Sermon: 1 Timothy 6: 3-19 Godliness with Contentment

We’re in the middle of exam season, with the GCSEs and A Levels continuing for another couple of weeks or so. Some students might have finished, depending on their subjects and the exam timetable, but most are still working hard at the revision. It’s now 18 years since I was sitting my GCSE exams, and most of the things I learnt went in one ear (or eye), stayed in my head long enough to sit the exam, and then went out the other ear (or eye). But the odd time, a random line from one of the poems we learned in Mrs Carson’s English Literature class echoes round my head.

This week, as I was working on our passage of scripture, the line from the poem came back to me. I had to look up who wrote it - William Wordsworth (of the daffodils fame). He says:

The world is too much with us; late and soon,
Getting and spending, we lay waste our powers.

Writing in the early 1800s, Wordsworth laments the greed and busyness of business, getting and spending we lay waste our powers. Now if he thought that back then, what would he make of our consumer society today? Shopping channels dedicated to making you part with your money for a bargain knife set or his and hers watches. Adverts on most of the other channels designed to make you want a newer, bigger, better version of the things you already have, which work very well - phones, cars, perfume, you name it, they’ll try to sell it. Tailored internet adverts, where Google read the mail in your email account and your browser history and then sell you the things you’ve been thinking about buying - all at a special price.

Wordsworth’s words are worth much as they diagnose the problem of a consumer society. Getting and spending, we lay waste our powers. Many today would agree, and misquote the Bible as they try to figure out the problem. So they declare that ‘money is a root of all kinds of evils’. They see money as the problem and some form of socialism or communism as the solution.

But that just won’t do. You see, the Bible doesn’t say that that money is a root of all kinds of evils. It says in verse 10 that the love of money is a root of all kinds of evils. Money itself is neutral, something we use to conduct business, to be paid and to buy goods and services. It’s the love of money, the desire for more, that is a root of all kinds of evils. Because then you make it your god, the thing to be worshipped, the thing to serve. Dreams become schemes to make more and more.

For Wordsworth, the escape from this getting and spending lies in pagan Greek mythology, getting back to nature. But the living God tells us here in his word that the answer to greed and getting is found in a very different practice. It’s not something that sits naturally or easily with us - in fact, a Puritan preacher wrote a book in the 1600s describing it as the Rare Jewel - Christian contentment.

Paul has sent young Timothy to be the church leader in Ephesus, and he writes this letter to encourage him, and remind him what he should be teaching the Christians in that church. Throughout the letter, there’s an emphasis on godliness, of becoming more like God when you have been saved by God. It’s applied to various situations, and in the last chapter, Paul addresses the problem of false teachers, who don’t hold to the gospel. Instead, they reckon that godliness is a means of gain. They look at ministry as a way of lining their pockets and becoming rich.

Look at verse 6. ‘Now there is great gain in godliness with contentment.’ See how Paul turns that around? The false teachers reckon godliness leads to gain. But the great gain in godliness comes when you’re content! Paul tells us why: ‘for we brought nothing into the world, and we cannot take anything out of the world.’

When a baby is born, it has nothing to its name (and maybe doesn’t even have a name, immediately). However hard she works, for as long as she lives, whether she makes a fortune or dies in debt, she cannot take anything with her. It’s like the TV quiz ‘The Chase.’ No matter how many thousands the team have accumulated, maybe £60,000, the chaser catches them in the final round and the money drops to £0.00.

Paul says that the great gain of godliness is contentment. What does that look like? ‘But if we have food and clothing, with these we will be content.’ Enough to live on, enough to get by.The Bible challenges us today, on this gift day, is enough really enough for us?

The next two verses highlight the dangers of the love of money: it’s a snare and a diversion. ‘Those who desire to be rich fall into temptation, into a snare...’ As Admiral Ackbar in Star Wars would say: ‘It’s a trap!’ You don’t realise until you’re caught, and then it’s too late. So late, that ‘some have wandered away from the faith and pierced themselves with many pangs.’

There is great gain in godliness with contentment. As we come towards a close, Paul applies this contentment in two ways. For Timothy, the man of God (and for all of us), he is to flee these things and instead pursue righteousness, godliness, faith, love, steadfastness, gentleness. It’s a bit like the Stranger Danger advice given to children - if there’s a danger, then run away. Get away from whatever or whoever is leading you astray. So if you feel the love of money is attempting to take you, then get away from it. Take hold of what you have - eternal life, stored up, safe, which isn’t affected by your bank balance or your stocks and shares portfolio.

But Paul also applies this contentment to ‘the rich in this present age.’ (17) Don’t be haughty, proud, or thinking that you are someone because you’re rich. Don’t set your hopes on the uncertainty of riches (as the mortgage ads remind us, the value of investments can go down as well as up). Instead, set your hope on God, who richly provides us with everything to enjoy.

So if God has given us everything, then we have those things to use in his service. Do good. Be rich in good works. Be generous and ready to share. Use your wealth in this world, not for yourself, but to store up treasure in heaven, as you take hold of that which is truly life.

The reformer Martin Luther once said that the last part of a man to be converted is his wallet. If we’re so used to living for ourselves putting our own needs first, then it’s not surprising that it’s difficult to change our thinking and our way of living. The desire for security is always strong. Being financially responsible is a good thing. But our ultimate security lies beyond this life, where pounds and euros are as useless as monopoly money would be in Tesco.

God gives us everything. It’s all from him. And it’s all for him. Practice contentment (enough is enough) and generosity (towards others), as we take hold of that which is truly life, and hold loosely the things of this world. Then we will find that rare jewel of Christian contentment, and discover the great gain that can be found nowhere else.

This sermon was preached at the Gift Day service in Aghavea Parish Church on Sunday 7th June 2015.

Sermon: 1 Timothy 2:1-7 Praying for the #G8

Even though it hasn't started yet, it will soon be over. The roadworks are finished, the police are in place, the lough has been closed, and now we're just waiting for the leaders themselves. The action begins tomorrow, and by Tuesday tea time they'll be off again and life will get back to normal. We'll wonder what all the fuss was for.

