What can you do when a covenant is completely broken? Whether it's the marriage covenant which no longer binds two people together, or a business partnership which has gone sour; things are painful, uncertain, sad.
The prophet Jeremiah lived in the days of a painful divorce. The people of God in Judah had forsaken their God; turned their back on his covenant; renounced their marriage vows. Jerusalem was falling down around them, the besiegers coming over the horizon. The covenant had failed, not because of God, but because of the people.
Jeremiah has words of hope, words of comfort, and words of a new covenant - a covenant that would not be broken:
Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers in the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbour and each one his brother, saying 'Know the LORD,' for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more. (Jeremiah 31:31-34)
As Jesus dies on the cross, he fulfills the old law, the old covenant, and institutes the new. He has perfectly obeyed the Law that condemns us, and so the law is written on our hearts, so that we are able to obey it. As we draw near in faith, God is our God, and we his people.
And when we live in the new Jerusalem, there will be no need of ministers, teachers or elders - all of us will perfectly know the Lord. How wonderful that will be - our dull hearts no longer dull, living by sight and not by faith.
And to cap it all, the glorious promise of sins forgiven and forgotten - through the blood of Jesus. Remember those words of Jesus as he shared the Last Supper and instituted the Holy Communion?
Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. (Matt 26:27-28)
Showing posts with label Jeremiah. Show all posts
Showing posts with label Jeremiah. Show all posts
Tuesday, April 19, 2011
Wednesday, December 15, 2010
The Promise of His Coming (15)
Do you ever find that we're hard at hearing, bad at believing and fail in faith? A promise has been made, but then, as circumstances fall down around us it looks as if the promise was in vain? A promise may appear to be just hot air as disappointment and despair set in.
The people of Jerusalem certainly knew that experience as all the promises to the patriarchs and kings seemed to be dissolving around them. God had promised descendants, land and blessing to Abraham, and a descendant on the throne of David forever. Since then, the nation has fallen apart - with the separation of Israel and Judah; Israel has already fallen to the Assyrians, and now, Judah has fallen to Babylon and many of the Lord's people have been taken into exile. Far from home, far from the promises.
The prophet Jeremiah ministers in this very situation, writing to the exiles and preaching to those who remain in the land, who may as well be in exile, under their new vassal ruler. In chapter 33, God reaffirms his earlier promises through the mouth of Jeremiah:
Behold, the days are coming, declares the LORD, when I will fulfill the promise I made to the house of Israel and the house of Judah. In those days and at that time I will cause a righteous Branch to spring up for David, and he shall execute justice and righteousness in the land. In those days Judah will be saved, and Jerusalem will dwell securely. And this is the name by which it will be called: 'The LORD is our righteousness.' (Jeremiah 33:14-16)
The promise is for both Israel and Judah, the two kingdoms both now in exile, that they will be reunited as one in God's kingdom. That kingdom will be under the kingship of the righteous Branch - in contrast to all the previous kings, whose wickedness (as well as the peoples') had led to the exile in the first place.
The key to the peace of Jerusalem and the salvation of Judah lies in the name of Jerusalem - the Lord is our righteousness. Sinful Jerusalem counted as righteous, and all through this righteous Branch. God has not forgotten his promises, and is fulfilling them according to his timescale, but Jeremiah's words are an encouragement to continue to believe even when the promise doesn't look likely.
Come, o righteous Branch!
The people of Jerusalem certainly knew that experience as all the promises to the patriarchs and kings seemed to be dissolving around them. God had promised descendants, land and blessing to Abraham, and a descendant on the throne of David forever. Since then, the nation has fallen apart - with the separation of Israel and Judah; Israel has already fallen to the Assyrians, and now, Judah has fallen to Babylon and many of the Lord's people have been taken into exile. Far from home, far from the promises.
The prophet Jeremiah ministers in this very situation, writing to the exiles and preaching to those who remain in the land, who may as well be in exile, under their new vassal ruler. In chapter 33, God reaffirms his earlier promises through the mouth of Jeremiah:
Behold, the days are coming, declares the LORD, when I will fulfill the promise I made to the house of Israel and the house of Judah. In those days and at that time I will cause a righteous Branch to spring up for David, and he shall execute justice and righteousness in the land. In those days Judah will be saved, and Jerusalem will dwell securely. And this is the name by which it will be called: 'The LORD is our righteousness.' (Jeremiah 33:14-16)
The promise is for both Israel and Judah, the two kingdoms both now in exile, that they will be reunited as one in God's kingdom. That kingdom will be under the kingship of the righteous Branch - in contrast to all the previous kings, whose wickedness (as well as the peoples') had led to the exile in the first place.
The key to the peace of Jerusalem and the salvation of Judah lies in the name of Jerusalem - the Lord is our righteousness. Sinful Jerusalem counted as righteous, and all through this righteous Branch. God has not forgotten his promises, and is fulfilling them according to his timescale, but Jeremiah's words are an encouragement to continue to believe even when the promise doesn't look likely.
