Cross Words 7 - Peace (Luke 23:46)

My first year at secondary school was a shock to the system. You see, my school was known as a rugby playing school. For something like ten years in a row, Dromore High had won the High Schools’ Cup. So while I wanted to be playing football, we all had a crash course in the basics of rugby - drill after drill of throwing and catching the ball.

Mr McAleese, our PE teacher would tell us why these drills were so important, even if we never played a minute of competitive rugby. “You’ll want to be able to catch whatever is thrown at you. You want to know that you have good hands.”

I never became a rugby player, and I might not be great at throwing and catching, but I never forgot that line about having good hands. Others talk about a safe pair of hands.

Just before Jesus died on the cross, he uttered one last word, which speaks of peace and safety and security, because he was placing his spirit in the best of all hands. Jesus said: ‘Father, into your hands I commit my spirit.’

Jesus is quoting from another Psalm of David - this time from Psalm 31 verse 5. David was affirming his trust in the midst of trouble. And Jesus takes those words on his lips as he affirms his trust in his Father as he comes to the end of his life, and completes his saving work on the cross.

Jesus is placing himself in his Father’s hands. For a while, he had been given over to the hands of wicked men, who pursued their evil plot to crucify him. As far back as Luke chapter 9, once the disciples have realised that Jesus is the Messiah, the Christ, God’s promised king - Jesus tells them ‘The Son of Man is going to be betrayed into the hands of men.’ (Lk 9:44). And in Luke 24, as the angels explain to the women about the empty tomb, they remind them of what Jesus had told them: ‘Remember how he told you, while he was still with you in Galilee: The Son of Man must be delivered into the hands of sinful men, be crucified, and on the third day be raised again.’ (Lk 24:6-7)

Jesus had been delivered into the hands of sinful men. Indeed, he had chosen to surrender himself into their hands, to do all they wanted to do, to beat, and flog, and mock, and crucify. In their wicked hands, he was mistreated, and killed. They had done all that they wanted, and got rid of Jesus.

We would have done the same. How often we want to use Jesus for our own desires; to abuse him; and have him serve our plans. Our hands would have been just as ready to crucify the Lord of glory. Our hands are just as guilty, we are caught red-handed with Jesus’ blood on our hands.

But, having suffered all that men desired to inflict on him, and fulfilled the rescue plan, Jesus commits himself into his Father’s hands. The safest pair of hands in the whole universe.

Just after he says these words, he breathes his last, and dies. Yet Jesus shows us that, while his body is taken down from the cross, and buried in the tomb; his spirit is in God’s care and keeping. Now, it’s not that the body is worthless and it’s only our spirit or soul that really matters, and it’s just longing to get free of this bodily prison. No, far from it.

Jesus’ spirit is in the Father’s hands, awaiting resurrection, when body and spirit and soul are reunited and raised. For Jesus, that will happen on the third day, early on Easter Sunday. But because Jesus has died on the cross, that’s also true of all who believe in him.

So if you’re trusting in Jesus, when you breathe your last, your spirit is instantly with God, while you await the last day and the resurrection to the new heavens and the new earth. And that’s true of your loved one who believes in Christ. They are not lost - you know exactly where they are, through the death and resurrection of Jesus; they are in the safest place they can be - in the hands of God, in his care and keeping. As Jesus says in John 10: ‘My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I am and the Father are one.’ (Jn 10:27-30)

There is eternal safety and security for those held in the Father’s hands. Are you held in his hands today? Have you entrusted yourself into those good hands?

Jesus dies, not in despair or distress, but in peace, fully trusting in the Father’s power and protection. And he gives us that same peace - for our loved ones and for ourselves - when we’re in the Father’s hands.

The seventh cross word is a word of peace.

Jesus says: Father, into your hands I commit my spirit..

Let us pray.
Heavenly Father,
in your keeping are all those who have departed in Christ.
We thank you that your hands are love and they are good.
Help us to know the peace that only you provide,
as we entrust ourselves into your hands,
now, and in the hour of our death,
through Jesus Christ, who died and rose again for us. Amen.

Cross Words 6 - Victory (John 19:30)

Amidst the devastating news of the coronavirus pandemic, there are glimmers of hope, and stories of amazing dedication and sacrifice. Maybe you’ve seen some of the medical staff who have separated themselves from their families for several weeks in order to serve without risking their children’s health. Or the keyworkers who volunteer to do extra shifts and to cover for their colleagues.

I wonder did you hear of Friar Don Giuseppe Berardelli? He was a parish priest in Casnigo near Milan. He contracted Covid-19 and his parish raised funds to buy a respiratory unit to help him. He refused to use it, though, allowing someone else to use it, and so he died. He gave his life so that a stranger would live.

Today, as we focus on the cross, and listen in to the cross words, we hear how Jesus viewed his death on the cross. You see, for some people, the cross is just a tragic end to a promising life. They reckon that Jesus was an amazing man, able to do wonderful things, but what a pity that it all went wrong that week in Jerusalem and he ended up dead. And so they hear in his words ‘It is finished’ a cry of defeat. As if Jesus is merely saying, it’s all over - even, I’m finished.

But that’s not how Jesus viewed his death. You see, Jesus hadn’t come to an unfortunate end, unexpectedly. Rather, Jesus was completing the plan of salvation, promised through the whole of the Old Testament. Just before our verse, we read these words: ‘knowing that all was now completed...’ And that led into Jesus saying that he was thirsty, to fulfil the scripture.

So as Jesus says ‘It is finished’ he is referring to God’s salvation plan. All was now completed. Everything that needed to be done to rescue sinners had been done. And so this is not a cry of defeat - it’s a declaration of victory.

Already in our reflections we’ve heard how Jesus prayed for forgiveness, how he gave assurance of salvation to the dying thief, how he paid the great cost as he was forsaken by God. Jesus is now saying that all has been completed - that the price of salvation has been paid in full. That’s the emphasis of the Greek word behind this saying. It’s a commercial word. It says that the bill has been paid, the demand has been satisfied, and nothing more is owed.

So, when the restrictions are lifted and you’re able to go out for a meal somewhere nice, and the evening’s drawing to a close and you ask for the bill. Imagine if the waitress said to you, it’s already been settled. Someone else has paid your bill, and that means you can walk out without having to get your wallet out. Your debt has been settled, your bill has been paid.

That’s what Jesus is saying here. And what is the bill that has been paid? He has paid the debt you owed because of your sins. Jesus gave up his place in glory, and died in our stead, so that we could be forgiven, and saved, and redeemed.