For twenty four hours, the leaders of the world's eight richest nations (as well as the president of the EU and a few others) will be on our doorstep. What can we do? You might decide to steer clear of enniskillen over the next few days, wary of the potential for trouble. Perhaps you will join the protestors. In our reading this evening, we find the thing that God wants us to do - at all times, but how much more when we are hosting these powerful people in our county.

But as we begin, I wonder if you remember the catchphrase of the Three Musketeers? All for one and one for all. As we look at 1 Timothy 2, we'll see lots of alls and lots of ones.

The first all comes in verse one. 'First of all, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions...' Paul commands Timothy and the church in Ephesus under his care to pray. But rather than just saying pray, he gives all types of prayer for all types of people. The call is to pray for all people, but then he goes to the specific, to pray for kings and all who are in high positions.

The G8 leaders certainly qualify as those in high positions, and we'll be praying for them later. But why is it we're told to pray for them? Why should we pray for those in authority? It is so 'that we may lead a peaceful and quiet life, godly and dignified in every way.' When Paul was writing, he wasn't living under a democratically elected government. Neither did he have a Queen who was a Christian. Rather, Caesar was out to get Christians, Paul himself would die by execution. Yet still, he prays for the emperor, and calls us to pray, so that we may live in peace.

As if that wasn't reason enough to pray, Paul gives us another two - it is good, a good thing to do, but also, it is pleasing in God's sight. And it's here that we find our next all. God 'desires all people to be saved and to come to the knowledge of the truth.' So often we set the scope of salvation too narrow - only us and people like us. In the first century, there was the same issue. The Jews thought that they alone were the inheritors of God's salvation, but the Gentiles were included. All sorts of people are included, God's desire is for all to be saved (even though not all will be saved).

For Paul, being saved and coming to a knowledge of the truth is the same thing - like two sides of the one coin. And what is the truth? What is the testimony that has been given to him? 'for there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.'

There may be many different people, many different supposed religions, but Paul reminds us of the truth that there is one God. Not many gods, not lots of idols, as was believed in Paul's day; but one God, who made heaven and earth. Now how can we relate to this one God? If he is high and exalted, the head over all, more powerful than the G8 leaders, then how could we approach him? We need a go between, a mediator, someone to represent us before him, to act in our place.

God has provided the mediator - the man Christ Jesus, who gave himself as a ransom for all. There is one God, one mediator, who gave himself for all. This means that any other religious system is false. They either describe a false god (an idol) or else give a false way to approach this one God. You see, if God has provided the way to approach him, in the mediator, to try and go your own way is to believe a lie. To say no, thank you, I'll do it my way, is to reject this God and reject his salvation.

Just think of someone who is adrift at sea. They're in danger, and the lifeboat comes along, but they refuse to get in. There's no other means of rescue, the lifeboat is their only hope. Is it wise to refuse their help? Is it tolerant to let them go their own way?

Jesus is the saviour for all who will turn to him, his blood is sufficient, the ransom has been paid. It's for this reason that Paul is appointed to be a preacher and apostle, a teacher of the Gentiles - or as you could say, all nations.

This is the truth that has been revealed, the truth that God wants everyone to hear and accept, and so be saved.

We offer all sorts of prayer for all people (especially rulers) so that God's desire for all to be saved through Jesus, the one mediator for all, might be taught to all nations. It's a great reason to pray, as we fall in line with God's desires and pray for the things he wants.

This sermon was preached in the Brooke Memorial Hall on Sunday 16th June 2013.

The Promise of His Coming (31)

The Comfortable Words are well known to anyone familiar with the 1662 Book of Common Prayer service of Holy Communion. They serve an important function in the order of liturgy - coming immediately after the confession of sins and the absolution; they are words able to comfort, through their great and very precious promises to those who need to hear them.

There are some words from 'our Saviour Christ', as well as from the Apostles Paul and John. It is the sentence from Paul's first letter to Timothy that links in again with our Christmas theme of the promise of his coming:

This is a true saying, and worthy of all men to be received, That Christ Jesus came into the world to save sinners. (1 Tim 1:15 - BCP)

Words able to comfort, words which are true, words which are worthy to be received by all, telling us, reminding us of why Jesus came into the world - to save sinners. Sinners like us, who have just acknowledged and confessed our manifold sins and wickedness. That's why the comfortable words have such impact and are so memorable - they apply again the gospel, telling us that the very reason Jesus came into the world was to save sinners like us.

It's almost disappointing, though, that Cranmer, when he put together the service in his Prayer Book, stopped where he did (although we can see why he did!). Here's how Paul continues:

The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. (1 Tim 15: ESV)

Paul is often much aligned, criticised for being very difficult to understand (don't worry, Peter thought the same!), seen as too far off and remote from ordinary sinners like us. However, even as Paul presents the grand theology of the gospel, declaring the glory of God in the good news of salvation, he becomes intensely personal. Just think of Galatians 2:20 - 'And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.'

So we see it here too - Christ Jesus came into the world, and I'm the worst sinner in the world. So if Jesus came to save me, he can save any other sinner! A bad sinner, yes, but Jesus came to save me.

It's the difference between the academic knowledge of theology: Christ Jesus came into the world to save sinners (even the devil can affirm that!); and the personal knowledge of salvation: Christ Jesus came into the world to save me, the sinner, the chief of sinners.

We know why Jesus came - but did he come for you? You know that you're a sinner, but did he come to save you? Or will you spurn his salvation? Don't let another year pass while still lost and helpless. Turn today to the Saviour, and know his peace and forgiveness and rescue.

Sermon Audio: 1 Timothy 6: 2-10

Last Sunday night we finished our series in the Ten Commandments, and again I was preaching, this time on Do Not Covet. Here's the mp3 file.

