Sermon: 2 Corinthians 5:14 - 6:2 Be Reconciled to God

Whenever we got married and moved into the Curate’s house in Dundonald, for the first week or so, all my post arrived through our door already opened and read. The postman was long gone, when letters addressed to me were put through the letterbox, having been opened. It took a wee while, but we worked out what was happening. We lived in number 6, but in number 2 lived a man called Gary Murray. The postman thought that my post should have been going to him, until we figured it out and got it sorted.

Gary Murray was getting the post for Gary McMurray. He was receiving word about our phone line being set up, and our electricity bill, but they weren’t for him - they were really for me. For a long time, I tried to do something similar with our passage in 2 Corinthians. I assumed that it was written for and to non-Christians, to get them to come to faith. If I had a Postman Pat outfit, I’d be putting it through their door. The gospel appeal is clear - be reconciled to God. But look at verse 20. ‘We implore you on behalf of Christ, be reconciled to God.’

Who was this actually addressed to? Whose door should it be put through? It comes as part of the whole letter of 2 Corinthians - Paul’s second letter to the church in Corinth. The address label says that it’s for Christians. Now think about that for a moment. Paul is urging Christians to be reconciled to God! Why would he do that? Why would he need to do that? To see why Christians are being called to be reconciled to God, we need to take the passage as a whole.

Throughout 2 Corinthians, Paul is defending his ministry. The Corinthians were being influenced by some showy, super-spiritual superapostles. They were trying to move the church away from their roots, focusing on outward appearance and boasting. Paul sets out why he does what he does - sticking to the simple gospel message. And what is his motivation? It all comes down to the ‘love of Christ’ (14). ‘For the love of Christ controls us’. The love of Christ is the motivator for everything he does.

Jesus’ love for us led him to die for us, in our place, so that we share in his death. Through his death, we have died to ourselves. It confronts us with the question - who are you living for? Imagine that you were in great danger, perhaps you were drowning, but someone jumped in to rescue you. They died in the attempt, but you were saved. Would you get out of the water and forget about them? Could you continue on as before? Or would you give yourself to live for them? That’s what Jesus has done for us - how could we keep on living for our own concerns and wishes?

But more than that, Jesus didn’t just die for us, he was also raised for us. In his death and his resurrection, Jesus brings in the new creation. As we come to him, so we are made new creations - the old has gone, the new has come. The love of Jesus makes us new, and gives us a new agenda. This is the motivation of reconciliation - the reason Paul devoted his life to preaching the gospel, the reason he makes this appeal.

But this isn’t Paul’s idea. Rather, it’s God’s own ministry of reconciliation, which he calls us into. In Northern Ireland we hear quite a lot about reconciliation. It’s a word that’s bandied about, but what does it mean? It’s quite simply about coming together again; coming into relationship. Look at verse 18 to see how it works. God was reconciling us to himself. We are the guilty party, and God brings us back to himself. God begins the ministry of reconciliation, and when we are reconciled to him, he shares that ministry with us. It’s his work, but he gets us involved - like a father showing his son how to milk the cows or a mother teaching her daughter to crochet.

The ministry of reconciliation means that we become God’s ambassadors, his spokespeople, his agents. God gives us the words to say and we say them. So what is the message?

‘We implore you on behalf of Christ, be reconciled to God.’ Come back to him. Come to relationship with him. It’s the message the whole world needs to hear. It’s a great evangelistic message. This is something to share with your non-Christian friends and family and colleagues. As we come closer to Easter, you could invite them along to the ‘Cross words’ services to hear what the cross means for us.

But this message isn’t just for them. Sometimes in church we can think that the message is for someone else. But don’t post this in the wrong letterbox. This is for us as well. Christians need to hear this message. Rather than running after amazing signs and wonders or spectacular speech or mystical experiences, we can know the truth that we have been reconciled to God.

