Pray for Jakarta

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Pray for Jakarta

On January 14^th 2016 there were multiple attacks in Jakarta resulting in seven deaths and major disruptions. Understandably, the event attracted much attention in Indonesia and its SE Asia neighbours, even if struggling to draw much media attention outside of the region. Concerns were heightened when Islamic State connections claimed responsibility. Is the current wave of Syrian/ Iraqi radical Islam coming to SE Asia? How will it affect Thailand and the Philippines with their Muslim insurgencies and Malaysia with its Muslim majority in a mixed-faith society? Will Indonesia’s record of mostly (but not entirely) harmonious relations between its different faith communities be threatened?

Christian people soon posted calls to ‘Pray for Jakarta on social media. This is good. Prayer should be the Christian’s first response to trouble, not the desperate last measure. God is always honoured when we join King David and cry in anguish to him when there is trouble (eg, Ps 57). Prayer is also the most practical help we can give – especially when we are remote from the scene or powerless to do anything more immediate.

How do we ‘Pray for Jakarta’?

It is always good to be thoughtful and intentional in how we pray about something.

Praying in my name and according to his will

Jesus promises that Whatever you ask for in my name, this I will do, that the Father may be glorified in the Son (Jn 14:13). This does not mean that we ask what we want and then add ‘In Jesus’ name, amen’ as though the Lord’s name is a magical pin number. To pray in Jesus’ name is to pray as Jesus did and would pray. It is to pray that God’s name be hallowed, his kingdom extended and his will be done (Matt 6:9-10) in ways appropriate to the immediate issue.

We are also told that ... if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him (1 Jn 5:14-15). To pray within God’s will is again to pray in a way that is consistent of what we know of God’s character and desires as revealed through the Bible and in Jesus. For example, it is right to pray for someone’s salvation for Scripture tells us that this is what God desires (eg 1 Tim 2:4). However, it would be wrong to pray for success in a scheme to defraud someone, for we know that God forbids theft (Ex 20:15). Just as deep knowledge of a close friend enables us to know what would please them, so the Christian’s deep knowledge of God enables us to know what pleases him in situations where the Bible is unclear and can thus guide our prayers.

Thoughtful prayers for Jakarta, or anything else will ask what would reflect Jesus here and what is within the revealed will and character of God. Of course, there are times when the agony of the moment overtakes us or we really don’t know what to pray. This should not paralyse our prayers. In our weakness we should pour out what is on our heart before God and trust in the Holy Spirit to make sense of our jumbled feelings and words and turn them into something worthy of God (Rom 8:26-27).

So, how do we ‘pray for Jakarta’ in a thoughtful way?

Praying for Jakarta

There are several matters for prayer in the Jakarta bombings.

Pray that the Indonesian government (and community organizations) would be God’s servants in bringing his justice to the wrongdoers and his care to the victims (Rom 13:4-5). Ask that corruption and lack of resources would not hinder either justice or care-giving. Effective justice is a deterrent to potential future wrongdoers and an encouragement for Indonesian people to keep living life as normal. Effective care-giving reflects God’s heart for the hurting (eg Jas 1:27), meets care needs and encourages victims to resume normal life.

The minority Christian churches of Indonesia also have apart to play. This is an opportunity be light and salt to the watching world which is mostly Muslim (Matt 5:13-16). Pray that local churches will be quick to extend care to any affected people from their neighbourhood, to speak and show Jesus through their good deeds (1 Pet 2:12) and to give a reason for their hope before the capricious uncertainties of a terrorist attack (1 Pet 3:15).

On a wider level, pray that the Indonesian government would be wise, fair and balanced in its domestic and foreign policies .. that we may live a peaceful and quiet life (1 Tim 2:2). Such a life pleases God (for it reflects his orderliness and justice) and it is conducive to his desire that all are saved through Jesus (1 Tim 2:4). Mixed countries like Indonesia (and most SE Asian nations) have the potential for internal fragmentation and conflict resulting in discrimination and oppression of minorities and disrupted lives for all. It is right to pray that God will enable the Indonesian government to bring peace and quiet. Such peace is for the common good of all Indonesians and certainly for the good of its minorities, including Christian people. As events elsewhere show (including the history of the church in the first few centuries), the gospel is more likely to spread and churches to grow, when there is civil peace. Of course, these prayers can well extend to regional nations and their governments. From love of God and neighbour, we can pray that such terrorist violence does not spread further into both Indonesia and SE Asia with the resultant destruction and destabilisation of individuals, common liberties and civil society.