Sermon: 1 Timothy 6:2-10 Do Not Covet

We’ve reached the final commandment, and you might think that it’s all a bit irrelevant these days. After all, who speaks of coveting now - it all sounds a bit old fashioned, especially if you’re talking about coveting your neighbour’s man servant or donkey. Consider these examples:

Meet Christian Louboutin. The designer who’s given us the shoe women covet, celebrities rock and divas sing about

Since I heard the news of actor Sanjay Dutt buying a new Rolls Royce Ghost for his wife, I can’t help but covet this car a tad more, what with Sanjay Dutt being my favorite actor and all. Excessive lust - the pent up energy it seems has to be penned.

Had Spain not filed an excellent case for staging the event he and England covet? (Beckham and that World Cup story...)

I really covet the Oliver Spencer one [coat], but my friend Gove already has it.

All of those came from the national newspapers over the past week (among others!). The notion of coveting is alive and well right across the land. There’s even a women’s fashion website called covet.com which suggests the latest fashions celebrities are wearing, and where to buy them from.

But you might be asking yourself, what does it mean to covet? Just as the examples at the start all expressed some sort of desire to have something that someone else has; so we find that in the original commandment as well. It is discontentment with what he have - being dissatisfied with our own possessions compared to someone else’s. You remember in previous weeks how some of the commandments were very brief - you shall not kill, just four words. When it comes to the tenth commandment, it’s a lot more specific, with lots of examples - house, wife, servants, ox, donkey, or anything that your neighbour has.

Why is do not covet one of the ten? Why did it make it in? Sometimes you see in the newspapers or on the internet the ‘ten commandments of journalism’ or blogging, or athletics or whatever it is. Or there’ll be a feature on the ten commandments for a new millennium - with things like recycling, and just being nice to people. If you were compiling the ten commandments, what would be in your list? Would coveting still be there?

It turns out that do not covet is the perfect end to the ten commandments, it perfectly rounds them off, and is the key to at least the second half, and perhaps even all of them. Last week we looked at Colossians 3, and right in the middle of our passage, there was that little phrase ‘and covetousness, which is idolatry’ (Colossians 3:5). So to covet is to worship stuff, and not God - so the commandments finish as they begin, challenging our worship. What or whom will we worship?

But more than that, we come to realise that, as Motyer puts it, the tenth commandment ‘is the interpreting clause of the whole Decalogue’ (Ten words), because to covet is the point at which every breach of the law begins.

Do you remember King David’s sorry series of episodes when he committed adultery with Bathsheba (2 Sam 11:4) and then when she’s pregnant, David murders Uriah by placing him in the worst part of the battle and withdrawing his soldiers to leave him defenceless (2 Sam 11:15)? How did that all begin? David saw Bathsheba bathing on the roof, and coveted his neighbour’s wife.

Or in 1 Kings 21, when King Ahab and his queen, Jezebel bear false witness against Naboth by accusing him falsely (10), then have Naboth killed (13), and steal Naboth’s vineyard (16). Where did that all begin? Ahab coveted Naboth’s vineyard (1-4).

Far from being the last and the least of the commandments, it’s actually the key to the rest. Just think for a moment of a time when you coveted something that a friend or neighbour had - something that you really wanted. It may not have been their male servant or female servant; nor their ox or donkey, but it must have been something they had. Maybe it was their house, their car, their mobile, their results, holidays, image, family, security, heat (in this cold weather!), health, garden, popularity, friends. What happened? You probably saw it, then wanted it, then the desire gripped you, and it drove your thoughts, your words, and maybe even your actions. [James says ‘each person is tempted when he is lured and enticed by his own desire...’ (James 1:14)]

Your thoughts, words and actions will reveal what it is that you are worshipping - whether God, or something else. Most of the time, indeed, all of the time before we’ve been saved, we will be coveting something - precisely because we are all idolators at heart. Calvin described the heart as the idol factory. We’re all guilty.

As we’ve reminded ourselves every week - and we must never tire of reminding ourselves of the good news of the gospel - Jesus was innocent on this point of the law, he perfectly fulfilled the law, and therefore never coveted. The Son of Man has nowhere to lay down his head - yet he never coveted his neighbour’s house. Jesus had no wife - yet he never coveted his neighbour’s wife. Jesus had to borrow a donkey to ride into Jerusalem - yet he never coveted his neighbour’s donkey.

Because Jesus died for us, for all our sin, including our idolatrous covetousness, we can have forgiveness even in this area of our life. But as we’ve been seeing throughout our series, we’re not just fleeing legalism, but we’re pursuing holiness. Now as Christians, it’s not enough just to abstain from doing evil (as far as we can, through the help of the Holy Spirit), we also turn to positively seek to please the Lord by doing good works and obeying the law of Christ.

So it’s not just that we don’t try to covet any more - the gospel gives us a positive alternative to coveting, contentment. (And we’ve finally arrived at 1 Timothy 6!) Look at verse 6. ‘Now there is great gain in godliness with contentment.’ The apostle Paul presents a model of contentment which stands in total opposition to the values and standards of the world we live in. You see, the advertisers (particularly in the run up to Christmas) are fuelled by spreading the message of discontentment and dissatisfaction with what you have. They design the products and the ads to make you say ‘if only I had product x, my life would be complete’ (whether that is a closer shave, or the newest gadget, or Beyonce’s perfume, or a big win on the lottery).

The Christian, however, is called to be content with what you have - as Paul reminds us, it’s a zero sum game. When you’re born, you have zero. When you die, you will have zero, so anything you have now is a bonus! And let’s remember that Paul isn’t writing to Timothy from the lap of luxury - as if he’s saying that once you reach a certain standard of living, have (as Hyacinth Bouquet would say of her sister, “large house, and a 'Mercedes, sauna and room for a pony”), then you can be content. You see, no matter how much we have, we’ll still want just a little bit more! But think where Paul is as he writes to Timothy. He’s not in the Hilton, Rome, or lying by the beach - no, he’s in prison! It’s the same in Philippians 4, where Paul says that ‘I have learned in whatever situation I am to be content.’ Location? Prison. What’s the secret? ‘I can do all things through him who strengthens me.’ (Phil 4:13) Whether I have a lot, or have little, because Jesus is strengthening me, I can face any situation, I can go through any hardship or circumstances.