And it all comes in that message of verse 21. ‘For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.’ The Lord Jesus knew no sin. He never thought, said or did anything that was wrong. he never failed to do anything that was right. He was the very righteousness of God. Yet on the cross, Jesus was made to be sin. Every sinful thought, word and deed, he took it upon himself. God punished those sins in Jesus. He died the death we deserved. He bore the separation we should have undergone.

In taking away our sin, he gives us instead his righteousness. In Christ, we are found to be righteous - as if we had lived a perfect life. This is what is on offer in the message of reconciliation. When Paul says ‘Be reconciled’ there isn’t a checklist of stuff we have to do to impress God. There isn’t a threshold of goodness we have to reach. God has already done everything that is needed.

God has removed the barrier between us; he has removed the sin that separates us from him. Every last bit.

This is what is offered to the church in Corinth. You see, there’s a danger of receiving the grace of God in vain. We can embrace the message at the start, but then move on to something else, something which seems more impressive. The superapostles lead us astray with their wonders. But Paul gets to the heart of the message. He appeals to the Christians in Corinth, and he appeals to the Christians in Aghavea: ‘Be reconciled to God.’

Stop pretending. Stop playing at Christianity, and get real with God. Come back to marvel at the great exchange of the cross. Remember that through Jesus’ death and resurrection God has done everything to rebuild our relationship.

Perhaps you’re not a Christian today. This offer is open for you today. Though your sins separate you from God, you can be welcomed in. Discover that love of Christ which compels and controls us. Surrender to him today.

If you are a Christian, this is also for you. be reconciled. Come back to the God who loves you. And as you do, discover that he gives you this ministry of reconciliation, as we call each other to stay close to God. Today is our opportunity. Today is the day of salvation, before it is too late. ‘We implore you on behalf of Christ, be reconciled to God.’

This sermon was preached in Aghavea Parish Church on Sunday 22nd March 2015.

Book Review: From Triumphalism to Maturity

In most churches and teaching environments I've experienced, Paul's 1st letter to the Corinthians is regularly tackled and taught through. But when it comes to 2 Corinthians, it's dealt with less often. There are the so-called 'purple passages' which might be preached in a stand alone fashion, but 2 Corinthians seems to be harder than 1 Corinthians. It's a letter that has always intrigued me, probably because it's harder to grasp, so I took a helper on holiday with me, in the form of Don Carson, in his book 'From Triumphalism to Maturity'.

The book takes the form of an exposition of chapters 10-13, but as you would expect, the whole letter is referenced and explained by the providing of context and illustration. Writing in the preface, Carson admits that he loves the apostle Paul, but the chapters under scrutiny are among the most intense he has written:

'Arguably, the most intense chapters in all of his writings are those studied here, viz., 2 Corinthians 10-13. Certainly they reveal more about Paul himself - his sufferings, values, motives, wrestlings, and self-perceptions - than any other four chapters of comparable length; yet far from promoting egocentricity, they point unerringly to Jesus Christ and to what it means to be a Christian.'

That really is the most concise summary of what the reader will find discussed, in suitably brilliant Carson style. There are closely argued discussion and weighing of various interpretations, rhetorical flourishes and glimpses of superb writing, helpful illustrations, and Carson's wit which drives the reader onwards.

There is much to be learnt and taken onboard by the pastor who seeks to emulate the 'super apostles' troubling the Corinthians, with corrective and clear instruction on the appropriate models of biblical ministry. Boasting in weakness rather than in imagined strength, in the grace of Christ is the repeated message, not depending on self. It's a key lesson to learn and remember for the pastor, or indeed the Christian, who thinks they have it all sewn up and can manage on their own.

From Triumphalism to Maturity is available from Amazon.

Water Birth

Last night, we watched an amazing True Stories programme on More4. Dolphin Boy told the story of a boy called Morad who suffered a terrible attack and brutal torture. As a result of the traumatic nature of the attack, he completely disconnected himself from reality - no speaking, no interaction, in effect he was dead.

After several unsuccessful treatments, he was taken to a centre in Eilat, Israel, which specialises in Dolphin treatment. Four times a week, he went swimming with dolphins, interacting with them, so that after four months or so, he was coming back to himself again, speaking, interacting and so on.