Giuseppe gave his life for a stranger. Jesus gave his life for people he knows and loves - you and me - in all our sin, and shame, and guilt. He has paid our debt and gives us his life, his righteousness. There is nothing we can do to contribute to our salvation - it’s already been finished.

We just have to receive it. To see in Jesus’ death our life and peace, our sins paid in full. As our Communion service puts it, ‘he made there the one complete and all-sufficient sacrifice for the sins of the whole world.’ (BCP p. 210)

And he did it for you.

The sixth cross word is a word of victory.

Jesus says: It is finished.

Let us pray.
Heavenly Father,
we thank you that Jesus has paid it all;
that his sacrifice has been completed,
and we are saved only through him.
Help us Lord, to trust in him,
and in his finished work on the cross,
for we ask it in Jesus’ name. Amen.

Cross Words 5 - Suffering (John 19:18-19)

There’s something very natural in the fifth word spoken from the cross. On the night before the cross, Jesus had shared in the Last Supper with his friends. But since then, going out to Gethsemane, praying in earnest, being arrested, and tried, and led out to the place of the skull, he hasn’t had anything to drink. His fluid loss, as his blood flows out, must have been reducing. It’s entirely natural that Jesus would be thirsty as he undergoes the agony and suffering of the cross.

As we confess in the Nicene Creed, the eternal Son of God was made man - as fully man as he is fully God. And as man, he has fully entered into our experience with one exception - though he was tempted, he did not sin. And so Jesus experiences life as we know it. He was hungry; he was tired; he wept; and here, on the cross, he was thirsty. One of our natural experiences.

And yet, there is a profound mystery in these words of Jesus. It’s in John’s gospel that Jesus requests a drink of water at a well in Samaria. The question startles the Samaritan woman, because Jewish men and Samaritan women didn’t ever associate with each other. And at that well, Jesus says these famous words: ‘Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him with never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life.’ (Jn 4:13-14)

The woman had been trying to satisfy her thirst in all sorts of ways with all sorts of men - five husbands, and now another who hadn’t even committed to her. Jesus offers her living water to quench her thirst. And yet, on the cross, Jesus thirsts.

Later in John’s gospel, Jesus stands up on the last and greatest day of the Feast, and with a loud voice says, ‘If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.’ Jesus is offering the Spirit to all who believe in him.

But for Jesus to offer this living water which will quench our thirst, he had to thirst himself. We know this, because it’s what John tells us in the context of this saying of Jesus: ‘knowing that all was now completed, and so that the Scripture would be fulfilled, Jesus said, “I am thirsty.”’

By this point, Jesus has endured the agony, the darkness, the weight of our sin. All is now completed - the price has been paid. And Jesus brings to mind all the Scriptures that prophesied his work on the cross. All of them had been fulfilled; we’ve seen some of them in our reflections this week. There was just one that remained unfulfilled. A verse in Psalm 69.

Psalm 69 foreshadows the cross, just like Psalm 22. And the verse that was outstanding was verse 21. ‘They put gall in my food and gave me vinegar for my thirst.’ In order to fulfill the Scripture, and ensure that every part of the plan was completed, Jesus declares: ‘I am thirsty.’

Now, if you’re thirsty, you need a good drink of water. But the cruelty of the cross meant that wine vinegar was offered. A bitter drink; not very thirst-quenching. And yet that was fulfilling the prophecy of David in Psalm 69. They gave me vinegar for my thirst.

There are over 300 prophecies about the life, death and resurrection of Jesus in the Old Testament. And every single one of them was completed and fulfilled. To the last detail, God’s salvation plan has been accomplished.

The man who thirsted on the cross offers you the living water so that you will never thirst again. Jesus offers refreshment and revival if you will but take and drink. Believe in him, trust in him, and that spring of water will well up to eternal life in you. Will you receive from him?

The fifth cross word is a word of suffering.

Jesus says: I am thirsty.

Let us pray.
Heavenly Father,
we thank you that through Jesus’ thirst,
he has opened the fountain of living water.
We turn to you afresh;
will you satisfy our thirst,
and give us this spring of water
welling up to eternal life.
We ask this in Jesus’ name. Amen.

Cross Words 4 - Cost (Matthew 27: 45-49)

Tonight is the night that we normally share in the Lord’s Supper. After the meal, Jesus went to the Garden of Gethsemane, where he prayed this prayer: ‘My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.’ Luke tells us that Jesus sweat drops of blood, so earnest was his prayer, so great his distress.

Why was this so? It’s clear that Jesus knew what lay before him. Many times he had predicted that he would be handed over, be killed, and rise again on the third day. And yet, as the cross approaches, Jesus asks if there could be any other way.

He knew that in a matter of minutes, his disciples would flee, abandoning him. He knew that in a matter of hours he would be beaten, flogged, and nailed to the cross. He knew the physical pain that lay before him, arms stretched out, struggling to breathe, his life blood being shed. And yet, above and beyond all those pains, he knew that there would be a deeper agony, as he bore the spiritual cost of salvation.

That cost is expressed in the fourth cross word. ‘About the ninth hour Jesus cried out with a loud voice, ‘Eloi, Eloi, lama sabachthani,’ which means, ‘My God, my God, why have you forsaken me?’’

Jesus is quoting from the first verse of Psalm 22. That Psalm sounds like it is an eyewitness account of the sufferings of Jesus - the mocking, the piercing of hands and feet, the dividing of his garments and casting lots for his clothing. Yet the Psalm was written by David 1000 years before the cross. He foreshadows the experience of the suffering Saviour.

Those opening words speak of the horror of the cross; the cost of our salvation. As Jesus takes our place, as he dies for us, he receives the wrath of God. In those three hours of darkness, Jesus was forsaken by God, bearing the weight of our sin.

As Paul writes in 2 Corinthians 5:21: ‘God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.’

Jesus, who had no sin, who had always fully and perfectly obeyed God’s law. This Jesus, was made to be sin for us. He took our sin and our sins from us, and took the punishment that we deserved. As we sing in the song, ‘In Christ alone:’

Till on that cross as Jesus died, The wrath of God was satisfied For every sin on Him was laid Here in the death of Christ I live.

It’s because Jesus was forsaken, that we will never be forsaken. Through his sacrifice we are welcomed, and accepted, and redeemed. Here again we see the reverse of the curse of Genesis 3.

After Adam and Eve had sinned in the Garden of Eden, they were removed from the garden, and from God’s presence. Sin brings separation. That was emphasised again in the building of the tabernacle, and then the temple. You could only get so close, but no closer. Only the high priest on one day in the year could enter the most holy place, bearing blood for his sin and the people’s sin.