As we begin to apply the message, I have to ask - have you learned this secret? Are you learning to be content in whatever situation the Lord has placed you, whether with little or a lot? Here’s a little scenario. Your friend in school turns up tomorrow with the newest, most fantastic mobile that you’ve had your eye on for ages. How do you respond? Is there envy and jealousy; will you allow the seeds of coveting to take root, so that every waking moment you’re plotting and planning how to get the same phone, even if it means not having lunch from now until you finish school, and not contributing anything of your pocket money or part time job earnings to the church or those in need? Or will you say no, that your current mobile is fine, that you don’t need a new one straight away?

Or if you’re watching television, and you see a particular advert. For each of us it will be different, but you know what it will be for you - car / watch / whatever. Will you be taken in by the false promises of the advert, as they claim your life would be better or even complete if you just had this product? Will you daydream about it, setting up an altar in your mind to worship the mini idol? Or will you say to yourself that you do not need it; that the one you have now will do, that God has richly provided you with so many good things that it would be wrong to throw them back in his face and pursue this one thing?

To seek your sanctification in this particular area, to begin to take seriously the command against covetousness and to practice contentment will, in fact, mean that those knock on sins may be reduced - it’s like the domino chain where you set one off and more fall in sequence - if you begin to deal with the first desire, the impulse to covet, then the sequence won’t start.

It’s no wonder that the very last words in John’s first letter are words we need to hear and heed as we seek to live out the tenth commandment, and indeed the whole ten commandments. John writes, very simply, ‘Little children, keep yourselves from idols.’ (1 John 5:21). What are your idols? Where are you prone to covet? How will you battle those desires by contentment?

We need God’s help, so let us pray.

This sermon was preached in St Elizabeth's Church, Dundonald on Sunday 5th December, rounding off the series in the Ten Commandments.

Sermon: Ephesians 6: 1-4 Honour Your Parents

The other night, we watched a programme on BBC3. The World’s Strictest Parents. So if you thought your parents were strict, you haven’t seen anything yet! The programme follows two rebellious British teenagers who are sent to live for a week with parents in some other country and culture. Monday night’s sent two teenagers to America, where they rebelled against the new rules before coming round to liking their temporary parents and making up with their own parents back home.

We’re continuing to work our way through the Ten Commandments, and tonight we reach the halfway stage. Commandment number 5, honour your father and your mother, that your days may be long in the land that the LORD your God is giving you. We’ll focus on our reading from Ephesians, where the commandment is repeated, but also expanded.

I’m well aware, though, that even as we begin to think about these things the objections and the problems may have started in your head. Perhaps speaking of parents at all is painful for you if you’ve had a traumatic childhood, or lost a parent at an early age. Perhaps you know that your parents aren’t Christians, which leads to stress and pressure at home. Perhaps you think they’re too strict. Or perhaps your parents have both died, and you want to tune out at this point.

Please don’t! We’re going to try to be as practical as possible, as we look at what the commandment says, why it tells us to do it, for how long, and how. So what, why, how long and how.

So first of all, what. Paul in Ephesians tells us to obey our parents (as well as quoting the commandment to honour them). But what does that mean? As one of the commentators writes ‘The command to honour is hugely demanding and also tantalisingly vague.’ (Motyer) Demanding, but vague.

Perhaps we need some concrete examples. Teenagers, what happens if your parents ask you to help with the housework, or keep your room tidy, or doing homeworks? Do you do what they say, respecting them and their decisions, even when you don’t like what it is they’re asking you to do? You’d rather be out with your friends, or even coming to SET or church, but they want you to go visit your long lost auntie Mabel. Paul is saying to obey them in the Lord, for this is right.

Or what about when you have moved out of home, maybe got married. Do you still honour your parents? Do you still respect them, calling to see them, helping them to do things?

I want to give you a couple of examples of the principle from the Bible - so that we can see it both negatively and also positively. First of all, when people don’t obey their parents. Over in Romans 1, Paul is spelling out the consequences and symptoms of our ungodliness and unrighteousness. From 1:29: ‘They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless.’ (Rom 1:29-31) Disobedience to parents is counted alongside murder, deceit, and hating God.

Or think of Paul’s warning of what the last days will be like: ‘For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy...’ (2 Tim 3:2). So both as a sign of where the evil of the human heart takes us, and how things are continuing to be in these last days, to disobey parents is to sin against God. I’m sure that all of us, in various ways, and perhaps long ago, have sinned in this way.

In contrast, then, let us consider the glory and example of the Lord Jesus. We’re not told much about Jesus’ childhood, but in Luke 2, we read this: ‘And he went down with them to Nazareth and was submissive to them. And his mother treasured up all these things in her heart.’ (Luke 2:51)

Do you remember the start of Mr Bean TV programmes? The light shines down and he lands (out of an alien spacecraft?) The Lord Jesus didn’t just beam down onto the earth at age thirty for his three years or so of teaching ministry - he lived and grew up among a family, no doubt where Mary and Joseph made some mistakes - but Jesus submitted to them. Jesus honoured and obeyed them - no matter how frustrating it might have been. Remember that Jesus fulfilled the law - even this commandment!

As we’re saved, we have a new relationship to the Law, which will show itself in how we relate to those around us. The first four commandments are how we relate to God; the last six are how we relate to those around us - our duty to our neighbour, as the Catechism would say. But notice that our first duty to our neighbour is in the home, to our parents.

Notice, at the same time, that Paul also addresses fathers in the same breath (although mothers, you aren’t excluded!). As you expect your children to obey you and honour you, you should not ‘provoke your children to anger, but bring them up in the discipline and instruction of the Lord.’ So that’s the what - honour, obey your parents.

Why should we obey our parents? First of all, Paul says that it is right, and then goes on to quote the commandment. Along with the commandment, do you see it, comes the promise. ‘That it may go well with you and that you may live long in the land.’ There is a blessing that comes from our obedience, which I think, is linked to the strong, stable society that comes about through the honouring of parents.

Just look around you. If parents are seeking their children’s wellbeing and best interests, but the children rebel, then they’re going to be putting themselves in danger. To dishonour parents (the first of our duty to our neighbour), is to create the patterns of dishonouring those around us. Similarly, to dishonour parents, those set in authority over us by God, is to dishonour and disobey God.