Come, o righteous Branch!
Monday, March 09, 2009
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.
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.
Wednesday, December 10, 2008
Sermon Audio: Jeremiah 31: 31-36
On Sunday night past, I was preaching on the New Covenant from Jeremiah 31. We'll see how the old covenant of Mount Sinai's Ten Commandments didn't work due to the covenant breakers, and how God promises a new covenant. Under the new covenant, God's people will know God's will, will know God, and will know the joy of sins forgiven and forgotten.
Sunday, December 07, 2008
Sermon: Jeremiah 31:31-36 The New Covenant
When we hear the word covenant, what do we think of? Maybe if you’re historically minded, you’ll think of the Ulster Covenant of 1912 when the people banded together to remain British. Or maybe you’ll think of the old gift aid scheme before it became known as gift aid – you would covenant to give so much money to the parish, and they could claim back the income tax on it.
A covenant is an agreement, a pledge, where two parties come together and agree to be bound by certain conditions. Perhaps the best known covenant for us is the marriage covenant. Wearing this ring is a sign that I have covenanted with Lynsey to be her husband, that we will live together and become one.
In our passage tonight, God, through the prophet Jeremiah, announces that he will bring in a new covenant, because the old covenant with the children of Israel wasn’t working. We’ll see that the problem lies with the covenant breakers – before seeing that the solution lies in the covenant Maker.
So if we think about the old covenant first. Verse 32 tells us that the first covenant was made with the people of Israel ‘when I took them by the hand to bring them out of the land of Egypt’. Out of the land of Egypt? God is speaking here about the exodus, when God rescued his people from their Egyptian slavery.
The covenant was sealed at Mount Sinai, when Moses received the law, the Ten Commandments. (Ex 20, and also Ex 24). The people agreed themselves: ‘All the words that the LORD has spoken we will do.’ (Ex 24:3) In effect, this was a wedding day – God became married to his people. Do you see at the end of verse 32: ‘I was their husband.’ So, the first commandment ‘You shall have no other gods before me’ was like the marriage vow. If Israel was married to the LORD, then they couldn’t run off after other gods.
Yet this was precisely what they did. Israel was the covenant breaker. God says as much in the middle of 32: ‘my covenant that they broke.’ Israel, God’s bride, had separated from him, and committed adultery with other gods. This is the consistent theme of the Old Testament, as we trace salvation history through its pages.
God had promised that if the people obeyed, then he would give them their own land – the promised land. But if they disobeyed, then they would be removed from the promised land. So Joshua and Judges tell how the people conquered the land, and Samuel how the kingship became established, first through Saul, and then David. But after Solomon’s reign, the kingdom of Israel divided into two – the northern kingdom of Israel, and the southern kingdom of Judah.
By the time Jeremiah was on the scene, the kingdom of Israel had already been conquered, and the people were in exile. Early in Jeremiah’s life, the king Josiah had re-discovered the Law of God, and had introduced reforms to bring Judah back in line with the covenant. But even those reforms were too little too late, and turned out to be surface changes which died out with Josiah. The days of Judah were numbered, as Jeremiah prophesied again and again.
The old covenant had been broken. Israel, the ‘wife’ had forgotten her wedding vows and committed adultery with the Baals and the Ashtoreth and other false gods.
Into this context, then, comes the remarkable prophecy of a new covenant. First of all, do you see the extent of the new covenant? Jeremiah was speaking to the people of Judah. There had been mistrust and dislike between the people of Israel and the people of Judah, and both had broken the covenant. Yet God says that the new covenant will embrace both the house of Israel and the house of Judah.
It’s as if we have the message of a new hope, not only for Northern Ireland, our wee country, but also for the Republic of Ireland too – our near neighbours whom we maybe don’t get on with too well.
God’s grace in his new covenant extends to all the lost sheep of Israel. Indeed, as we now know, God’s grace extends even outside the children of Israel to us Gentiles, who are incorporated into the new covenant by faith.
Look at verses 33 and 34. There you’ll see the details of the new covenant, as spelt out by God. There are three ‘I will’ statements: ‘I will put my law within them … I will be their God, and they shall be my people … (and) I will forgive their iniquity.’ Let’s take them in turn.
Under the old covenant, the Law was written on tablets of stone, demanding obedience. It was over the people, something they had to live up to. I wonder have you ever seen some churches with the Ten Commandments on the front wall? It’s as if they declare the standard that you have to attain to be accepted.
But the problem was that the people couldn’t live up to the standard. As Paul says in Romans, ‘The very commandment that promised life proved to be death to me.’ (Rom 7:10). That was the consistent theme throughout Israel’s history.
Under the new covenant, though, God promises that it will be different. No longer will the law be over God’s people, but rather, God will ‘put my law within them, and I will write it on their hearts.’ God’s people will know the will of God, and know how to please him.