But when Jesus died on the cross, having borne our sin, having been forsaken by God, what happened? The curtain of the temple was torn in two, from top to bottom. We can now draw near to God - the way has been opened through the sacrifice of Jesus.

Whatever it is that you have done. Whatever you are guilty of, or ashamed about. Every sin was laid on the Lord Jesus. He has endured the penalty, the punishment, the God-forsakenness - for you. You can come to God today; you can come back to God today. So won’t you come, and find that welcome, because Jesus has paid it all. Another song puts it so well:

This, the power of the cross Son of God slain for us What a love! What a cost! We stand forgiven at the cross.

The fourth cross word is a word of cost.

Jesus says: My God, my God, why have you forsaken me?

Let us pray.
Heavenly Father,
we thank you that we have confidence
to enter the Most Holy Place
by the blood of Jesus.
Thank you that we can be welcomed and accepted
because Jesus has died for us.
We praise you, in Jesus’ name. Amen.

Cross Words 3 - Comfort (John 19: 25-27)

As we’ve been adapting to the new normal of the current social distancing and self-isolation restrictions, perhaps one of the most difficult aspects has been in relation to death and bereavement. To deal with a relative’s death at any time is difficult, but even more so in these days. So at present, if a relative is nearing the end of their life in hospital, then visiting is either strictly limited or else prohibited. Wakes aren’t possible at present, nor funeral services in church, with just a very small, socially-distant graveside service.

As the Lord Jesus hung on the cross, most of his closest followers had self-isolated. One of the twelve had betrayed him, and was no more. Another had denied knowing him. And the rest had abandoned him. All except one - the disciple whom Jesus loved - John.

And in his gospel, John tells us who else was standing near the cross. Most of the men had gone, but it was the women who were still present, watching as Jesus suffered and died. Jesus’ mother, his mother’s sister, Mary the wife of Clopas and Mary Magdalene.

The women who were last at the crucifixion and burial would be the first to witness the resurrection on the morning of the third day. But focus in on one of the women, the first mentioned, the mother of Jesus.

Can you imagine the grief Mary is experiencing? In the gospels, the last we hear of Joseph is in Luke 2, on the visit to Jerusalem when Jesus was 12 years old. By the time of Jesus’ public ministry, we imagine Joseph had already died. And now, Mary stands at the foot of the cross, watching as her firstborn dies.

To lose a child at any time is traumatic. To see him suffer in such a way, her precious, innocent son, in so great an injustice must have been devastating. As Mary stands near the cross, those words spoken to her by Simeon so many years before were now coming to pass:

‘This child (Jesus) is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.’ (Lk 2:34-35)

As Mary approaches the death of her son; as she plunges into the depths of grief and sorrow; as her soul is pierced it is Jesus who speaks this word of comfort from the cross. He says to her. ‘Dear woman, here is your son,’ and to John, ‘Here is your mother.’

Even in his final moments, Jesus is fulfilling God’s law, as he honours his mother and provides for her in so many ways. John takes her into his home, to provide for her material needs, the food that she needs to survive in the absence of any other means of income. But more than that, she is provided with fellowship, as she and John go through this time of darkness together.

Jesus, who wept at the grave of Lazarus his friend (even though he was about to raise him to life) knows what we’re going through. He is able to sympathise with our experience of grief, and gives us his grace in our time of need. That grace comes through other believers, through practical helps, and through his own presence with us.

How might the Lord be directing you to help others who are in need today? Could you be present in their grief through a phonecall, or a text, or by leaving something at the door in an appropriate and safe way? Could you be the means of providing the Lord’s comfort to those who mourn?

Or perhaps today you are grieving. Look for the ways in which Christ is showing his kindness to you through his disciples. And remember, in the words of that most loved of the Psalms, ‘Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.’ (Ps 23:4)

The third cross word is a word of comfort.

Jesus says: Dear woman, here is your son. Here is your mother.

Let us pray. Heavenly Father, you are the Father of compassion, and the God of all comfort; May we know your comfort in these days, and may we be the means of comforting others, as your word takes root in our hearts and bears fruit in our lives. This we ask in Jesus’ name. Amen.

Sermon Audio: Cross Examined - Matthew 26-27

After a few years of going it alone during Holy Week, we were delighted to link up with Brookeborough Methodist Church to do a joint Holy Week this year. It was a really good week, as we listened in to the different voices around the cross, ultimately focusing on God's word to understand what was happening. Cross Examined: The Witnesses Testify. My thanks to Colin for his willingness to share and to preach three times. Here is what was said each evening:

1. The woman who anointed Jesus
2. The disciple who betrayed Jesus
3. The disciple who denied Jesus
4. Jesus: faithful to death
5. The centurion who crucified Jesus

Good Friday Sermon: Matthew 27:54 The Centurion Speaks

I wonder if you were able to enjoy a bit of a break today? The days around Easter weekend can sometimes be a bit of a mystery - whether the banks are open; if there’s post coming; if the doctors are having surgeries. Perhaps you took things easy today. The sun was out, all the caravans were on the road towards Enniskillen, holiday time and a long weekend is here!

But maybe you had to work today. The alarm went off as usual; the cows needed milking; the office was calling. As we hear the account of that first Good Friday, we heard of someone who was working that day. When the rooster crowed that morning, little did he realise that he would take home with him more than just his day’s pay; more than a gambled for garment; he would have something much more precious.

He was there that day, probably far from home, working in that backwater place of Israel, in the troublesome town of Jerusalem. The centurion was a Roman soldier; commander of a hundred; and he was just doing his job. The crucifixion of trouble makers was commonplace. He was probably hardened to the painful cries and gruesome sights. It was all in a day’s work, to keep the locals in order and punish the worst offenders. But this day, there was something different about the crucifixion.

He might have heard something about Jesus - certainly he had been around Jerusalem for the previous week, with plenty of discussion and debate. The Jewish leaders were trying to get rid of him. They managed to arrest him (with the help of one of his followers) and gave him to Pilate.

And then he was handed over to be crucified. The centurion took charge of him. Into the Praetorium for scourging and mocking. They say he’s the King of the Jews? We’ll show him what that looks like: a scarlet robe, a crown of thorns, and beating, spitting and mocking.

Then off to the place of the skull. The place of death. Jesus is nailed to the cross, having refused the wine and gall to numb the pain. The centurion and his soldiers cast lots for Jesus’ clothing - the only bonus from a day at the foot of a cross. But it’s at the foot of this cross, the cross of Jesus, the King of the Jews, that the centurion realises that this isn’t like every other crucifixion. This is because of what he hears, and what he sees.