But what about when our parents aren’t Christians? What if they aren’t bringing you up in the discipline and instruction of the Lord? What if, as it seems to you, they are holding you back from service or stopping you from doing what you think you should be?

I know how you feel! My parents aren’t Christians, and there was a difficult period at home when I was deciding to pursue ordination. I was graduating from university, and didn’t have a job. My parent’s response was to tell me to go and get a real job, not be a minister. What was I to do? You might have noticed that I am a minister, so obviously I pursued it, but respecting my parent’s wishes; taking my time to go through the various selection procedures, so that mum and dad could see that it wasn’t a phase I was going through, that it was what I had to do. I even deferred entry into college for a year so that I could continue to work and save up some money for college.

Don’t rush to disobey, take the time to hear what they’re saying, seek to respect them; obey as far as possible - unless they’re telling you to do something immoral or indecent. There may come a time when you must obey God rather than man, but don’t assume everything is that kind of issue. Your submission can even be a witness to them.

That also raises the question, though, of how long we should go on honouring and obeying our parents. Is it just while we are children, minors, or is it a lifelong command? Consider Matthew 15 (turn there with me) - Jesus is confronting the Pharisees who hold their traditions higher than God’s commands. ‘And why do you break the commandment of God for the sake of your tradition? For God commanded ‘Honour your father and your mother’... But you say “If anyone tells his father or his mother, ‘What you would have gained from me is given to God’, he need not honour his father..”’

It’s obviously adult children in view here, where the Pharisees tried to urge them to give to God the money they would have used to care for their parents. It’s as if you turn round to your parent and say, sorry, I’ve given your nursing home fees to the church, so you’ll just have to do without. Jesus says that this is disobeying God’s command, it is dishonouring to your parents. So the command is a lifelong command - as long as you still have your parents, keep on honouring them. Now obviously this will be slightly different to how you honour them when you’re younger and living at home with them, but the onus is still there to honour.

Paul writes the same to Timothy in his first letter. In the first century, there was no old age pension, no housing benefit, or warm homes allowance. Widows were truly alone, without a breadwinner. Care for them fell to the church. But ‘if a widow has children or grandchildren, let them first learn to show godliness to their own household... But if anyone does not provide for his relative, and especially for members of his household, he has denied the faith and is worse than an unbeliever.’ (1 Tim 5:4,8) So if your parents are old, and you’re grown up, you still have that duty of care and honour.

Earlier we raised the matter of those whose parents have died. 1 Timothy also reminds us that the church is our family. That the older men and older women we have (obviously dependent on what age you are yourself!) are like fathers and mothers. ‘Do not rebuke an older man but encourage him as you would a father, younger men as brothers, older women as mothers, younger women as sisters, in all purity.’ (1 Tim 5:1-2)

We can extend and widen this command to honour your parents in the domestic family to include also the church family. So the command isn’t irrelevant for some, but all can honour elders and family members in this our church family.

To honour and obey our parents is to please our heavenly Father and to follow the example of our Lord Jesus, who perfectly obeyed this command, and whose sacrifice cleanses our sins even in this area. Those times of disobedience are forgiven in Jesus’ cross. Go and start again in pleasing your Father, and honouring those parents you have, in your family and in the Lord.

This sermon was preached in St Elizabeth's Church, Dundonald on Sunday 17th October 2010.

The Danger of Lent

"What are you giving up?" It's the question that is always heard around this time, on this, the first day of Lent, Ash Wednesday. Yet as I've been thinking about it, I've come to think that Lent is a dangerous time for the Christian - not because it asks too much of us, but because it asks too little.

For many Lent is a second chance in the year, having quickly given up on the New Years Resolutions. Another milestone to begin afresh. The time to give up blogging or chocolate or takeways or whatever the vice is. The focus is on the externals, the giving up of that something which perhaps has a special hold on us - the aforementioned chocolate, for example. Yet while it's given up for the forty days of Lent, there's usually a big splurge beforehand (after all, if I'm not going to have Crunchies for over a month I'd better enjoy them now), and a return to the thing after Lent (for example, a huge Crunchie Easter Egg).

Lent is seen as an achievement - something I have done - which means that it's religion, and not grace. Yes, perhaps giving up those chocolate bars has been a sacrifice, but does it mean anything if you're stuffing your face with them on Easter morning?

Besides, when Jesus calls us to take up our cross and follow him - the call to self-denial and obedience, he didn't set a time limit on it. He didn't say for forty days in the year (or as many as you can manage without Crunchies) do this. Rather, it's a lifelong commitment of being discipled and disciplined.

If those things that we give up are truly barriers to our Christian life and witness, then we need to give them up for good, not just for Lent. Paul's instruction to Timothy to 'train yourself for godliness' is an everyday instruction (1 Tim 4:7), not a special seasonal statement to be ignored the rest of the year. Similarly, the writer of the Letter to the Hebrews encourages them and us to stick at it every day: 'Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin that clings so
closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith...' (Hebrews 12:1-2).

So rather than observing a holy Lent and then slipping back into old ways, let's resolve to live a holy life, whatever the season.

Sermon: Titus 1: 5-9 Christian Leaders

I wonder if you’ve ever been to Crete. It’s an island in the Mediterranean Sea, and the holiday brochures look great. With white beaches and stunning mountains, you can see why someone would go there on holiday.

Tonight we’re continuing our study in the letter of Paul to Titus, and as we see, Titus is not there for a holiday. As we found last week, Titus is a younger colleague of Paul’s, involved in preaching the good news of Jesus and leading the church in that place. From the start of tonight’s reading, it’s clear what the task of Titus is. ‘This is why I left you in Crete, that you might put what remained into order, and appoint elders in every town as I directed you.’ (v. 5)

So Titus is to appoint church leaders. What should he be looking for in prospective leaders? And for us – what should we be looking for in church leaders, both current, and future? Well, as we’ll see, the important things to look for in church leaders link in with the overall theme of the letter to Titus: Truth which accords with godliness. (1:1)

So as we look at our passage tonight, we’ll see that church leaders must hold to the truth, and also must have a life of godliness. But just before we get into that, a quick reminder of just who church leaders are. Look at verse 7. ‘For an overseer, as God’s steward, must be above reproach.’ So the church leader, in whatever role, (here the words elder and overseer/bishop refer to the same people), is a steward of God. It’s the position of responsibility over a household, the chief servant – illustrations that help us to see that Christian leadership isn’t about lording it over people, but about following in the example of the Lord Jesus in humble service.

