Sermon: 1 Peter 4: 1-11 Time Is Short

[Did you hear about the man who went to the doctors? The doctor told him that he had just three minutes left to live. ‘What can you do for me, doctor?’ The man asked. ‘I could boil you an egg.’] This morning I’ve got a serious question for you - if you knew that today was your last day on earth, how would you live it? What would you do? What would you do differently?

Last year, the newspapers reported on a palliative care nurse who had recorded the regrets of her patients. What do you think made the top five? ‘I wish I’d had the courage to live a life true to myself, not the life others expected of me.’ ‘I wish I hadn’t worked so hard.’ ‘I wish I’d had the courage to express my feelings.’ ‘I wish I had stayed in touch with my friends.’ ‘I wish that I had let myself be happier.’

Perhaps those would be your regrets. Maybe not. Perhaps as you’ve come to trust in Jesus, your regrets are the sins you’ve committed; the ways in which you’ve let down the Lord. It’s as if your past cries out against you, and as you look to the future, it seems as if you’re caught in this cycle - you want to be different, you try to be different, but then you stumble again. The same old sin; it’s much easier to go with the flow.

But in our passage this morning, Peter gives us some much needed encouragement to keep living for Jesus, even when it is difficult. You’ll remember that Peter is writing about the true grace of God, what the Christian life looks like for chosen exiles. Throughout this passage, Peter reminds us that time is short - and how we use our time matters.

First up, we’re given the principle - commit to live by the will of God. Here’s what Peter says: ‘Since therefore Christ suffered in the flesh, arm yourselves also with the same intention... so as to live for the rest of the time in the flesh, no longer by human desires but by the will of God.’ (1-2)

We’re given a reason for doing it - since Christ suffered in the flesh (and some versions include ‘for you’ or ‘for us’) - throughout the letter we’ve seen time and again that Peter returns to the cross and the Lord’s suffering as the key to the Christian life. It’s the same here - Jesus has suffered to bring us to God, so now, follow his pattern by living in the will of God - for the rest of your life.

Peter is saying that there are two ways to go - human desires, or the will of God. You can’t do both, you have to choose - it’s like coming to a fork in the road, you have to decide what way you’re going to go. Have you ever been in a car and two different people are trying to give you directions at the same time? There comes a point when you have to decide who to listen to, who to follow.

Follow God’s will - for the rest of your life. That’s the general principle. Now it might surprise you that Peter has to urge us to do it, but that’s because he knows that we don’t do it by ourselves. ‘You have already spent enough time in doing what the Gentiles like to do, living in licentiousness, passions, drunkenness, revels, carousing, and lawless idolatry.’

Do you have a favourite noise? I’m sure it isn’t your alarm clock. Now what’s the point of an alarm clock? What does it tell you? It’s saying ‘it’s time to get up, the time for sleeping is past, it’s time to get up and milk the cows or make breakfast or get to work...’ The sleep time is over, the day is now here. Peter is attempting to be an alarm clock for the Christian - the time for sin is past, so get up, live instead by the will of God.

Do you see what he’s saying - you used to live like this, but no longer. Now, when you don’t join in, people will be surprised. They’ll see that you’ve changed, they’ll malign you, speak evil of you. Around where we grew up they talked about someone becoming ‘good living’ if they stopped drinking and started going to church. Now if you’re facing this, wouldn’t it just be easier to give in and go with the flow?

But like the salmon going upstream, we’re called to be different. The time for drifting is past, we’re now in a new day, as we seek to live by the will of God. And, as Peter reminds us again, time is short. These opponents may give you a hard time now, but ‘they will have to give an account to him who stands ready to judge the living and the dead...’

I’ve never been in a courtroom - apart from at the Ulster Folk and Transport Museum - but I’ve read enough John Grisham novels set in courts and seen enough TV dramas to hear those words ‘All rise’ - Peter says the judge is about to enter the courtroom. Our words and actions will be weighed and judged - whether we are dead or alive when he returns.

So we’ve seen a couple of times already that Peter talks of time being short - urging us to live the rest of our lives by the will of God; we’ve had enough time living in sin; for the judge is ready. Now in verse 7 he says it again. You simply can’t miss it: ‘The end of all things is at hand’ (or near). So you might be thinking to yourself - what will it look like to live by the will of God?

We’ve had a pen picture of living by human desires - now Peter goes on to spell out what God’s will is for our life together. ‘be serious and discipline yourselves for the sake of your prayers.’ Rather than living for the weekend, we’re seeking after God.

‘Above all, maintain constant love for one another, for love covers a multitude of sins.’ Why does Peter go on about love so much? Because we’re naturally inclined to not love - we have to be reminded of it, and to keep on doing it. We have a choice to make - to love the church family - and to choose to think of loving them rather than remembering their sin. There’s also the call to be hospitable without complaining - welcoming one another, serving one another.

Finally, Peter urges us ‘like servants of the manifold grace of God, serve one another with whatever gift each of you has received.’ Do you see what Peter is saying here? It’s not that some people receive God’s gifts of grace and they should use them, but that everyone has received a gift, and they should use it to serve each other. So what gift is it that you have received from God? What are the talents and abilities that you have which you can use to serve the church family?

Peter gives two examples - one specific, and then a call to everyone: ‘Whoever speaks must do so as one speaking the very words of God; whoever serves must do so with the strength that God supplies, so that God may be glorified in all things through Jesus Christ.’

As one who speaks, folks, this is the challenge - that I don’t just get up and say what I want to say, but rather, that I speak God’s words - I need your prayers as I seek to study and speak. But each of us, whether speaking or serving or reading or praying or catering or weeding or building or teaching or clearing up or welcoming or whatever it is - find your strength in God, and not in your own power. The time is short. The Lord is near. Together we can seek to live by God’s will as we support and encourage each other, as we go against the flow of the world and our desires. Wake up, and live for him.

This sermon was preached in Aghavea Parish Church on Sunday 30th June 2013.

Book Review: Closer Still

This has been a difficult book to review. The Church of Ireland is such a small beast, that almost everyone knows everyone else. Lots of my friends have raved about this book, but I'm not just as enthusiastic to recommend it. There are some interesting insights, but on the whole, I'm not a fan.

In many ways, the book is an autobiographical reflection on several Bible passages, as the author, Scott Evans (youth worker and speaker) tells of his experience of Christianity, his reaction to it, and his returning:

'By my mid teens, if I was asked what a 'Christian' was, I would have answered that 'a Christian is someone who has accepted Jesus as their Lord and Saviour and doesn't get drunk, get high or get laid.' This probably hasn't been the case for everyone, but growing up in church taught me what a Christian was defined by what he or she didn't do.' (Loc 35-38)

His experience is further illustrated by the following: 'I can see why it was confusing to follow Jesus. On one hand, I have a very clear list of the things that a Christian does not do, while on the other, I had no idea who to be.' (Loc 43-48)

Lamenting on our need for the quick fix, Evans writes of Jesus: 'He calls people - messy, broken, unreliable people - to follow Him. And answering the call doesn't fix them; they don't just agree to follow Him and magically transform into the people He wants them to be.' (Loc 62-65) Rather, 'The life of faith is not a five- or eight- step plan, it's a journey.' (Loc 69-70)

Some of the Bible passages he focuses on are the woman at the well (John 4), the parable of the talents, the healing of the woman with the issue of blood.

