Jesus (Rom 4:1-11).
All this reshapes the way we think about Jesus and ourselves.
Jesus was not an accidental hero who stumbled into his decisive role against the flow of history. Rather, Jesus was the intentional conclusion to the story that began when God chose Abraham.
As for us, we are the ingrafted and adopted children of Abraham (Rom 11:17-24; Gal 3:26 – 4:7). Let’s thank God for our father Abraham and for his descendant Jesus who makes this possible.
Thursday, November 18, 2010
God’s Little People – Barnabas
Many people want to be the ‘number one’. The ‘number ones’ are the key leaders who drive agendas, decide directions and set the pace. They also tend to be more prominent. We need great number one leaders, even though misplaced ambition can lead some to seek this position from base motives (eg, Mrk 10:35-45).
Barnabas challenges our sense that we must always move to a higher position.
Barnabas was a Levite from Cyprus whose real name was Joseph (Acts 4:36-37). He was later called ‘Barnabas’ because he was an encourager. That’s the person who gets alongside others, especially when they are stumbling or new at something. The encourager builds others up and then steps back so they can be their best. We see this coming out in the ministry of Barnabas.
Barnabas showed early promise and was a good man and full of the Holy Spirit (Acts 11:24). Thus he was sent from Jerusalem to inspect the burgeoning work at Antioch, was co-commissioned with Paul to the great western mission work (Acts 13:1-3); was instrumental in turning that mission to work among non-Jews and later in defending the standing of non-Jewish Christians (Acts 13:46; 15:1-12). So far he is looking like a great number one gospel worker.
However, Barnabas’ role was to be a great number two. At first Paul depended on Barnabas. Thus Barnabas introduced him to the sceptical leaders at Jerusalem and then recruited him to help with the ministry at Antioch (Acts 9:27; 11:25-26). Paul soon outgrew his encourager and emerged as the key leader. (Note, for example, how Paul is soon mentioned first when their names are paired – eg Acts 13:2,7, but then 13:42,46 etc.) Paul even criticised Barnabas for being misled by peer pressure and compromising on a gospel issue (Gal 2:13). These two had a later disagreement over a cousin of Barnabas who once deserted the cause (Acts 15:36-39), but their affection remained.
Do we see the pattern in Barnabas?
It takes the grace of the Spirit for a more senior leader to step aside for his acolyte. Likewise it takes grace to encourage and nurture another person into their more prominent ministry. Barnabas did both.
It’s easy to criticise others and thus to feed our ego with a sense of superiority. However, encouragement is the far more useful ministry. Who can you encourage in faith and service during this week? Be a Barnabas!
Barnabas challenges our sense that we must always move to a higher position.
Barnabas was a Levite from Cyprus whose real name was Joseph (Acts 4:36-37). He was later called ‘Barnabas’ because he was an encourager. That’s the person who gets alongside others, especially when they are stumbling or new at something. The encourager builds others up and then steps back so they can be their best. We see this coming out in the ministry of Barnabas.
Barnabas showed early promise and was a good man and full of the Holy Spirit (Acts 11:24). Thus he was sent from Jerusalem to inspect the burgeoning work at Antioch, was co-commissioned with Paul to the great western mission work (Acts 13:1-3); was instrumental in turning that mission to work among non-Jews and later in defending the standing of non-Jewish Christians (Acts 13:46; 15:1-12). So far he is looking like a great number one gospel worker.
However, Barnabas’ role was to be a great number two. At first Paul depended on Barnabas. Thus Barnabas introduced him to the sceptical leaders at Jerusalem and then recruited him to help with the ministry at Antioch (Acts 9:27; 11:25-26). Paul soon outgrew his encourager and emerged as the key leader. (Note, for example, how Paul is soon mentioned first when their names are paired – eg Acts 13:2,7, but then 13:42,46 etc.) Paul even criticised Barnabas for being misled by peer pressure and compromising on a gospel issue (Gal 2:13). These two had a later disagreement over a cousin of Barnabas who once deserted the cause (Acts 15:36-39), but their affection remained.
Do we see the pattern in Barnabas?
It takes the grace of the Spirit for a more senior leader to step aside for his acolyte. Likewise it takes grace to encourage and nurture another person into their more prominent ministry. Barnabas did both.
It’s easy to criticise others and thus to feed our ego with a sense of superiority. However, encouragement is the far more useful ministry. Who can you encourage in faith and service during this week? Be a Barnabas!
Thursday, November 11, 2010
God’s Little People – “_”
There are no little people and no little places. Thus spoke Francis Schaeffer, a twentieth century Christian philosopher and theologian. I first heard those words while driving to preach in a little place where the sheep in the surrounding paddocks outnumbered the little congregation. What an encouragement! The smallest deeds and the least of God’s people matter.
Let’s meet someone so little that she is not named. We read about her in 2 Kings 5.
“_” was a young Jewish woman who was a domestic helper to the wife of a man from Aram. The husband was a senior military officer . “_” had been captured in a raid on Israel and sent to his home.
This big shot soldier had a name, but so did his disease: leprosy. In popular view, this was like being HIV AIDS positive today. And that’s where “_” came into the picture. She spoke up and pointed her mistress’s husband to seek help from the one true Lord who was his enemy’s God. It was a big blow to the husband’s pride, but eventually he accepted the help provided through God’s prophet. Thus he was healed and the fame of the Lord’s name spread in Aram.
It is a thought provoking story. “_” is so small that she is not named, yet the Lord’s name was lifted up because of her. Perhaps unintentionally, she sets an example for all of God’s people as she did her best but remained anonymous. There are several lessons for us here:
• Like “_” we all have our part to play in the story of God’s deeds.
• We are to play our part rather than to be silent and leave our task undone, for there are no deeds so little that their absence makes no difference.
• Further, we are to play our part as well as we can, for God is the ultimate audience and not the soldier whom “_” served nor the people whom we serve.
• Yet again, what matters is not that our name is even remembered, but that the Lord’s name is exalted. Thus a Christian leader of vast influence left instructions that he was to be buried in an unmarked grave lest he be exalted and God’s glory be robbed.
Who are we making a name for? “_” made a name for the Lord. Let’s copy her so that his name is hallowed amongst us and through us.
Let’s meet someone so little that she is not named. We read about her in 2 Kings 5.
“_” was a young Jewish woman who was a domestic helper to the wife of a man from Aram. The husband was a senior military officer . “_” had been captured in a raid on Israel and sent to his home.
This big shot soldier had a name, but so did his disease: leprosy. In popular view, this was like being HIV AIDS positive today. And that’s where “_” came into the picture. She spoke up and pointed her mistress’s husband to seek help from the one true Lord who was his enemy’s God. It was a big blow to the husband’s pride, but eventually he accepted the help provided through God’s prophet. Thus he was healed and the fame of the Lord’s name spread in Aram.
It is a thought provoking story. “_” is so small that she is not named, yet the Lord’s name was lifted up because of her. Perhaps unintentionally, she sets an example for all of God’s people as she did her best but remained anonymous. There are several lessons for us here:
• Like “_” we all have our part to play in the story of God’s deeds.
• We are to play our part rather than to be silent and leave our task undone, for there are no deeds so little that their absence makes no difference.
• Further, we are to play our part as well as we can, for God is the ultimate audience and not the soldier whom “_” served nor the people whom we serve.
• Yet again, what matters is not that our name is even remembered, but that the Lord’s name is exalted. Thus a Christian leader of vast influence left instructions that he was to be buried in an unmarked grave lest he be exalted and God’s glory be robbed.