We should also pray for those who have done or who plot violence. We should pray that God will bless them in the deepest sense and we can pray for grace that we are too (including their victims) are a means of that blessing (Matt 5:43-48; Rom 12:14-21). This is a prayer God will restrain them from further sins of violence and that he will soften their hearts towards those whom they hate and hurt.

So, there are prayers to be said for Indonesian and regional governments, for victims and for the terrorists.

There are yet more prayers in response to the Jakarta bombings.

Most of us live ordered and care-less lives in which we assume that the world that we have constructed around us continues as is. Events such as a terrorist attack (or other disasters) are like an exclamation mark from eternity. They remind us that we are fragile creatures whose lives are easily taken. They are occasions to hear the call that we repent while we can (lest we perish like those caught up in such events) and that we not presume on the patience of God that is designed to lead to salvation (Lke 13:1-5; 2 Pet 3:9).

So let us pray for one another as news of the Jakarta attacks fades from our screens. Pray that we will have wisdom to know our mortality, count our days, remember God in our youth (Ps 90:9-12; Eccles 12:1) and turn to the Lord before our day of the Lord happens and we return to him in the flash of a terrorist bomb or the flash of his returning to us on the day of days (2 Pet 3:8-11). May we always be ready for such a day, however and whenever it comes to us (2 Pet 3:11-15). When are so ready for that day, we can go about each day in quietness and peace knowing that God’s exclamation mark will be a pleasant surprise leading to the glory of his presence.

Many things quickly or one thing slowly?

Many things quickly or one thing slowly?

How do you do things?

Many of us identify with the trend to do several things at once, do each of them quickly and do them at surface level.  It’s not just the teenager who talks to one friend on their hand phone while also texting another, reading a textbook, having a snack and catching a bus. This can be great for achieving several surface-demand tasks quickly, but is it changing the way our brains work and does it mean that we miss out on opportunities for deep learning and growth? Is this efficiency, or a recipe for ineffectiveness?

When words like ‘speed’, ‘efficiency’, ‘multi-task’ always replace ‘thought’, ‘meditation’ ‘mature consideration’ processing’ we are in danger.

A recent article invites a second look at how we do things:

http://www.theguardian.com/education/2015/oct/24/want-to-learn-faster-stop-multitasking-and-start-daydreaming?CMP=fb_gu

I confess to being an example of ‘several things quickly’. Even while drafting this blog post I worked on three major work tasks, dealt with some students visiting my office and texted someone. I recently noticed that I found it hard to read text for more than a few minutes before interrupting myself to do something else then return to the skim. Its not just reading that is affected, but it’s a more general loss of sustained and depth focus on anything. That affects Bible reading and prayer life, and so much more.

How do you do things? Are you a ‘one thing slowly’ or a ‘many things quickly’ person?

The capacity to do many things quickly has its place, and especially so in lives where there are multiples roles and demands on us. However, if its all, only and always many things quickly there’s a danger that we hurt ourselves and others and miss out on some of the rich things on offer around us. The ‘snack-attack’ approach to life means we miss the gourmet experience that only comes with investing ourselves deeply and giving time.

What can we do to recapture some ‘one thing slowly’ moments?

·       Work focus: designate a slot for a ‘focus hour’. Switch off all externally connected devices, close the door (or go to a meeting room etc), designate one task to work on and identify its outcomes. Set a timer for 60 mins and work on that one thing (and nothing else) until the timer sounds.

·       Reading focus: designate a daily (or otherwise) reading slot, turn off the devices, choose something to read, go to a quiet comfortable place, set the timer and read the one thing for that hour.

·       Writing focus: as per above re devices, place and timer. Don’t ‘just start writing’. Plan the writing in detail. Write, taking time for the right words and phrases. Let it sit overnight. Revise and revise again.

·       Bible focus: as per above re devices, place and timer. However, choose a small unit of text rather than a big slab. Read it aloud. Read it in different translations. Ask questions of it. Analyse it. Ask what difference it would make to my day if I actually lived out those words. Turn the text into a prayer.

·       Prayer focus: as per above re devices, place and timer. Pray aloud. Have a prayer diary that takes you through different kinds of prayer and which prompts big prayers on the horizons of God’s name, kingdom and will.

·       People focus: set a time boundary with this person (and tell it to them) and give them this time by shutting off devices, looking at them and keeping your mind in one place.

Okay, that’s what ‘one thing slowly’ looks like in my world. How about yours?

First thoughts on the City Harvest verdict

First thoughts on the City Harvest verdict

After a lengthy trial, the verdict is in and those charged with various fraud activities in the City Harvest trial are found guilty. The nature of the charges, the identity of those involved and the prominence of the church make this a must-follow judicial event. The text of the oral judgment is at: https://drive.google.com/file/d/0B3A-00dAvijTNXAyaGEyLUtZdW8/view

The matter remains ‘open’ until sentencing and appeals finish. However, there is already plenty of conversation and commentary. What can now be said from a Christian perspective?