So what should Christian leaders look like? First, we’ll look at their knowledge of the truth, then we’ll look at the accompanying godliness. So what of the truth in their lives?

Verse 9 shows us clearly. ‘He must hold firm to the trustworthy word as taught.’ You see, the leader is not free to make up his own doctrine, or to invent new things to teach about God and the gospel. There is the ‘trustworthy word’ – the authentic, authoritative word of the gospel, passed on by Jesus and the apostles to faithful men who have passed it on to us. We have the trustworthy word in the Scriptures – as Paul says, the trustworthy word as taught. We can only trust the words of the Bible, the authentic teaching about the Lord Jesus.

So many supposedly Christian leaders are departing from the trustworthy word, and their people suffer.

The leader then, in particular, must hold firm to the trustworthy word as taught. Holding firm – I was visiting a house this week, and a wee dog came and grabbed the front of my shoe, and it held on firm! It wasn’t going to let go! Or think of someone who has slipped from a balcony, holding firm to the edge – to do otherwise is to perish.

Yet, as we see from the rest of the verse, it’s not just holding firm to the Scriptures in order to pass a ‘soundness test’ or a doctrine exam. No, it’s in order to do two connected things. First, to give instruction in sound doctrine; and second to rebuke those who contradict it. Next week we’ll see just why the need for holding firm and rebuking was so vital, with false teachers on Crete.

Remember that the theme of the letter is truth and godliness. This is just as much necessary in Christian leaders, who will then be able to lead and help the rest of the church to progress in these matters. We see the concern with godliness in verses 6 to 8. Each verse neatly breaks down the matter of godliness for prospective leaders into three areas – home, negatives, and positives.

Starting with home, then, verse 6. ‘If anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery and insubordination.’ That ‘above reproach’ doesn’t mean that Christian leaders are perfect. Far from it – if the bar for leadership was perfection, then there would be no leaders! But what it does mean is that there could be no accusations against the person. You’ll see it repeated in verse 7, but first what would no accusations mean in home life? Well, he would be faithful to his wife, if married, and his family will be believers. Why is this? Well, the church is a family, albeit bigger than our individual families. As Paul writes to Timothy, ‘for if someone does not know how to manage his own household, how will he care for God’s church?’ (1 Tim 3:5).

We’ve already noticed the start of verse 7, and again we see the words ‘must be above reproach’. What does it mean for the church leader’s conduct to be above reproach? Paul outlines five negatives, and then six positives.

‘He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain.’ As we look at this list, it’s probably very easy to see why these qualities would not be useful for those in the teacher-pastor role of leadership. It might be easy to be arrogant if we hold the truth, but it will not help the proclamation of that truth. In pastoring people, it’s not a good idea to be quick-tempered or violent – disastrous things may result! Similarly, the drunkard’s dependence is not on God, but on something else – in this case the bottle. And finally, some may see leadership as a way to gain financially. Do you see how these various features are all about putting self first – my opinions, my anger, my addictions, my fists, my pocket. And all stem from a lack of self-control.

As we scan the other list, verse 8, the positive qualities to look for in Christian leaders, we see the opposite of self first. In contrast to the lack of self-control, we find it twice here, being ‘self-controlled and disciplined.’ This putting of others first also shows up in being hospitable (willing to open your home and life), and in being a lover of good. The last two words speak of being upright and holy. Upright is in terms of being honest in your dealings with people, and holy is the word for devout in your attitude to God.

So what do we do with our passage tonight? If you’re already in church leadership (and I’m speaking to myself here as much as anyone else), then are these qualities developing all the more? How is your knowledge of the truth and your godliness growing?

If you’re considering Christian leadership soon or at some point in the future, then are these qualities evident in your life?

But maybe you’ve been sitting back thinking, well, all that’s well and good, but I’m never going to be in leadership. I’ve no intention, and therefore it all doesn’t apply to me. Friends, there is still much to respond to here in the passage. First, be praying for those who lead – that they will hold firm in the midst of temptations and pressures from lots of sources. Also pray for those who are considering leadership, and for those who make the selections.

But also vitally important to recognise is this: truth and godliness is not just the reserve of the rector and the curate. It’s not just a thing for the Select Vestry. It’s not just for the keen people who turn up to everything. Knowledge of the truth and godliness of the leaders is important, precisely as they can lead the Christians in the church to follow the same path.

In a few weeks time we’ll see that in practice for all members of the church, in chapter 2. So even now I’ll challenge you – as the leaders seek to grow in truth and godliness, are you also growing?

There’s a section of the ordination service, which I want to finish with this evening: ‘Because none of us can bear the weight of this ministry in our own strength, but only by the grace and power of God, let us pray earnestly for the outpouring of the Holy Spirit on these persons. Let us pray also that God will each day enlarge and enlighten their understanding of the Scriptures, so that they may grow stronger and more mature in their ministry, as they fashion their lives and the lives of the people they serve on the word of God.’

There’s that double emphasis on truth and godliness. Even so, let us pray!



Discussion Questions

1. What does Paul mean by requiring elders to be above reproach? Why is this so important?

2. Is the quality of life expected of church leaders in the public eye too high or too low? Do we expect more from them than the ‘normal’ Christian? Why?

3. What does it mean to hold firm to the trustworthy word?

This sermon was preached at Sundays at 6.30 in St Elizabeth's Halls, Dundonald on Sunday evening 15th March, 2009, continuing our new series in the Letter to Titus.