Who are we making a name for? “_” made a name for the Lord. Let’s copy her so that his name is hallowed amongst us and through us.
Thursday, November 4, 2010
God’s ‘Little’ People – Baruk
The history of the world is but the biography of great men. Thus speaks Thomas Carlyle, a nineteenth century Scottish philosopher. On his view, history is made by great people doing great things.
Carlyle has a point. Where is broader history without the heroes who ‘turned the moment’? Where is the story line of the Bible without Abraham, Moses, David, Paul and such like? However, there is a balancing truth. The spaces between the deeds of great people are filled by ordinary people faithfully playing their part with ordinary deeds. Furthermore, the deeds of these people enable the deeds of the great.
This is a great encouragement, for most of us are the ordinary people or little people of God. In the language of Paul (1 Cor 12) we are a fingernail or a minor blood vessel in the body of Christ. Yet, Paul also reminds us of the necessity, importance and honour of every part including the smallest (1 Cor 12:21-26).
Baruch is one of God’s little people. According to the Jewish historian Josephus, Baruch was of noble birth. According to the Bible, his brother held a staff officer’s post under King Zedekiah (Jer 36:4; 51:59). However, we remember him in more humble roles as the personal assistant and note-taker to the Jeremiah.
Thus Baruch witnessed a land transaction of Jeremiah (Jer 32:11-15) and hand-wrote a scroll of Jeremiah’s sermon notes which he later read in the temple precinct(Jer 36:4-9). But this tedious note-taking was in vain! King Jehoiakim did not like what he heard on the scroll and burnt it and thus Baruch had to repeat the task (Jer 36:11-32). He was later accused of treason (Jer 43:1-3) and he and Jeremiah went together to exile in Egypt (Jer 43:6-7). Josephus records that both Jeremiah and Baruch were then taken to Babylon after the 583BC invasion of Egypt by Babylon.
Jeremiah was certainly one of the great ones of his day as he bore faithful to the Lord over 40 or more years of preaching in difficult circumstances. However, Baruch seems to have been the ‘enabler’ who made Jeremiah’s ministry possible. Further, in all likelihood we would not have the book of Jeremiah without Baruch’s labours to write, re-write and then safely secure his record of Jeremiah’s sermons. Without Baruch, Jeremiah would be a silent prophet to us.
What is your part in the ordinary works of God? We are not all called to be a ‘number one’. Most of us will be a ‘number two’. Let us strive to be the best ‘number one number two’ that we can be.
Carlyle has a point. Where is broader history without the heroes who ‘turned the moment’? Where is the story line of the Bible without Abraham, Moses, David, Paul and such like? However, there is a balancing truth. The spaces between the deeds of great people are filled by ordinary people faithfully playing their part with ordinary deeds. Furthermore, the deeds of these people enable the deeds of the great.
This is a great encouragement, for most of us are the ordinary people or little people of God. In the language of Paul (1 Cor 12) we are a fingernail or a minor blood vessel in the body of Christ. Yet, Paul also reminds us of the necessity, importance and honour of every part including the smallest (1 Cor 12:21-26).
Baruch is one of God’s little people. According to the Jewish historian Josephus, Baruch was of noble birth. According to the Bible, his brother held a staff officer’s post under King Zedekiah (Jer 36:4; 51:59). However, we remember him in more humble roles as the personal assistant and note-taker to the Jeremiah.
Thus Baruch witnessed a land transaction of Jeremiah (Jer 32:11-15) and hand-wrote a scroll of Jeremiah’s sermon notes which he later read in the temple precinct(Jer 36:4-9). But this tedious note-taking was in vain! King Jehoiakim did not like what he heard on the scroll and burnt it and thus Baruch had to repeat the task (Jer 36:11-32). He was later accused of treason (Jer 43:1-3) and he and Jeremiah went together to exile in Egypt (Jer 43:6-7). Josephus records that both Jeremiah and Baruch were then taken to Babylon after the 583BC invasion of Egypt by Babylon.
Jeremiah was certainly one of the great ones of his day as he bore faithful to the Lord over 40 or more years of preaching in difficult circumstances. However, Baruch seems to have been the ‘enabler’ who made Jeremiah’s ministry possible. Further, in all likelihood we would not have the book of Jeremiah without Baruch’s labours to write, re-write and then safely secure his record of Jeremiah’s sermons. Without Baruch, Jeremiah would be a silent prophet to us.
What is your part in the ordinary works of God? We are not all called to be a ‘number one’. Most of us will be a ‘number two’. Let us strive to be the best ‘number one number two’ that we can be.
Thursday, October 28, 2010
Past, Present and Future
Christianity is essentially an historic faith. Some world views have a mainly cyclical sense of time, but ours is linear. Thus we see a story line where the present is shaped by the past and lived in the hope of the future.
This is true for us as a church. On our anniversary we have a sense of gratitude for the past and a consciousness of how the Lord has protected, provided, blessed and used the women and men of this church since October 31st 1856. It is folly to forget our past and thus be condemned to repeat its errors.
But it is also folly to be ruled by the past. Our calling is to build on the past by faithfulness in the present as we adapt the changing circumstances in our witness to the changeless gospel. In this we always look, and always move, forwards with an eye to God’s future.
The past, present and future of the church takes its place within the broad flow of redemption’s story. For Christians, this is measured by the end-markers of the first creation and the re-creation when Jesus returns. This story is punctuated mid-point by the death, resurrection and ascension of Jesus.
This sense of redemption’s story gives our sense of ‘when’ we are. It is our privilege to live in the last era after the reality of forgiveness and power for life through the new covenant of Christ and his Spirit. The technical term for this is that God’s kingdom has been, and is, inaugurated in Jesus.
However, the death, resurrection and ascension of Jesus are not the end of the story. Thus we await the kingdom’s consummation in the Lord’s return. This future hope should shape life and witness now.
We catch a glimpse of how the future invades the present in today’s passage (2 Tim 4:1-8). At one level it’s a very ‘present’ passage in which one Christian leader urges his successor to keep the work going and gives instructions as to the ‘how to’. It’s a timely and orderly handover.
However, this present is shaped by the future (vv1&8). The up-and-coming leader is to act in the light of Christ’s coming, his judgement and his kingdom. This gives a sense of urgency and importance, for our faith and witness are on an eternal horizon. On the other hand, the departing leader has the immense reassurance that it has not all been in vain - God’s crown awaits.
Let us neither ignore the past nor be ruled by it. Let us be faithful in the present but not trapped by it. Let us be conscious of God’s eternal future and work towards it.
This is true for us as a church. On our anniversary we have a sense of gratitude for the past and a consciousness of how the Lord has protected, provided, blessed and used the women and men of this church since October 31st 1856. It is folly to forget our past and thus be condemned to repeat its errors.
But it is also folly to be ruled by the past. Our calling is to build on the past by faithfulness in the present as we adapt the changing circumstances in our witness to the changeless gospel. In this we always look, and always move, forwards with an eye to God’s future.
The past, present and future of the church takes its place within the broad flow of redemption’s story. For Christians, this is measured by the end-markers of the first creation and the re-creation when Jesus returns. This story is punctuated mid-point by the death, resurrection and ascension of Jesus.
This sense of redemption’s story gives our sense of ‘when’ we are. It is our privilege to live in the last era after the reality of forgiveness and power for life through the new covenant of Christ and his Spirit. The technical term for this is that God’s kingdom has been, and is, inaugurated in Jesus.
However, the death, resurrection and ascension of Jesus are not the end of the story. Thus we await the kingdom’s consummation in the Lord’s return. This future hope should shape life and witness now.