What struck me, though, was how his transformation was described. His psychologist says to him in the film: It's as if you were born at the age of 18.

In his own words, One day I opened my eyes, and I found myself in the reed, surrounded by dolphins. This was the first day of my life.

What a great picture of the gospel - as a result of sin, he was, in effect, dead, a dead man walking. He couldn't help himself, couldn't bring himself out of it. But one day, he was born anew, born again, and became a new person.

Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. (2 Corinthians 5:17)

Dolphin Boy is available on 4oD for the next 29 days.

The Promise of His Coming (34)

It's a well known formula for TV ratings success. Take someone who is very rich, and put them in an alien environment, living with poor people for a week or two. There are several varieties, such as The Secret Millionaire, who then gives some of their money to help community projects or poor families; or there was the Channel 4 programme where a rich family and a poor family were partnered and eyes were open all around at the differences in standards of living (although I can't remember it's name right now).

It might be easy to question the motives of those who take part - seeking fame, recognition, guilty conscience, or a host of other reasons, but in a small way, the Secret Millionaire is a picture of the gospel, as we find it described by Paul:

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich. (2 Corinthians 8:9)

Jesus was the original secret millionaire, the one who owned everything, and ruled over it from his throne in heaven. Yet for our sake, he gave it all up, becoming poor, becoming a human with a poor job and nowhere to lay his head, and ultimately dying naked upon the cross, the lowest of the low.

And all so that we might become rich. This can so easily be misinterpreted as the health and wealth gospel, but it's certainly not what is promised here. We become rich in the grace of God, rich in sharing in the inheritance of Jesus, the whole world, so that, as our hearts are moved by God's grace for us, our hearts overflow in grace towards those in need. It's why Paul writes these words here, in the misspells instructions about helping the Christian brothers and sisters experiencing hardship at the present time.

Jesus gave up all he had for us and our sake, that we might share in it. It's the heart of the gospel - will we also share God's grace with others?

Who Did Jesus Die For?

That was the question in the Explore Bible Reading notes today. Perhaps you've already jumped into your 'camp' whether it be Arminian or Calvinist, universalist or hyper-Calvinist.

In the run up to Easter, Explore is taking things very slow, working verse-by-verse through 2 Corinthians 5. The focus is on what Jesus achieved on the cross. In verse 14, we read these words: For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died.

One has died for all. Perhaps some of my Calvinist brothers and sisters are already implying that 'all' there means 'all the elect'. After all, Christ performed only a limited atonement, according to Calvinism. Yet that's not what this verse is saying. One has died for all.

For those who approach the scriptures through doctrine-tinted spectacles, verses like these may need to be explained, or explained away. Rather than listening to scripture, we prefer to have our doctrinal framework, then seek to mould scripture to fit into the frame.

Predestination, election and the extent of the atonement are big issues. A lot of ink has been spilled on these. Some verses clearly state that Christ died for all (John 3:16, 1 Timothy 2:3-6). Others state that he performed a particular redemption (Mark 10:45, John 10:14-15). Are you Arminian or Calvinist?

Into the mix comes the Amyraldian Association. Named after Moses Amyraut, who was a disciple of Calvin, they point out that Calvinism as we know it today is actually more like exaggerated, or hyper-Calvinism, and not actually authentic Calvinism which Jean Calvin himself would recognise. Amyraldianism argues that Christ did indeed die for all, but that only those who are elect will be saved - a hypothetical universalism but with a particular or limited atonement.

It's what Mark Driscoll in Death by Love calls 'an unlimited limited atonement.' It seems to take account of the Biblical evidence, that Christ died for all, but that only those who have faith will be saved. Better than labels, let's hold to the Scriptures as our basis of faith and doctrine. Doctrinal frameworks aren't inspired, but the Scriptures are the God-breathed word.