There's also an extended reflection on how doubting Thomas has been misunderstood. 'Why couldn't he muster enough faith to proclaim that Jesus had risen? Perhaps because belief is not the central issue of Thomas's story. Perhaps it's because whether or not Thomas believed in Jesus was not as important as how much he loved Him.' (Loc 392-394) Yet that's not the point that Jesus makes in John 21 when he shows that it's all about believing, especially those who have not seen Jesus, that is, the rest of us!

The majority of the book is centred on the Parable of the Lost Sons, helpfully pointing out that 'there are two ways of running from God, two ways of losing ourselves and losing Him, the foreign land and the field.' (Loc 457-461)

His attitude to the Bible is, at times, interesting. 'I generally don't like passages that I've heard preached on a million times. It's like hearing a song or seeing an episode of The Simpsons one too many times: you lost interest and it loses its impact.' (Loc 72-74) Yet he also rails against the out-of-context plucking of Bible verses - such as the oft-quoted and oft-misunderstood Jeremiah 29:11. This was a great bit, so often lacking from some modern ministry, where Bible verses are wrenched out of context and misapplied.

Yet he then seems to drift into a similar misunderstanding by seeking to read yourself into the text and find yourself in the story: 'One of the things that I tell my students who are interested in reading the Bible is to read it imaginatively. To encounter Him, we must go beyond reading the text to reading ourselves into the text, imagining ourselves in the shoes or sandals of characters within the story, especially those who encounter Jesus and sometimes even Jesus himself.' (Loc 331-336) I'm not convinced that this is the why we have the Bible, nor that it is the way it is to be read.

Most troubling is his interpretation of the offering of Isaac and the faith of Abraham in Genesis 22. Following Rob Bell, Evans insists that God stops the knife to show that He is not like the other gods, who demand child sacrifice. 'It's not simply an issue of whether or not God can trust Abraham, it's Abraham's opportunity to discover that he can trust God, that he will not be subject to the cruel, insatiable hearts of others.' (Loc 614) And so on: 'To push this somewhat controversial interpretation of this passage even further, I sometimes wonder if Abraham actually failed the test. He has already shown his faithfulness so I'm not convinced that, after 25 years of obedience, God needs more evidence.' (Loc 614-616). It's a very controversial interpretation, which fails to take account of how the Bible interprets the incident - Hebrews 11 declares that 'By faith Abraham, when he was tested, offered up Isaac... He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.' (Heb 11:17-19)

The misunderstanding continues, as Evans then states that 'I wonder if God was hoping that Abraham would say no. Or at least ask why. In doing so, he would be living according to the heart of the God who reveals himself throughout the narrative of Scripture. Whether he passes or fails God's test, what's crucial is that this is God showing that He is not bloodthirsty, He is not insatiable, that His heart is good. That He can be trusted with our lives, our loves and our dreams.' (Loc 619-622). The offering of Isaac was replaced by a substitute, whose blood was offered. The sparing of Isaac points to the sacrifice of Jesus, where the good God who is also love, just and holy, is satisfied through the blood of the substitute. It is in this that God's love and goodness is revealed, rather than in hoping to provoke Abraham to refuse.

Similarly, the author seeks to reinterpret prayer by quoting positively a story of Mother Theresa who claimed that she doesn't say anything when she prays, nor does God, but rather, in his words, 'I think this is what home with God is like, what intimacy is all about. A communicative silence, two hearts becoming one, our lives changed by the life and heart of God.' (Loc 676) It seems to me to be in such contrast with Jesus who taught his disciples how to pray, by saying, 'When you pray, say...' (Luke 11:2)

As I've said, there are some useful insights, but there are also strange and dangerous interpretations of central Bible themes. For this reason, I just don't think I can recommend the book.

Book Review: Loving The Way Jesus Loves

You've heard 1 Corinthians 13 read lots of times - at weddings, in church services, private devotions, Bible study groups, and a variety of other situations. You think you know what it's all about. Think again. In Loving The Way Jesus Loves, Phil Ryken explores the Bible's famous love chapter in a new way, relating each clause and phrase explicitly to the person, life, ministry, death and resurrection of the Lord Jesus. The result is a great book that will both challenge and warm your heart as you see the love of Jesus, and seek to share that love with others around you.

Early on, Ryken makes the point that 'As familiar as it is, this chapter is not understood nearly as well as it ought to be. For one thing, people usually read it out of context.' Indeed, 'when Paul wrote about love in chapter 13, he was not trying to give people something nice to read at weddings.' The context is the letter to the Corinthians, and their loveless pride of specific spiritual gifts. As he goes on to say, 'The only way for us to become more loving is to have more of the love of Jesus.'

Ryken then works through the chapter - not in a continuous basis, but rather chopping and changing it up to follow the chronology of Jesus' life, as he links it to the key events. Each phrase, each element of love, is illustrated by an incident from the gospels, which mostly succeeds to demonstrate the way in which Jesus loves and our deficiency of love. There were one or two that I wouldn't have chosen as the example, but he makes a strong case for each one.

The author has written many books, and has a good turn of phrase in communicating the truth. Here's just one sample: 'We are nothing without love, but Jesus does nothing without love.' Or again, 'First the apostle tells us what he cannot do without love; then he tells us what only love can do.'

My advice would be to get the book and take a chapter per week, to think through the implications of our lovelessness, Jesus' love for us, and how we can then follow and share his love. Loving the Way Jesus Loves is available from Amazon, IVP (ebook) and for the Kindle.

Beautiful Fermanagh: The #G8 Venue

The day has finally arrived. The leaders are arriving. Barack Obama is on his way to Belfast, and then to Fermanagh. The Lough Erne Golf Resort awaits the G8 delegations. And the rain is on. Good Fermanagh rain, just as we're used to in these parts.

It doesn't rain all the time, and to prove it, here are some photos of Fermanagh in the sunshine. Here's what the G8 leaders might miss as they dander in the drizzle and helicopter in the heavy rain!

Sunrise on Lough Erne

Monea Castle

Enniskillen Cathedral by night

Castle Coole

Enniskillen Castle by night

Topped sunset

Enniskillen Castle from the water

Crom Castle

Lower Lough Erne from Lough Naver Forest

My own little corner of Fermanagh - Aghavea

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sermon: 1 Peter 3: 1-12 God's True Grace in Families and God's Family

Have you ever realised that you’re being watched? And I don’t just mean your nosy neighbour. They’re not the only ones who are watching your life. While we may not have the paparazzi following our every action, yet there are people who follow what you say and do. How does that make you feel? Uncomfortable? Irritated?

We’re in the letter of 1 Peter, learning about the true grace of God. Peter uses two words to describe Christians: elect exiles. In the early part of the letter he shows how Christians are chosen or elect - receiving the blessings of salvation from God our Saviour, who has given us an imperishable hope by the imperishable blood of the Lord Jesus shed for us, and revealed to us by the imperishable word. We’re chosen, but yet we’re exiles. We’re in this hostile world while we await the day when we will be at home with the Lord. But Peter won’t allow us to sit around waiting. Instead, we’ve seen that he calls us to action.