Church and state

How does the relationship of church and state plays out in such matters?

At times the Christian church has sought to distance itself from the state and claim independence from its processes. The parallel legal systems of canon and civil law in the pre-Reformation church are an example of this.

This is not where the Bible takes us. It teaches that civil government is a God-given institution to which ‘every person’ is subjected (Rom 13:1a). The state is the means of God’s judgement on wrongdoers (Rom 13:4). To resist the civil authorities is to resist God (Rom 13:2). Rome’s rulers were anti-Christian when these words were written, unlike the religiously neutral authorities in Singapore.

What does this mean for churches and their leaders? Churches and leaders are not above civil scrutiny. They are to be willingly accountable and submissive to civil authorities. The state does not have a God-given mandate to interfere in the teachings or spiritual governance and ministry of a church, but it does have a mandate with criminal matters.  It is therefore right that charges of criminal activities inside churches come before civil courts to try the accused and punish the guilty.

It is not persecution for the civil authorities to try church leaders for alleged fraud.  Providing due judicial process is observed, it is God’s justice in action through his appointed servant. Even in secular Singapore, the civil courts are the instruments of God’s blessing of justice. Fraud is criminal, no matter who does it and to what end.

Church leadership

The City Harvest trial was of church leaders.

The Bible teaches that church leaders are to be honoured (1 Th 5:12-13; 1 Tim 5:17; Heb 13:7). High standards are set for them and exemplary behaviour is expected from them. They must be above suspicion and reproach and of good public reputation (eg 1 Tim 3:1-13). The welfare of a church and the reputation of Christ in the wider community depend much on the behaviour of church leaders (Zech 13:7; Ezek 34:1-6).

And there’s the problem. Church leaders are like every other Christian person. They are created in God’s image (Gen 1:26-28) and fall short of God’s glory (Rom 3:9-23). They are people who have been justified by Christ and are indwelt by his Spirit (eg 1 Cor 6:11). However, this sanctification is yet incomplete and remains so until Christ completes his work of new creation (2 Cor 5:17). The struggle recorded in Rom 7:14-25 is normal for every Christian person and this includes church leaders.

So, church leaders share in the frailty that comes to every Christian. As such they need understanding, forgiveness on confession of sin, prayer, support and accountability mechanisms. That is true for the leaders of City Harvest as much as every other believer.

Church leaders share additional temptations. It is a heady thing to lead a congregation and especially to stand before a large group of people who see you as God’s spokesperson. You are trusted with people’s lives, intimate secrets and eternal welfare. It is very easy for leaders to lose perspective, succumb to pride and to believe that they are someone ‘special’ who is above normal standards.

Given this powerful mix of human sinfulness and the leader’s position, it is clear that no church leader should be trusted absolutely, given absolute power or be exempted from accountability.

These special temptations require special preventative measures.

Plurality of leadership is an important preventative measure. Jesus trained a group of 12 leaders to be apostles together and the eldership is spoken of in the plural (eg Tit 1:5). Acts 15 shows how a difficult issue in the early church was decided by leaders meeting, discussing and deciding together. Where much authority is vested in a single leader, it is almost inevitable that they will stumble. (The history of the medieval papacy is a tragic example of this.) Plural leadership should provide a mutually restraining influence that stops any individual gaining much power and falling to its temptations.

A Presbyterian style of polity exemplifies this. The Moderator of a Session, Presbytery or Synod has very little power. The emphasis is on group decisions, not individual. The theological foundation of this is a strong belief in total depravity and a consequential refusal to trust none but Jesus absolutely. The separation of powers and bi-cameral parliamentary structures that some constitutions are built on the same principles and, in the case of the US constitution, are directly attributable to Presbyterian influences. Churches with apostolic or Episcopal structures face particular challenges here. These challenges are increased when an individual leader is further elevated and called ‘prophet’ or ‘apostle’.

Transparency is also important. It is good if the diaries and financial affairs of church leaders are open to (at least) other leaders and perhaps to a wider circle of appropriate people.

‘Appropriate’ is a key word here. A leader who has been responsible for the conversions and Christian growth of church members and has been of significant help to them has great power over them. This increases if the church has risen from small beginnings to large numbers. Who will question the leader to whom they ‘owe’ so much?

From an outsider’s view, some of these issues seem to have been factors in City Harvest’s recent problems.

What to do now?

It is one thing to say how such problems as those judicially found in City Harvest could have been prevented, but what should happen now that the verdicts are in?