Imagine that George Best had chosen someone to learn from him how to be a great footballer. George could have given him loads of coaching, and lots of advice – lots of commands even, but still the guy may not have been good. It’s not that the commands were wrong. But imagine rather, that the player could have George Best’s ability given to them, so that rather than hearing George’s advice, they lived it on the pitch – well, it would be entirely different, wouldn’t it?
This is something like what happens under the covenant. God’s people know God’s will – as we now know, by having the Holy Spirit, the author of the Law living within us.
Second, God promises that all of his people will know him in that covenant relationship of ‘I will be their God and they shall be my people.’ You see, while this was true of the old covenant, access to God was restricted. When they came out of Egypt, it was only Moses who went into the tent of meeting – only Moses had direct access to God. Or during the time of the Temple, on arrival, there was the court of the Gentiles, then a wall / gate; then the court of women; then the men’s court; then the holy place, where only priests could enter, and finally the Holy of Holies, or the Most Holy Place, where the high priest would only enter once a year, on the Day of Atonement.
In the new covenant, however, no longer will it be necessary for people to teach others about the LORD, because ‘they shall all know me, from the least of them to the greatest.’ Remember the curtain of the temple that was torn as Jesus died on the cross? The access was open – through Jesus and the new covenant, we can all know the Lord.
Have you ever been to Buckingham Palace? Lynsey and me were over there in September, but, for some reason, we couldn’t get in to see the Queen. First, there was the problem of the big railings, then the policemen, then the guardsmen with their weapons, then the walls etc… She might be my Queen, but there was no access. But if it was the new covenant, then I could just call in any time. Do you see the difference? Again, this is achieved by the indwelling of the Spirit, as we come to know the Lord personally – and eventually, at the consummation of the new kingdom, how much more! We shall see the Lord Jesus face to face – ‘where I shall know as I am known.’
Moving on, the third feature of the new covenant is the forgiveness of sins: ‘I will forgive their iniquity, and I will remember their sin no more.’ Under the old covenant, sin was dealt with once per year on the Day of Atonement, but now, God says that sins will be forgiven and forgotten – wiped out.
The old covenant had failed because the people had failed. They may have known the law’s demands, but they couldn’t fulfil them. They were sinful people, like us. They had broken the covenant. But the new covenant will not fail. Why? Surely we’re still the same, broken people who sin and mess up.
The new covenant will not fail because it is God who takes the initiative (the repeated ‘I will’s…) and it is because God gives us the grace to keep the covenant. Indeed, as one commentator noted, it was through the gracious self-giving of the Lord Jesus, that the new covenant was instituted – his death on the cross and his sending of the Spirit which guarantees us knowing how to please the Lord, knowing the Lord, and knowing the forgiveness of our sins.
And yet, out of his great grace, as if all that wasn’t enough, God provides yet another guarantee. Another gracious promise. Verses 35 and 36 call us to look up and out, to see the sin and moon and stars and sea. All the ‘fixed order’ as God says. And even as the people of Judah faced the armies of Babylon coming to capture them, and take them away from the promised land, God declares that he will keep his covenant. ‘If this fixed order departs from before me, declares the LORD, then shall the offspring of Israel cease from being a nation before me for ever.’ So long as the sun shines and the waves roll, the children of Israel will continue to exist. God’s covenant people are secure, because God is the faithful covenant maker.
I wonder, if you’re part of the new covenant people. Maybe tonight you realise that you don’t know the LORD, that you don’t know the forgiveness of sins through the death of the Lord Jesus. God’s grace is available for you as you come to trust in the Lord Jesus.
But if you are part of the new covenant, then do you realise the great blessings that are yours tonight? The knowledge and ability to please the Lord; the knowledge of the Lord himself; and the great freedom that comes from having sins forgiven and forgotten.
This sermon was preached in St Elizabeth's Church, Dundonald on Sunday 7th December 2008.
A covenant is an agreement, a pledge, where two parties come together and agree to be bound by certain conditions. Perhaps the best known covenant for us is the marriage covenant. Wearing this ring is a sign that I have covenanted with Lynsey to be her husband, that we will live together and become one.
In our passage tonight, God, through the prophet Jeremiah, announces that he will bring in a new covenant, because the old covenant with the children of Israel wasn’t working. We’ll see that the problem lies with the covenant breakers – before seeing that the solution lies in the covenant Maker.
So if we think about the old covenant first. Verse 32 tells us that the first covenant was made with the people of Israel ‘when I took them by the hand to bring them out of the land of Egypt’. Out of the land of Egypt? God is speaking here about the exodus, when God rescued his people from their Egyptian slavery.
The covenant was sealed at Mount Sinai, when Moses received the law, the Ten Commandments. (Ex 20, and also Ex 24). The people agreed themselves: ‘All the words that the LORD has spoken we will do.’ (Ex 24:3) In effect, this was a wedding day – God became married to his people. Do you see at the end of verse 32: ‘I was their husband.’ So, the first commandment ‘You shall have no other gods before me’ was like the marriage vow. If Israel was married to the LORD, then they couldn’t run off after other gods.