Sermon: Titus 1: 1-4 Introducing Titus

Imagine that you’ve been travelling with the apostle Paul. Together, you’ve been preaching the gospel, and people have believed in God. You’re now on the island of Crete, but Paul moves on towards Ephesus, and leaves you behind to continue the work. What do you do? How do you do it?

Tonight we’re beginning a new series in the letter to Titus. As you will see, it’s quite a short book in the Bible – 3 chapters, 46 verses. And yet it’s an important book as we seek to live as Christians in God’s world. Paul writes to Titus with some instructions for himself and the church on Crete, which are also helpful for us.

As we launch into the letter tonight, we’re just going to look at one sentence. Not much, you might think, but in that one sentence, there is much treasure. The theme for tonight is ‘Introducing Titus’, but as you’ll see, we get a good bargain tonight, with three introductions for the price of one. First, Paul introduces himself, then he introduces God, then he introduces Titus.

First up, then, the introduction of Paul. Unlike modern letters, where the name of the person writing comes at the very end – yours sincerely, Gary – here, we find that the writer identifies himself straight away. The first word of the letter is Paul. So how does Paul introduce himself?

‘Paul, a servant of God and an apostle of Jesus Christ.’ What an introduction! The first sets out that he is God’s servant, entirely occupied at serving and pleasing God. It’s an Old Testament title, used of Moses (Joshua 1:2), Joshua (Joshua 24:29), and the prophets (Jeremiah 7:25), as well as the suffering servant (Isaiah 52:13). But don’t think this is a place of weakness. The next title shows that Paul has authority – as ‘an apostle of Jesus Christ.’

The letter isn’t just a social letter, bringing Titus up to date with what Paul has been doing. Rather, it is a letter which has authority – the authority of the apostle of Jesus Christ – to command Titus in his role, and also for the churches to obey.

It’s like receiving a letter from Revenue and Customs, or a summons to go to court. The letter commands us to do something because it is rooted in the authority of the letter-writer – who represents the Queen. Here, then, Paul, as an apostle, is writing to Titus, his colleague, with the authority of Jesus Christ.

If we look at the rest of verse 1, we see why Paul has authority. Or if you like, why he is an apostle. ‘For the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, in hope of eternal life.’ These four major factors are seen throughout the rest of the letter – faith, knowledge of truth, godliness and hope, but the two key features, indeed, the very theme of the entire letter, are the two middle ones. Our knowledge of the truth and our godliness.

As we’ll see in the coming weeks, it’s vital to hold both together – truth and godliness. Or to put it another way, how sound doctrine must lead to sound living. You see, we’re in trouble if we only have one and not the other. To have good works, without a knowledge of the truth may be an attempt to serve God without knowing God. Good works won’t save us – we simply can’t earn God’s favour in this way.

But the equal danger is to have a knowledge of the truth without godliness. To believe the right things but then do nothing about it – to go on living how we please. There’s a word for people like that – hypocrites! At the end of chapter 1, Paul says of the false teachers, ‘They profess to know God, but they deny him by their works.’ (1:16)

As Paul sets out for Titus, and also for us, what we believe about God must make an impact on how we live. Otherwise, those around us may well wonder what the gospel is really all about. What about you?

As well as introducing himself, Paul also introduces God in the letter. Already we’ve seen mention of Him, as Paul is God’s servant, and also in the mention of God’s elect – those whom God has chosen to be part of his family, from all tribes and tongues and nations. But here, Paul gives a glimpse behind the scenes, at the character and purposes of God.

Paul’s writing about the faith, truth, godliness, and especially the hope of eternal life. It is this hope that God has promised, for his chosen people. Do you notice the startling description of God there? ‘God, who never lies.’ This is in contrast to the character of the Cretans (not the cretins!)(1:12), who ‘are always liars.’ So while these residents of Crete may not be able to trust what their neighbours say, they can be confident in God keeping His word.

But more than that, not only does God not lie, He has also promised the hope of eternal life ‘before the ages began.’ Before the creation existed, before God said ‘Let there be light’, God had purposed and promised the hope of eternal life for his people. How is this possible, especially since God, who knew us, also knew that we would mess things up? Well, because God is also ‘our Saviour.’ God is the one who has taken the initiative, in sending Jesus to die for us; and in sending the apostles to spread the good news through their preaching.

Finally, we come to Titus himself. Now, obviously within the letter, Titus didn’t need introduced to himself, but here we can see how Paul regards Titus. It is, if you will, Paul introducing Titus to us. So how does Paul describe Titus? ‘My true child in a common faith.’

The letter to Titus is one of several letters in the New Testament called the Pastoral Epistles. Rather than being written to churches as such, they are written to Paul’s colleagues in ministry, Timothy and Titus. In 1 Timothy 1:2, Paul also calls Timothy ‘my true child in the faith.’ Titus and Timothy are therefore younger men, also engaged in the preaching of the gospel, and the letters written to them are to encourage them in the places where Paul has sent them, and to remind them of what to teach. The letters would then have been read when the church gathered together.

Titus is found in Galatians 2:3. He was a Greek Christian – a Gentile, yet wasn’t circumcised. ‘But even Titus, who was with me, was not forced to be circumcised, though he was a Greek.’ (Gal 2:3)

Titus seems to have been Paul’s ‘troubleshooter’ – the person who goes in when things are difficult and sorts it out, like the people in the banks who are trying to turn things around. Earlier, he had been in Corinth several times: (‘But thanks be to God, who put into the heart of Titus the same earnest care I have for you. For he not only accepted our appeal, but being himself very earnest he is going to you of his own accord.’ 2 Corinthians 8:16-17) (2 Corinthians 8:23), which wasn’t an easy place to be, and later he is found in Dalmatia (Yugoslavia, 2 Timothy 4:10). But here, Titus is left behind on the island of Crete, with the task of getting things into order after Paul’s initial gospel work.

And what is the pressing need? As we’ll see next week, church leaders who both hold on to the trustworthy word – the knowledge of the truth – as well as living lives of godliness.

As we begin to read Paul’s letter with Titus, then a number of challenges immediately confront us. Are we trusting in the Lord – do we stand in the faith? Is our knowledge of the truth growing? And linked to that – does what we believe really impact on how we live?