Ministry to those found guilty. Those found guilty need good pastoring by people who will speak God’s truth in love, seek confession and repentance where it is needed and speak of Christ’s forgiveness. Matt 18:15-19; Gal 6:1-2; 1 Cor 5:5 are just a few of the passages that speak of this process and its goals. Good church discipline reflects God’s character in seeking truth, doing justice to the guilty, protecting his flock and showing mercy to the repentant.

Prayer: This is a time to pray. Pray for those found guilty that they will be open to God’s dealings with them and not hide behind the language of ‘persecution’. Pray for City Harvest Church as it rebuilds and for its members who are apt to feel a mixture of confusion, betrayal, defensiveness and more. Pray also for the reputation of Christ in Singapore – that his name is not shamed by the misbehaviour of some of his followers.

Reframe: It is a dismal truth that any person and any church leader can let us down. The only leader who will not do so is Jesus. He alone perfectly bears God’s creational image and exercises kingly stewardship without being prone to sin (eg 2 Cor 5:21; Heb 4:15). He alone is worthy of unquestioning loyalty and trust.

Mindfulness in Christian view

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 A Christian friend working in mental health asked about a Christian view on mindfulness techniques which are used to help with anxiety and depression. Here is the response ....

Dear ….,

Thanks for your query re mindfulness in which you asked for a Christian view. I'm encouraged that you are trying to think as a Christian about this as I guess its use is widespread in your field of mental health.

As mentioned in our earlier chat, mindfulness has its roots in eastern religion (Buddhism) and is a form of traditional meditation. Meditation overlaps with thinking - although thinking tends to move forward whereas meditation more typically stands still and goes deeper.

'Mindfulness' is the term used for meditation in its secular form. As you know, its means a focus on this moment and inner state, typically using breath-awareness as the entry point. Mindfulness techniques typically look to hold and deepen that state in which one becomes unmindful of the world and thus able to declutter anxieties etc.

What can we say as Christians?

Something that pushes us to stop being anxiously busy and preoccupied with the present noisy world has value.

Something that pushes us to 'be' rather than to 'do' is also good (in balance).

Mindfulness represents a momentary escape from reality. That's fine up to a point, but it can only ever be temporary as our calling is to live in the world and engage with it, not escape from it (whether in a monastery or through meditation). Jn 17:15-18 is relevant.

Mindfulness takes us to an inward gaze. That can lead to self-idolatry (where we make gods of ourselves) or to despair (as we face our creaturely limitations and sinfulness).

The Scriptures urge God's people to meditate (eg Ps 4:4). Meditation is different to thinking (see above) and to prayer (although it overlaps with both and we may find ourselves slipping between these modes of relating to God). I have included a form of Christian mediation below. You will notice similarities and differences to mindfulness techniques.

Biblical meditation typically takes our gaze to God himself  (eg Ps 46:10), to Jesus (eg Heb 12:2), to God's word (eg Ps 119:15) and God's works (eg Ps 145:5). Below, there is a list of passages where the Bible mentions meditation.

When Christian meditation is focussed on God, it has power for extended usefulness as it takes us from our limitations to God in whom we live and move and have our being (Rom 11:33-36) and whose willingness and ability to help is unlimited (Ps 121:1-2).

All this being said, a form of secular mindfulness involving breathing exercises can be of some usefulness in helping a person calm down and gain perspective to re-engage with life.

A form of Christian meditation

Find a place to be still and quiet. It can be helpful to set an electronic timer, more to push you to stay in a meditative mode for the chosen period, rather than limit your time.

Sit in a comfortable pose, close your eyes and be still. Pray for God to meet you here, such that you are in the Spirit (Rev 1:10).

Notice your breath. Observe it go in and out. Ponder that it is God who gives the first breath (Gen 2:7), along with every breath, every beat of your heart, every proper functioning of your body. Ponder the wonder of him as your creator and sustainer and be aware that in everything you are dependent on him.

Keep noticing your breath. As you exhale, bring to God the things you want him to remove from you (eg anxieties, sadness, fruit of the fallen nature in sinful attitudes, thoughts and habits). As you inhale, bring to God the things you want him to bring into your life (eg fruit of the Spirit, Christ-likeness).

Slowly recite a short Bible passage, chosen to put your focus on some aspect of God's being and works. Look especially for passages that focus you on Jesus as the redeemer and the one whose coming again is your hope.

Dwell on this text. Ponder the words and phrases. Let them take you where word and Spirit lead.

As your time draws to an end, notice your breathing again. Thank God for that physical breath which is his gift and for the breath of his Spirit which calls you to Christ, enables you to pray and which illumines your reading of his word.

