Pastors, bodily training is of some value

In one of the Bible's Horrible Histories moments Eglon the tubby tyrant is put to the sword by Ehud the left-handed judge. See Judges 3:12-30 for the lowdown. When Ehud stabbed the King of Moab in the guts with his sneakily concealed blade we are told, "And the hilt also went in after the blade, and the fat closed over the blade, for he did not pull the sword out of his belly; and the excrement came out." (Judges 3:22). Nice. 

Now, I don't think this episode is in the Bible first and foremost to shame us into keeping ourselves in trim. But it does seem that mention of Eglon's weight is meant to tell us something about his character. Similarly, when Eli fell backwards off his chair on hearing the Philistines had captured the ark of the covenant, we are told, "his neck was broken and he died, for the man was old and heavy." (1 Samuel 4:18). Eli and his sons had previously been accused of, "fattening yourselves on the choice parts of every offering made by my people Israel?’" (1 Samuel 2:29). 

Gluttony is condemned in Proverbs 23:20-21, 28:7. According to Paul a distinguishing mark of "enemies of the cross of Christ" is that, "their god is their belly" (Philippians 3:19). Meanwhile, among the fruit of the Spirit is "self control" Galatians 5:23). While Paul urged Timothy to "train yourself for godliness", he also admitted, "bodily training is of some value" (1 Timothy 4:7-8). Too right. 

A recent government report revealed that around three quarters of those aged 45-74 in the United Kingdom are overweight or obese. Being overweight leads to a range of other serious health problems. According to a report in thebmj, "Covid-19 death rates are 10 times higher in countries where more than half of the adult population is classified as overweight". 

The answer to question 73 of The Baptist Catechism on the sixth commandment ("you shall not kill") spells out what is required in that commandment, "The sixth commandment requireth all lawful endeavours to preserve our own life (Eph. 5:28,29) and the life of others". That's why self control in diet, plus regular bodily exercise aren't optional lifestyle choices for followers of Jesus, but a matter of obedience to the Lord.

Now, the reasons why people become overweight are complex. Physical exercise isn't a possibility for people with debilitating illnesses that severely limit their movement. We know that. But in general terms regulating weight is about eating sensibly and taking regular exercise. Elders/overseers should model a life characterised by self control (1 Timothy 3:2, Titus 1:8). How can we preach to others on that virtue (Titus 2:2, 5, 6, 12) when self control is conspicuously lacking in us?

Perhaps all this is easy for me to say as I've never had to battle with being overweight. My teenage nickname was 'Ribs the Mod' because I was skinny and a mod. Shortly after getting  married in my mid 20's I went up a waist size from 32" to 34", but I've remained that size until now (mid 50's). If I did one of those 'before and after' photos, all you'd notice is I now have less hair than 10 years previously. In fact few things bring out the Pharisaic 'older brother' in me than the hearty congratulations elicited by 'after diet' snaps, "‘Look! All these years I’ve been slaving [slimming] for you and never disobeyed your orders [rarely ate biscuits]. Yet you never gave me even a young goat so I could celebrate with my friends.'" (Luke 15:29). 

You want to know the secret of the 'Davies Diet & Exercise Regime'? Sorry to keep you in suspense until the end of the post. Here it is. Eat less stuff as you get older and your metabolism slows down. Rarely eat between meals. Spurn biscuits. Mostly. Enjoy a balanced diet with plenty of fruit and veg. Have a bit of a workout with some reps & a spin on an exercise bike most days. Go for a decent walk with your wife on your day off. Climb a mountain every now and again. Because bodily training is of some value. 

The Fight of Your Life: Facing & Resisting Temptation, by John Stevens

Christian Focus, 2019, 160pp

Evangelists who tell people that if they become a Christian they are in for a trouble free life are just being silly. When you think of following Jesus, the appropriate image isn't one of lolling around in a hammock strung between two palm trees as the sea gently laps against the beach. Think of  manning the ramparts at the battle of Helm's Deep, with Orcs and other nasties bearing down on you. That's more like it. The believer has been enlisted as a soldier of Jesus Christ. Combating sin and resisting temptation is the order of the day. 