We catch a glimpse of how the future invades the present in today’s passage (2 Tim 4:1-8). At one level it’s a very ‘present’ passage in which one Christian leader urges his successor to keep the work going and gives instructions as to the ‘how to’. It’s a timely and orderly handover.
However, this present is shaped by the future (vv1&8). The up-and-coming leader is to act in the light of Christ’s coming, his judgement and his kingdom. This gives a sense of urgency and importance, for our faith and witness are on an eternal horizon. On the other hand, the departing leader has the immense reassurance that it has not all been in vain - God’s crown awaits.
Let us neither ignore the past nor be ruled by it. Let us be faithful in the present but not trapped by it. Let us be conscious of God’s eternal future and work towards it.
Thursday, October 21, 2010
When love is not enough
I recently attended a community group meeting where someone declared that ‘love is all we need’. This is an admirable sentiment. However, is a simple call for love sufficient?
‘Love’ is one of those words that means everything and therefore means nothing. ‘Love’ is a word that needs definition. What or who do we love? Why do we love? How do we love?
2 Timothy talks about people who loved much. Trouble was, they switched the tags. They loved what they should not have loved and did not love that which they should. Their false loves were as follows:
• Egotism, or love of self (2 Tim 3:2a). This is the ultimate idolatry – worshipping the image of God (Gen 1:26-27) instead of God whose image we are.
• Materialism, or love of money (2 Tim 3:3b). Money is essential for life and we should not despise it. But, love of money – well that is a root of all kinds of evil that can take us from God, for mammon is a demanding deity (1 Tim 6:10; Matt 6:24).
• Hedonism, or love of pleasure (2 Tim 3:4b). This is a slightly tricky issue. As John Piper says, there is nothing wrong with loving pleasure when it is pleasure in God. Hence his term ‘Christian hedonism’. The problem is that these people did not love God (2 Tim 3:4b) and thus their love of pleasure was in apposition to love of God. We can guess that their pleasure was in wordly delights, not heavenly.
To cap it off, these people did not love God, the ‘good’ or other people (2 Tim 3:2-4). Instead they were proud, abusive, ungrateful, unforgiving, slanderers, brutal and such like. It is an ugly picture and shows the terrible outcomes when our loves are inverted.
These are not only ancient errors, for these three false loves and their consequences are evident all around us today.
Of course, we know the loves that God does call us to. It is a whole-person, whole-of life love of the Lord coupled with a generous love of neighbour, stranger and enemy (eg Matt 22:37-40; 25:40; 5:43-47). This is true love.
Let us hate the evil that God hates and love the good that God loves.
‘Love’ is one of those words that means everything and therefore means nothing. ‘Love’ is a word that needs definition. What or who do we love? Why do we love? How do we love?
2 Timothy talks about people who loved much. Trouble was, they switched the tags. They loved what they should not have loved and did not love that which they should. Their false loves were as follows:
• Egotism, or love of self (2 Tim 3:2a). This is the ultimate idolatry – worshipping the image of God (Gen 1:26-27) instead of God whose image we are.
• Materialism, or love of money (2 Tim 3:3b). Money is essential for life and we should not despise it. But, love of money – well that is a root of all kinds of evil that can take us from God, for mammon is a demanding deity (1 Tim 6:10; Matt 6:24).
• Hedonism, or love of pleasure (2 Tim 3:4b). This is a slightly tricky issue. As John Piper says, there is nothing wrong with loving pleasure when it is pleasure in God. Hence his term ‘Christian hedonism’. The problem is that these people did not love God (2 Tim 3:4b) and thus their love of pleasure was in apposition to love of God. We can guess that their pleasure was in wordly delights, not heavenly.
To cap it off, these people did not love God, the ‘good’ or other people (2 Tim 3:2-4). Instead they were proud, abusive, ungrateful, unforgiving, slanderers, brutal and such like. It is an ugly picture and shows the terrible outcomes when our loves are inverted.
These are not only ancient errors, for these three false loves and their consequences are evident all around us today.
Of course, we know the loves that God does call us to. It is a whole-person, whole-of life love of the Lord coupled with a generous love of neighbour, stranger and enemy (eg Matt 22:37-40; 25:40; 5:43-47). This is true love.
Let us hate the evil that God hates and love the good that God loves.
Thursday, October 14, 2010
Toxic Sludge
Have you seen pictures of the October 4 sludge spillage near Ajkar in Hungary? The spillage is indeed colourful but it is also highly toxic. Eight people have perished, the river Marcal is ‘dead’, an area equivalent to 5% of Singapore’s land mass is covered by red muck and the Danube is being polluted. The blame game and cleanup will doubtless continue for some time.
Hungary’s toxic sludge is highly visible and presents a largely technical challenge. But what of the spiritual toxic sludge that pollutes the life of a church, chokes its streams of living waters and slowly poisons its people?
Today’s Bible passage (2 Tim 2:14-24) identifies several aspects to this sludge:
• Foolish and ignorant arguments that turn into quarrels (vv14&23)
• Irreverent babble that spreads like ungodly gangrene (v16)
• False teaching on important matters such as the resurrection (vv17-18).
It is interesting to note how careless and unwise words feature in this list. As James notes, the small tongue can have powerful effects for good or ill (Jas 3:5). Let’s all ask ourselves if our tongue is toxic, producing whispered gossip and such like instead of words that build others up.
Such spiritual sludge requires decisive action to minimise its polluting effect. On a personal level we do well to flee besetting passions (such as those of youth), avoid the silly quarrels and cleanse ourselves so we are fit for God’s use and depart from evil (vv22,14,16,19,21,23). The positive side of all this is work to present ourselves as approved workers who pursue righteousness, faith, love, peace and such like with a pure heart (vv15,22).
Church leaders have particular responsibilities when it comes to spiritual sludge. Thus Timothy is to charge his congregation to avoid silly quarrels (v14). All leaders are to act with kindness and gentleness in the hope that the polluters will come to their senses (vv24-26).
Pollutants like the sludge spill and India’s Bhopal gas disaster tend to come without clear warning. Likewise in the church. Church pollutants may quietly accumulate until they burst into action and it is too late for preventative measures.
Now is the time for a clean-up. Let’s all ask ourselves whether we contribute to a pollutant-free church life or distract from it. What can we do to maximise the cardinal virtues of faith, hope and love in our own life? How can we promote these virtues in others?
Hungary’s toxic sludge is highly visible and presents a largely technical challenge. But what of the spiritual toxic sludge that pollutes the life of a church, chokes its streams of living waters and slowly poisons its people?
Today’s Bible passage (2 Tim 2:14-24) identifies several aspects to this sludge:
• Foolish and ignorant arguments that turn into quarrels (vv14&23)
• Irreverent babble that spreads like ungodly gangrene (v16)
• False teaching on important matters such as the resurrection (vv17-18).
It is interesting to note how careless and unwise words feature in this list. As James notes, the small tongue can have powerful effects for good or ill (Jas 3:5). Let’s all ask ourselves if our tongue is toxic, producing whispered gossip and such like instead of words that build others up.
Such spiritual sludge requires decisive action to minimise its polluting effect. On a personal level we do well to flee besetting passions (such as those of youth), avoid the silly quarrels and cleanse ourselves so we are fit for God’s use and depart from evil (vv22,14,16,19,21,23). The positive side of all this is work to present ourselves as approved workers who pursue righteousness, faith, love, peace and such like with a pure heart (vv15,22).