First of all, what he hears. Victims of crucifixion were always insulted - it was a bit like those held in town stocks in more recent times - they were fair game. But what was said was different; more vicious; more vindictive.

The passersby targeted him: ‘You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God!’ If he is the Son of God, he should just come down off the cross and show everyone.

It’s the very same thing that the religious leaders mock him for: ‘He saved others, but he can’t save himself! He’s the King of Israel! Let him come down from the cross, and we will believe in him. He trusts in God. Let God rescue him now if he wants him, for he said, ‘I am the Son of God.’’

Both groups were mocking Jesus because he thought he was the Son of God. They didn’t believe it. Despite all the evidence, his teaching, his miracles, his goodness, they refuse to believe. In fact, it’s the reason they put him to death, because they had rejected God and his Son.

The centurion heard all this. But what he didn’t hear was just as significant. He didn’t hear Jesus respond or retaliate. There was no backchat, no threats. The only thing that Matthew tells us that Jesus said was a cry to God: ‘My God, my God, why have you forsaken me?’ A desperate cry as the satisfaction for our sins was achieved through the separation and silence.

As well as his ears, though, the centurion was seeing strange things, further pointers that this was no ordinary crucifixion; that this wasn’t an everyday event.

From noon until 3pm, the sky turned black. Darkness was over the land. An unnatural darkness. It couldn’t have been an eclipse, because, as you might have noticed, there’s a full moon these nights, the Passover full moon. Imagine, it being night in the middle of the day.

As Jesus gave up his spirit, an earthquake shook the ground. Rocks split. Tombs were opened, and dead people were raised to life. It was as if the very earth itself convulsed at the death of its maker.

It was the combination of the sights and the sounds that led the centurion and those with him to be terrified! Grown men, Roman soldiers, fearsome fighters, terrified. The taunters may not have believed; the religious leaders could not and would not see. But it was plain to the centurion: ‘Surely he was the Son of God!’

The centurion came to see who Jesus was. The challenge for us tonight is whether we align ourselves with the religious leaders, or with this pagan soldier? Do you hear the story of the cross and turn away, thinking that it doesn’t matter? Adding your mocking voice to the cry of the scoffers? Wanting him dead, and having nothing to do with him?

Or will you confess with the centurion that this man on the cross, committed to the Father’s will, is none other than the Son of God? To realise the seriousness of our sin, that there was no other way. That in order to save us, he could not save himself, but freely gave himself for us.

Our prayer, as we bring to a close our week of joint meetings, is that you will be able to say with Paul that the man on the cross is: ‘the Son of God, who loved me, and gave himself for me.’ Surely he was (and is) the Son of God. Amen.

This sermon was preached in Brookeborough Methodist Church on Good Friday, 18th April 2014.

Sermon: Psalm 103: 11-12 Cross Examined

When we were growing up, there was a song we used to sing at Bible clubs. And like all the best songs, there were actions. And it went a little like this: ‘Deep and wide, deep and wide, there’s a fountain flowing deep and wide.’

Tonight we’ve been using Psalm 103 to help us think about the cross. And in Psalm 103, we find the same measurements in the same directions. There’s something that is deep (or high), and something else that is wide. In fact, the two combined give us the cross. We have an up and down direction, and a side to side direction. Together, they show us what the cross is all about.

First of all, then, the up and down. What’s the tallest building you’ve ever been on? Here’s mine - the Empire State Building in New York. 381 metres high. But it’s tiddly compared to the Burj Khalifa in Dubai, at 829.8 metres tall. They go up really high, yet they still seem very small. They’re called skyscrapers, but they’re not really scraping much of the sky.

Or think of when you fly (if you fly). Planes sometimes pass overhead at about 30,000 feet, and there’s still a lot more sky above. You can go a long way up. David points us to the up and down measurement and says that it’s like the measure of God’s love.

‘As high as the heavens are above the earth, so great is his steadfast love toward those who fear him.’

Go outside and look up. That’s how great God’s love for you is. The distance from heaven to earth was the distance that the Lord Jesus came in order to save us, giving up his place in heaven, being born as a baby, living life among us, and dying on the cross. It’s not even just his love, but his steadfast love - his unchanging, never ending always and forever love. How high? As high as the heavens. That’s God’s love for you.

And because God loved, he gave his Son, to do for us what we could not do for ourselves. He died on the cross, while we were yet sinners, in order to take away our sins. And it’s to show this that David gives us the second measurement.

‘As far as the east is from the west, so far does he remove our transgressions from us.’

East and west are always going in opposite directions. They don’t meet. And that’s what Jesus has done with our sin. He has removed it, taken it away, we’ll never see it again.

The story is told of the owner of a Rolls Royce. The firm take great pride in the reliability of their cars. So the man took it over on the ferry to France and was driving around the continent when suddenly, the car broke down. He rang Rolls Royce to get the problem sorted, so they flew out a mechanic in a private jet with all his tools and equipment, he fixed the problem, and the driver continued on his journey.

When he got back home, he was worried about the cost of the repair - the mechanic, the parts, and above all the plane. But he hadn’t received the bill. So he rang up the firm again to ask about the bill. But the person in Rolls Royce replied: ‘We have no record of any Rolls Royce having ever broken down.’

Because of what Jesus has done for us on the cross, there is no record of our wrongdoing. Our sins have been removed from us. They’re not stored up so that some other time God can say to us - don’t forget about what I know about you... They have been removed entirely.

This is the good news of the cross - God loves us and our sins are removed from us. This is the reason to praise. This is the reason to come to God and worship him.

The burden of our sin is lifted off our shoulders, because it has been borne by Jesus. Will you lay your burdens down?

This sermon was preached at the SNATCH Praise Service in Aghavea Church Hall on Palm Sunday 13th April 2014.

Book Review: Precious Blood

The blood of Christ and his atoning work are at the very centre of the Christian faith. Books that help us to think again about that precious blood are very important, none more so than this volume. Having read this in the run up to Easter (yet only getting around to reviewing it now), there was much to savour and enjoy.

Emerging from the Philadelphia Conference on Reformed Theology of 2008, Precious Blood isn't just a book of conference addresses. Rather, it's a wonderful set of chapters which deal with the biblical and theological importance of the blood of the Lord Jesus. Split into two main parts, the first considers the atonement in biblical revelation; while the second explores the atonement in Christian thought through various theologians and periods of Church history. I personally found the biblical material better, but it was good to see how the theology of the atonement has been received and taught in the last two thousand years.