Bible passages mentioning 'meditate' and related words

  to meditate in the field toward evening;      Gn 24:63     
  you shall meditate on it day and night,      Jos 1:8     
  Meditate in your heart upon your bed, and      Ps 4:4     
  the LORD And to meditate in His temple.      Ps 27:4     
  I meditate on You in the night watches,      Ps 63:6     
  I will meditate with my heart,      Ps 77:6     
  I will meditate on all Your work And muse      Ps 77:12     
  I will meditate on Your precepts And      Ps 119:15     
  So I will meditate on Your wonders.      Ps 119:27     
  And I will meditate on Your statutes.      Ps 119:48     
  But I shall meditate on Your precepts.      Ps 119:78     
  watches, That I may meditate on Your word.      Ps 119:148     
  I meditate on all Your doings;      Ps 143:5     
  on Your wonderful works, I will meditate.      Ps 145:5     
  Your heart will meditate on terror:      Is 33:18     
  And in His law he meditates day and night.      Ps 1:2      1897
  me, Your servant meditates on Your statutes.      Ps 119:23  

  
  And hinder meditation before God.      Jb 15:4     
  and the meditation of my heart Be acceptable      Ps 19:14     
  And the meditation of my heart will be      Ps 49:3     
  Let my meditation be pleasing to Him;      Ps 104:34     
  It is my meditation all the day.      Ps 119:97     
  For Your testimonies are my meditation.      Ps 119:99

Some material to read

·       For a somewhat positive view: http://www.mindandsoul.info/Articles/339737/Mind_and_Soul/Resources/Articles/Mindfulness/A_Christian_perspective.aspx

·       This article gives a more cautious view: http://www.beliefnet.com/columnists/doinglifetogether/2011/07/the-christian-practice-of-mindfulness.html

·       This article links mindfulness to Christian mysticism (a movement with its own problematic side): http://www.emptybell.org/articles/christian-mindfulness.html

Note: there is a lot of Christian material discussing the problems in eastern meditation. I am confining myself here to mindfulness, which is not quite the same as this, although derived from it.

The cross of Christ and his people

Seen today - a living enactment of the cross as part of an act of worship.

After the Lord's Supper was celebrated, the leader had the group stand and take a cruciform shape. 

They first turned to face the table where the bread and wine had rested - this represents the foundations of all else in the death of Christ.

Next, the group remained in cruciform shape and turned into pairs such that each person looked into another's face to see the image of God renewed in Christ.  This represents the fellowship that believers have as the body of Christ.

Finally the doors of the meeting room were opened and the living Cross turned to face the open door symbolising the outside world. This represents the call to mission which lies on the people of God.

Was Lee Kuan Yew the Lord’s anointed?

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Was Lee Kuan Yew the Lord’s anointed?

Much is being written in warm memory and earnest appreciation of Lee Kuan Yew (LKY) who was Prime Minister of Singapore 1959-1990. However, he was much more than a long-serving prime Minister. He made nothing into something. He inherited a small island that was a former British colony (the ‘little red dot’ of President Habibie) and which was soon to be on its own after separation from the new Malaysian federation.  This little red dot is now a nation that punches above its weight in just so many ways.

It is no surprise that the death of LKY drew a large response both locally and internationally. He was a leader who deserves respect, even from those who do not agree with his every word and deed. I am personally glad for the opportunity to live as an expatriate in Singapore for 11.5 years and enjoy the fruits of his nation-building. Had I been in Singapore, I would have been glad to queue and pay my respects.

For Christians, the death of LKY is an event to ponder.

One question is easy to answer. LKY did not profess to be a Christian and should not be spoken of as one.

In his own words:

Different societies have different philosophical explanations for life and the hereafter.

…

I wouldn't call myself an atheist. I neither deny nor accept that there is a God. The universe, they say, came out of the Big Bang.

But human beings on this earth have developed over the last 20,000 years into thinking beings, and are able to see beyond themselves and think about themselves. Is that a result of Darwinian evolution? Or is it God? I do not know.

So I do not laugh at people who believe in God. But I do not necessarily believe in God - nor deny that there could be one.

(http://ionsg.blogspot.com.au/2013/08/lee-kuan-yews-views-on-life-and-death.html).

For all his remarkable achievements, LKY was a man like any other. He was created in the image of God and his life held great value even before any of his great deeds (Gen 1:26-27). Like every person, LKY was a sinner who rebelled against God and who fell short of his glory (Rom 3:23). Like every person, he needed a saviour and, like every person, he had the invitation to believe in Jesus who is the only one who has opened the way to eternal life (Jn 3:16; 14:6; 1 Tim 2:5). So far as the world knows, he never accepted that invitation. There is no reason to say (as was seen on social media): Heaven has opened its door to receive him our Great Leader. God bless his soul.