Church leaders have particular responsibilities when it comes to spiritual sludge. Thus Timothy is to charge his congregation to avoid silly quarrels (v14). All leaders are to act with kindness and gentleness in the hope that the polluters will come to their senses (vv24-26).
Pollutants like the sludge spill and India’s Bhopal gas disaster tend to come without clear warning. Likewise in the church. Church pollutants may quietly accumulate until they burst into action and it is too late for preventative measures.
Now is the time for a clean-up. Let’s all ask ourselves whether we contribute to a pollutant-free church life or distract from it. What can we do to maximise the cardinal virtues of faith, hope and love in our own life? How can we promote these virtues in others?
Thursday, October 7, 2010
The Faithfulness of the Lord and His People
2 Timothy is an occasional letter designed to give encouragement amidst the discouragements of church life and leadership. The following words are amongst its many gems (2 Tim 2:13):
If we are faithless,
he will remain faithful,
for he cannot disown himself.
This is an unexpected saying. The logic of the preceding lines (possibly taken from an early hymn) leads us to expect something different. It is also a remarkable saying. Think about it. It is teaching that the faithfulness of God to himself does not depend on our response to him.
This is quite different to our normal human behaviour. We tend to have a transactional shape to qualities such as love and faithfulness. That is, if we love someone or are true to them, we look for a matching response. If they love us and are faithful, we continue in our love and faithfulness to them. However, if they do not respond with love and faithfulness we change our behaviour.
God is not transactional in his love. In his very nature he is love, faithfulness, truth, justice, mercy and such like (eg Ex 34:6-7). His faithfulness means that he is always consistent with his own character and words. This means that we can depend on God to always be God. He is not like the capricious gods of ancient mythology who could be bad-tempered one day and indulgent the next, with no warning of which was when.
This consistent faithfulness of God is an anchor for us. He is predictable and dependable and we can confidently build our lives within this frame.
God’s consistent faithfulness is also a model for us. We are not only to love because he loved us first but we are to love in the manner with which God loves (1 Jn 4:7,11,19). This means that we do not tie our love to the responses that others make to us (transactional love) but we tie our love to the character of God. That is, we don’t love because people are loveable or love us, but because God is love and we draw our identity and character from him. This is a remarkably powerful and transforming approach.
The Cross of Jesus demonstrates the faithfulness of God, irrespective of our faithlessness. Because he was faithful to himself he was just to judge sin. Because he was faithful to himself, he was merciful to himself bear the judgement penalty. We cannot presume on the faithfulness of God but we can rely on it.
May we have grace to understand and to reflect the faithfulness of God.
If we are faithless,
he will remain faithful,
for he cannot disown himself.
This is an unexpected saying. The logic of the preceding lines (possibly taken from an early hymn) leads us to expect something different. It is also a remarkable saying. Think about it. It is teaching that the faithfulness of God to himself does not depend on our response to him.
This is quite different to our normal human behaviour. We tend to have a transactional shape to qualities such as love and faithfulness. That is, if we love someone or are true to them, we look for a matching response. If they love us and are faithful, we continue in our love and faithfulness to them. However, if they do not respond with love and faithfulness we change our behaviour.
God is not transactional in his love. In his very nature he is love, faithfulness, truth, justice, mercy and such like (eg Ex 34:6-7). His faithfulness means that he is always consistent with his own character and words. This means that we can depend on God to always be God. He is not like the capricious gods of ancient mythology who could be bad-tempered one day and indulgent the next, with no warning of which was when.
This consistent faithfulness of God is an anchor for us. He is predictable and dependable and we can confidently build our lives within this frame.
God’s consistent faithfulness is also a model for us. We are not only to love because he loved us first but we are to love in the manner with which God loves (1 Jn 4:7,11,19). This means that we do not tie our love to the responses that others make to us (transactional love) but we tie our love to the character of God. That is, we don’t love because people are loveable or love us, but because God is love and we draw our identity and character from him. This is a remarkably powerful and transforming approach.
The Cross of Jesus demonstrates the faithfulness of God, irrespective of our faithlessness. Because he was faithful to himself he was just to judge sin. Because he was faithful to himself, he was merciful to himself bear the judgement penalty. We cannot presume on the faithfulness of God but we can rely on it.
May we have grace to understand and to reflect the faithfulness of God.
Thursday, September 30, 2010
Sharing in the Work of the Gospel
During recent days we have hosted several visitors from one of our regional mission partnerships. These people came from a difficult and remote area where to be Christian is to be in a distinct minority and to be under a real and constant threat of persecution. They are humble folk who had not had the life opportunities common to most of us. But they are our brothers and sisters in the Lord and thus we welcome them as equals and count it a joy to be identified with them.
It has been our privilege to host these people. Some ORPC worshippers have taken them into their homes. Others have hosted meals. Others again have given their time and everyday professional expertise and experience to help train these visitors in various self-help projects. This fits with a wider pattern where a number of both younger and older church members give of themselves to go to this remote area and serve our brothers and sisters in the faith. This partnership has been, and remains, a rare hands-on mission experience for the congregation at large.
This is a positive experience on both sides as we are blessed by contact with these folk and as they are blessed by us. As such it links with some themes as the Scripture talks about the work of the gospel.
Gospel work is suffering work (2 Tim 1:8,12). It is a shared work in which we stand and suffer with brothers and sisters from other places. Far from being ashamed of the gospel of Jesus, or of suffering fellow-believers, we are to be shameless and proud. The reasons for this are clear: the shameful and foolish message of Christ crucified and raised for our salvation is God’s power for salvation (1 Cor 1:22-24).
Gospel work is difficult and sometimes dangerous in places such as those our visitors come from. However, we are to persist for the gospel brings life and immortality (2 Tim 1:10). In all this our confidence is in God’s enabling, for it is he who gives the grace of the gospel, who sent Jesus to enact it and who is more than able to guard the gospel trust (2 Tim 1:9,10,12).
The difficulties and dangers of gospel work mean that we sometimes share the discouraging experience of seeing people desert the field (eg 1 Tim 1:15). Let us be like the largely unknown figure on Onesiphorus who remained a loyal gospel partner (1 Tim 1:16-17).
The Lord will give us gospel opportunities. So let us be sure that we guard the faith and remain heralds, apostles and teachers of the sound words that bring life (2 Tim 1:11,13,14).
It has been our privilege to host these people. Some ORPC worshippers have taken them into their homes. Others have hosted meals. Others again have given their time and everyday professional expertise and experience to help train these visitors in various self-help projects. This fits with a wider pattern where a number of both younger and older church members give of themselves to go to this remote area and serve our brothers and sisters in the faith. This partnership has been, and remains, a rare hands-on mission experience for the congregation at large.
This is a positive experience on both sides as we are blessed by contact with these folk and as they are blessed by us. As such it links with some themes as the Scripture talks about the work of the gospel.
Gospel work is suffering work (2 Tim 1:8,12). It is a shared work in which we stand and suffer with brothers and sisters from other places. Far from being ashamed of the gospel of Jesus, or of suffering fellow-believers, we are to be shameless and proud. The reasons for this are clear: the shameful and foolish message of Christ crucified and raised for our salvation is God’s power for salvation (1 Cor 1:22-24).
Gospel work is difficult and sometimes dangerous in places such as those our visitors come from. However, we are to persist for the gospel brings life and immortality (2 Tim 1:10). In all this our confidence is in God’s enabling, for it is he who gives the grace of the gospel, who sent Jesus to enact it and who is more than able to guard the gospel trust (2 Tim 1:9,10,12).