This sermon was preached in St Elizabeth's Halls on Sunday 8th March 2009.

The Power of Example

'Finally, brothers, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things ... and the God of peace will be with you.'

Familiar words from Paul's letter to the Philippians. All great stuff. But we've missed out half a verse. They are tough words for us to hear and live up to, just as I'm sure they were for the first Christians who read them.

'What you have learned and received and heard and seen in me - practice these things, and the God of peace will be with you.'

What arrogance of Paul! It's almost an affront to tell people to look at him, and then copy him. Isn't it? Who does he think he is? For us today, as we read those words there is almost a sharp intake of breath - would we put ourselves forward as examples for others to copy and imitate? Surely we should only seek to copy Christ, becoming like him, looking to him?

Well, quite. Time and again, Paul points to Christ as our example and guide. Absolutely proper. So how do we account for the times when Paul tells people to copy or imitate him? Especially since Paul urges that no one think of themselves more highly than they ought (Romans 12:3).

The answer lies in the fact that we are on a journey - a process of sanctification. Those who believe in Jesus are saved to the uttermost - this is justification. But this kicks off the process of sanctification - becoming more like Jesus as we die continually to our sinful desires and live for Jesus.

We're all at different points along the road of sanctification - the seasoned follower is more like Christ than the stubborn believer who seems reluctant to let go of sins and strongholds. Yet together, in the Church, we can encourage and support one another to become more like Jesus. Those who are further along the road know the struggles and can help those behind. But more than that, they can also be examples for others.

I've been struck this week by the power of example. The other day we were in the new house, and Lynsey and myself were looking after her niece, my niece-to-be. I leant on the windowsill to talk on the phone, and so the wee girl wanted to sit on the windowsill too. We had been painting the day before, so she had to have a paintbrush to pretend to paint.

Simple things, yet the power of example goes a long way. You find yourself having to think carefully about what you're saying and doing in front of the little one.

There can be something very powerful in the fleshed out sanctification, seen in examples before our eyes. Think of the change evident in Paul's life - from persecutor of the church to one of its chief spokesmen and missionaries. Seeing the experience of the crucified and risen Christ shape his whole existence as he lived for his Lord.

Paul was by no means perfect. He still slipped and sinned. Yet he was unafraid to offer himself as an example to other believers. More than that, he urged the same for those who came after him - when he told Titus to 'Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned' (Titus 2:7-8), and when he says to Timothy, 'Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.' (1 Tim 4:12)

What example are we setting today? Could we tell others to imitate us as we imitate Jesus? Challenging thoughts indeed. The call is to be faithful in our following, so that others may see our progress.

Alleluia! What a Saviour!

I don't do pain. Even the thought of it makes me shudder uncomfortably. The other day, Lyns was removing blackheads from my nose - the things she does in love! - by squeezing them. I can tell you, it was mighty painful! Lots and lots of them, and it was sore!

I remember one other time when I had an unfortunate accident with a knife when I lived up in County Tyrone. I was trying to cut up a pineapple (getting the five a day of fruit and vegetables), when the knife slipped and lopped a chunk off my thumb. The blood came, but I was able to hold the wee bit on (it was still hanging), and it stayed. but the pain was bad for the first while!

Pain and me don't go. What I have told you are just minor wee things - I don't know what would happen if I was in real pain. Or more so, I don't know what would happen if I was to suffer for someone else.

It got me thinking about a song by the band Petra, called If I had to die for someone. Here are the words to think about:

I wear my seatbelt in the car, I buckle up for safety
I run for cover from the storm, I wear a band aid on my knee
I look both ways when crossing and I flee any danger I can see
And if I try each day to save my life in every way I can
How could I understand the way
You died for me

'Cause I don't know if I could even if I think I would
If I had to die for someone
If I had to die for someone else
How could I ever give my life to set the guilty free
When I cannot imagine
If I had to die for someone else like me
Someone else like me

I keep away from falling rocks and I don't play with matches
I lock the door I don't know why
It seems to me I'm much too old to wear a scarf out in the cold
But I want to live until I die
I guess I love my life a little more than I should love it
And if I had to I don't know if I could
Lay it down

'Cause I don't know if I could even if I think I would
If I had to die for someone
If I had to die for someone else
How could I ever give my life to set the guilty free
When I cannot imagine
If I had to die for someone else like me
Someone else like me

And I am glad that You are not at all like me
'Cause You laid down Your life and did it willingly
It still amazes me to know
It's me that You were thinking of
No One else could have a greater love


All praise be to Jesus, who was came into the world to save sinners (1 Timothy 1:15). He did not shirk from the burden to be carried, or the pains to be endured to save his elect. In the Garden, he sweat drop of blood in his anguish, yet determined to follow the plan and purpose of his Father.

For me it was in the garden
He prayed: “Not My will, but Thine.”
He had no tears for His own griefs,
But sweat drops of blood for mine.

O how marvelous! O how wonderful!
And my song shall ever be:
O how marvelous! O how wonderful!
Is my Savior’s love for me!

As the title of this posting suggests, I've also been thinking about the hymn 'Man of Sorrows'. One of the verses speaks of what Jesus endured for us:

Bearing shame and scoffing rude,
In my place condemned he stood,
Sealed my pardon with his blood:
Hallelujah! what a Saviour!

Truly we can say again, Hallelujah, what a Saviour! I am so glad that Jesus was not like me, or like the guy in the Petra song. He didn't hold back from the suffering that was needed to rescue us. He embraced the pain, trusting the Father's purpose, and rose triumphantly from death, never more to die.

All this is seen in Hebrews 12:1-2:

1Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, 2looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

What a theme for 2008 - running with endurance, looking to Jesus, who is the glorious and wonderful Saviour.

Lord God, grant me your grace to cast off the things that hold me back, and to run wholly for you, looking to Jesus, my Saviour in this new year. Thank you that he endured the shame and pain of the cross so that I can be free, and that he has completely won my salvation. Empower me to glorify you in all that I do. Amen.