It is immeasurably sad that so great a man appears to have died without believing in the far greater One who alone could save him.

What assessment then can Christians make of LKY? If he is not a hero of faith (Hebrews 11) is he then to be dismissed of no particular interest to Christians? No!

The Old Testament figure of Cyrus gives a lens through which to form a positive Christian view of LKY.

Cyrus (d529BC) founded the Persian empire and led it to the status of a great power in the ancient near east (http://www.iranchamber.com/history/cyrus/cyrus.php). He respected the local customs and religion of his subject peoples and enabled the return of the Jews from exile with a large treasure trove in 538BC. He is mentioned 23 times in the Jewish and Christian Scriptures (2 Chron; Ezra, Isaiah and Daniel).

The Isaiah references are especially significant:

                .. who says of Cyrus, ‘He is my shepherd,

and he shall fulfill all my purpose’;

                        saying of Jerusalem, ‘She shall be built,’

and of the temple, ‘Your foundation shall be laid.’ ” (Is 44:28)

And again:

 Thus says the Lord to his anointed, to Cyrus,

whose right hand I have grasped,

                        to subdue nations before him

and to loose the belts of kings,

                        to open doors before him

that gates may not be closed:

                ²         “I will go before you

and level the exalted places,

                        I will break in pieces the doors of bronze

and cut through the bars of iron,

                ³         I will give you the treasures of darkness

and the hoards in secret places,

                        that you may know that it is I, the Lord,

the God of Israel, who call you by your name.

                ⁴         For the sake of my servant Jacob,

and Israel my chosen,

                        I call you by your name,

I name you, though you do not know me. (Is 45:1-5)

Note the terms used of Cyrus: he is the Lord’s shepherd and anointed before whom the Lord goes to subdue nations, open doors, level places receive treasures. These are high titles and this is strong language for an earthly king. Shepherd and anointed are titles that Christians more commonly think of as applying to King David and to the Lord Jesus. Anointed is especially striking, for the underlying Hebrew word in Messiah and the Greek equivalent is Christ. Cyrus is given the same titles that were later applied to the Lord Jesus.

What is the Bible saying of Cyrus? It is not saying that he was a worshipper of the Lord. The mostly likely guess about his religion is that he was a Zoroastrian who followed the magi of his court (http://www.cais-soas.com/CAIS/History/hakhamaneshian/Cyrus-the-great/cyrus_the_great.htm). However, Cyrus was used by the Lord to achieve his purposes for a time. These purposes included judgement on the Babylonians and freedom for the Hebrews to return from exile. When the Lord’s purposes through Cyrus were achieved, he too died and his empire was replaced by that of the Greeks.

God providentially used Cyrus for both common and special grace. In common grace, he brought a large measure of stability to the geopolitics of his day. In special grace, he was used in the transition from the old covenant centred on national Israel and the anointed shepherd-king David to the new covenant centred on the greater anointed shepherd-king Jesus and the new Israel of Christian believers. This is so even though Cyrus did not participate in either the old or new covenants and their blessings.

I believe that it is right to speak of LKY as the Lord’s shepherd and anointed in the same sense of Cyrus.

Through LKY the Christian church found a safe place in Singapore, with a large measure of religious freedom, social stability and economic prosperity. Indeed, through LKY, the prayer of 1 Tim 2:1-2 has been generously answered. This has enabled the gospel to flourish both within Singapore and in its regional role as a ministry-training and missionary-sending nation. In all this, civil peace and quiet in Singapore has served the plans of God who desires that all people should be saved through knowledge of the one mediator Jesus Christ (1 Tim 2:3-6).

It is therefore right for Christian people to mourn the death of LKY and to thank God for his anointed shepherd. To do this is not to deny LKY’s own words of disbelief in God and make him some kind of Christian believer with a secure place for eternity. However, it is right to give thanks, to acknowledge and to mourn this man whom God gave to Singapore for such a time as this.

The end of preaching

The end of preaching

David Burke

Introduction

It’s Saturday night and the sermon script is long-written and rehearsed. Now is the time for prayer. What does the preacher beg the Lord to bring from his preaching? Paramount among his prayers will be that God glorify himself (1 Cor 10:31) as his great deeds are recounted, as unbelievers are called to repentance and faith and as believers are called to the good works which constitute a life worthy of the gospel (Eph 2:10; Phil 1:27).