The difficulties and dangers of gospel work mean that we sometimes share the discouraging experience of seeing people desert the field (eg 1 Tim 1:15). Let us be like the largely unknown figure on Onesiphorus who remained a loyal gospel partner (1 Tim 1:16-17).
The Lord will give us gospel opportunities. So let us be sure that we guard the faith and remain heralds, apostles and teachers of the sound words that bring life (2 Tim 1:11,13,14).
Wednesday, September 8, 2010
Missions in Motion – the People Who Go
God’s mission is done through people. There are those who stay where they are to sacrificially pay, pray, promote and publicise. Then there are those who go.
This going may be a sacrificial leaving of what the world calls ‘prospects’ and serving in some kind of full time missionary service in the home country. We have two examples of that in our congregation. Others will ‘go’ in the sense of leaving kith, kin, culture and comforts for varying periods of time.
What kind of people are called to ‘go’? Overwhelmingly they are ordinary people. Think of the 12 apostles who were rather average men. Listen to Paul’s word: Brothers, 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. But God chose the foolish things of the world to shame the wise. (1 Cor 1:26-27). Think also of his reference to people like himself who were hard pressed, perplexed and persecuted (2 Cor 4:7-8).
Think also about some of these people used by God in his mission:
• A domestic helper serving a powerful family in a foreign land
• A church deacon taking a surprising opportunity to witness
• A new graduate giving up party and holiday time for a short term trip
• A professional person using their annual leave and their own money to serve short term with specialised skills
• A farmer leaving his farm to a manager and going to serve a remote indigenous people
• A widow making her first trip abroad to settle and serve in a poor country
• An early retiree being a self-funded missionary using pre-retirement skills in a difficult environment
• A promising scholar going to an arduous field, forgoing career, disappointing his family and facing an early death
• A mid-career person walking away from their pension to be a missionary
• An 85 year old going to a stubbornly hard people in Jesus’ name.
Perhaps we excuse ourselves from a lack of missionary skills? Read 1 Corinthians 12. All kinds of skills are needed and can be used. Further, we can all readily learn new skills to be of greater use.
Get the point? All manner and kinds of persons can be used on the mission field. We often speak as though missions are an ‘opt-in’ activity? Maybe it should be the reverse and we should ask ourselves: why am I not serving in missions? Most of us are not called to go. Some of us are. Are we listening? Are we available: Lord, here am I, send me (Is 6:8).
This going may be a sacrificial leaving of what the world calls ‘prospects’ and serving in some kind of full time missionary service in the home country. We have two examples of that in our congregation. Others will ‘go’ in the sense of leaving kith, kin, culture and comforts for varying periods of time.
What kind of people are called to ‘go’? Overwhelmingly they are ordinary people. Think of the 12 apostles who were rather average men. Listen to Paul’s word: Brothers, 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. But God chose the foolish things of the world to shame the wise. (1 Cor 1:26-27). Think also of his reference to people like himself who were hard pressed, perplexed and persecuted (2 Cor 4:7-8).
Think also about some of these people used by God in his mission:
• A domestic helper serving a powerful family in a foreign land
• A church deacon taking a surprising opportunity to witness
• A new graduate giving up party and holiday time for a short term trip
• A professional person using their annual leave and their own money to serve short term with specialised skills
• A farmer leaving his farm to a manager and going to serve a remote indigenous people
• A widow making her first trip abroad to settle and serve in a poor country
• An early retiree being a self-funded missionary using pre-retirement skills in a difficult environment
• A promising scholar going to an arduous field, forgoing career, disappointing his family and facing an early death
• A mid-career person walking away from their pension to be a missionary
• An 85 year old going to a stubbornly hard people in Jesus’ name.
Perhaps we excuse ourselves from a lack of missionary skills? Read 1 Corinthians 12. All kinds of skills are needed and can be used. Further, we can all readily learn new skills to be of greater use.
Get the point? All manner and kinds of persons can be used on the mission field. We often speak as though missions are an ‘opt-in’ activity? Maybe it should be the reverse and we should ask ourselves: why am I not serving in missions? Most of us are not called to go. Some of us are. Are we listening? Are we available: Lord, here am I, send me (Is 6:8).
Thursday, September 2, 2010
From Mission-Minded to Mission-Motion
Today is the start of our mission’s emphasis month. Being ‘mission-minded’ is on every church’s lips and in our statements of core values, ministry plans and such like. However, it is one thing to say we are mission-minded but another to embody ‘missions in motion’. It’s sometimes true that the more we assert we are mission-minded the less motion we have for missions.
What is mission-motion? It’s going beyond talk to actions to fulfil the command that we make disciples from of all nations (Matt 28:19). Three mission actions come to mind:
1. Pray for missions. Disciple-making is spiritual warfare on the front line. Only God can move people to believe in the Lord Jesus (1 Cor 12:3). We need action to pray consistently and specifically for this work. This includes praying for more missionaries and for missionary workers to be protected. Just today I received an email from my missionary brother speaking of his underlying weariness from serving on a field where 1,000 plus people have been killed in the last 12 months. This work needs prayer!
2. Pay for missions. Most mission works and missionaries need to be entirely supported by people outside that mission field. It’s expensive. Missionaries need to eat, educate their children, have medical attention and travel to see their folks just as much as any of us. Their costs in all these things are often higher than for those who stay at home. And there’s the cost of the mission projects themselves. This work needs money!
3. Go for missions. There are mission fields at home and we need to be intentional about going to them. Think about the many non-believers among our fellow-Singaporeans and also the outreach opportunities among foreign workers and students here. However, the larger and needier mission fields are abroad and we also need intentionality to go to them. This includes short-term missions exposure visits (such as our PaCE trips) but goes far beyond that. We need people who make a long-term commitment to go from home comforts and familiar things and serve the Lord in strange lands. This work needs people!
Because God is mission-minded, all his people should be mission-minded. God also shows mission-motion. The prayer of his heart is that all are saved (1 Tim 2:4). He paid the price of sending his one and only Son to the mission field (Jn 3:16). The Son left the comforts of his heavenly home to go and then come among us as a servant on the father’s mission (Phil 2:6-8). Let’s imitate our father God and add missions-motion to our talk of being mission-minded. Let’s pray, pay and go!
What is mission-motion? It’s going beyond talk to actions to fulfil the command that we make disciples from of all nations (Matt 28:19). Three mission actions come to mind:
1. Pray for missions. Disciple-making is spiritual warfare on the front line. Only God can move people to believe in the Lord Jesus (1 Cor 12:3). We need action to pray consistently and specifically for this work. This includes praying for more missionaries and for missionary workers to be protected. Just today I received an email from my missionary brother speaking of his underlying weariness from serving on a field where 1,000 plus people have been killed in the last 12 months. This work needs prayer!
2. Pay for missions. Most mission works and missionaries need to be entirely supported by people outside that mission field. It’s expensive. Missionaries need to eat, educate their children, have medical attention and travel to see their folks just as much as any of us. Their costs in all these things are often higher than for those who stay at home. And there’s the cost of the mission projects themselves. This work needs money!
3. Go for missions. There are mission fields at home and we need to be intentional about going to them. Think about the many non-believers among our fellow-Singaporeans and also the outreach opportunities among foreign workers and students here. However, the larger and needier mission fields are abroad and we also need intentionality to go to them. This includes short-term missions exposure visits (such as our PaCE trips) but goes far beyond that. We need people who make a long-term commitment to go from home comforts and familiar things and serve the Lord in strange lands. This work needs people!