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 Shack *Possible spoilers*

One of the big bestsellers from last year, particularly in Christian book sales, was William Paul Young's The Shack. The rave reviews on the back promise that "This book has the potential to do for our generation what John Bunyan's Pilgrim's Progress did for his. It's that good!" I recently finished it, and was left asking the question, is it that good?

Certainly the storyline is engaging. Mack* goes on a camping trip with his children, when tragedy strikes. The sense of panic is well conveyed and heart-rending. The development of the characters is well observed. The reader is carried along in the story, all the time feeling for Mack in The Great Sadness.

Yet the story is but a vehicle for the book's central premise. What if you could meet God face to face and discuss tragedy. Or, as Christianity Explored asks: If you could ask God one question and you knew it would be answered, what would it be?

Surprisingly, Mack finds himself encountering the three 'persons' of the Trinity. Each take time to discuss with him, gently leading him through his problems, and bringing him to trust God for all he needs. Yet as I read, I began to fear that Mack had not encountered the living God. Rather he has encountered the emergent God. While it may be useful for the book to appear, and to get people talking about God, the book is certainly not one on which to base our doctrine or understanding of God.

Others have written extensively on the Shack, but some of the problems for me include the statement by Papa, the African-American woman masquerading as God the Father: "I don't need to punish people for sin. Sin is its own punishment, devouring you from the inside. It's not my purpose to punish it; it's my joy to cure it." (p. 120) Well, that sounds like good news for modern man - God doesn't punish sin? Connect this to the statement that "I've never placed an expectation on you or anyone else... because I have no expectations, you never disappoint me." (p. 206) Gospel truth, or good news for itching ears (c.f. 2 Timothy 4:3)?

It doesn't seem to fit with the declared intention of God to punish sin for his own glory. 'Just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.' (Jude 7) 'For we must all appear before the judgement seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.' (2 Corinthians 5:10)

One other major problem (although there are several more), concerns the assault on God's sovereign choice in election and predestination. In one scene, Mack is introduced to Sophia, wisdom. Mack is placed in the judgement seat, to see how he fares judging God. Mack is asked to decide which of his five children will be saved, and which, therefore will not.

"You must choose two of your children to spend eternity in God's new heavens and new earth, but only two." ... "And you must choose three of your children to spend eternity in hell." ** Mack couldn't believe what he was hearing and started to panic.

"I am only asking you to do something that you believe God does. He knows every person ever conceived, and he knows them so much deeper and clearer than you will ever know your own children. He loves each one according to his knowledge of the being of that son or daughter. You believe he will condemn most to an eternity of torment, away from His presence and apart from His love. Is that not true?" (p. 162)

The drama is intense as Mack fights against it, before finally offering himself to go to hell so that his children will be saved. This is commended, as it is how God acts. It is absolutely true that Jesus dies in our place, but is it equally true that therefore everyone will be saved? Does it follow that Jesus died for all, and hell will be empty? To follow the logic of the book you could come to this conclusion. Yet again, it fails to match up to the Scriptural evidence.

At the very least, a reading of the parable of the Sheep and the Goats shows that not all will enter into the Kingdom. Some will hear that "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels." (Matthew 25:41) Further, the Book Revelation is clear that not all will be saved. Several times there is mention of the 'book of life of the Lamb'. Those without an entry in the book (which was written before the foundation of the world - Rev 13:8) will worship the beast, and will be thrown into the lake of fire (Rev 20:15).

As the Briefing article suggested, we need more Shack Time - with the living God, though, not the god found in The Shack. In knowing the living God, we will be able to recognise the false images we find in emergent literature.


*I've noticed this is the second book in recent years in which the main character who comes face to face with a spiritual being is called Mack. The other book is The Testament of Gideon Mack, by James Robertson, where Mack meets the Devil.

** Even though, it appears, that the writer would deny that hell exists.

School Assembly

This morning was a first for me. Slightly scary, but good fun. I stepped back into the world of P4 - P7, and spoke at a local Primary School Assembly. To see several hundred kids who all want to answer the question, and are listening was good - and a great opportunity to build links with the local community at the same time.