Teaching on the Christian life has sometimes swung between extremes of happy go lucky triumphalism and miserable defeatism. The old style Keswick view offered a 'higher life', free of struggles with sin to those who had experienced the 'second blessing'. Reformed writers such as J. C. Ryle and J. I. Packer gave a more sober and realistic account of Christian experience. They tended to view Romans 7:13-25 as the apostle's description of the believer in their attempt to resist the power of sin, 'For I do not do the good I want, but the evil I do not want is what I keep on doing'. (Romans 7:19). 

John Stevens rightly sees Romans 7:13-25 not as a snippet of autobiography by Paul the believer, but a description of someone convicted of sin under the law. The believer's experience in relation to sin is better captured in Romans 6 & 8. I think it's only fair to say that Ryle, Packer and others had more to say on the Christian life than is seen in their view of Romans 7. The tradition they represent teaches that the believer may and should successfully combat sin and resist temptation by virtue of their union with Christ and the indwelling presence of the Spirit. You'll certainly find many such a call in Ryle's Holiness and in Jim Packer's writings. D. Martyn Lloyd-Jones agrees with Stevens's take on Romans 7 (see his expositions of Romans 6, 7 & 8, Banner of Truth Trust).

A lack of historical perspective is a weakness in this work. Classic treatments of the believer's struggle with sin and temptation are neglected. Other writers tend to be cited to decorative effect, rather than Stevens seriously engaging with their ideas. Reference is made to a saying by Billy Graham culled from Gathered Gold, a book of quotations by John Blanchard. The aphorism is helpful enough, I guess, but the temptation to draw on such a work should have been resisted. 

The emphasis here is on giving fresh attention to the relevant biblical materials and points of practical application. The author is sure footed and insightful when it comes to scriptural exposition and theological reflection. He is pastorally sensitive and yet robust in working through what his teaching means in practice. Some believers feel defeated because they feel tempted to commit certain sins and experience desires for that which is sinful. Christians struggling with same sex attraction are given as a case in point. But, as Stevens argues in an introductory chapter, 'Is Temptation Sin?', we need to make a clear distinction between temptation and sin. See James 1:13-15. Indeed, Jesus was 'in every respect has been tempted as we are, yet without sin'. (Hebrews 4:15).

The believer experiences temptation from within, but they are not now in a position of defeat as was the case before they were in Christ. Their hearts are no more wholly biased towards sin, (Jeremiah 17:9). The Christian has been given a new heart and is a new creation, Jeremiah 31:33, 2 Corinthians 5:17. None the less, Stevens overstates the case when he says, "God's people are no longer tempted because they have fallen corrupt hearts" (p. 46). Our hearts are not yet fully renewed, and as the author points out, the believer is still in the flesh, with a sinful nature. But we only sin when we inflame the 'desires of the flesh' and act on them. The Holy Spirit enables the believer to resist these desires, Galatians 5:16. By the Spirit we must 'put to death the deeds of the body' (Romans 8:13).

Sin is subtle, however, and the workings of the flesh aren't always easy to detect. We are not necessarily aware of the ways in which our desires and deeds are disordered by sin. An element in spiritual growth is an increased sensitivity to sin's inward curve, and with it, renewed contrition, confession and repentance. The Christian life, therefore, is one of ongoing mortification (putting sin to death) and vivification (bringing holiness to life).

Temptations also come from without through the world and the devil. Satan may not personally be behind most of the temptations believers face, but the evil one pulls fallen humanity in sinful directions that are a source of temptation to the Christian. To take one example, the pagan world of the New Testament period was rife with sexual immorality. The contemporary world is often highly sexualised. The Christian is called to faithfulness within marriage, or celibacy for those who are single. The church is under pressure to change its teaching and believers may face sexual temptation, but we must avoid allowing the world to shape us into its mould, Romans 12:2. The same applies to other areas of temptation. While the devil is powerful, we are commanded to resist him, 1 Peter 5:8-9. The Christian soldier must take the 'whole armour of God' that we may stand firm in the evil day of temptation, Ephesians 6:10-18.

And it's not a losing battle. Christ has freed believers from the reign of sin. In him the Christian has died to that which once held us captive. We have been raised to a new life of righteousness that leads to holiness, Romans 6:1-4. The believer is no longer under the law, which demands our obedience and exposes our sin, yet has no power to enable us to do what God commands of us. As Paul teaches, 'you have died to the law through the body of Christ... in order that we may bear fruit for God' (Romans 7:4). The apostle elaborates, 'the righteous requirement of the law is fulfilled in us, who walk not according to the flesh, but the Spirit'. (Romans 8:4).