Because God is mission-minded, all his people should be mission-minded. God also shows mission-motion. The prayer of his heart is that all are saved (1 Tim 2:4). He paid the price of sending his one and only Son to the mission field (Jn 3:16). The Son left the comforts of his heavenly home to go and then come among us as a servant on the father’s mission (Phil 2:6-8). Let’s imitate our father God and add missions-motion to our talk of being mission-minded. Let’s pray, pay and go!
Thursday, August 26, 2010
Power for Change
Self-improvement books and DVDs are some of the hottest items to fly off the shelves in bookshops. It seems that we all want to lift our game in some area or another and are looking for tips and techniques to help us get there.
Some of these resources are great. I’m a fan of the Dummies series with its no-nonsense approach, clear layout and plenty of practical applications. Other self-help resources dig deeper and address more basic issues such as how we see ourselves and the world (framing techniques) and especially to address the area of our attitudes.
However, there is a limit to self-help. Self-help can assist us to map the direction of change with precision and even to map the steps to getting there. But, what of the power to change ourselves, especially at the most basic and inner levels? Maybe you can identify with this. Have you set out to effect change in some fundamental aspect of who you are and how you act? Maybe you succeeded for a time by a massive exertion of the will, but then relapsed to the old default ‘you’? The direction and desire for change were there, but not the power. It’s so frustrating.
The Christian message promises power for change at the most basic level. As Paul puts it, the gospel is the power of God for salvation (Rom 1:16). Let’s look at those words.
‘Salvation’ refers to the most basic change possible. It’s much wider than some narrow idea of saving a ‘soul’ from judgement. In its rich Biblical use, it is about the restoration of whole people to human wholeness in its richest and fullest sense. As Jesus said, he came to give life in abundance. That’s salvation to the max!
What kind of power is involved? It’s a massive power – our word ‘dynamite’ comes from the underlying Greek word. It’s massive power because it is God’s power. This goes way beyond the power for self-change that we find within ourselves. Instead, it’s the same power that was there when God created all things with a word and when he raised Jesus from the dead.
This power for salvation comes through the ‘gospel’. The gospel is the message about Jesus and especially how he died and was raised so that people like us can reconnect to God. All this is ours if we put our faith in Jesus. It’s not faith in faith, or faith in ourselves, but faith in Jesus who is God’s Son.
Do you want real power to change for lasting good – look to Jesus. We are dummies if we try self-help here!
Some of these resources are great. I’m a fan of the Dummies series with its no-nonsense approach, clear layout and plenty of practical applications. Other self-help resources dig deeper and address more basic issues such as how we see ourselves and the world (framing techniques) and especially to address the area of our attitudes.
However, there is a limit to self-help. Self-help can assist us to map the direction of change with precision and even to map the steps to getting there. But, what of the power to change ourselves, especially at the most basic and inner levels? Maybe you can identify with this. Have you set out to effect change in some fundamental aspect of who you are and how you act? Maybe you succeeded for a time by a massive exertion of the will, but then relapsed to the old default ‘you’? The direction and desire for change were there, but not the power. It’s so frustrating.
The Christian message promises power for change at the most basic level. As Paul puts it, the gospel is the power of God for salvation (Rom 1:16). Let’s look at those words.
‘Salvation’ refers to the most basic change possible. It’s much wider than some narrow idea of saving a ‘soul’ from judgement. In its rich Biblical use, it is about the restoration of whole people to human wholeness in its richest and fullest sense. As Jesus said, he came to give life in abundance. That’s salvation to the max!
What kind of power is involved? It’s a massive power – our word ‘dynamite’ comes from the underlying Greek word. It’s massive power because it is God’s power. This goes way beyond the power for self-change that we find within ourselves. Instead, it’s the same power that was there when God created all things with a word and when he raised Jesus from the dead.
This power for salvation comes through the ‘gospel’. The gospel is the message about Jesus and especially how he died and was raised so that people like us can reconnect to God. All this is ours if we put our faith in Jesus. It’s not faith in faith, or faith in ourselves, but faith in Jesus who is God’s Son.
Do you want real power to change for lasting good – look to Jesus. We are dummies if we try self-help here!
Thursday, August 19, 2010
Pity Pakistan
Pity Pakistan
The recent monsoon has cut a disastrous swathe through Asia. China has been badly affected but seems to be handling it well. Not so Pakistan. Imagine a land area 343 times the size of Singapore under water. Imagine double the total population of Singapore being displaced by floods and now facing the danger of disease. And all this in a country ill-equipped to cope with normality, let alone a disaster on such scale.
Pity Pakistan!
Some may see the floods as God’s judgement for the increasing persecution of Christians in Pakistan. It is not our part to presume on such conclusions. Jesus rejects the grim logic that draws a necessary connection between suffering as judgement for sin (eg Lke 13:1-5; Jn 9:1-3).
Others again may see these floods as a sign that the end times are upon us and that Jesus is about to return. Well, Jesus may return any time (Matt 24:36-44). However, we have been in the end times since Jesus’ resurrection, and, natural disasters such as floods have been part of the warp and woof of human experience since the Fall (Gen 3:17b; Matt 24:6-8).
Pity Pakistan!
Donor fatigue is a real danger in situations like this. The world wearies of giving again and again to needy people in distant places. Let it not be so among the household of faith (Gal 6:10). Let us consider the unwearied love of God for his world and respond by a ceaseless care of the needy for his sake (Matt 25:34-40). Let us give as Christians: secretly (Matt 6:2-4); according to ability (2 Cor 8:3); willingly (2 Cor 8:12); generously (2 Cor 9:6); and cheerfully (2 Cor 9:7).
Let us give not just with our hands. It is good to give with our hands and we should do so. However, if we only give with our hands there is a real danger of a detached heartlessness in which we do no more than a charitable duty. So let us consider the heartfelt giving of the Lord Jesus for us (2 Cor 8:9) as we excel in the grace of giving (2 Cor 8:7). Let us give from the heart. And let us give our heart, through earnest prayer that the world will be generous to Pakistan; that the relief effort will be effective, that the donated money and supplies will get through. And let us also pray for the beleaguered Christian community in Pakistan: that it will not be discriminated against in the relief effort and that Christian people there will open their hearts and hands to their neighbours.
Pity Pakistan!
The recent monsoon has cut a disastrous swathe through Asia. China has been badly affected but seems to be handling it well. Not so Pakistan. Imagine a land area 343 times the size of Singapore under water. Imagine double the total population of Singapore being displaced by floods and now facing the danger of disease. And all this in a country ill-equipped to cope with normality, let alone a disaster on such scale.
Pity Pakistan!
Some may see the floods as God’s judgement for the increasing persecution of Christians in Pakistan. It is not our part to presume on such conclusions. Jesus rejects the grim logic that draws a necessary connection between suffering as judgement for sin (eg Lke 13:1-5; Jn 9:1-3).
Others again may see these floods as a sign that the end times are upon us and that Jesus is about to return. Well, Jesus may return any time (Matt 24:36-44). However, we have been in the end times since Jesus’ resurrection, and, natural disasters such as floods have been part of the warp and woof of human experience since the Fall (Gen 3:17b; Matt 24:6-8).
Pity Pakistan!
Donor fatigue is a real danger in situations like this. The world wearies of giving again and again to needy people in distant places. Let it not be so among the household of faith (Gal 6:10). Let us consider the unwearied love of God for his world and respond by a ceaseless care of the needy for his sake (Matt 25:34-40). Let us give as Christians: secretly (Matt 6:2-4); according to ability (2 Cor 8:3); willingly (2 Cor 8:12); generously (2 Cor 9:6); and cheerfully (2 Cor 9:7).