In 2:11-12 he says this: ‘Beloved, I urge you as aliens and exiles to abstain from the desires of the flesh that wage war against the soul. Conduct yourselves honourably among the Gentiles, so that, though they malign you as evildoers, they may see your honourable deeds and glorify God when he comes to judge.’ Our honourable deeds will be seen by the world around us, they’re on display, leading to them praising God. We’ve already seen what that looks like in terms of relating to the state, and for slaves.

In this morning’s passage, he moves on to show what that will look like in our families and in God’s family. What will the watching world see as we relate to husbands and wives, and as we relate to each other in the church? What is this honourable conduct? Now in case you think that you’re off the hook, that this doesn’t apply to you - please don’t tune out. If you’re not yet married, this could help in preparing for marriage, as you look for a partner. Or it could be that you can pray for those who are married, for these things.

Just this week there were commemorations of the 69th anniversary of D-Day. As we come to the first verse, it’s as if we’ve landed in the middle of a minefield. [By the way, this is the value of preaching through books of the Bible from start to finish - the preacher doesn’t get to duck the difficult passages or only preach the ‘nice’ bits.] So what does Peter say, and why does he say it? ‘Wives, in the same way, accept the authority of your husbands.’

He’s linking what has already been said to this bit about wives - in the same way, accept the authority (or be subject). Now why would Peter say such a thing? Why would we want to read and obey such a command? Doesn’t he realise we’re in enlightened times now, that the feminist movement has brought women’s lib? Isn’t this just outdated nonsense?

Let’s see the reason he gives: ‘so that, even if some of them do not obey the word, they may be won over without a word by their wives’ conduct, when they see the purity and reverence of your lives.’ Peter knows that it’s often likely that Christian wives may have non-Christian husbands. Religion might be seen as a woman’s thing, not something for a real man. The wife’s longing and desire is to see her husband come to faith, but how is that going to happen?

You can try nagging him into the kingdom, but it’s not going to be very successful. There might be some things you get him to do (eventually!), but nagging won’t do it. Rather, Peter says, it’s by your conduct - honourable conduct (2:12) - that they see and are won over. Do you see the pattern at work? As they watch your quiet (indeed, silent) witness over time, they can’t fail to notice your purity and reverence. (link to 2:12)

It’s not just your husband, though, who is watching you. Peter goes on to ask what you’re displaying: ‘Do not adorn yourselves outwardly by braiding your hair, and by wearing gold ornaments or fine clothing; rather, let your adornment be the inner self with the lasting beauty of a gentle and quiet spirit, which is very precious in God’s sight.’

Peter isn’t saying that you shouldn’t get your hair done, that you shouldn’t have jewellery or clothes. But rather, these shouldn’t be the thing that is most noticeable about you. You see, some give their lives to pursuing trinkets and ornaments - but how valuable are they in the long run? Rather, the gentle and quiet spirit of the inner life is, once again, Peter’s favourite word - imperishable (lasting beauty). Are you becoming eternally beautiful in your spirit, or are you just like a clothes rack? Peter points to an example from scripture - Sarah obeying Abraham, submitting to him.

Now, before the men start to cheer or think that they have it made, Peter turns his attention to you (us). ‘Husbands, in the same way, show consideration for your wives in your life together, paying honour to the woman as the weaker sex, since they too are also heirs of the gracious gift of life - so that nothing may hinder your prayers.’

We’re not to lord it over our wives, but rather Peter speaks of consideration and honour. In the things you do, the way you speak to her and of her; in the ways you serve her; do you honour her? You see, it’s not that we’re more important, that we’re of a different order - Peter reminds us that they are ‘also heirs of the gracious gift of life’. It’s not that you’re more chosen than your Mrs. Indeed, it’s so important because God is watching - if we don’t treat our wives with honour, our prayers will be hindered.

(As Peter will go on to quote Ps 34 - God’s ears are open to the prayer of the righteous, but is against those who do evil). So when others at work speak disrespectfully of women, do you join in? Are your eyes only on your wife?

Now in case you’ve drifted off, Peter moves from the specific to the general in verse 8: ‘Finally, all of you...’ How should we relate to each other in God’s family? ‘Have unity of spirit, sympathy, love for one another, a tender heart, and a humble mind.’ In any family there are moments of tension, but we’re to still have honourable conduct - so that the watching world sees how these Christians love one another.

Our way of getting on will be startling, it’s not what people are used to - but no more so than how we deal with evil and abuse. ‘Do not repay evil for evil or abuse for abuse; but on the contrary, repay with a blessing.’ Our natural sinful desire wants to echo back evil for evil - you’ve wronged me, I’ll get my own back. The way of the elect exile is to be different, to repay with blessings, not curses.

Why? Because in Christ, we have been called to be a blessing, because we have inherited a blessing from him. In Christ, we have received the blessing of eternal life; we’ve been made righteous as we trust in him. We have this certain hope. Therefore, we pass on this blessing to others. We’re changed to become more like Jesus, so that the watching world sees what it’s like to live under the lordship of Jesus, that they too will come and share in his blessing. Now, it’s difficult, but on that day, as our neighbours praise God because they’ve seen our honourable conduct, won’t it all have been worth it? To him be glory in the church and in Christ Jesus, forever and ever, Amen.

This sermon was preached in Aghavea Parish Church on Sunday 9th June 2013.

Bible Briefs: Ezekiel

Series Introduction: Bible Briefs are a short introduction and summary of the overview of a book of the Bible, with a view to helping people take up their Bible and knowing what it's about.

The book of the prophet Ezekiel has always struck me as particularly odd. Perhaps it’s the opening chapter with the amazing vision given to the prophet with its details of the living creatures and the wheels within wheels which is hard to picture, and hard to understand. Having made it through chapter one, the reader is then faced with 23 chapters of doom, as the judgement and desolation of Jerusalem and Judah is declared.

As if the words weren’t enough, Ezekiel is commanded to act out the judgement by besieging a model of the city (4); by cutting his hair with a sharp sword (5); packing his bags and digging through the wall (12); and most horrific of all, by not mourning when his wife passes away (24).

The weight of the chapters lies heavy on the reader. The message is unmistakeable - sinners will not stand in the judgement of a holy God. That message is amplified as Ezekiel turns to the nations and addresses the same word to them (25-32). It seems as if there is no hope at all.

The people of God have neglected their God; the promises of God to Abraham look as if they will fail. What will happen? In the midst of the gloom, suddenly comes the promise of a new covenant - for the sake of God’s holy name - a new promise of a new heart and a new spirit leading to covenant faithfulness (36).

Ezekiel is taken to that most famous of his chapters, the valley of dry bones (37). Israel is dead and dried up, but these dry bones come together and live by the breath of the Spirit. New life is given in the place of death; leading to the vision of the restored (and greatly expanded) temple and city, the name of which closes the book: ‘The LORD Is There’ (48:35).

We find that the message of Ezekiel is not weird at all - it’s the story of the good news as it points to the salvation we have in the Lord Jesus. We, under the judgement of God, ‘dead in our trespasses and sins’ (Eph 2:1), like those dry, dusty bones, are made alive in Christ and being built into the spiritual temple (1 Pet 2:5) where we will dwell forever with God. You could almost say that it’s the Gospel According to Ezekiel - thanks be to God!