Each chapter comes from a different author's pen, which presents the need to quickly adapt from one writer's style to another, but each of the contributions is helpful. Joel Beeke kicks off with an analysis of Exodus 12 and the Passover in his chapter on Necessary Blood. Robert Godfrey continues by explaining Redeeming Blood from Psalm 49, which wasn't one of the 'purple passages' I would have expected in such a book. Philip Graham Ryken comes next with his chapter on Atoning Blood from Romans 3, followed by Richard D Phillips (the editor of the book) on Cleansing Blood from Hebrews 9. Offensive Blood is the subject of Robert Godfrey's next contribution, in a study of Philippians 3, before RC Sproul concludes the first section with the Precious Blood of 1 Peter 1.

The second section considers the atonement in the Early Church (Derek Thomas), Anselm (Philip Graham Ryken), the Reformation (Robert Godfrey), the Puritans (Joel Beeke), developments since the Reformation (Carl R Trueman), and the 'non-violent' critics of penal substitutionary atonement (Richard D Phillips).

This would be a good book for someone who has a grasp of the basics and wishes to explore the doctrine in greater depth. The range of angles is useful, and I'll certainly be returning to the book to use some of the illustrations and ideas for sermons in the future. All in all, it's a great book I would be happy to recommend. The only place I've seen it online is: Precious Blood.

Sermon: Mark 15: 22-39 The Cross of Christ

‘I believe in... Jesus Christ... He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead.’ It’s the one thing that most people probably know about Jesus, even if they’ve never darkened the door of a church. Jesus was crucified - died on a cross. After all, it’s there in each of the four gospels, with so much detail about how it all happened.



If you’ve ever read a biography of someone famous, there’ll be a lot of material on their life, relationships, achievements, work, and perhaps a short chapter at the very end on how they died. But if you think of the gospels, there is nearly as much about Jesus’ last week, his last hours, as there is about the whole 33 years leading up to that week. Matthew has 28 chapters, with the last 7 about Holy Week. Luke has 24 chapters, and by chapter 9, he’s already on his way up to Jerusalem. By John 12, (of 21) Jesus is in Bethany six days before the Passover; while in Mark, of his 16 chapters, 6 are set in Jerusalem in Jesus’ final week. Why such emphasis on Jesus’ last week and his death?

Let’s be clear straight away. Jesus’ death was not a tragic accident, happening too soon; a young life cut down in his prime. Nor was it that he was playing with fire and got caught, the religious leaders and Romans being too powerful or too crafty for him. No, the reason the gospels spend so much time detailing Jesus’ death is because it was for this very reason he came into the world.

This morning we’re going to look at three short sayings around the cross, which will, I hope, show us just why Jesus had to die. We’ll also see what it means for us. You’ll find them all in Mark 15, on page 51.

The Creed reminds us that Jesus suffered under Pontius Pilate. We find his verdict of Jesus in verse 14. Jesus has been brought by the Jewish leaders to be tried, but Pilate finds nothing wrong with Jesus. In Matthew’s gospel he declares that he finds him innocent. Jesus Christ has done no wrong, yet Pilate is in a tricky position. There’s a riot kicking off in his front yard, so he tries to pacify the crowd by offering a choice - Barrabas or Jesus. Who would they like to be freed? A scheming murderer and rebel; or the blameless Jesus?

They choose Barrabas - what should Pilate do with Jesus? ‘Crucify him!’ Verse 14: ‘Why, what evil has he done?’ No one can convict Jesus of any wrong, yet the shouts grow louder ‘Crucify him!’

Jesus, the sinless one, is crucified. He does not deserve it. As if that wasn’t enough, though, the chief priests and the scribes (the religious leaders) come to watch him die, mocking him as he hangs on the cross. Let’s see what they said, what the Lord endured: ‘He saved others; he cannot save himself. Let the Messiah, the King of Israel, come down from the cross now, so that we may see and believe.’

These leaders speak better than they know - in their mockery they actually speak the truth. Jesus could have come down from the cross. Remember in the garden Jesus says to Peter he could call on twelve legions of angels to rescue him - but had he escaped the cross, he could not save anyone else. In order to save others, he could not save himself. What wonderful love of the Saviour to go to the cross, willingly, in order to save us!

He saves others precisely because he did not save himself. He willingly gave his life for us. I’m reminded of the gallantry of William McFadzean in the first World War. His regiment were in the trenches preparing to go over the top on 1st July 1916. A box of grenades were being opened, when they spilled, and some of the pins came out. William immediately jumped on top of the box, covering the bombs and taking the full blast, saving the rest of the men in the trench. He gave himself to save his comrades. His sacrifice, in a small way points to what Jesus has done.

But you might be thinking - why did Jesus have to die to save us? Why can’t God just forgive sins without the death of his Son? Remember that we’ve already seen that Jesus us innocent, has done nothing wrong; and in order to save us, he could not save himself.

Ever since the Garden of Eden, we have been separated from God because of our sin. Adam and Eve walked in the garden, but once they sinned, they hid from God, and were banished from the garden. In order to bring us near to God, reconcile us to God, Jesus had to deal with our sin, bearing the punishment of separation (death) we deserved.

We find our last saying in verse 34: ‘My God, my God, why have you forsaken me?’ Do you hear the force of those words? The one who existed in perfect relationship with the Father before time began is cut off, separated, forsaken. All because he bears our sin - it’s as if the Father can’t bear to look at him, God turns his back.

In that moment, Jesus is forsaken, in order to save us. But how can we be sure his death was effective? How can we be sure that our sins can now be forgiven because of the cross? The answer comes in the most amazing thing that happens at that very moment. And it’s so important that Matthew and Luke and Mark all record it. But it doesn’t happen at the cross - if it were a film, the scene would move from the cross to the other side of town, to the temple, where something amazing and terrifying is happening: ‘And the curtain of the temple was torn in two, from top to bottom.’

This wasn’t just a curtain in one of the windows, a piece of interior design. Nor was it a bargain offer from Harry Corry in a floral print. This was the curtain standing at the entrance of the Most Holy Place, where God’s presence was in the heart of the temple.

The curtain was 60 feet high, and four inches thick. The message is clear: Keep out! No entry! You are too sinful to enter God’s presence! You are separated from God! Only the high priest, and only once a year, and only bringing blood could enter - on the Day of Atonement. Suddenly, as Jesus dies, the curtain is torn in two, and we have access to God; we can boldly come through the death of Jesus.

There’s a song which goes like this: ‘I’m forgiven because you were forsaken. I’m accepted, you were condemned. I’m alive and well, your Spirit is within me, because you died and rose again. Amazing love, how can it be, that you, my King, should die for me!’