Yet this was precisely what they did. Israel was the covenant breaker. God says as much in the middle of 32: ‘my covenant that they broke.’ Israel, God’s bride, had separated from him, and committed adultery with other gods. This is the consistent theme of the Old Testament, as we trace salvation history through its pages.
God had promised that if the people obeyed, then he would give them their own land – the promised land. But if they disobeyed, then they would be removed from the promised land. So Joshua and Judges tell how the people conquered the land, and Samuel how the kingship became established, first through Saul, and then David. But after Solomon’s reign, the kingdom of Israel divided into two – the northern kingdom of Israel, and the southern kingdom of Judah.
By the time Jeremiah was on the scene, the kingdom of Israel had already been conquered, and the people were in exile. Early in Jeremiah’s life, the king Josiah had re-discovered the Law of God, and had introduced reforms to bring Judah back in line with the covenant. But even those reforms were too little too late, and turned out to be surface changes which died out with Josiah. The days of Judah were numbered, as Jeremiah prophesied again and again.
The old covenant had been broken. Israel, the ‘wife’ had forgotten her wedding vows and committed adultery with the Baals and the Ashtoreth and other false gods.
Into this context, then, comes the remarkable prophecy of a new covenant. First of all, do you see the extent of the new covenant? Jeremiah was speaking to the people of Judah. There had been mistrust and dislike between the people of Israel and the people of Judah, and both had broken the covenant. Yet God says that the new covenant will embrace both the house of Israel and the house of Judah.
It’s as if we have the message of a new hope, not only for Northern Ireland, our wee country, but also for the Republic of Ireland too – our near neighbours whom we maybe don’t get on with too well.
God’s grace in his new covenant extends to all the lost sheep of Israel. Indeed, as we now know, God’s grace extends even outside the children of Israel to us Gentiles, who are incorporated into the new covenant by faith.
Look at verses 33 and 34. There you’ll see the details of the new covenant, as spelt out by God. There are three ‘I will’ statements: ‘I will put my law within them … I will be their God, and they shall be my people … (and) I will forgive their iniquity.’ Let’s take them in turn.
Under the old covenant, the Law was written on tablets of stone, demanding obedience. It was over the people, something they had to live up to. I wonder have you ever seen some churches with the Ten Commandments on the front wall? It’s as if they declare the standard that you have to attain to be accepted.
But the problem was that the people couldn’t live up to the standard. As Paul says in Romans, ‘The very commandment that promised life proved to be death to me.’ (Rom 7:10). That was the consistent theme throughout Israel’s history.
Under the new covenant, though, God promises that it will be different. No longer will the law be over God’s people, but rather, God will ‘put my law within them, and I will write it on their hearts.’ God’s people will know the will of God, and know how to please him.
Imagine that George Best had chosen someone to learn from him how to be a great footballer. George could have given him loads of coaching, and lots of advice – lots of commands even, but still the guy may not have been good. It’s not that the commands were wrong. But imagine rather, that the player could have George Best’s ability given to them, so that rather than hearing George’s advice, they lived it on the pitch – well, it would be entirely different, wouldn’t it?
This is something like what happens under the covenant. God’s people know God’s will – as we now know, by having the Holy Spirit, the author of the Law living within us.
Second, God promises that all of his people will know him in that covenant relationship of ‘I will be their God and they shall be my people.’ You see, while this was true of the old covenant, access to God was restricted. When they came out of Egypt, it was only Moses who went into the tent of meeting – only Moses had direct access to God. Or during the time of the Temple, on arrival, there was the court of the Gentiles, then a wall / gate; then the court of women; then the men’s court; then the holy place, where only priests could enter, and finally the Holy of Holies, or the Most Holy Place, where the high priest would only enter once a year, on the Day of Atonement.
In the new covenant, however, no longer will it be necessary for people to teach others about the LORD, because ‘they shall all know me, from the least of them to the greatest.’ Remember the curtain of the temple that was torn as Jesus died on the cross? The access was open – through Jesus and the new covenant, we can all know the Lord.
Have you ever been to Buckingham Palace? Lynsey and me were over there in September, but, for some reason, we couldn’t get in to see the Queen. First, there was the problem of the big railings, then the policemen, then the guardsmen with their weapons, then the walls etc… She might be my Queen, but there was no access. But if it was the new covenant, then I could just call in any time. Do you see the difference? Again, this is achieved by the indwelling of the Spirit, as we come to know the Lord personally – and eventually, at the consummation of the new kingdom, how much more! We shall see the Lord Jesus face to face – ‘where I shall know as I am known.’
Moving on, the third feature of the new covenant is the forgiveness of sins: ‘I will forgive their iniquity, and I will remember their sin no more.’ Under the old covenant, sin was dealt with once per year on the Day of Atonement, but now, God says that sins will be forgiven and forgotten – wiped out.