Sermon Audio: John 3:16

On Sunday morning we took a break from our 1 Peter series to look at God the Giver as it was the church's Gift Day. Here's how it sounded.

Book Review: Turbulent Priests

Colin Bateman's sixth novel heralds the return of journalist Dan Starkey, investigating the outbreak of belief in the rebirth of the Messiah on the quirky Wrathlin Island. With a funny, if strangely contrived parody of the Nativity, little Christine is believed to be the bringer of fresh revelation and worker of miracles - at the age of four. And Starkey is on the case.

As with his other books, Bateman presents a variety of characters, who will cause eruptions of laughter at their actions and words. The parochialism of a small island, the ease of dominating a group, the perils of joining a close-knit community are all on display as Starkey settles into a new role as 'father' to his wife's son. As expected from the title, there are some observations and assertions on the role of faith and religion in the community, and the priests are indeed turbulent!

Here's how Father Flynn (previously encountered in Cycle of Violence) describes his vocation:

'You should understand first that I never have been particularly religious. That may seem a strange statement for a priest, but it's the truth. Becoming a priest can sometimes be like becoming a plumber or an electrician, something you go into because it's a secure job or because it's something for which you have a natural aptitude. It isn't necessarily something you have a particular love for. You learn it off by heart. That's how I was before my operation. I was doing a job. Just a job.'

This is the same Father Flynn who, hilariously, has a heart transplant, and is found to have been given a Protestant heart, which has somehow changed him! Another little glimmer of Bateman's oneliners can be found when Starkey talks of how 'I'm the product of a mixed marriage. My father was an agnostic, my mother an atheist, although they still counted themselves as good Protestants. Protestantism never has and never will be about religion. It's about property, and culture and spitting at Catholics.'

Still on religion and such like, Bateman has the Catholic Archbishop say the following: 'Evidence? This is the Catholic Church, man, we don't need evidence. We need faith, we need belief, we need trust. Since when has evidence ever been a requirement of a religion?' Funny to hear, but sadly very mistaken in practice.

One last little taster of Bateman's writing style. Check out this exchange as Flynn tells Starkey about going to investigate the little Messiah:

Flynn: 'On the one hand, I was dying with excitement, on the other hand desperately embarrassed. I mean, how do you walk up to a house and enquire if the Messiah is at home? Has the Messiah finished his homework yet?'
Starkey: 'I ca see where there might be a little awkwardness about it.'
'Indeed.'
'So what did you do?'
'I prayed, I took a deep breath, then I walked up to the front door, rang the bell, and waited to see what happened.'
'And?'
'Well, nothing happened. The bell wasn't working. A bit of an anti-climax really...

It draws you in, causes you to get into the story, and then gives you a little humorous jump when you least expect it.

The story goes on, with some more mysterious happenings on Wrathlin. What is the secret of the island? What will happen to the messiah? How turbulent can the priests really be? You'll just have to read it to find out. [As before, warnings about bits of language, but for me, the story can be enjoyed while ignoring the profanity.] Buy it on Amazon (Kindle)

Sermon: Isaiah 12 A Song of Salvation

On this very day, sixty years ago, the coronation of Queen Elizabeth the Second took place at Westminster Abbey. Did anyone see it on TV? On such a special day, there was the traditional music - the anthems we’re used to hearing, such as Parry’s ‘I was glad’ and Handel’s ‘Zadok the Priest’ - but there were also some new musical items, specially composed for the occasion. According to Wikipedia, the font of all knowledge, Ralph Vaughan Williams composed a motet ‘O Taste and See’, William Walton a new setting of the Te Deum, and Healy Willan an anthem ‘O Lord our Governor.’ There were also new orchestral pieces from Arthur Bliss, William Walton and Arnold Bax.

Special occasions require special songs - both old and new. In Isaiah chapter 12, God gives us a new song to be sung on a special day. Twice in the chapter, we’re told ‘You will say in that day’ - but you might be wondering, well, what day is that? For that we need to go to the previous chapter - where we find that ‘that day’ is when the root of Jesse, the one empowered by the Spirit, achieves complete salvation. It’s a coronation anthem for us to sing when Jesus returns and ushers in the new creation.

Already, we have the words. I remember one of the first times that we took my wee brother to a Northern Ireland game. He was worried beforehand that he wouldn’t know the songs; he wanted me to teach them to him. It really wasn’t difficult - ‘Northern Ireland do do do do do’

Here, Isaiah gives us the words; it’s as if we’re in choir practice for the heavenly chorus. We praise now, but it will be so much bigger and better on that day. So what will we be singing on that day?

The first verse is a personal song - it’s all I and you. ‘I will give thank to you, O Lord, for though you were angry with me, your anger turned away, that you might comfort me. Behold, God is my salvation; I will trust, and will not be afraid; for the Lord God is my strength and my song, and he has become my salvation.’

It’s a song for everyone who has known the joy of sins forgiven, of wrath turned away through the cross of Jesus. God was angry with me, but his anger has been turned away by the blood of Jesus. Now we receive comfort. So we rejoice and sing of God our salvation.

I wonder can you sing that song? It’s easy, at a favourite hymns evening to be caught up in the music, and to sing some familiar old hymns. But can you sing these words? Have you come to know God as your saviour? Even tonight you can come and be assured of sins forgiven.

But we can’t stop there. You see, it’s never enough to simply say, well I’m saved, I’m all right. The second verse drives us to open up our focus, to look at the needy and lost world around us, and to declare God’s praise to a watching world.

‘Give thanks to the Lord, call upon his name, make known his deeds among the peoples, proclaim that his name is exalted. Sing praises to the Lord, for he has done gloriously; let this be made known in all the earth. Shout, and sing for joy, O inhabitant of Zion, for great in your midst is the Holy One of Israel.’

When we rejoice in our salvation, so we want others to know about the good news of the gospel as well. The risen Jesus sends out his disciples, and so he continues to send us out, as we make known the name of Jesus, the works of Jesus, so that everyone will come to praise him.

On that day, John tells us that there will be people from every nation and language and people. Together we’ll praise our great God and Saviour. The timetable of heaven will be ceaseless praise. Let’s get into practice here and now, as we praise the Lord in our thoughts and deeds, but also with our words.

This sermon was preached at the Favourite Hymns evening in Aghahvea Church on Sunday 2nd June 2013.

Feedly: The Google Reader Replacement

I'm very much a creature of habit. Once I get into a routine, I'm hard to shift from it. I don't like change! It manifests itself in lots of little things, but one in particular is my consumption of websites and blogs. For about seven years, I've been using Google Reader as my feed reader. It's always been good, simple, and efficient - all the updates are fed straight to your reader without you having to visit each individual blog to check for updates. But then came the news of Google Reader's pending doom. What to do now?