The talk wasn't written down, but here's a rough version of it - a New Year Assembly:

I've brought along a calendar - what do we use that for? It's to show us the days and months of the year. Today is the first assembly of the new year, of 2009. Did you remember to write 2009 at the top of the page, or were you still writing 2008?

At the start of a new year, some people do special things. Can you tell me what they are? New Year's Resolutions - promises that people make to change things. Did you make any new year resolutions? (Answers ranged from not doing homework, to eating more chocolate!). I've brought along some things that might help us think about resolutions.

First, a pair of trainers - possibly smelly. You might need these if your resolution is to get fit, go running or lose weight. Sometimes people decide to do something new. Other people might give something up. I've a huge bar of Galaxy Chocolate here - maybe some people are giving up chocolate or sweets? (Judging by the sounds, none of the kids were anyway!)

But why do people make new year resolutions? It's to change something, or make them a better person. Do you know, the Bible tells us about how we can change as well. In 2 Corinthians, it says that 'If anyone is in Christ, he is a new creation.' (2 Cor 5:17). What that means is that if we are friends with Jesus, then he makes everything new. He changes us, so that all the wrong things we have done are forgiven and forgotten. We see the world in a new way, and treat other people differently.

Jesus once told a story about the Prodigal Son. You might know it. A man had two sons, and the younger decided he wanted his share of the money. So he set off and went far away, and had a great time. He had lots of friends and partied away. But then his money ran out, and he had no money and no friends. He had to feed pigs and was so hungry he even wanted to eat what the pigs were eating.

Then he came to his senses, and realised he was being silly. So he went off home, and before he could even say sorry to his dad, his dad had brought clothes for him, and put a ring on his finger. This was to show that he was accepted back into the family. They had a big party, and the son had a new start. The past was forgotten, and he could start again. (paraphrase of Luke 15)

You know, that's the same with God. When we become friends with Jesus, then we are welcomed in, and given a new start. Just like when you came in on the first day, and turned over onto a fresh new page - you can start over. Jesus can give us a new start, a new creation, when we trust in Him.

I'm a Christian ... Get Me Out Of Here? (2)

So Joe Swash of Eastenders has been crowned king of the jungle in the latest series of I'm a Celebrity. The trials are all finished for him, and he can revel in the satisfaction of winning and defeating the other celebrities.

I've been thinking a bit more about what I wrote in the last post, and am convinced that the I'm A Christian, Get Me Out Of Here just wouldn't wash with the Apostle Paul. Do you remember what he said in his second letter to the Corinthians?

So to keep me from being too elated by the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from being too elated. Three times I pleaded with the Lord about this, that it should leave me. (2 Corinthians 12:7-8)

Do you hear Paul crying out - I'm a Christian, get me out of here - or else get it out of me! Elsewhere in the Scripture we see the tremendous depth and fervency of Paul's prayers, so we can be sure he was pleading fervently with the Lord on this matter. But what is the Lord's response? Why does Paul have to plead three times, and still not have the thorn (whatever it was) removed?

But he (the Lord) said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me... For when I am weak, then I am strong. (2 Corinthians 12:9-10)

No special privileges, no exemption from suffering. It doesn't sound so great to be a Christian, or in Paul's case, an apostle, does it? And yet, as we pass through suffering, we are strong, not because of ourselves, but because we depend all the more on God's grace to get us through.

A Promising Start! 1 Samuel 11:1-15 Sermon in St Elizabeth's Church, Dundonald on Sunday evening 10th August 2008

He’ll not be any good. What can he do for us? With a new leader, all eyes are on them for the first few weeks. Indeed, a year into Gordon Brown being Prime Minister, people are still trying to get rid of him. Trying to size them up. Trying to work out what they’re really like. If they’ll be up to the job at hand.

Tonight, we’re thinking about Saul’s kingship, and specifically his first battle. Initially, we’ll see that Saul starts well. What a contrast to his downward pattern in the weeks to come. So what was it that makes Saul’s start a promising one? And as we look at the passage, let’s also be looking for the marks of a good leader of God’s people. What should we be looking for in leaders, and what should we be praying for them?