It’s fitting that we share in the Communion today, as we rejoice in Jesus’ death, and what that means for us. We are no longer separated; our sins are forgiven; we can draw near. We trust not in our own achievements; only in the cross of Jesus.

Perhaps you’ve never experienced this forgiveness - you know that you’re separated from God, your sins are against you. You can come, even today; accept that what Jesus has done on the cross is for you - your sins on his shoulders, and find forgiveness and peace and reconciliation. Things will never be the same again!

Perhaps you’re a Christian, but you find that you still sin - come again to the cross, and find forgiveness for all sins.

This sermon was preached in Aghavea Parish Church on Sunday 9th October 2011.

Sermon: John 12: 20-26 Jesus Glorified

Look back over your life for a moment, and think about this - at what point did you have the most glory? When were you at your peak? What day, or week, or year could you point to and say that you were recognised and on form?

Perhaps it was when you won a promotion, after a long battle with colleagues. Maybe it was your wedding day, looking beautiful as you walked down the aisle. You could remember a sporting achievement, your retirement, your grandchildren being placed in your arms for the first time.

For all of us it will be something different, the high point of your life, the thing you look back to time and time again. So as we think about Jesus being glorified, we might be surprised that it wasn’t one of his miracles; wasn’t one of this teaching sessions; it was his death.

As we come to John 12, Jesus has recently raised Lazarus from the dead. It’s now Passover time, and Jesus has ridden into Jerusalem on the donkey. Jerusalem is full of people from all over the world, gathered for the feast, and among the crowd, there are some Greeks. They would have been Jewish converts, but they’re not native-born Jews. Do you see their question in verse 21? ‘Sir, we wish to see Jesus.’

They’ve obviously heard about him; they want to see him for themselves. We wish to see Jesus. It’s a question we would love to be asked, isn’t it? When a friend or relative or neighbour says to you - we want to know more about Jesus, tell me about him. Who is Jesus?

The question, and who it comes from is the signal for Jesus, the indication that his time has come. It’s a bit like the alarm clock ringing to say that it’s time to get up. Verse 23, Jesus says, ‘The hour has come for the Son of Man to be glorified.’

Do you remember what happened at the start of John’s Gospel? Jesus is at the wedding in Cana, and the wedding runs out of wine. it would be terribly embarrassing, and Jesus’ mother comes to him and says, ‘they have no wine.’ How does Jesus reply? ‘Woman, what does this have to do with me? My hour has not yet come.’

All the way through John’s gospel, we’re moving steadily towards this hour, and now, with the Greeks coming to see Jesus, the alarm has sounded, the hour has come. And yet it’s still very surprising how Jesus will be glorified.

We might have thought that because foreign people were coming to see Jesus and talk to him that this was his glorification; that he was being recognised by all peoples. Actually, Jesus makes it clear what his glorification involves: ‘Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.’

I don’t know very much about gardening, but I do know that it’s the time of the year to be planting for your summer flowers. So you go along to the garden centre, and you buy the packets of seeds, but rather than planting them in the ground, imagine you left them sitting on the shelf in the garage. There wouldn’t be any flowers to show - the seeds wouldn’t do anything.

They need to be planted - buried, if you will - because out of death comes life. The grain of wheat is buried and dies, but through the death of the grain comes the producing of much fruit. In the same way, Jesus dies on the cross, buried in the tomb, but produces much fruit and much life through that death. That’s why Jesus is glorified in his death; the cross is the place of exaltation - his being lifted up to draw all men to himself later in the chapter.

Jesus was glorified in his one-off, unrepeatable sacrifice of himself for us and our sins; in his death we have life. And yet, as we consider Jesus glorified, he calls us to follow the path he trod. To hate your life - to give it up for the sake of Jesus by following him, taking up your cross, and giving your all for him. ‘If anyone serves me, he must follow me; and where I am, there will be my servant also.’

It’s costly, to give up your life and comfort and security for the sake of Jesus and others, but at the end of the day, just as Jesus was glorified in his service and through his service, so the Father will honour the one who serves Jesus.

What was your greatest day? My prayer is that it was the day you decided to follow Jesus, whatever the cost, and give your life to serve him.

This sermon was preached at the Midweek Holy Communion service in St Elizabeth's Church, Dundonald on Wednesday 6th April 2011.

We Will Remember Them

While the poppy crosses fade away, our memories must never fade. Remembrance is an essential element of the human experience. Today, and on Sunday, we particularly remember the dead of two world wars, as well as those who have died in many other conflicts across the world. We especially remember those who have given their lives in this province to protect the whole community.

Remembrance is at the heart of the Christian faith. We remember the greatest sacrifice of all, as the Lord Jesus Christ hung on the cross at Golgotha, dying that we might live.

This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. - Jesus (John 15:12-14)

Orthodoxology?

In perhaps coining a new word, I want to think for a moment or two about orthodox doxology - or as I've put it, orthodoxology. What I'm trying to get at is the oft neglected subject of our hymn singing and praise of our Heavenly Father - is what we sing correct, sound doctrine; in other words, are we orthodox in our doxology?

The presenting reason came about last week at the clergy conference. During one of the sessions, we were being led by the American team from our partner diocese. We were about to sing the Getty Townend classic 'In Christ Alone', but the lady playing the keyboard drew our attention to an alteration to the well known words, asking us to be careful to sing what was in the powerpoint screen words.

What had changed? As suspected, the second verse had been changed from:

'Til on that cross, as Jesus died,
The wrath of God was satisfied...

Instead, the new version stated:

'Til on that cross, as Jesus died,
The price of sin was satisfied...

Several thoughts crossed my mind. First of all, is it ethical / legally permissible to change the lyrics of a copyrighted song?

But more importantly, what are the altered lyrics really saying? Had Getty and Townend written 'the price of sin was satisfied' it would have been fine - but given that they didn't decide on that option, but affirmed the wrath of God which had to be satisfied to make atonement for our sins, what is being said when the words are changed?

Is it an attempt to ignore or brush over the wrath of God? Are we trying to deny one of the essential attributes of the character of God? Is it to be more politically correct?

The price of sins was being paid on the cross as Jesus died - but at the same time, the price of sin was so that the wrath of God against those sins could be satisfied. Isn't that what Romans is showing us - that 'the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men' (1:18), but that wrath is satisfied, turned away from us because it has been borne by the Lord Jesus on the cross - 'whom God put forward as a propitiation by his blood, to be received by faith' (3:25) - so that we are justified by his grace as a gift through the redemption that is it Christ Jesus.