Stevens gives helpful guidance on how to resist temptation. The believer must be watchful, avoid those things that may provoke temptation and trust in the promises of God's word. We need to cultivate a hatred of sin and Satan, and develop a deeper love for the Lord who has saved us by his grace. Resistance of temptation isn't futile because the believer has been united to Christ and is indwelt by the Spirit, 'greater is he who is in you than he who is in the world.' (1 John 4:4).

The author is realistic enough to know that for as long as we are in the flesh we will not always resist the pull of temptation. While sin cannot sever the believer's union with Christ, it does affect our communion with him and must therefore be taken seriously. The Christian who has sinned must return to the Lord in repentance and faith, with the assurance that as we confess our sin, he will forgive us and restore us to fellowship with himself. Where patterns of sin are not repented of, but rather persisted in, that may be evidence that a person was never a true believer in the first place.

The fight against temptation and sin will only be over when the Christian is called into the presence of Christ at death, awaiting the resurrection of the body. Believers who are alive when Jesus returns will immediately be transformed into the image of the risen Lord. Then we will be free from both internal and external sources of temptation. Until that day let us, 'fight the good fight', confident that we are, 'more than conquerors through him who loved us' (2 Timothy 4:7, Romans 8:37).

No Christian is exempt from the struggle against the world, the flesh and the devil. All believers will find help here as they seek to resist temptation, drawing on the resources that are ours in Christ. Those endeavouring to lay aside certain 'besetting sins' will benefit from the encouragement and challenge Stevens provides in these pages. Pastors will find this book useful, both in terms of their own spiritual walk and as they seek to equip the flock to engage in the fight of their lives.

* Thanks to John Stevens for sending me a free copy of this book. 

The Light of the World

 

Back in November we paused to remember the end of World War One. On the eve of that conflict UK foreign secretary Sir Edward Grey remarked, ‘The lamps are going out all over Europe, we shall not see them lit again in our lifetime’. With that sentiment in mind, the dry moat of the Tower of London was lit up with 10,000 lamps in the nights leading up to Remembrance Sunday. The installation was aptly named, ‘Beyond the Deepening Shadow’. The terrible events of 1914-18 and subsequent conflicts remind us that this world can be a dark place, where sorrow and suffering reigns.

God can sometimes seem remote from all this. What does he know of heartache and pain? But the message of Christmas tells us that God entered this world in the person of his Son, Jesus Christ. In one of his books C. S. Lewis made this remarkable statement: “Once in our world, a Stable had something in it that was bigger than our whole world.” He was talking about God in the flesh, Jesus Christ. The One who was small enough to be laid in a manger, an animal’s feeding trough, was at the same time big enough to hold the whole world in his hands. In Jesus, God became human to bring human beings back to God.

Jesus came to take upon himself the darkness of our sin, suffering in our place upon the cross. But the forces of darkness could not put out the light of God’s love in Jesus. He rose from the gloom of the tomb, “to give light to those who sit in darkness and in the shadow of death.” The Christmas lights with which we decorate our homes and high streets are a faint glimmer of the true light of Jesus. By faith in him we may move beyond the deepening shadow into the light of hope. Jesus said, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”

Silent night, holy night,

Son of God, love's pure light;

Radiant beams from thy holy face

With the dawn of redeeming grace,

Jesus, Lord, at thy birth,

Jesus, Lord, at thy birth.
*For December editions of News & Views, West Lavington and Trinity, Dilton Marsh - parish magazines

Christmas Services at Providence Baptist Church 

Sunday 16 December

10.30am— Carol Service with Bible readings and carols

4.00pm— All-Age Carol Service

The afternoon service will be interactive, suitable for any age. We will be looking at why Jesus Christ came in to the world. Followed by a festive spread.

Sunday 23 December

10.30am & 6.00pm - Services with carols and a Christmas message

Christmas Day Service

We welcome you to join us at 10am

“Christ the Saviour is born”

Christmas Services at Ebenezer Baptist Church

Sunday 23 December 

4.30pm, Time for Tea Plus Christmas Special. Carol service followed by a festive tea

Christmas Day Service

We welcome you to join us at 10.30am

"Christians awake, salute the happy dawn' 

See the Providence & Ebenezer Baptist Churches website for more info. 