As we approach the passage tonight, it’s good to have the key question before us. In some ways, it is the challenge that this chapter answers. Look with me at chapter 10:27. ‘But some worthless fellows said, “How can this man save us?” And they despised him and brought him no present. But he held his peace.’

Saul had just been crowned as the first king over Israel. Yet some of his new subjects weren’t pleased with him. After all, rather than being bold, he had hidden himself among the baggage. Despite him being head and shoulders bigger than the rest of the men, he didn’t seem much of a leader.

Yet here again, the men are falling into the same sin of rebellion against God – looking to the man, as if he was their hope and their security, while all the time forgetting about God.

Perhaps we do the same, don’t we, when we have new colleagues at work, or a new curate! Indeed, it was the same for some in the early church, when they encountered the Apostle Paul. People thought he wasn’t good for much. His opponents in Corinth – ‘His letters are weighty and strong, but his bodily presence is weak, and his speech is of no account.’ (2 Cor 10:10). Or think of his own testimony in 1 Corinthians 2:3 ‘And I was with you in weakness and in fear and much trembling and my speech and my message were not in plausible words of wisdom…’

As we’ll see, though, we continue in sin if we place our trust in our leaders – even God-given leaders. Rather, our trust should be in God.

1. Who can save?

Saul’s first test, therefore, came about when a town in Israel was besieged. Jabesh-Gilead was a town on the east of the Jordan river, separated by the water from the rest of Israel, part of the original conquest before Israel crossed the river into the promised land. In order to help us see what’s going on at Jabesh-Gilead, it’s necessary to understand the recent history.

Saul was the first king of Israel, as I’ve said. Before him, Israel was led by judges, one-off leaders who were appointed by God to lead the nation in a time of difficulty. The pattern seemed to be that Israel would be comfortable, then would slip into sin. God would send an enemy against them to call them back, Israel would repent and call on God to save them, and the judge would be sent to lead and save the people. Then it would start all over again.

During this period, as the writer of Judges says, ‘ In those days there was no king in Israel. Everyone did what was right in his own eyes.’ (Judges 21:25). We can see this in the events unfolded in Judges 19-21. A Levite and his concubine had been travelling from Bethlehem to Ephraim, when they stopped over in Gibeah (the home town of Saul). But then worthless fellows come to the house they are staying in and assault and abuse the woman, so that she dies.

In order to summon Israel to right this injustice, the Levite gruesomely hacks his concubine’s body into twelve pieces and sends them to the tribes of Israel. Israel then goes to war against Benjamin, and defeats it. In sorrow, the other tribes then seek to devise a way of allowing the remaining men of Benjamin to have wives. It turns out that the men of Jabesh-Gilead hadn’t appeared at the assembly, so Israel attacks them, and takes their daughters to provide wives for the men of Benjamin.

In many ways it seems to have been independent, so that in Judges 21 when all Israel was called together to judge the tribe of Benjamin for its shameful treatment of the Levite and his concubine, the men of Jabesh-Gilead hadn’t turned up.

Maybe it was this independent attitude again, or maybe they thought that no one would help them – having previously been attacked by the other tribes. Whatever it was, whenever the Ammonites came and besieged them, they quickly wanted to surrender. They were ready to compromise straight away. No thought of their fellow countrymen, nor of their God.

It’s interesting to note, therefore, that it’s their enemy who reminds them of who they are. Look at verse 2. ‘”On this condition I will make a treaty with you, that I gouge out all your right eyes, and thus bring disgrace on all Israel.”’ The terms of surrender would be their right eyes – a way of disfiguring them, and making them less than whole. To lose an eye would make them useless in battle, with their left eye behind their shield. But more than that, it would cause shame and disgrace on Israel if this were to happen to the people of one of its towns.