With various options, I've decided to opt for Feedly. At the start, it seemed clunky, strange to use, and not as familiar as Google Reader. Having trialled it for a month or two, I'm not sure why I didn't change much sooner! Feedly provide a dedicated app for smart phones as well as a desktop reader for, well, desktops! The iPhone app is the version that I've been using the most, and it's well built, much more efficient and reliable than reader, and perfect for the purpose of reading blogs. The easy access to click through to the actual website is very useful, and the whole app doesn't have to reload any time you return to the feed (unlike the old Google Reader mobile site). If you're wanting to be kept up to date with blogs, it's definitely the app/site to use. You'll pick it up in no time, and adding in subscriptions is also very handy.

one slight criticism is that sometimes, the Feedly iPhone app freezes or times out, with the result that you occasionally see the same news items several times before it realises you've read them. Although that could be my phone being jam packed with stuff and not having the necessary RAM.

Sermon: John 3:16 God The Giver

It’s probably the most famous verse in the whole Bible. If I had given you the reference, you could have told me what it was without a moment’s hesitation. Yet just because something is well known, doesn’t mean we really know it. This morning, for a few minutes, we’re going to think about that verse - John 3:16 - and what it means for us.

It might be your favourite verse, but just as a diamond on its own may be impressive; rather we want to see the diamond set among a whole crown of precious stones - the verse wasn’t just randomly spoken by Jesus. They come in a context, in the middle of a conversation, as Jesus points to God the gracious giver.

Nicodemus had come to Jesus by night - perhaps to avoid being seen. He was a religious man, a Pharisee and a leader of the Jews. He knew there was something special about Jesus, but couldn’t work out what it was. Is Jesus really from God?

Jesus immediately begins to burst his bubble. You see Nicodemus thought that his religious duty would be enough to bring him to God. His prayers and his sacrifices and his giving and his religious performance would surely be good enough for God. You might find yourself in agreement with him. It’s a mindset that we’re very familiar with in Northern Ireland. Our duties and services and sacrifices to God are made in order to win God’s approval - you could also find that this Pharisee could be renamed Nick O’Demus.

But straight away, Jesus declares: ‘Very truly, I tell you, no one can see the kingdom of God without being born from above’ - or, as other versions put it, which actually make more sense of Nicodemus’ next words: ‘without being born again.’

Sometimes ‘born again’ is used as a slur against certain types of Christians; maybe those who are more extreme, or more straight-laced. But Jesus says that everyone and anyone needs to be born again to enter the kingdom. Every Christian is therefore a born again Christian, or else they’re not a Christian at all.

Nicodemus wonders about the mechanics of entering the womb a second time, but Jesus points to the new birth by the Spirit. Again Nicodemus can’t get his head around this. He doesn’t quite grasp what Jesus is talking about. All this chat about born again and Spirit and what have you. And so he asks: ‘How can these things be?’ (9)

Jesus takes him back to the Old Testament, and gives an illustration of what Jesus himself has come to do, which shows that salvation is a gift from God - that God is the giver.

Back in Numbers, from our first reading, Moses is leading the people of Israel through the wilderness. They have been rescued from Egypt, and they’re on the way to the Promised Land. Have you ever been on a long car journey and the voice from the back seat pipes up: ‘are we nearly there yet?’ ‘I’m hungry’ ‘I’m thirsty.’ ‘I need a wee.’

Moses is on the journey that lasts forty years. The people of Israel grumbled over and over again. And in this particular incident (Num 21:4-9), the LORD sends poisonous serpents among the people. The people began to die when they were bitten. It was a serious situation, as the people saw loved ones perishing and they feared for themselves.

So they repent - they recognise that they have sinned by speaking against the Lord and against Moses. They ask Moses to pray for them. And so Moses prays. And how does God resolve the situation? The people wanted the serpents taken away, but rather God provides the means of salvation from the serpents.

‘Make a poisonous serpent, and set it on a pole; and everyone who is bitten shall look at it and live.’ (Num 21:8). So what does it take to be healed? Look and live. Can you imagine someone being bit, but refusing to look at the bronze serpent on the pole? You’re in pain, you close your eyes - but all it takes is to look at the serpent (in faith) and you will live.

God sent the punishment, because he is the righteous and just judge. But God also sent the cure, because he is the gracious and loving one. It’s the point Jesus makes: ‘And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.’

Jesus was lifted up on the cross, raised high, so that whoever was perishing, whoever was in danger because of their sin, they can look to Jesus, believe in him, and be saved, be given eternal life. And that leads us into our verse. It flows naturally - because of the ‘for’ at the beginning of verse 16. When we say it by itself, it sounds a bit strange having a for at the start, but within the flow, it perfectly fits:

‘And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.’

The bronze serpent points forward to what Jesus would do on the cross. Just as God gave Moses the serpent for saving lives, so God gave Jesus to provide salvation and eternal life. God is the giver - and it’s all because of his love. ‘For God so loved the world...’

What a remarkable and wonderful and amazing statement. God loved the world- as Don Carson says, this isn’t amazing because of the bigness of the world, but because of the badness of the world. The world here means people hostile to God; yet even though we are sinful and rebellious, God loved us. Indeed, you can even go so far as to put your own name in there: ‘God so loved ... ‘ God so loved Joe Bloggs that he...

God’s love led to God’s giving, as he gave the most precious object he had - his only Son - in order to rescue us. God is the giver, in giving us Jesus, who came to die on the cross, lifted up to draw all people to himself.

But as with all gifts, they have to be received. If I were to write you a cheque, you have to cash it in to receive the benefit. And so it is here- God has given, but we must receive. We are to believe in him- to trust in him, to throw all your weight on him, to depend on him. In doing so, we are promised that we will not perish, but have eternal life.

On this Gift Day, as we bring our gifts to God, it cannot be as a religious duty; as a way of earning merit or receiving approval. Rather, our giving must be in joyful response to the God who is the giver - of all things, everything we have, but especially the giver who has given us salvation in Jesus Christ.

It’s one thing to know what John 3:16 says. It’s so much more precious to really know it in our lives and experience. May we know the giver, and rejoice in his gift. Amen.

This sermon was preached at the Gift Day in Aghavea Church on Sunday 2nd June 2013.

Bible Briefs: 1 Peter

Series Introduction: Bible Briefs are a short introduction and summary of the overview of a book of the Bible, with a view to helping people take up their Bible and knowing what it's about.

Towards the end of Peter’s first letter, he writes that ‘I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it.’ (1 Peter 5:12) While there may be false notions of God’s grace, Peter has written about the true grace of God, encouraging those who received the letter (and us too!) to stand fast in God’s grace.

What does it look like? How could we summarise it? It’s possible by jumping from the end of the letter to the very start, in two ‘e’ words: elect exiles.

Peter is writing to God’s elect - chosen by God the Father through the Spirit for the Son (1:2); born into a living hope through the resurrection of Jesus, being built up into the spiritual temple on Christ the cornerstone. From 1:1 to 2:10, Peter describes what it looks like to be elect, ending in his great statement: ‘But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God...’ (2:9)

It’s a great reminder of the wonderful privileges we have in Christ; the hope that is ours in Christ; the way we are being knit together as the church. Yet as we look around, things aren’t how we would like them to be. It’s plain to see we’re not home yet, that we are still exiles.

The rest of the letter (2:11 - 5:14) is taken up with Peter helping us to see how we should live as the elect who are still in exile. We should submit to one another as we follow the pattern of our Saviour; we seek to live for the will of God, and not our own evil desires; we may even suffer as Christians in a world and culture that is hostile.