Back to Reality

Well, that’s it. The balmy days of summer are well and truly over. You can pack away the deck chairs, buckets and spades for another year. You won’t be needed that suntan lotion for a while either. Soon those times spent lazing on the beach under the scorching gaze of the sun will be nothing but a hazy memory. With the summer holiday season gone, it’s back to reality.

For some that will mean back to school, for others back to work, for others still back to the routine of life in retirement. But the reality of our everyday lives beacons and there’s no getting away from it. For some, perhaps many, reality is exciting and fulfilling, but for others real life is often a bit of a drudge.

But as the old song tells us, “It ain’t what you do, it’s the way that you do it”. The most mundane things in life, like preparing a meal or fixing a dripping tap become a joy when we do them for someone we love. Love elevates the everyday beyond dutiful drudgery and gives our lives meaning and purpose.

The Christian life is motivated by love. God the Father loved the world so much that he gave his Son to die on the cross for our sins. That great love is poured out into the hearts of his people by the Holy Spirit. Believers are called to respond to that love by devoting the whole of their lives to God as an act of loving service. It’s good to get away from it all every now and again, but back to reality holds no fear when shaped in every part by the love of God. 

* For September's News & Views, West Lavington Parish Magazine. 

A Good Walk

In Wiltshire we are blessed to live in a beautiful part of the country. Gentle hills, flat valley plains, patchwork quilt fields, stately flowing rivers and bubbling streams. A bit of coastline would be nice, but we can’t have it all. The county has some great countryside walks. Just lately the wife and I have taken to wandering along the Kennet and Avon Canal towpath. From Semington to Devizes and from Bradford on Avon to Dundas are a couple of our favourite walks.

As opposed to hurtling by in a car, walking gives you time to stop and stare at the beauty of nature. You notice a hazel tree draped in spring catkins and sunlight shimmering on the canal waters forming intricate patterns on the underside of a bridge. 

At some points along the way canal, railway line and river run in parallel. You think of all the effort that went in to digging out the canals as arteries of industry, building locks and bridges. Only for them to fall into virtual disuse with the advent of steam railways. You notice the contrast between the almost stagnant water in the canal and the living waters of the river running by.

There’s nothing like a good walk.

The life of faith is often likened to a walk in the Bible. We are told that Enoch walked with God. Jesus spoke of the narrow gate through which we may enter the narrow way that leads to life. The believer is not wandering aimlessly, lost and all alone. He is going home to the Father through Jesus who is the way back to God. In the words of the 23rd Psalm those who walk with God can say,

Yea, though I walk through the valley of the shadow of death,

I will fear no evil;

For You are with me;

Your rod and Your staff, they comfort me.

* For May's News & Views, West Lavington Parish Magazine

The lust for instant relevance

Does a book, or a sermon always have to be instantly relevant to the needs of the reader/hearer? Listening to some people you would think that the answer is a no-brainer, "Of course, stupid!" When it comes to preachers, some seem only or mainly read books that will be of direct and obvious relevance to their ministry such as Bible commentaries, works on How to... preach, counsel the afflicted etc, or historical/biographical material from which we can pinch sermon illustrations. I think I can hear the booming voice of D. Martyn Lloyd-Jones denouncing ministerial professionalism, "Should preachers only read "how to" books, my friend? No! No! That is sheer professionalism and harlotry. What an abomination!" He urged preachers to “Keep on reading [theology]; and read the big works.”

This is something that has been bothering me for a little while, but two things have concentrated my mind on the matter. One is Mostyn Roberts excellent post on Westminster Conference - what's the point? and also some comments on my review series on Kevin Vanhoozer's Remythologizing Theology. In both cases the issue is one of instant relevance. The idea that pastors should attend a conference devoted to historical studies or read a work of theology simply to sharpen one's thinking and and deepen one's understanding of the truth doesn't seem to compute with some people, which I think is a crying shame.

Pastors should endeavour to become pastor-theologians simply because God wants his servants to know him better and love him with all of their minds. In addition, reading widely and thoughtfully in the fields of theology, biblical studies and general stuff will have the effect of giving a preacher's ministry added depth and breadth. A work of theology that may not seem to have immediate relevance for one's ministry may help to throw light on an aspect of truth with which the preacher is wrestling in sermon preparation. When poring over a biblical text something you read a while ago may come to mind as you find yourself thinking, "I remember that Augustine/Calvin/Jonathan Edwards/Bavinck or even Vanhoozer had something to say about this." Of course, truths expressed in the language of academic theology will have to be translated into the plain speech of the pulpit, but the message preached to the Lord's people will have been enriched by your theological reading.