Note also, that Nahash reminds them that they are part of the people of Israel. As if the people of Jabesh could have forgotten. It’s only now that they remember their fellow Israelites, and a possible way of rescue. But look even at what they say in verse 3. ‘”Give us seven days respite that we may send messengers through all the territory of Israel. Then, if there is no one to save us, we will give ourselves up to you.’”

The people of God are in a terrible situation. Besieged by enemies. Threatened with violence. Yet still they refuse to turn to God. Instead they look for some one else to save them. At least the people of Jabesh knew they needed a saviour, even if they were looking in the wrong places. Many in our own land tonight don’t even realise their need of the Saviour.

2. Saul the saviour?

News spreads throughout Israel, bringing the terror home to the towns and villages, as the messengers travel. In every place, it is met by tears and sorrow. Not much action though. As one commentator notes, Saul has a habit of making a dramatic entrance. Again, he’s missing from the scene – not hiding among the baggage this time, but out ploughing with his oxen. On hearing the news and seeing the sadness, Saul is stirred to action.

We’re told in verse 6 that ‘the Spirit of God rushed upon Saul when he heard these words, and his anger was greatly kindled.’ There’s the repeat of his previous experience – the Spirit of God rushing upon him (c.f. 10:10). Let us never forget that God is passionate, firstly for his own glory, but also for his people. We’re reminded so often about God’s love, but it’s also important to recall God’s anger and hatred of sin and injustice, which is just as much a part of the Gospel as God’s love.

Notice also that the Spirit of God moves Saul into action. Far too many Christians imagine that God gives us his Holy Spirit to give us a warm fuzzy feeling in our hearts. But the Spirit is given to move us to action, to mission, to service in the world.

As we read of Saul’s actions today, they may seem a bit gruesome. See how he takes the oxen he had been ploughing with, and hacks them into pieces, and sends off his amateur butchery to the tribes of Israel. (Here again we have echoes of the episode in Judges – only this time it’s the oxen that are butchered). This was a costly action for Saul, investing his own possessions in the struggle. But it was also the summons for Israel to come and follow him to war. If anyone didn’t come along, then their livelihood would similarly suffer.

The recruiting campaign seems to have been successful, with three hundred thousand from Israel, and another thirty thousand from Judah. Could Saul be the saviour after all? Things are looking up for Israel, and they’re also looking up for Jabesh-Gilead, with the message that they will have deliverance by the time the sun is hot tomorrow.

In order to throw the besiegers off course, and to relax them, the men of Jabesh-Gilead tell their attackers that they will surrender tomorrow. Obviously the Ammonites weren’t expecting a battle, and were unprepared when Saul and his three companies come to attack. The result? Complete success. The Ammonites are defeated, and either slaughtered or scattered, and Jabesh-Gilead has been saved.

3. God the Saviour

For most Israelites that day, it seemed that Saul had vindicated himself. Obviously Saul was able to reign, given that he was the one who had saved Jabesh-Gilead from the Ammonites. After all, he was able to answer the challenge of Jabesh – if there is no one to save us, we will give ourselves up to you. More than that, he was able to answer the challenge we thought of at the very start – ‘How can this man save us?’

In verse twelve, then, in the aftermath of the battle, as the dust settles, we see Israel embracing Saul as its saviour, its hope. So much so that it now seeks to defend his honour by putting to death the men who opposed his kingship.

But look at what Saul says in verse 13. He steps into the debate and reminds the people of where their true focus should be. Rather than focusing on Saul as their rescuer and deliverer, he points them back to the LORD, the true saviour.

When the men of Jabesh-Gilead had been in trouble, they looked for some one to rescue them. When Saul’s opponents had sized him up, they thought he would be unable to save them. They were quite right, from the human perspective.

But the secret of Saul’s promising start was that he was God’s man, doing the work of the Lord, in full trust of him. After all, wasn’t it the Spirit of God who had come upon Saul, inspiring him and calling him to action? Wasn’t it God who had brought out the huge army after Saul, when the dread of the LORD fell upon the people? Wasn’t it God who had guided the battle, and won the victory?