Or as that great wee chapter from Isaiah puts it:

I will give thanks to you, O LORD,
for though you were angry with me,
your anger turned away,
that you might comfort me. (Isaiah 12:1)

The wrath of God is not something to take lightly. It took the death of the Lord Jesus to deal with it. We can't quickly ignore it. It is both vital for understanding what the Lord Jesus has done for us (orthodoxy), and also to respond appropriately with praise (doxology) - or in my new favourite made-up word, Orthodoxology!

[Update: having written this last night, I came across a good cover version of In Christ Alone recorded by Adam Young of Owl City - in which the whole second verse is missing! H/T Pizza Preacher]

Good Friday

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God. (1 Peter 3:18)

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it- the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. (Romans 3:21-26)

In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another. (1 John 4:9-11)

Book Review: Scandalous

Don Carson has long been one of my favourite Bible teachers, preachers and authors. This year I've been wading my way through his epic commentary on the Gospel according to John. At times, it must be admitted, he can be hard going to read, such is the depth to his thinking and writing. Yet his latest book is not one of those occasions. Scandalous is a simple to read thorough explanation of five key Bible passages on the theme of the Lord Jesus' death and resurrection.

The chapters were previously presented as a Day with Dr Don at Mars Hill Church - I had listened to the sermon audio perhaps a year ago, so recognised some of the illustrations. Yet even so, it was a great and valuable introduction to the cross and resurrection, and all the more so to have it in book format to return and savour many times.

The main themes raised are the ironies of the crucifixion from Matthew 27 (the way he divides the passage is something I wish I had spotted!), the very centre of the Bible in Romans 3, the strange triumph of a slain lamb (Revelation 12), the surprises of the raising of Lazarus (John 11), and the role of 'doubting Thomas' and how helpful he is.

I've already quoted one section of the book in a previous posting, and could provide many
more quotations from the book! What was particularly interesting was to read his sermon on John 11 having previously read the huge section on John 11 from his commentary, to notice what is left in and what isn't shared in order to pursue the precise explanation and apply it to the readers or hearers.

A brilliant book, and well worth reading, particularly as we approach Good Friday and Easter Sunday.

Sermon: 1 John 4: 7-12

As we come to our reading this morning, we notice that twice, John writes that we are to ‘love one another’. Now I don’t know about you, but sometimes, I find it hard to get on with some people in church. They like different services, or music style, or whatever, and it’s easier just to talk to the people who like the same things as me. I’m sure it’s not like this in St Jude’s though!

John is writing to the church, and in this short passage out of a much longer letter, he says twice here (and a few more times throughout the letter), that Christians are to love one another. In order to help us understand why this is, and then how to do it, we’re going to use W5. Not the science playground in the Odyssey, but the five w questions, as we look at the passage: Who, What, Where, Why, When, and then when we have used those, the How.

So Who? As I’ve said, John is writing to Christians, to the church. But within the passage, we find another description for them. The NIV says ‘Dear friends’ (7), but other versions (ESV) have the one word ‘beloved’. You who are loved, held in high esteem, you who receive love, here is the command, the What:

‘Let us love one another.’ Well, that’s easy enough, you might think - but what does it really mean? John only says ‘love one another.’ But how do we love one another? We’ll see as we continue through the passage.

So we’ve looked at who - the church; what - love one another; now the where. Where should we love one another? Is it just something for a Sunday morning, so that we’re polite to one another as we come into church and leave from church, but that’s really it? Can we even extend it to Sunday evening, or at the midweek Bible study? Or maybe even if we happen to bump into someone from church on the street or in town?

John doesn’t set a limit on loving one another. It’s not just for inside the building, inside the church, it’s for everywhere!

As we move along, we’re faced with the next W - the why? Why does John tell us to love one another? What is the motivation for loving each other? As we look more closely at the reading, we see four connected reasons: God is love, God’s children also love, love is the response to God’s love, and our love is a way to witness.

Look at verse 8. ‘Whoever does not love does not know God, because God is love.’ God is love. Do you see what the Bible is teaching us here? Not that God loves, that it is only something that God does - although that would be a strong enough reason to love. but more than that, God IS love. When you think about God, his very nature, his very being, his essence is love. All that he does (which is loving), comes as a result of him being love itself.

Because God is love, we who are his children must share in and copy his love. It’s the family likeness. Have you ever heard someone say to you that you’re the spitting image of your mum or dad? The family likeness is passed on, whether in looks, or in sporting ability, or musical talent. How much more then, when God our Father is love in his very self, that we should share in his likeness, and demonstrate his love!

‘Everyone who loves has been born of God and knows God.’ We who have been made children of God through adoption, who have been born again and made new - we are called to share in the family likeness, as we become more like Jesus.

But even more than that - as well as God being love, and us being born of God - our love is a grateful response to God’s love in the Gospel. Let’s look at verses 9 and 10 together - ‘This is how God showed his love among us: He sent his one and only Son into the world, that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.’

This is the essential gospel, the good news of the Lord Jesus. It’s very similar to probably the most famous verse in the Bible: ‘For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.’

We had a problem because of our sins - they meant that we would perish, would die. But God, in his great love, sent Jesus to atone for our sins on the cross, to die for them, in our place, so that rather than perishing, we might live through him. God’s love gives us life instead of death, peace instead of dread, joy instead of despair, and hope instead of fear.

When we think of God’s great love for us, the love that sent Jesus to the cross, how can we not love him and others? Or as John writes, ‘Dear friends (beloved), since God so loved us, we also ought to love one another.’

As you sit here this morning, pause for a moment, and think of this. You are totally loved by God - as Philip Yancey once wrote ‘there is nothing you can do to make God love you more, and there is nothing you can do to make God love you less’ - because you are totally loved, you are therefore special. But the person next to you is also totally loved by God, and also special. God’s love transforms how we see those around us - those loved by God just as much as he loves us. Therefore: love one another.

Verse 12 gives us another reason to love one another, which is an evangelistic reason. How do those outside see God’s love? How do they come to know God? One of the ways is by seeing the church loving one another. Look at verse 12. ‘No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.’ Say a visitor or a non-Christian came today. Would they see God’s love in you, as you love one another? That is a powerful way for them to see that God is love - as it is reflected in us. Whereas if we were to be fighting and suspicious and critical, it’s a poor reflection of God’s love - they would be wondering where the transformation is.

Our last W is another short one - When? Is there a time limit on loving one another? Should we just do it for the hour or so from 11 to 12 on a Sunday? No, there is no time limit, no conditions, just a continuous command to love one another. It’s not a part-time profession, but a full-time following, a constant commitment to love one another.