Let us give not just with our hands. It is good to give with our hands and we should do so. However, if we only give with our hands there is a real danger of a detached heartlessness in which we do no more than a charitable duty. So let us consider the heartfelt giving of the Lord Jesus for us (2 Cor 8:9) as we excel in the grace of giving (2 Cor 8:7). Let us give from the heart. And let us give our heart, through earnest prayer that the world will be generous to Pakistan; that the relief effort will be effective, that the donated money and supplies will get through. And let us also pray for the beleaguered Christian community in Pakistan: that it will not be discriminated against in the relief effort and that Christian people there will open their hearts and hands to their neighbours.
Pity Pakistan!
Thursday, August 12, 2010
Singapore Idols
Idols are ever-present in human affairs, but they take many forms.
Jeremiah and others mock the folly of hand making an earthly object then worshipping it. As he says, the idols are like scarecrows in a melon patch - there is nothing to be scared of for they can do neither good nor harm (Jer 10:5). That’s something to ponder as we see plenty of old-fashioned idols around us in Hungry Ghost month. The problem with this kind of idolatry is the attempt to render the immortal and invisible in mortal and visible form.
Greed gives an extra dimension to idolatry (Col 3:5). Consider greed for pleasure (hedonism) or possessions (materialism). Both these idols are well-represented in our local pantheon. In both cases the object of greed becomes a God-substitute. This is an underlying problem with all idolatry. God is pushed from his place as the object of our worship, dependence, centre of our life, source of truth and values.
There is yet another form of idolatry which is the idolatry of people. We first idealise someone into a flawless being and then we make them an idol. In our eyes they can solve every problem and do no wrong. Their every move is photographed and their every word is fawned on.
This may be a sporting or entertainment identity, or someone who is famous for nothing more than being famous. Or maybe we idealise and idolise our beloved. All this takes a more sinister form if the human idol is an influential leader. This idolatry can happen to a Christian leader, be they a pope or a persuasive pastor, and it even happened to Paul (Acts 14:11-15). It can also happen to statesmen when they set themselves up against the Lord of heaven (Dan 5:22). This happened to the all-conquering Babylonian emperor Nebuchadnezzar and his son Belshazzar who reigned around the time of Jeremiah (Dan 4-5).
A moment’s reflection exposes the folly of this. The celebrity, religious leader or statesman is just a person. They may have remarkable ability, discipline, strategic focus, vision and drive but they trim their toenails like the rest of us, will grow old and die, will make mistakes and will sometimes be wrong. They are mortal, finite and fallible. Further, our idolisation may inflate their hubris and hasten their decline – as happened with Nebuchadnezzar.
Let us remember who our God is and what he has done, then resolve that we will have no other god alongside or before him and make no idols of him or anything and anyone else (Ex 20:1-6).
Jeremiah and others mock the folly of hand making an earthly object then worshipping it. As he says, the idols are like scarecrows in a melon patch - there is nothing to be scared of for they can do neither good nor harm (Jer 10:5). That’s something to ponder as we see plenty of old-fashioned idols around us in Hungry Ghost month. The problem with this kind of idolatry is the attempt to render the immortal and invisible in mortal and visible form.
Greed gives an extra dimension to idolatry (Col 3:5). Consider greed for pleasure (hedonism) or possessions (materialism). Both these idols are well-represented in our local pantheon. In both cases the object of greed becomes a God-substitute. This is an underlying problem with all idolatry. God is pushed from his place as the object of our worship, dependence, centre of our life, source of truth and values.
There is yet another form of idolatry which is the idolatry of people. We first idealise someone into a flawless being and then we make them an idol. In our eyes they can solve every problem and do no wrong. Their every move is photographed and their every word is fawned on.
This may be a sporting or entertainment identity, or someone who is famous for nothing more than being famous. Or maybe we idealise and idolise our beloved. All this takes a more sinister form if the human idol is an influential leader. This idolatry can happen to a Christian leader, be they a pope or a persuasive pastor, and it even happened to Paul (Acts 14:11-15). It can also happen to statesmen when they set themselves up against the Lord of heaven (Dan 5:22). This happened to the all-conquering Babylonian emperor Nebuchadnezzar and his son Belshazzar who reigned around the time of Jeremiah (Dan 4-5).
A moment’s reflection exposes the folly of this. The celebrity, religious leader or statesman is just a person. They may have remarkable ability, discipline, strategic focus, vision and drive but they trim their toenails like the rest of us, will grow old and die, will make mistakes and will sometimes be wrong. They are mortal, finite and fallible. Further, our idolisation may inflate their hubris and hasten their decline – as happened with Nebuchadnezzar.
Let us remember who our God is and what he has done, then resolve that we will have no other god alongside or before him and make no idols of him or anything and anyone else (Ex 20:1-6).
Thursday, August 5, 2010
National Day 2010
First of all then I urge that supplications, prayers, intercessions and thanksgiving be made for all people, for kings and all who are in high positions, that we may live a peaceful and quiet life, godly and dignified in every way . This is good and it is pleasing in the sight of God who desires all people to be saved .. (1 Tim 2:1-3).
As we celebrate the 45th anniversary of independence it is natural for Christian people to pray for the nation. Is there any better way to be good Singaporeans than to pray for the Lord’s blessings on the nation?
The above Bible passage focuses our prayers on our President, Prime Minister, cabinet and other senior leaders.
Why pray to the Lord in this matter?
• Because government is too important to be left just to politicians.
• Because God is sovereign over all earthly rulers, even over those who do not acknowledge him.
• Because God is the source of all blessings and it is from his hand that we must seek further national blessings.
• Because prayer is our consolation and remedy when governments are bad or take bad decisions.
How should we pray in this matter? We are urged to two kinds of prayer.
We are to give thanks. The history and progress of Singapore since 1965 is breathtaking and we should thank God for it. Let’s thank him for this and for the leaders in all sectors of national life that have enabled such progress.
We are to intercede. The object of this is that we may leave peaceful and quiet lives. In context, this is a prayer that Christian people will have a free and stable environment in which to do the gospel work of encouraging one another in the faith and commending it to others. This prayer is important in the light of some recent measures affecting Christian groups in Singapore.
Let’s indeed bless Singapore this National Day – by praying as we are told to.
As we celebrate the 45th anniversary of independence it is natural for Christian people to pray for the nation. Is there any better way to be good Singaporeans than to pray for the Lord’s blessings on the nation?
The above Bible passage focuses our prayers on our President, Prime Minister, cabinet and other senior leaders.
Why pray to the Lord in this matter?
• Because government is too important to be left just to politicians.
• Because God is sovereign over all earthly rulers, even over those who do not acknowledge him.
• Because God is the source of all blessings and it is from his hand that we must seek further national blessings.
• Because prayer is our consolation and remedy when governments are bad or take bad decisions.
How should we pray in this matter? We are urged to two kinds of prayer.
We are to give thanks. The history and progress of Singapore since 1965 is breathtaking and we should thank God for it. Let’s thank him for this and for the leaders in all sectors of national life that have enabled such progress.
We are to intercede. The object of this is that we may leave peaceful and quiet lives. In context, this is a prayer that Christian people will have a free and stable environment in which to do the gospel work of encouraging one another in the faith and commending it to others. This prayer is important in the light of some recent measures affecting Christian groups in Singapore.
Let’s indeed bless Singapore this National Day – by praying as we are told to.