In our exile, as we journey towards home, we’re to remember that we are elect - God’s chosen - and that he will finish what he has started: ‘And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. To him be the power for ever and ever. Amen.’ (5:10-11)

Bible Briefs: Introduction

One of the regular features of my monthly schedule is the production of the parish notes for the diocesan magazine. The drawing together the next month's service details isn't the issue - I'm normally reasonably good at planning ahead. Neither does the problem come with the compiling of the various reports and notices from the parish organisations. The leaders are great at feeding me the information in good time and keeping things updated. But there's one part of the notes that causes me some anguish: the Rector's letter.

In it, I'm not just writing to my parishioners - or at least those who get and receive the magazine. It's different to a parish weekly notice sheet, or a special letter to the parish in advance of harvest or Christmas. The diocesan magazine doesn't just come to our folk; it doesn't even just get distributed in each of the other churches in the diocese of Clogher; the diocesan magazine is on sale in Eason's Enniskillen branch and I'm sure in other local outlets. Friends in Belfast have told me that they receive a copy each month and are checking up on what's going on (and even my spelling, punctuation and grammar is checked by a former teacher!).

With such a wide audience, and such a diverse group of people (which, I suppose, is much like a blog), what to say? How to say it? What would bring most benefit to anyone who cares to read a few lines from the rector of a small, rural parish? For the first year or so, I tried to be topical - a short snappy introduction linked to the time of year, with a thought for the day reflection on a Bible verse. They're sometimes hard to write. The rest of the notes are done, the deadline is swiftly approaching, so occasionally no letter was included, nothing would come in a coherent fashion.

Recently, however, I've started a different approach. A couple have appeared, and it's a style that I think I'll continue and see through to the end. It's what I'm calling 'Bible Briefs' - a couple of paragraphs giving a brief introduction and overview of a book of the Bible, with the hope that it will help the reader to pick up their Bible and get stuck into the book.

They're arising out of my own devotions as I try to read bigger chunks of the Bible this year (ignoring chapter divisions and the wee inserted headlines which can sometimes be misleading), and spurred on by the search for the 'melodic line' of each Bible book. That phrase comes from Dick Lucas, the grandfather of The Proclamation Trust, who urges us to discover the key idea / theme / verse that drives the whole book / letter and transforms our understanding of the whole thing.

As David Jackman writes in 'The Practical Preacher':

One of the things The Proclamation Trust has tried to encourage over the years is thinking about the melodic line: every book has its theme tune. If your series does not get your congregation to the theme tune then they are not going to learn the Bible in the way in which it was written. They are going to learn it cut up into chunks by us, and I do not think we do it as well as God did it! So let us preach the Bible the way God gave us the Bible: book by book.

So these Bible Briefs will occasionally pop up on the blog. Together, perhaps we'll come to grasp God's big picture, and get to know the Bible better - because in it, we find the God who speaks to us in and through his word.

Sermon Audio: 1 Peter 2:11-25

On Sunday I was preaching from 1 Peter 2:11-25 on what it looks like for us to live as aliens and exiles as God's chosen people in this world.

Book Review: Lectures on Preaching

Having attended various preaching and ministry conferences over the years, and listened to even more tapes, cds and now mp3s, the oft-repeated phrase from the lips of speakers continues to sound: 'Preaching is the bringing of truth through personality.' The phrase comes from Phillips Brooks, the Episcopal Bishop of Boston, who you might know as the author of the Christmas carol 'O Little Town of Bethlehem.' His definition was shared in a series of lectures delivered to the Divinity School of Yale College in 1877, written up and published under the title 'Lectures on Preaching'. The book has long stayed on my shelf (probably since the days of the free book giveaways in the RCB Library for students at CITC), but has now been read and enjoyed.

The first chapter focuses on the Two Elements in Preaching - as seen in his definition:

'Preaching is the communication of truth by man to man. It has in it two essential elements, truth and personality.' (5)

The rest of the chapter begins the process of examining these two elements. 'Truth must come through his character, his affections, his whole intellectual and moral being.' (8) Therefore, preparation for ministry 'must be nothing less than the making of a man.' (9) He shows that the truth may be summed up in two words - message (not speculation) and witness (which is personal). On personality, he discusses the need to be yourself, but a true self, honestly and not self-deceived by over-familiarity with holy things - like the station worker calling out the destinations of the trains and imagining that he has been to those places himself while never leaving the platform.

Chapter two shines the spotlight on the Preacher Himself. These take the form of a suggested list of necessary qualities of the preacher: (i) personal piety; (ii) mental and spiritual unselfishness; (iii) hopefulness; (iv) physical condition of self=consecration in self-giving work; (v) a 'born' preacher - with enthusiasm or eloquence or magnetism or gift (call it what you will, as he struggles for the right word). From these qualities, he launches into the preparations needed for ministry, such things as special studies, growing in doctrine, and making connections to the truth from all areas of life. He rounds off the chapter with a realistic and salutary warning of the dangers to a man's character from being a preacher: self-conceit, self-indulgence, and breadth.

From there he moves to consider the Preacher in his Work. 'The work of the preacher and the pastor really belong together.' (78) Yet he admits that 'the two parts of the preacher's work are always in rivalry' - the pastoring and the preaching vying for attention and predominance. What is interesting is that even then, he was critical of the unheroic and non-radical nature of modern Christianity. Does it ever change? On the method of the preacher, he laments the absence of method, the canny-go-easiness of so much that passes for preaching, with the danger of 'the passion for expedients' (93) - those things that will completely transform everything and everyone. 'There is nothing so insignificant that some petty minister will not make it the Christian panacea' (96) - including such things as children's church and serving tea! The real need is for hard work, the importance of faithfulness in giving one's best to the work.

Chapter Four presents the Idea of the Sermon. 'Whatever is in the sermon must be in the preacher first.' (109) The purpose of the sermon is 'the persuading and moving of men's souls.' (110) He appeals for the preaching to not just be doctrinal discourse - it must be applied. Otherwise, he says, it would be like a doctor providing medical lectures to sick people rather than giving the necessary medicines. Towards the end of this chapter there's an excellent discussion on the danger of simply addressing visible moral problems. Rather, these are to be used and seen as symptoms of the underlying spiritual conditions.

The fifth chapter brings the preacher one step closer to the pulpit as he discusses The Making of the Sermon. He recognises that each sermon is different, due to the unique combination of the preacher, the element of truth being communicated, and the congregation. Sermon making shouldn't just be about following rules, but should be a 'fresh and vital process.' He also highlights the danger of getting caught up in trying to prepare 'great' sermons, and in so doing shying away from what needs to be said. Disappointingly, he seems to almost advocate a random scatter-gun approach to picking a text for each week, rather than a SCEOTs type approach (Systematic Continuous Exposition of the Text - that is, working through a book of the Bible). This Bishop didn't seem to be fussed about lectionaries! He also cautions against too much special reading for this week's sermon, with the apparent danger of having unformed thoughts which are shared but later regretted. It is better, rather, to build up settled convictions and to work from the body of truth known and sure.