As Saul states clearly in verse 13: ‘Not a man shall be put to death this day, for today the LORD has worked salvation in Israel.’ Today the LORD has worked salvation in Israel. In recognition of this, the people of Israel return to Gilgal and renew the kingdom, making Saul king again, and sacrificing to the LORD in that place.

Once again, geography has something important to share here. Sometimes when we’re reading through the Bible, we just read the place names and maybe vaguely recognise them, but they don’t mean very much to us. Earlier, I said that Jabesh-Gilead was on the east of the Jordan. This was the land that had been conquered before the people passed over the river into the Promised Land. So most of Israel had to cross the Jordan to go and fight for Jabesh. When Samuel calls the people to go to Gilgal to renew the kingdom, it’s back across on the other side (western shore). In fact, Gilgal was the place where Joshua had built the twelve memorial stones from the river bed as a reminder of crossing the Jordan on dry land. It was also the place where the first Passover in the land was celebrated. Can you see how significant for Israel Gilgal was? It’s back where they first set foot in the land, and again, they renew the kingdom here. It’s as if they are starting afresh under God, back in the promised land.

Saul had a promising start in leadership because he obeyed the command of God, through the Spirit’s prompting, and because he gave all the glory to God, in pointing to the God who saves. We see his humility, his willingness to serve and his commitment.

These are the qualities, the characteristics that we should be looking for in our leadership. Will you join with me in praying for these very things? Oh how we need them. But more than that – in the passage we also see the benefits to God’s people when the leaders are obeying God’s command and pointing to the God who saves.

First, we see a unity among the people – ‘they came out as one man’. We also see gladness, joy – ‘Saul and all the men of Israel rejoiced greatly.’ We have already thought of how the people return to the LORD through this period as well. Aren’t these the things we want to see in our church family as well?

I have to admit that this was a daunting passage to preach for my first sermon here, and yet, it stands as a good pointer for us all of good leadership. Like Saul, some of you may say of me, well, what can he do? How can he save us?

The answer, my friends, is that I cannot. You will quickly spot my weaknesses and failings. But just like Saul, I will always be pointing you to God, the Saviour, the one who can save, the Lord Jesus.

So long as we seek to put our trust in our leaders, we will be frustrated. Instead, my focus, and I pray your focus, will always and only be on the Lord Jesus, the Saviour, because he has done all that is needed for our salvation. We just need to call out to him.

Earlier I read from what the apostle Paul wrote to the Corinthians, and I want to expand the quotation to ask you again to look to the Saviour.

‘And I, when I came to you brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, that your faith might not rest in the wisdom of men but in the power of God.’ (1 Cor 2:1-5).

May we all have a promising start, and also a faithful ending!

Yes, it's Christmas

For me, it is now officially Christmas. Yes, I know I've been on holiday for two weeks now (eep - which means we're halfway through the college break), and we've had the Christmas dinner and party in college. Yes, I know I've already had turkey a few times, including the other day in a panini in Cafe Zipporah in the Jethro Centre in Lurgan (best I've ever tasted!). Yes, I know it's the cold and frosty weather. Yes, I know I've been in Belfast and seen the Continental Market and the stalls and the last minute shoppers.

But for all that, Christmas started for me tonight. I was in the Clayton Memorial Hall, the smaller of our parish's two buildings, in the choir room. It was the last practice before the Carol Service, and also the first one I've been to. Singing the carols and hearing the thrilling descants means that Christmas is here for 2007!

Normally I would be going out carol singing - I always love being bundled up and hitting the streets to sing carols and spread the good news about Jesus, but I haven't been this year. On Sunday, we visited a parish on the Curacy List, and they were talking about carolling on Tuesday night. Oh how I wish I was going!

So Christmas is here. Once again we recall the good news that Jesus Christ, the second Person of the Trinity took on flesh, giving up the splendours of heaven for the grotty stable; being born so that he would grow up and die for us. Isn't that fantastic news?!

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich. - 2 Corinthians 8:9