People today like to be spoon fed, hence the lust for instant relevance. "Yeah, but what does all that have to do with me, now, this very minute?" But, come to think of it, not even the Bible can always be read with a view to immediate usefulness. Why bother with those chapters in Exodus that describe the construction of the tabernacle or the chapters in 1 Kings about the building of Solomon's temple, or Ezekiel's vision of the temple? What's the use? All that stuff is so Old Testament. We don't have tents and temples now. But hang on a minute. You can't properly appreciate what John says, "Word became flesh and tabernacled among us" (John 1:14) or what Jesus says about the temple in John 2:19-22 without some knowledge of the Old Testament background. The same goes for Paul's teaching  in 1 Corinthians 6:19-20, 2 Corinthians 6:16-18 and Ephesians 2:18-22, Peter's in 1 Peter 2:4-10 and John's in Revelation 21:1-4, 22-27. The Exodus/Kings/Ezekiel material needs to be read in the light of the New Testament's teaching on Jesus as the new temple and that founded upon him the church is the dwelling place of God in the Spirit. In other words, we need some grasp of the redemptive-historical flow of biblical revelation in order to understand what Ezekiel has to say to the New Testament believer. The Bible doesn't offer instant relevance that requires little thought as to the meaning of the ancient text of Scripture and how it applies to us today. But reading the Bible prayerfully and meditatively is indispensable for equipping believers to faithfully play their roles in great drama of redemption.

Similarly, preaching that seeks to explains and apply biblical truth may not always have immediate and direct relevance for each and every member of the congregation. For example, if the text under consideration is Colossians 3:18-21, then not all will be married or have children or be children. Some may one day get married and start a family, so the teaching may be of benefit to them in the future. But others may never marry, or be widowed and childless. However, all the people of God need to hear what the whole word of God has to say. Those not directly addressed by the text in question should not complain, "There was no point in me listening to that sermon. What did it have to do with me?" The widowed/lifelong single may be called upon to counsel and advise a young married couple who are having relationship difficulties, or draw their attention to the biblical teaching on bringing up children. In other words, the sermon will have helped the widowed/lifelong single Christian to minister to others. That's what it has to do with them.

The lust for instant relevance is a form of me-centred spriritual short-termism from which we should repent. Oh and if the cap fits...

Some thoughts on the mortification of sin: Dynamics

John Owen, 1616-1683, author of On the Mortification of Sin

Colossians 3:5-7

Those who are still dead in trespasses and sins (Ephesians 2:1-3) have no hope of mortifying sin. False teaching cannot help us either Col 2:20-23. But those who have been united to Christ crucified and risen are empowered to put sin to death and bring holiness to life. In the concluding post in this series, we take a look  at some of the dynamics of mortification according to the New Testament:

i. Remember who you are

Paul makes this point in Romans 6:11-14. Never forget that sin is no longer your lord and master. Christ has set you free, John 8:32. Live as a free man or woman in Christ.

ii. Expect a life-long struggle

It is no easy thing to put sin to death. Sins that we once thought were mortified may return. New situations or stages in life may find new sins raising their ugly heads. Don’t believe anyone who tells you of quick and easy way to mortify sin. Sins are like a persistent weeds. And  gardeners never finish weeding. There is growth in grace and progress in the fight against sin, but it is hard work, Galatians 5:17.

iii. Look to Christ

He is able to help you in the struggle to put sin to death, Hebrews 12:1-3. His blood cleanses us from all sin, 1 John 1:7-9. John Owen makes this point in his classic, On the Mortification of Sin,

"Set faith at work on Christ for the killing of thy sin. His blood is the great sovereign remedy for sin-sick souls. Live in this, and thou wilt die a conqueror; yea, thou wilt, through the good providence of God, live to see thy lust dead at thy feet." (Works of John Owen, Volume 6. p. 79).

iii. Kill sin by the Spirit’s power

If you are in Christ, then the Holy Spirit is in you, Romans 8:9, 12-13. Walk in the Spirit, Galatians 5:16 and see his fruit being produced in you, Galatians 5:22-23. Don’t grieve the Holy Spirit or quench his work. He will empower you mortify sinful desires and crucify covetousness. The mortification of sin is not something you can do on your own. But you are not on your own. God has united you to his Son by his Spirit.

iv. The future hope

The mortification of sin is a work for believers who live between the already of being raised with Christ to a new life of holiness and the not yet of full resurrection glory. Our "members" will only be completely mortified when we are raised from the dead by the power of Christ. Then our life which is now "hidden with Christ in God" (Colossians 3:3) will be revealed, Colossians 3:4. This hope motivates us to "purify ourselves even as he is pure", 1 John 3:1-3.