The old covenant had failed because the people had failed. They may have known the law’s demands, but they couldn’t fulfil them. They were sinful people, like us. They had broken the covenant. But the new covenant will not fail. Why? Surely we’re still the same, broken people who sin and mess up.
The new covenant will not fail because it is God who takes the initiative (the repeated ‘I will’s…) and it is because God gives us the grace to keep the covenant. Indeed, as one commentator noted, it was through the gracious self-giving of the Lord Jesus, that the new covenant was instituted – his death on the cross and his sending of the Spirit which guarantees us knowing how to please the Lord, knowing the Lord, and knowing the forgiveness of our sins.
And yet, out of his great grace, as if all that wasn’t enough, God provides yet another guarantee. Another gracious promise. Verses 35 and 36 call us to look up and out, to see the sin and moon and stars and sea. All the ‘fixed order’ as God says. And even as the people of Judah faced the armies of Babylon coming to capture them, and take them away from the promised land, God declares that he will keep his covenant. ‘If this fixed order departs from before me, declares the LORD, then shall the offspring of Israel cease from being a nation before me for ever.’ So long as the sun shines and the waves roll, the children of Israel will continue to exist. God’s covenant people are secure, because God is the faithful covenant maker.
I wonder, if you’re part of the new covenant people. Maybe tonight you realise that you don’t know the LORD, that you don’t know the forgiveness of sins through the death of the Lord Jesus. God’s grace is available for you as you come to trust in the Lord Jesus.
But if you are part of the new covenant, then do you realise the great blessings that are yours tonight? The knowledge and ability to please the Lord; the knowledge of the Lord himself; and the great freedom that comes from having sins forgiven and forgotten.
This sermon was preached in St Elizabeth's Church, Dundonald on Sunday 7th December 2008.
Wednesday, January 23, 2008
Plans and Hope
These people were far away from home. Taken away from the places they knew. Taken away from their friends and families. Exiles. Strangers. They even had some tears when they thought of home. And they were in this position because of their faith in God. No, I’m not writing about CITC! When the captives from
Yet into this bleak situation, Jeremiah writes a letter to the exiles, telling them to seek the welfare of the city ‘for in its welfare you will find your welfare’ (Jer 29:7). Despite them being in a strange place, they are fulfilling God’s plan. God hadn’t finished with them yet. The letter to the exiles is one of hope, and you probably already know one of its verses: ‘For I know the plans I have for you, declares the LORD, plans for wholeness and not for evil, to give you a future and a hope’ (Jer 29:11).
Their time of confusion and discomfort was not without purpose. God was fulfilling his plans through them. This time of year can be a stressful time for the final year students as we seek to discern where God is leading. Yet as we move through the Curacy appointments process, we can be confident of the same faithful God, who still has plans for his people!
---This article first appeared as the Senior Student's Column in the Church of Ireland Theological College Community Review, Issue 2 (January 2008).
Thursday, June 21, 2007
True Prophecy
Recently I posted about the serious responsibilities of ministry. The other day I finished reading 'I am Jeremiah' by Alan Pain. He writes as if he is Jeremiah, a sort of autobiographical style, with lashings of humour and good insights into the life of a prophet.
How about these, on writing about the false prophets against the true prophets of God:
'True prophecy is a serious business. It needs a health warning: "Misuse can be fatal."' (on writing about the false prophecy of Hananiah - Jer 28)
Later, on writing of the marks of a true prophet, the third is this:
'A true prophet has been sent by the Lord - You'll know that this is the essential consciousness of the prophet of God. In his life a call burns whose flame he did not light. It was the work of the Lord.'
Which brought to mind one of my favourite hymns - 'O Thou who camest from above:'
How about these, on writing about the false prophets against the true prophets of God:
'True prophecy is a serious business. It needs a health warning: "Misuse can be fatal."' (on writing about the false prophecy of Hananiah - Jer 28)
Later, on writing of the marks of a true prophet, the third is this:
'A true prophet has been sent by the Lord - You'll know that this is the essential consciousness of the prophet of God. In his life a call burns whose flame he did not light. It was the work of the Lord.'
Which brought to mind one of my favourite hymns - 'O Thou who camest from above:'
O Thou Who camest from above,
The pure celestial fire to impart,
Kindle a flame of sacred love
Upon the mean altar of my heart.
There let it for Thy glory burn
With inextinguishable blaze,
And trembling to its source return,
In humble prayer and fervent praise.
Jesus, confirm my heart’s desire
To work and speak and think for Thee;
Still let me guard the holy fire,
And still stir up Thy gift in me.
Ready for all Thy perfect will,
My acts of faith and love repeat,
Till death Thy endless mercies seal,
And make my sacrifice complete.
Saturday, January 13, 2007
Clear visions?