While he may not advocate SCEOTs, he does, however warn against the abuse of texts. Single verse texts may be isolated and twisted, and so it's much better to get into the flow of Scripture. 'Only let your texts be real.' - that is, what they actually mean in context!

Chapter Six brings consideration of The Congregation. With clarity and compassion, Brooks points out the danger of thinking of the people gathered as 'my congregation', through a mixture of a love of power and an anxious sense of responsibility. There then follows some interesting discussion of the nature of crowd dynamics, in which he reckons that people are more receptive gathered in a group. Thus, the need to speak to 'man' in general, rather than the specific individual. I wasn't entirely sure of this bit. He does, though, move on to consider the various types of hearer, with the need to apply the message to those specific needs. Perhaps the most helpful piece of advice in the chapter comes in relation to judging the 'success' of the preaching - by its evidently changed condition (over a period of time).

The next chapter considers The Ministry for Our Age. Men are always men, but also found within a specific time and culture, and so he discusses the culture to be reached and preached into. 'Truth and timeliness together make the full preacher.' (220) He also asks whether the preacher's handling of the Bible helps people to read it for themselves, or will they become convinced that the Bible is only a book for 'experts'?

The final chapter is on The Value of the Human Soul. 'There is a power which lies at the centre of all success in preaching... the value of the human soul, felt by the preacher and inspiring all his work. It is this value which must motivate us to commit to preaching and reaching people with the good news as they move towards that day when judgement comes.

As you'll have noticed, there are lots of things to think about; plenty of helpful advice for the preacher, all of which can be boiled down to the maxim 'truth through personality.' Those considering ministry will find it a useful guide; those who are in ministry will find lots of encouragement to keep going and keep striving. In some places, the language and discussion shows that it is almost 150 years old, and yet there is still much of value to be found in these pages.

Sermon: 1 Peter 2:11-25 Aliens and Exiles

Can you finish the movie catchphrase? ‘ET...’ ET Phone Home. ET is perhaps the most famous alien from the big screen. Now, I must confess that I’ve never seen the film, but the story revolves around this ET (Extra Terrestrial) who gets stranded on earth and is taken in by a boy called Elliott. They get up to various adventures, but the whole point of the story is their efforts to get ET back where he belongs, on his own planet. You see, he’s an alien, a stranger, this world is not his home.

You might have been struck by that same word which Peter uses at the start of today’s reading. Here’s what he says: ‘Beloved, I urge you as aliens and exiles...’. Now what does he mean by that? Do you remember back to the beginning of the series, as we saw the greetings? ‘Peter, an apostle of Jesus Christ, to those who are elect exiles.’ ESV (or chosen exiles).

So far we’ve been seeing how Christians are chosen - with an imperishable hope, through the imperishable blood, with a new birth by the imperishable seed of the word. Last week we saw how we’re being built together in the church, as living stones. And in verse 9, Peter said this: ‘But you are a chosen people...’

Now in 2:11, he shifts from our identity as the chosen people of God to our situation as exiles (and aliens). The big question is this: how should we live in this hostile enemy territory? If this world is not our home, then how should we conduct ourselves? Can we just opt out of all responsibilities, cut ourselves off from the world around us and sit around waiting for Jesus to return and take us home?

Some Christians have tried that - but Peter won’t allow us to ignore the world. He knows only too well that we can’t do that. But then some on the other end of the scale reckon that instead, we should just get on with the world, be just like the world, and make this world our home; indeed, make heaven a place on earth. When in Rome, do as the Romans?

Far from it. Peter reminds us that we are aliens and exiles. We’re called to live up to who we are, no matter what the world seeks to do around us. The actions must flow from our identity. And we see the difference in those first two verses. ‘Beloved, I urge you as aliens and exiles to abstain from the desires of the flesh that wage war against the soul. Conduct yourselves honourably among the Gentiles, so that, though they malign you as evildoers, they may see your honourable deeds and glorify God when he comes to judge.’

First, we’re urged to abstain from the desires of the flesh that wage war against the soul. There’s a battle raging within us - as it says in the hymn ‘Just as I am’: ‘Fightings and fears within, without.’ There will be things that we want to do, desire to do, but which are sinful desires. We need to abstain from them. (We’ll see some of them in a moment).

Instead, we need to conduct ourselves honourably - to do what is good and right. Even when people think that we’re evildoers, and speak evilly of us, we’re called to do the right. This is for the reason Peter gives - they will glorify God (either when God has judged and they glorify his vindication of us; or else as they see our deeds and join us, and therefore glorify God as one of us).

Peter then gives a number of worked examples of this honourable conduct in the world where we are exiles and aliens. The first, verses 13-17, is in our relation to the state. If we’re not of this world, how should we relate to the authorities? Peter won’t let us off the hook. We are to ‘For the Lord’s sake, accept the authority of every human institution...’ They exist to punish the wrongdoer and praise those who do right - so the Christian should have nothing to fear. It is God’s will for us to obey the state, by doing what is right.

The desire of the flesh might be to rebel, to ignore the government, to break the law (even the speed limit), but God’s will is for honourable conduct. But then Peter goes further. Look at verse 16. Sometimes the law allows us to do things that God does not approve of. ‘As servants of God, live as free people, yet do not use your freedom as a pretext for evil.’ Some things may be lawful, but they may also be evil - you see, even as we submit to the government, we are servants of God. How do we fill in our expenses forms;

Peter sets out the relationship to have to each group: ‘Honour everyone. Love the family of believers. Fear God. Honour the emperor.’

In the next section, Peter moves to the world of slavery - or, in our situation, work. Again, the desire of the flesh is to resist authority, to rebel and do your own thing. But Peter urges slaves (employees) to accept authority - even from those who are harsh. Now why is this? Why does God approve those who do what is right and have to endure suffering because of it? Should we just be masochists, seeking out and enjoying pain?

Well, no. Rather, it is something that every Christian has been called to. Precisely because we are aliens and exiles, because we don’t quite fit in, those around us (and those over us) may not like it.We shouldn’t be surprised at this - Peter then shows the prime example of a resident alien: ‘For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps.’

In that sentence Peter gets to the heart of what was happening in the last moments of Jesus’ earthly life. Often people only focus on one or the other - ‘Christ suffered for you’ - Jesus bore the punishment only he could bear; he died to take away our sins. Yet Peter goes on to say that this death was also an example, ‘so that you should follow in his steps.’ The pattern of Jesus’ death becomes the model for our life in this world. Using some verses from Isaiah 53, Peter shows that it is both and, in reverse order: First, follow the example - ‘He committed no sin, and no deceit was found in his mouth.’

When you’re suffering, I wonder how you respond? If someone is attacking you, what would you do or say? Jesus was silent. He didn’t retaliate, didn’t threaten. Rather, he entrusted himself to the one who judges justly. When we suffer injustice, we’re inclined to get vocal, we want to shout the house down. In following Jesus’ example, we’re aware of God, we know that one day he will come as judge, that nothing is hidden from his sight, that the injustice will be righted - if we hold on and wait for God’s timing.

Yet even in this section where Peter is telling us how the exiles should live, it’s not just commands. We’re not just told a list of things to do. Even here, Peter reminds us of the true grace of God as he reminds us (for the second time) of the cross, that Jesus bore our sins, so that now we are free from sins, we might live for righteousness. We’re not being given new law, but rather, the spur and encouragement of grace. It’s not easy living as alien exiles; but in Christ we find the freedom to live honourably, in the will of God, as we make our way home.