The gospel-driven life is a constant battle against sin. You have died with Christ to the old life of sin. You have been raised with him to a new life of holiness. Therefore obey the gospel imperative and put sin to death that you may be holy as the Lord your God is holy.

Some thoughts on the mortification of sin: Mortifying covetousness

Colossians 3:5-7

Paul concludes his vice list  of sins that must be mortified with “covetousness, which is idolatry”. This is a strange statement on the surface of things. What has covetousness or greed to do with idolatry? What has the last commandment to do with the first, Ex 20:3, 17? The answer is, everything. If we put a greedy desire for anything ahead of the joyful worship of God in the beauty of holiness, then we have become idolaters.

The venal Gordon Gekko of Wall Street infamously quipped that “greed is good”. Our acquisitive society agrees. Covetousness makes the world go round. The world of advertising plays on our desire to accumulate more and more stuff, whether we need it or not. New Labour's Peter Mandleson said that he was entirely comfortable with people becoming  “filthy rich”. And with that sentiment in mind, we note that under the last Government the gap between the richest and poorest in society became wider then ever. The credit crunch was in part caused by the covetousness of city slickers who took huge risks for quick, easy and lucrative returns. Towards the end of his acute analysis of our current financial woes in Who Runs Britain?, Robert Peston makes an astonishing statement, worthy of Gekko himself, "It may not be pretty but, on the whole, greed is good". (p. 336). "No" says Paul, "mortify...covetousness, which is idolatry."

1. Mortify covetousness by cultivating a right attitude towards God's gifts

We cannot mortify covetousness by attempting to divest ourselves of all but the minimum material goods. God made the material world and it is in this world we live our embodied human lives. Killing covetousness is not a flight from physicality. The problem with covetousness is that it fails to recognise that material things such as food, clothing and housing are not ours by right. They are God's gifts to us, Acts 14:17, James 1:17. When we see material goods as gifts rather than simply possessions, the appropriate response is gratitude rather than greed. With Job we also need to accept without resentment that what the Lord gives, he can also take away, Job 1:21. That is why Paul warned the rich not to trust in "uncertain riches", but in the living and giving God, 1 Timothy 6:17.

Regarding our material wealth as a gift will also enable us to defy the impulse towards covetousness by prompting us to share with others what the Lord has graciously given to us. For the Christian our watchword is not, "greed is good", but "It is more blessed to give than to receive." (Acts 20:35).

2. Mortify covetousness by learning the secret of contentment

According to Paul, "The love of money is a root of all evil", 1 Timothy 6:10. We can help mortify this expression of greed by having a right estimation of money. Consider Proverbs 30:7. We need to learn the secret of being content with what the Lord has given us. Paul had to learn this difficult lesson for himself, Philippians 4:11-13. We can rest content knowing that God will supply all our needs, Philippians 4:19, Matthew 6:33.

Of course, covetousness involves more than greed for material goods like money or food. We can covet another Christian's spiritual gifts or envy the way that the Lord is blessing their ministries. That is not the right spirit, Philippians 2:3-4. We need to learn to be content with the gifts that the Lord has given us and use them for the building up of his church as he sees fit to bless, 1 Corinthians 3:5-7.

The same goes for bloggers. Who wouldn't want the readership of a Challies or the Pyros? But the tenth commandment applies to us too, "Thou shalt not covet thy neighbour's blog". We more lowly bloggers will simply have to learn to be happily contented that anyone bothers to read our stuff.