We’ve seen the W5 - Who? The beloved. What? Love one another. Where? Everywhere. Why? God is love, and we show our faith as we respond to the gospel of God’s love. When? Always. Yet you might be wondering, how can we do this? What does it actually look like? It’s all very well telling us to love one another, but how?

I don’t know what you think of when you hear the word ‘love.’ Maybe it conjures up images of red hearts on cards around Valentines Day, or of romantic strolls along the river Lagan, or a dozen red roses. The Beatles sang Love is all you need, and Wet Wet Wet sang that Love is all around. Is that what we’re talking about?

Well, no. We’re not talking about a soppy, sentimental gushy flow of emotion. Rather, we’re talking about loving as God loves, loving as Jesus demonstrates.

How do we know what love is like? Our passage points us again to the cross. Just as the cross is our motivation to love God and those around us, so the cross is also our example: ‘This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.’

We are called to follow Jesus, to demonstrate cross-shaped love to those around us. Rather than putting our own needs first, or being comfortable, we put others needs ahead of our own. There’s a sacrificial cost as we put others before ourselves, as we put ourselves out. The Lord Jesus didn’t need to leave heaven, yet he came to seek and save the lost. He loved me and gave himself for me, as Paul said in Galatians 2:20.

Love is not just a word, it is an action. Genuine care, loving concern, yes, but also action. Jesus came into the world, sent by God’s love. Jesus came and also died. As John writes earlier in his letter: ‘This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers. If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? Dear children, let us not love with words or tongue but with actions and in truth.’ (1 John 3:16-18).

Can you imagine the Lord Jesus sitting on his throne in heaven saying, yes, of course I love them, but I don’t want to go to die for them. Just saying the words doesn’t mean that we are loving! As we love one another, we must act, and show our love, as a grateful response.

There’s a story about the apostle John, who wrote this letter. He was the last of the Twelve to survive, and when he was very old, he would be brought into the church, and sit up on his bed and say ‘Little children, love one another.’ Why did he keep insisting on it? He was, in the words of his gospel, ‘the disciple whom Jesus loved’. He knew the love of Jesus, which had transformed him from being one of the ‘sons of thunder’ among the disciples who all sought to be greatest, to be content in God’s love, and called the church to do the same.

Dear friends, let us love one another.

This sermon was preached in St Jude's Parish Church, Ballynafeigh on the Ormeau Road, Belfast on Sunday 9th August 2009.

Book Review: Sign of the Cross

Conspiracy theory novels abound. Peruse any bookshop or search online, and novels which will finally reveal a long-held secret are everywhere. With one of his novels in the cinemas at present (Angels and Demons), you could argue that it is the Dan Brown effect. In both of Brown's novels, a secret has been contained for many years (being suppressed by the Church) and is now being revealed.

Chris Kuzneski offers another unique take on the life of Jesus Christ, and proposes another conspiracy in the form of his novel, Sign of the Cross. The story is fast moving, jumping across the globe, following many different protagonists as they follow various trails before finally converging to discover the secret of Jesus' crucifixion.

From a brutal crucifixion on the lake shore in front of Hamlet's castle in Denmark, Nick Dial of Interpol is plunged into a worldwide chase on the trail of the serial murderers. At the same time, two archeologists are digging under a town in Italy, before coming under attack from unknown combatants. Meanwhile, we're also introduced to Jonathon Payne and David Jones, who (I think), are the main characters in the book, private investigators who are caught up in the whole deal through shady operatives of intelligence agencies.

I'll not give away the plot, but it all centres on a plot by a Roman Emperor to fake the crucifixion and fool the Jews into hailing Jesus as the Messiah, all to benefit the Empire and restore the Empire's glory by uniting it around the Emperor. Expect some twists along the way, in another Dan Brown-esque manner.

Some interesting discussions are shared between the protagonists along the way, covering the nature of religion, belief and faith, and the historical evidence for the life of the Lord Jesus. One such topic is on whether we can know what really happened at the cross.

Toulon says, "I guess that depends on your perspective. If you're a Christian, the biblical version is the way it really happened, right down to he last detail. I mean, the Bible is the word of God." Dial responds by asking what if you're not a Christian and Toulon says that all religions have a different perspective on what happened, so that we can't really know for sure.

"All we can do is sort through the evidence, read what our ancestors wrote, and try to reach our own conclusions, which are invariably tainted by our upbringing... simply put, if your parents taught you to believe in Christ, you're probably going to keep believing in Christ. I mean, that's what faith is all about, isn't it?"

The story seems to suggest that Chrstianity was a state-invented religion, and all for the purpose of control:

"Tiberius started Christianity for one reason only: to gain control. He knew all about the unrest in Judea and figured the best way to placate the Jews was to give them the Messiah that had been prophesied. Then, once the Jews started to believe in Christ, he was going to take their Messiah away, which would allow him to grab control of this new religion."

An interesting conspiracy, but not ultimately one which is realistic. Even had Tiberius the Emperor hand-picked Jesus Christ, how could he have ensured the fulfillment of all the Old Testament prophecies (such as where Jesus would be born, the manner of his birth, his flight into Egypt as a refugee, to name just three of the thousands...)?

Perhaps the most interesting element of the story is found in the epilogue, but I definitely can't mention it in case you find yourself reading the book! All in all, the book was a fast paced tale, with plenty happening, although at times there was almost too much happening, and too many 'main' characters to keep up with. Not a bad read, if you like this type of religio-conspiracy thriller.

The Wondrous Cross

And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. (Luke 23:33)

Music for Good Friday

In a slight change to the regular 'What's on your iPod' feature, we'll not look at an alphabetical series today. Instead, because it's Good Friday, here's a playlist from my iPod on 'The Cross.'

All we like sheep - Handel's Messiah
God so loved the world - Stainer's The Crucifixion
I Stand Amazed in the Presence of Jesus the Nazarene - Summer Madness 1999 *
Jesus Paid It All - Passion
Jesus' Blood - Delirious?
Nothing But the Blood - Matt Redman
O Sacred Head surrounded by crown of piercing thorn - Bach's St Matthew's Passion (in English)
Oh To See The Dawn - Summer Madness 2006
Surely he hath borne our griefs - Handel's Messiah
Thank You for Saving Me - Delirious?
Thank You for the Blood - Matt Redman
The appeal of the Crucified - Stainer's The Crucifixion
The Wonder of the Cross - Robin Mark
You Are My King (Amazing Love) - Newsboys
You Led me to the Cross - Matt Redman



* This was the hidden bonus track at the end of the CD.

Sermon Audio: Galatians 6: 12-16

Here's the sermon recording from last night's preach. Boasting in the cross of Christ, because it is the end of our pride, our death to the world, and the source of the new creation.




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