What is the end, or goal, or preaching? The purpose of this article is to examine one text of Scripture where the Lord himself defines the profitable uses of Scripture and to apply this to the ministry of preaching.

Why examine this question? For one thing, it contributes to a Biblical understanding of the nature of preaching, especially in relationship to other word ministries such as personal evangelism, teaching, Biblical counselling and Bible study. Further, a clearer grasp of why we preach should sharpen the preacher’s sword (Eph 6:17b; Heb 4:12-13) and better enable the word of the Lord to return to him having accomplished the purposes for which he gave it (Is 55:11).

Why examine this question from the Scriptures? Because preaching is a God-appointed task. The matter and manner of preaching should be determined from God speaking in Scripture and, likewise, the purposes of preaching should also come from Scripture.

The text - 2 Tim 3:15-17

2 Tim 3:15-17 is a much-frequented text for its word on the nature of Scripture as the all-inspired written Word. However, there is more to the text than this important teaching, for the text is also rich in comment on the uses of Scripture.

Consider the text:

But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it 15 and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work. (2 Tim 3:14-17, ESV)

The text first gives a reminder that Scripture can and should be taught from childhood and should continue to be taught and believed into adulthood (vv14-15a). This is a rebuke to those who would assert that only those who have left childish ways behind are able to receive, understand and believe God’s word.

That nature of all Scripture is defined as God-breathed, or inspired. Just as a person’s breath comes from within and is a deep expression of whom they are, so it is with the words of Scripture. The words of Scripture are breathed through the writers whom God carried along by his Spirit and with each writer having his distinctive marks (2 Pet 1:21). However, the Biblical words are firstly, fully and finally God’s words, not those of the human writers. This gives the Bible, and preaching built on it, authority and it gives the preacher confidence in his task.

Our interest is in the ends for which Scripture is profitable or useful.

The uses of Scripture

Three distinct purposes, within one overriding goal, can be identified for Scripture from 2 Tim 3:15-17.

Firstly, Scripture is useful to convey wisdom for salvation through faith in Christ Jesus (v15b).

More than one unbeliever has been brought to faith through reading the Bible and hearing it preached faithfully (eg Acts 8:26-38). This is because the whole Bible speaks of humanity’s need of a saviour and God’s generous provision of him in the Lord Jesus (eg Lke 24:27, 44-47). The preacher need not preach a specifically evangelistic sermon for sinners to come under conviction and come into repentance and faith. God in his providence can and does use any part of his word to convict and convert. And indeed it is worth remembering that 2 Tim 3:16 is talking most immediately about the Old Testament as the source of saving wisdom in Jesus. The whole Bible can draw conversions.

This is the first and foundational use of the Bible and purpose for any word ministry. Unless and until a person has wisdom for salvation through faith in Jesus, the Bible’s other intended uses will not profit. What point is there to knowledge of sound doctrine without a saving knowledge of Jesus? What futility is there in trying the live a righteous life unless having first come to that righteousness that God provides through grace to the one believing in his Son?

Good preaching will thus always have a gospel element. Unbelievers may be present in the regular service (and hopefully are). Believers need reminders of their need of a saviour and the Lord’s provision that they may continue to rest on him for salvation and to be motivated by gratitude to the life of following Jesus. Indeed, it can be said that no Scripture has been well preached unless in some way it points to God’s salvation through Jesus. This is the first, and perhaps the greatest use of Scripture.

Secondly, Scripture is useful to teach sound doctrine and to correct falsehood (v16b).

In the Great Commission Jesus commands that disciples are made from all nations (evangelism) and are then taught to obey all that he had taught (Matt 28:19-20). This relates to the second and third uses of Scripture identified in 2 Tim 3:16-17.

Left to themselves, the new convert is clueless of what to believe about God, for the natural man cannot understand the things of God (1 Cor 2:14). The things of God must be revealed and that revelation is found in Scripture. Even the longstanding believer is apt to have incomplete and false ideas about God. Put simply: we all need to be taught truth about God and have wrong ideas addressed.

Truth alone will never make a mature Christian, but we cannot be mature Christians without truth. And so there is a need to move on from the spiritual milk of infancy to solid food (1 Pet 2:1; Heb 5:11 – 6:1). This is the whole counsel of God that immunises God’s people against the wolves who would destroy the flock and which builds up the saints into that likeness to Christ, which is the mark of spiritual adulthood (Acts 20:26-29, Eph 4:11-16).

Despite the impatience of our times for doctrine, preachers should not be afraid to teach truths about God which are to be known and believed. As noted below, right teaching is the indispensible foundation of right belief and right behaviour.

Thirdly, Scripture is useful to rebuke wrong behaviour and to train in right behaviour (v16b).