Another quick update from Lamentations. I have found Lamentations 2:14 quite a challenging verse. Here it is, then we'll think about it for a moment:
'Your prophets have seen for you false and deceptive visions; they have not exposed your iniquity to restore your fortunes, but have seen for you oracles that are false and misleading.'
The verse comes in the context of a chapter of mourning for Jerusalem, describing in detail horrific aspects of the city's ruin - the gates sunk (8), bodies slain in the city (21), and infants and babies fainting in the streets (11). And how has this all come about? Why are there Lamentations at all?
Because God's spokesmen weren't actually speaking God's words. Instead, they were seeing false visions, deceptive visions, false oracles and misleading oracles. Not very helpful, I think you'll agree. But what were they like? Well, we find one such example in Jeremiah 6: 'They have healed the would of my people lightly, saying "Peace, peace," when there is no peace' (Jer 6:14).
Imagine the situation. The people are listening to the prophets, thinking they are hearing from God, hearing this message of peace, even as the Babylonians are coming towards the city. All will turn out well - for sure, the prophets are speaking this in God's name.
Except, they weren't. The prophets were making up their own messages, and speaking from their own hearts and minds. Not only that, they were also failing to do their duty, from the middle part of the verse: 'they have not exposed your iniquity to restore your fortunes.'
Rather than promising peace for the city and people that disobeyed the commands of God, the prophets should have been exposing the sin of the people; speaking against it, and calling them to repentance. It was only this recognising and confessing sin that would lead to the restoration of the people and their fortunes.
Look, after all, at what brought about the restoration of the exiles to the city - it was the confessing of corporate sin by Daniel (Daniel 9:3-23).
So why has this verse been challenging for me? As I approach the full-time task of gospel ministry, or rather, as I engage in full-time gospel ministry and prepare for ordination, how do I speak? How accurate are my messages? Do I preach the full counsel of God? Do I expose sin, and demonstrate the need of people to accept Jesus as their saviour?
I'm reading 'Robert Murray M'Cheyne: A Good Minister of Jesus Christ' by JC Smith at present. Have you heard of him? He was a minister in Dundee around 1839, and saw revival hit the city (ironically while he was on a mission to the Holy Land) - but the revival came through the grace of God and the faithfulness of M'Cheyne in praying for the people and preaching the sinfulness of sin. Revival was marked by the recognition of the people's sin.
O Lord, grant that I would not speak false and misleading messages, but would always speak your truth. Amen
'Your prophets have seen for you false and deceptive visions; they have not exposed your iniquity to restore your fortunes, but have seen for you oracles that are false and misleading.'
The verse comes in the context of a chapter of mourning for Jerusalem, describing in detail horrific aspects of the city's ruin - the gates sunk (8), bodies slain in the city (21), and infants and babies fainting in the streets (11). And how has this all come about? Why are there Lamentations at all?
Because God's spokesmen weren't actually speaking God's words. Instead, they were seeing false visions, deceptive visions, false oracles and misleading oracles. Not very helpful, I think you'll agree. But what were they like? Well, we find one such example in Jeremiah 6: 'They have healed the would of my people lightly, saying "Peace, peace," when there is no peace' (Jer 6:14).
Imagine the situation. The people are listening to the prophets, thinking they are hearing from God, hearing this message of peace, even as the Babylonians are coming towards the city. All will turn out well - for sure, the prophets are speaking this in God's name.
Except, they weren't. The prophets were making up their own messages, and speaking from their own hearts and minds. Not only that, they were also failing to do their duty, from the middle part of the verse: 'they have not exposed your iniquity to restore your fortunes.'
Rather than promising peace for the city and people that disobeyed the commands of God, the prophets should have been exposing the sin of the people; speaking against it, and calling them to repentance. It was only this recognising and confessing sin that would lead to the restoration of the people and their fortunes.
Look, after all, at what brought about the restoration of the exiles to the city - it was the confessing of corporate sin by Daniel (Daniel 9:3-23).
So why has this verse been challenging for me? As I approach the full-time task of gospel ministry, or rather, as I engage in full-time gospel ministry and prepare for ordination, how do I speak? How accurate are my messages? Do I preach the full counsel of God? Do I expose sin, and demonstrate the need of people to accept Jesus as their saviour?
I'm reading 'Robert Murray M'Cheyne: A Good Minister of Jesus Christ' by JC Smith at present. Have you heard of him? He was a minister in Dundee around 1839, and saw revival hit the city (ironically while he was on a mission to the Holy Land) - but the revival came through the grace of God and the faithfulness of M'Cheyne in praying for the people and preaching the sinfulness of sin. Revival was marked by the recognition of the people's sin.
O Lord, grant that I would not speak false and misleading messages, but would always speak your truth. Amen
Tuesday, December 19, 2006
The Numbers Game
I've just finished reading David Jackman's book on 'Abraham' - a Bible Biography using the systematic continuous exposition method. It was really good, as all Jackman's books are.