This sermon was preached in Aghavea Parish Church on Sunday 26th May 2013.

Sermon Audio: Ezekiel 37:1-14

On the evening of Pentecost I was preaching in the Brooke Memorial Hall from Ezekiel 37, where the prophet Ezekiel is brought to the valley of dry bones. What will it take to raise the dead? Is our hope completely perished? Here we find a promise of the Holy Spirit for the people of God.

Sermon Audio: 1 Peter 2: 4-10

On Sunday morning we continued in our series from 1 Peter, as we came to the climax of the first section, in which Peter teaches the scattered Christians that they are chosen by God. The church is not a building, but rather being built of living stones, Christians, upon the foundation of Christ the cornerstone. It's an all-age Family Service type talk, so may not be the best for listening, but you might find it of some value.

10 Must Read Books (And Then Some More...)

This post was prompted by a Twitter conversation based on a post over at Relevant Magazine, where Nicole Unice gave her 10 books everyone should read by 25-ish. I mentioned that I'd only read two of them - the Bible and Mere Christianity by CS Lewis, and that I'm well over the 25-ish limit. So what would my top ten books for reading at any age be?

1. The Bible
Read it in any version you like, just read it! Rather than reading what others have said about it, or what others think of it, read it yourself and get to know it. As you do so, you'll get to know the God who speaks in and through the words to reveal his word. There are a host of daily Bible reading schemes available online or in Christian bookshops. With 1189 chapters in the Bible, that's an average of 3.25 per day and you'll have read through the whole Bible in a year. Other daily reading notes will give you a chapter or a few verses to think about, but this year I've been trying to read in bigger chunks to get the wider flow of the text. It's been a really helpful approach, and one I'd recommend.

2. A Call to Spiritual Reformation- Don Carson


This book will transform your praying! Carson takes the reader through the prayers of Paul in the New Testament, explaining and applying in such a heart-warming way that you will never pray in the same way again. (Review)

3. Knowing God- Jim Packer


This is the modern classic that deserves being read and re-read by everyone. Knowing God is a clear introduction to the God who has revealed himself in the Bible, which continues to be effective forty years after it was first published. Packer writes in a way that draws the reader in and displays the glory of God.

4. Don't Waste Your Life- John Piper


When growing up and looking to the future, it's often difficult to know what to do with your life. In his forthright and engaging style, John Piper urges the reader to not waste their life on trivial things.

(Honourable mention: This Momentary Marriage- a brilliant book on relationships, marriage, and singleness which should really have made the list in its own right! Read it now, whatever your marital status. (Review)

5. The Freedom of Self Forgetfulness- Tim Keller


It may be surprising that such a recent and small book should make it into my must-read list, but the few pages on the way the gospel brings transformation are essential reading for everyone. Keller helps the reader discover that 'The essence of gospel-humility is not thinking more of myself or thinking less of myself, it is thinking of myself less.' (Review)

(Honourable mention: The Reason for God- Clear apologetics for a postmodern generation (review))

6. God's Big Picture- Vaughan Roberts


This is the most accessible and helpful Bible overview book around, and will help the reader discover the flow and 'big picture' of the whole Bible. Building on the work of Graeme Goldsworthy, Roberts takes the reader through the Bible's story, helping to put all the pieces together and make sense of it all. (Review)

(Honourable mention: Battles Christians Face- encouragement in the midst of struggles)

7. The Cross of Christ- John Stott


The classic evangelical book on the cross; its meaning and implications for the Christian. As in all his writings, Stott is clear, concise, and communicates gospel truth in a way that sticks in the mind and moves the heart. (Review)

(Honourable mention: Basic Christianity- or indeed, anything Stott has written!)

8. The Chronicles of Narnia- CS Lewis


I may be slightly cheating here, by including 7 books as one, but then at the top of the list we have 66 in one! Lewis is the master storyteller, explaining and illustrating the gospel through the interaction of his characters in the land of Narnia. Who could not read of Aslan's sacrifice and not wonder at the ransom paid for us?

9. Beyond Greed- Brian Rosner


For any Christian, it's important to control their money and possessions for the sake of the gospel, rather than letting their possessions control them. This is a great book on greed, money, possessions, and gaining control. (Review)

10. Holiness by Grace- Bryan Chappell


A clear book on how grace works in the life of the Christian to bring transformation and the pursuit of holiness. A message we desperately need to hear in every generation, but none more than our own. (Review)

11! Give Me This Mountain- Helen Roseveare


World famous missionary Helen Roseveare tells how she went from school and medical school to establishing a hospital in the Congo, because of the love of Jesus in her life. An inspiring story, which continues in the later volumes of her autobiography.

What books would you put on a must-read list for Christians in their 20s and 30s? #asktwitter

— Garibaldi McFlurry (@GaribaldiMcF) May 17, 2013

I also asked the question on Twitter and here were some of the suggestions:

@garibaldimcf the me I want to be - John Ortberg... Purpose driven life is good for any age! :) also reading blue like jazz which is great!

— Cathy Smyth (@csmyth2) May 17, 2013

@garibaldimcf Stott - The Cross of Christ. Don't Waste Your Life by Piper. Know the Truth - Milne. God's Big Picture - Roberts. ++

— The Vicar's Wife (@thevicarswife) May 17, 2013

@garibaldimcf Also Issues Xians Face by Roberts. Stop Dating the Church by Harris. The Cross Centered Life by Mahaney.

— The Vicar's Wife (@thevicarswife) May 17, 2013

@garibaldimcf The Father Brown stories by GK Chesterton. The Screwtape Letters by CS Lewis.

— eamonhonan (@aquestingvole) May 17, 2013

@garibaldimcf ragamuffin Gospel - Brennan manning.

— Jonny Pollock (@jonnypollock) May 17, 2013

@garibaldimcf Compared to her - Sophie de Witt (for the ladies!). The covenant @bernardnhoward. A praying life @_paulemiller

— Mel Lacy (@lacymel) May 17, 2013

@garibaldimcf every good endeavour, centre church, the freedom of self forgetfulness @timkellernyc

— Mel Lacy (@lacymel) May 17, 2013

@garibaldimcf popologetics @tedturnau is a must! The big ego trip @glynnharry. What do you think of me Ed Welch.

— Mel Lacy (@lacymel) May 17, 2013

@garibaldimcf Note To Self by @joethorn & Just Do Something by @revkevdeyoung

— supersimbo (@supersimbo) May 17, 2013

@garibaldimcf desiring god - piper; basic Christianity - Stott.

— Jonny Pollock (@jonnypollock) May 17, 2013

@garibaldimcf The Transforming Power of the Gospel by Jerry Bridges or The Cure by Bill Thrall

— Mark Rodgers (@markrodgers79) May 17, 2013

@garibaldimcf Lucado- Just Like Jesus, Ortberg- If you want to walk on Water, Regan- No Ceiling to Hope, Page- The Longest Week, #tonamebut4

— The Good Book Shop (@TheGoodBookShop) May 18, 2013

Any other suggestions for this list?