Thursday, July 22, 2010
Making the Most of Every Opportunity
In our time-starved lives we want to squeeze the most from every moment. The Apostle Paul says … make the most of every opportunity (Col 4:5b). We may rejoice at this apparently shrewd advice in time management. This is all the more so when we hear that the word he uses for opportunity is the Greek word for special or opportune time. Seen this way, Paul is another coach urging another surge of greater time efficiency.
Not so fast! As Don Carson says, a text without a context becomes a pretext, and that is certainly so here.
Paul’s immediate concern is not general time-management but a prayer for the spread of the message of Jesus. This is for himself and also a concern that we readers make the most of our opportunities with outsiders to the faith (Col 4:3-6). It is neatly complemented by his word that ... as we have opportunity, let us do good to all people, especially to those who belong to the family of believers (Gal 6:10 – same word for special time again).
This saying has both intentional and opportunistic aspects. We are to consider and plan how we can intentionally make the most of openings to do God’s good, and especially to bring God’s gospel to the people around us. We are also to be sensitive to opportunities that unexpectedly open up for such good.
Consider the examples of both Jesus and Paul. Jesus was intentional in his purposeful move towards Jerusalem and the words that he said at different times (eg Lke 9:51; Jn 12:23-27). Yet his was also open to the casual opportunities to do good and to speak a kingdom word when he went for a funeral, a meal or met people for a drink (eg Jn 4:4-10). Likewise Paul with his intentional strategy of moving between major centres in his missionary journeys but then also using the opportunity of being in prison to speak for Jesus (eg Acts 13:5-6; 28:16-23).
What openings do we have to do God’s gospel good in our everyday life? How can we best use these for God rather than squander them in trivialities?
Here’s something we can all do. Let’s sit down with a friend and look over our week. What are the typical situations we encounter and who are the people that we meet? How can we best use these to do good to people in God’s name? How can we use them to do the best good – which is to introduce people to Jesus and help them on the path to faith?
Our time is short. Let’s use it well for God.
Not so fast! As Don Carson says, a text without a context becomes a pretext, and that is certainly so here.
Paul’s immediate concern is not general time-management but a prayer for the spread of the message of Jesus. This is for himself and also a concern that we readers make the most of our opportunities with outsiders to the faith (Col 4:3-6). It is neatly complemented by his word that ... as we have opportunity, let us do good to all people, especially to those who belong to the family of believers (Gal 6:10 – same word for special time again).
This saying has both intentional and opportunistic aspects. We are to consider and plan how we can intentionally make the most of openings to do God’s good, and especially to bring God’s gospel to the people around us. We are also to be sensitive to opportunities that unexpectedly open up for such good.
Consider the examples of both Jesus and Paul. Jesus was intentional in his purposeful move towards Jerusalem and the words that he said at different times (eg Lke 9:51; Jn 12:23-27). Yet his was also open to the casual opportunities to do good and to speak a kingdom word when he went for a funeral, a meal or met people for a drink (eg Jn 4:4-10). Likewise Paul with his intentional strategy of moving between major centres in his missionary journeys but then also using the opportunity of being in prison to speak for Jesus (eg Acts 13:5-6; 28:16-23).
What openings do we have to do God’s gospel good in our everyday life? How can we best use these for God rather than squander them in trivialities?
Here’s something we can all do. Let’s sit down with a friend and look over our week. What are the typical situations we encounter and who are the people that we meet? How can we best use these to do good to people in God’s name? How can we use them to do the best good – which is to introduce people to Jesus and help them on the path to faith?
Our time is short. Let’s use it well for God.
Thursday, June 17, 2010
All Things Good?
It is most encouraging thing to know that God not only works all things according to his big and good plans in Jesus (Eph 1:11) but he also works them for the individual good of his beloved people (Rom 8:28).
This gives consolation that the worst of times are also the best of times. When life seems overwhelming and the valley of despair just gets deeper and deeper we can comfort one another with the knowledge that God knows, God cares, God is in charge and God is working for our good and his good.
This teaching is known as providence. Here is a summary: God, the great Creator of all things, does uphold, direct, dispose and govern all creatures, actions and things … by his most wise and holy providence … to the praise of the glory of his wisdom, power, justice and mercy (Westminster Confession V:1).
However, providence gives problems. God … makes use of means, yet is free to work without, above and against them at his pleasure (West Confess V:3). The problem is that God may work through the ‘means’ of the sinful behaviours of people. Does this make God the author of sin? Does this condone sinful behaviours and make them ‘good’ because God uses them to achieve his good purposes?
Such problems arise in the cases of David and also of Jesus. David’s son Solomon was a product of his sinful relationship with Bathsheba and the murder of her husband. Yet from this sin came the family line that led to the ‘good’ of Jesus (Matt 1:6. Note how Matthew draws attention to the sin). Jesus’ death was an evil act of Roman and Jewish officials who defied God, yet it achieved the immense ‘good’ of redemption (Acts 2:36).
God is not the author of sin (2 Chron 19:7; Jas 1:13,14,17) but rather sometimes allows it and works through it. That is encouraging. Sin and evil did not have the first word and will not have the last word. God’s good is both the first and last word of creation and the word of sin is woven into good by his providence.
We cannot use God’s providence to condone or excuse our sin. God did raise Jesus from the line that worked through David’s sin with Bathsheba, but it was still a sin for which David was accountable (eg 2 Sam 11:1-13; Ps 51). The Jewish and Roman officials who sent Jesus to die were part of the good redemptive propose but were likewise accountable for their sin (eg Acts 3:36).
God indeed works all things for good, even the bad things that we and others do. That does not excuse or condone sin. Rather it ought to encourage and comfort us as we see his good triumph through and despite evil.
This gives consolation that the worst of times are also the best of times. When life seems overwhelming and the valley of despair just gets deeper and deeper we can comfort one another with the knowledge that God knows, God cares, God is in charge and God is working for our good and his good.
This teaching is known as providence. Here is a summary: God, the great Creator of all things, does uphold, direct, dispose and govern all creatures, actions and things … by his most wise and holy providence … to the praise of the glory of his wisdom, power, justice and mercy (Westminster Confession V:1).
However, providence gives problems. God … makes use of means, yet is free to work without, above and against them at his pleasure (West Confess V:3). The problem is that God may work through the ‘means’ of the sinful behaviours of people. Does this make God the author of sin? Does this condone sinful behaviours and make them ‘good’ because God uses them to achieve his good purposes?
Such problems arise in the cases of David and also of Jesus. David’s son Solomon was a product of his sinful relationship with Bathsheba and the murder of her husband. Yet from this sin came the family line that led to the ‘good’ of Jesus (Matt 1:6. Note how Matthew draws attention to the sin). Jesus’ death was an evil act of Roman and Jewish officials who defied God, yet it achieved the immense ‘good’ of redemption (Acts 2:36).
God is not the author of sin (2 Chron 19:7; Jas 1:13,14,17) but rather sometimes allows it and works through it. That is encouraging. Sin and evil did not have the first word and will not have the last word. God’s good is both the first and last word of creation and the word of sin is woven into good by his providence.
We cannot use God’s providence to condone or excuse our sin. God did raise Jesus from the line that worked through David’s sin with Bathsheba, but it was still a sin for which David was accountable (eg 2 Sam 11:1-13; Ps 51). The Jewish and Roman officials who sent Jesus to die were part of the good redemptive propose but were likewise accountable for their sin (eg Acts 3:36).
God indeed works all things for good, even the bad things that we and others do. That does not excuse or condone sin. Rather it ought to encourage and comfort us as we see his good triumph through and despite evil.
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