But anyway, what I'm writing about is the 'numbers game'. It came to mind when visiting Sodom. Sodom and Gomorrah were evil cities. The outcry against them was great, and 'their sin is very grave' (Genesis 18:20). God told Abraham what he was planning, and Abraham kicked into intercessory mode. After all, his nephew Lot was living in Sodom, and appears to have been an elder of the city. If Sodom was destroyed, then Lot would be swept away too.
And so he appeals to God on the basis of God's own character: 'Will you indeed sweep away the righteous with the wicked? Suppose there are fifty righteous within the city. Will you then sweep away the place and not spare it for the fifty righteous who are in it? Far be it from you to do such a thing, to put the righteous to death with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?' (Gen 18:23-25).
Abraham appeals to the justice of God, and so God relents, and promises that if fifty righteous people can be found in Sodom, then it will not be destroyed.
Abraham's faith grows with this, and so his confidence in being heard by God is enlarged. So back he goes, playing the numbers game in intercessory prayer. Down through 45, then 40, 30, 30 and down to 10. Like some sort of reverse auction, God relents with Abraham's faith-full prayers, and grants that if ten righteous people are in Sodom, it will not be destroyed.
We know the end result - Sodom and Gomorrah were destroyed. Ten righteous people could not be found. Lot, and his two daughters were saved. His wife looked back and was turned into a pillar of salt. His sons-in-law refused to believe, and remained in the city. Allbecause ten righteous people were not found.
Fast forward a few centuries, and we find the numbers game in operation again. This time, the city in question is Jerusalem. The judgement of God is coming on it, 'because their transgressions are many, their apostasies are great' (Jeremiah 5:6).
The challenge is set by God to Jeremiah: 'Run to and fro through the streets of Jerusalem, look and take note! Search her squares to see if you can find a man, one who does justice and seeks truth, that I may pardon her. Though they say, "As the LORD lives," yet they swear falsely. O LORD, do not your eyes look for truth? You have struck them down, but they felt no anguish; you have consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent. Then I said, "These are only the poor' they have no sense; for they do not know the way of the LORD, the justice of their God. I will go to the great and will speak to them, for they know the way of the LORD, the justice of their God." But they all alike had broken the yoke; they had burst the bonds' (Jeremiah 5:1-5).
Sodom would have been saved by ten righteous men. Jerusalem would have been saved by one. Yet not one could be found. Not among the poor (1-3), nor even among the leaders of the people (4-5).
What of today? Could your town be saved by the presence of a righteous man or woman? Are you that person?
But anyway, what I'm writing about is the 'numbers game'. It came to mind when visiting Sodom. Sodom and Gomorrah were evil cities. The outcry against them was great, and 'their sin is very grave' (Genesis 18:20). God told Abraham what he was planning, and Abraham kicked into intercessory mode. After all, his nephew Lot was living in Sodom, and appears to have been an elder of the city. If Sodom was destroyed, then Lot would be swept away too.
And so he appeals to God on the basis of God's own character: 'Will you indeed sweep away the righteous with the wicked? Suppose there are fifty righteous within the city. Will you then sweep away the place and not spare it for the fifty righteous who are in it? Far be it from you to do such a thing, to put the righteous to death with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?' (Gen 18:23-25).
Abraham appeals to the justice of God, and so God relents, and promises that if fifty righteous people can be found in Sodom, then it will not be destroyed.
Abraham's faith grows with this, and so his confidence in being heard by God is enlarged. So back he goes, playing the numbers game in intercessory prayer. Down through 45, then 40, 30, 30 and down to 10. Like some sort of reverse auction, God relents with Abraham's faith-full prayers, and grants that if ten righteous people are in Sodom, it will not be destroyed.
We know the end result - Sodom and Gomorrah were destroyed. Ten righteous people could not be found. Lot, and his two daughters were saved. His wife looked back and was turned into a pillar of salt. His sons-in-law refused to believe, and remained in the city. Allbecause ten righteous people were not found.
Fast forward a few centuries, and we find the numbers game in operation again. This time, the city in question is Jerusalem. The judgement of God is coming on it, 'because their transgressions are many, their apostasies are great' (Jeremiah 5:6).
The challenge is set by God to Jeremiah: 'Run to and fro through the streets of Jerusalem, look and take note! Search her squares to see if you can find a man, one who does justice and seeks truth, that I may pardon her. Though they say, "As the LORD lives," yet they swear falsely. O LORD, do not your eyes look for truth? You have struck them down, but they felt no anguish; you have consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent. Then I said, "These are only the poor' they have no sense; for they do not know the way of the LORD, the justice of their God. I will go to the great and will speak to them, for they know the way of the LORD, the justice of their God." But they all alike had broken the yoke; they had burst the bonds' (Jeremiah 5:1-5).
Sodom would have been saved by ten righteous men. Jerusalem would have been saved by one. Yet not one could be found. Not among the poor (1-3), nor even among the leaders of the people (4-5).