As the fruits of the fall abound and public standards of behaviour became less godly, it is vital to use the Bible to address godly behaviour both in the positive sense of training in right and actions and in exposing and warning against wrong actions (Eph 4:17-32).

Godly behaviour is unnatural to the convert and needs training. Likewise with the eradication of the bad habits of an unbelieving past. Today’s new convert in the west is likely to have come from a godless background and to have dabbled in alternate spiritualities, various sexual relationships and possibly drug use. New converts from traditional cultures have been reared in the behaviours of those cultures that will include ungodliness. Such converts may be clueless about godly living, just like Paul’s converts from Gentile society.

The long-standing Christian also needs training in right behaviour. Emerging ethical issues and changing life stages throw up new issues that need Biblical direction. For example, consider the childless couple offered methods of artificial conception that take them to the boundaries of their marriage relationship. Further, the gravity of the old man will keep pulling even the mature Christian to lower standards of behaviour with the deceptive logic that even if I lower my standards I am still better than my godless neighbour.

Good preaching on the Bible will not be content with just teaching truth to the head, but will apply it to the life in specific, contemporary behavioural comments that address the actual issues in the lives of the hearers rather than someone else’s issues or the issues of another day.

The overriding goal of all these uses is full readiness for every good work (v17).

We are called to love God with all our heart, soul and might through the teaching and learning of his word (Dt 6:1-9). Another way of expressing this is to say that Scripture is addressed to the whole person as follows:

·      The heart is addressed with wisdom for salvation through faith in Jesus, which is orthocardia or right belief;

·      The head is addressed by correcting false beliefs and teaching sound doctrine, which is orthodoxy or right doctrine;

·      The hands are addressed by the rebuke of wrong behaviour and training in right behaviour, which is orthopraxis or right action.  

When head, heart and hands are all aligned under the word of God, the whole person is brought to complete readiness in God-glorifying and God-serving humanity.

All of this is in view in Eph 4:11-16 where the process of Christian maturity is in view. Such maturity arises from the gifts of the ascending Christ who gave apostles, prophets, evangelists and pastor-teachers to enable the work of ministry that promotes Christ-likeness. It is notable that all four of the listed offices are word ministries. The apostles were given to prayer and the ministry of the word (Acts 6:4). New Testament prophecy is a debateable topic, but is best understand as a word ministry especially focussed on the individual and group application of the word. Evangelists have a ministry of declaring the word of gospel salvation. Pastor-teachers are those entrusted wit the regular teaching and application of the word to a settle congregation. The point is clear from both 2 Tim 3:15-17 and Eph 4:11-16: it is balanced and purposeful ministries of the word that promote Christian maturity.

The use of the uses

Preaching and other word ministries

There is a sense in which all word ministries have all of the above purposes in mind, for the text itself does not confine these uses just to preaching. However, there will be differences of emphasis in different word ministries.

·      The evangelist is especially concerned with using the Bible to the end of saving faith.

·      The teacher is especially concerned to use the Bible to teach sound doctrine and correct false doctrine.

·      The Bible study leader is especially interested in making and reinforcing life-applications to behaviour.

·      The counsellor is especially concerned to see changes in heart-attitudes and in behaviours.

The work of the preacher embraces all of these concerns. He wants to change to change the head and heart in order to change the life. He wants to inform the head in order to transform heart and life. Of all the word ministries, the preacher cannot pick and choose among the various use of the word as he declares the whole counsel of God. Of course, depending on the text, the hearers and the context, a preacher may accommodate the sermon to a different balance of emphases among the use, but none will ever disappear entirely from view. This simultaneous focus on all the listed uses of Scripture is but one distinctive of preaching among the word ministries,

The end of preaching

Let’s go back to our imaginary preacher whom we left with his Saturday prayers. Imagine that it is now earlier in the week. He has chosen what portion of Scripture to preach on and has engaged in prayerful, God-dependent, Spirit-guided and disciplined study of his text to divide the word rightly. A clear Scripturally-formed sense of purpose in preaching can be used to guide the sermon preparation process as 2 Tim 3:15-17 becomes a checklist:

·      Which of these uses, and in what form and balance, do the text and occasion most lend themselves to?

·      How can the chosen purposes be woven into the sermon structure, such that main points, sub points, illustrations and application are sharpened like an arrow into a sermon with no wasted words or blunt edges?

·      When the draft script is culled, what material is surplus to purpose and can be reduced or removed?

·      How can hearers be challenged to ask what they should know, believe and do in response to the word?

And finally, come Saturday night the preacher knows to what end the prayers for his own preaching can be directed.

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Published in Banner of Truth Magazine, January 2015.