What of today? Could your town be saved by the presence of a righteous man or woman? Are you that person?
Sunday, November 19, 2006
Jeremiah's call
It's funny how these God-incidences can happen sometimes... maybe God has some purpose in me doing Jeremiah at present. In my evening devotions, I tend to read the passage myself, seeking to do the text exegesis and application, before reading the appropriate chapter of The Bible Speaks Today series. My morning devotions are guided by Explore, the Bible reading notes from The Good Book Company.
So about a week ago, I finished my previous studies in James using BST, so decided to go to the Old Testament. Why not study Jeremiah? One of the major prophets, been a while since I've read him, why not? So I started it in the evenings...
Only to discover a few days later that Explore is also going through Jeremiah, although at a slightly slower pace. Is God trying to say something to me through Jeremiah???
As I've written about before, Jeremiah 1:5 is a great verse - it was my text for the Downes Oratory Prize last year - which made me slightly better off, financially!
5"Before I formed you in the womb I knew you,and before you were born I consecrated you;I appointed you a prophet to the nations."
Here we find the call of Jeremiah - but the hero of the episode is God! It is God who knew him before he formed him in the womb => even before he was a twinkle in his father's eye, God already knew him.
God knowing us might seem scary - if he even knows the secret, shameful things we do - but he knows us and loves us. Nothing that we can do can make him stop loving us.
God's foreknowledge of Jeremiah also led him to consecrate him. Jeremiah was set apart from before birth. He was appointed to the Lord's service. There was nothing else he could do. God had called and chosen him.
So does God only know Jeremiah? Or does he not also know you? What has God called and appointed you to do? You may not be the prophet to the nations, but you are still called to the Lord's service, to make his name known.
So about a week ago, I finished my previous studies in James using BST, so decided to go to the Old Testament. Why not study Jeremiah? One of the major prophets, been a while since I've read him, why not? So I started it in the evenings...
Only to discover a few days later that Explore is also going through Jeremiah, although at a slightly slower pace. Is God trying to say something to me through Jeremiah???
As I've written about before, Jeremiah 1:5 is a great verse - it was my text for the Downes Oratory Prize last year - which made me slightly better off, financially!
5"Before I formed you in the womb I knew you,and before you were born I consecrated you;I appointed you a prophet to the nations."
Here we find the call of Jeremiah - but the hero of the episode is God! It is God who knew him before he formed him in the womb => even before he was a twinkle in his father's eye, God already knew him.
God knowing us might seem scary - if he even knows the secret, shameful things we do - but he knows us and loves us. Nothing that we can do can make him stop loving us.
God's foreknowledge of Jeremiah also led him to consecrate him. Jeremiah was set apart from before birth. He was appointed to the Lord's service. There was nothing else he could do. God had called and chosen him.
So does God only know Jeremiah? Or does he not also know you? What has God called and appointed you to do? You may not be the prophet to the nations, but you are still called to the Lord's service, to make his name known.
Thursday, April 27, 2006
Progress!
The Church History essay has been completed now! In fact, it was finished yesterday evening, and handed in this morning. So that means there's just one essay left, and I have a couple of pages typed on it already...
However, it fell by the wayside a bit this afternoon due to the Downes Oratory Prize. The Downes is the college's preaching competition, with a prize for each year. Basically, what happens is that you pick a text from the basket at random (from a selection), then have ten minutes to prepare with only a Bible for reference. You then go into the room and preach in front of three judges, lasting no more than eight minutes.
This afternoon the event was on, with the third years and first years having the same judges, and the second years having a different panel. The text I drew out was Jeremiah 1:5, the call of Jeremiah, looking at God's knowledge of Jeremiah, God's consecration of Jeremiah, and God's appointment of Jeremiah - to service. It would be a source of assurance to Jeremiah in his ministry, even and especially during the hard times.
The end result was that I won the prize for our year! So there'll be a handsome cheque coming my way shortly. Hurray and hurray! Well done also to Barry and Craig, who won the second and third year prizes respectively.
However, it fell by the wayside a bit this afternoon due to the Downes Oratory Prize. The Downes is the college's preaching competition, with a prize for each year. Basically, what happens is that you pick a text from the basket at random (from a selection), then have ten minutes to prepare with only a Bible for reference. You then go into the room and preach in front of three judges, lasting no more than eight minutes.
This afternoon the event was on, with the third years and first years having the same judges, and the second years having a different panel. The text I drew out was Jeremiah 1:5, the call of Jeremiah, looking at God's knowledge of Jeremiah, God's consecration of Jeremiah, and God's appointment of Jeremiah - to service. It would be a source of assurance to Jeremiah in his ministry, even and especially during the hard times.
The end result was that I won the prize for our year! So there'll be a handsome cheque coming my way shortly. Hurray and hurray! Well done also to Barry and Craig, who won the second and third year prizes respectively.
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