3. Mortify covetousness by seeking ultimate satisfaction in communion with the one God who is Father, Son and Holy Spirit

If we think that getting "filthy rich" or gorging more food, or buying that special gadget - I'd simply love to have an iPhone - will give us fulfilment and lasting satisfaction, then what we desire has become an idol. Only God can truly satisfy the human soul, Psalm 36:7-9. As Augustine said of God, "You have made us for yourself and we can find no rest unless we find our rest in you."  Yet some people live for food. Their "god is their belly" (Philippians 3:19). Recent news stories reported that thousands of people are living on state handouts because they are too fat to work. In a bad case of “Top Gear-olatry” others put their cars before God, worshipfully washing and waxing their beloved motor on a Sunday morning rather than going to church. But our religion is not that of unholy trinity of Clarkson, Hammond and May. We worship the one true and living God who is Father, Son and Holy Spirit and live to enjoy communion with him, 2 Corinthians 13:14. If you live for anything else, then you are just as much an idolater as those depicted in Isaiah 46:5-7. The best way to mortify covetousness is to make the God of the Gospel your ultimate treasure and delight, Psalm 73:25-26.  

Some thoughts on the mortification of sin: Sin is serious

Colossians 3:5-7

Sin is not a trivial matter. It is deadly serious, yet our society has little grasp of the utter seriousness of sin. The tabloids and glossy celeb mags revel in the seedy shenanigans of so-called celebrities. Our political leaders seem to have lost all sense of moral seriousness. David Laws had to resign from the Government for misusing parliamentary expenses in order to hide his relationship with another man. Despite his conduct, colleagues described him as an "honourable man". After using family snapshots in his election literature, Chris Huhne recently announced that he was leaving his wife of 26 years for another woman. There was, of course no question of the duplicitous Government Minister resigning from his post.

Sinful behaviour is often explained with reference to medical or psychological factors.  Sin has been medicalized so that what once would have been regarded as bad conduct is explained or excused by reference to some or other 'syndrome'. An office worker in US sacked for being routinely late for work. But on appeal she was reinstated. Her tardiness was apparently due to a 'chronic lateness syndrome'. That's alright then!

But Paul will not allow us to trivialise or excuse sin. If we are going to mortify sin, then we need to see exactly how vile and evil it is. In the passage under consideration the apostle gets down to brass tacks. He does not content himself with a mere general statement, saying "put sin to death". He descends to particulars, Colossians 3:5. Paul was a man who called a spade a spade. He will not allow us to gloss over the utter sinfulness of sin. Many of the sins in this "vice list" have to do with sexual sin. Today people speak of unmarried couples having a “one night stand”, or a "fling", Paul calls it “fornication”. A married man will claim that he has “fallen in love” with another woman, excusing himself by saying, "it feels so good that it can't be bad". Paul calls that “passion” and “evil desire”. The apostle is not allowing us to hide behind words and phrases that try to make sin seem less evil than it is. A spade is not an "earth removing implement", but a "spade". And sin is sin. That is why we have put it do death.

Moreover, sin is serious because it attracts the wrath of God, Look at what Paul says in , Colossians 3:5-7. This is the universal testimony of Scripture, Romans 1:18, Mark 9:42-48. Sin, all sin deserves eternal punishment. Yes, God’s wrath against our sin had been propitiated in Christ, Romans 3:25. But that is what it took for God to deal lovingly with us and justly with our sin. Sin is that serious. We cannot afford to play with it. We cannot tolerate in our lives the sin that provokes God’s just wrath upon the world, 1 Corinthians 6:9-11.

We once lived as "sons of disobedience", walking in the way of sin, subject to God's terrible wrath. But that old life is dead and gone, 2 Corinthians 5:17. Now, rather than walking in sin we must mortify it. Sin is a killer. Kill it or it will kill you, Romans 8:13.

Some thoughts on the mortification of sin: Grammar

  

Colossians 3:5-7

When I was in school grammar was out, which might explain a lot. Beyond the basics of commas, full stops and spelling, little effort was made to teach us the meaning of technical grammatical terms. It was only when I began to learn Greek and Hebrew at the London Theological Seminary that I had to get to grips with the finer points of grammar. Of course you don’t need to know grammatical jargon in order to make yourself understood, but it can help.

In grammatical terms living the gospel-driven life is all about understanding the relationship between the indicative and the imperative. The indicative is a statement of truth – it indicates or describes something, “The water in the swimming pool is clear and warm”. The imperative issues a command:, “Jump in the water and have a swim.”

"What has all this grammar this got to do with me?" You might say. It is vital that we get this point and have a clear understanding of the relationship between the indicative and the imperative in the Christian life. As the early 20th century New Testament scholar, Gresham Machen said, “Christianity begins with a triumphant indicative...[it] announces, first a gracious act of God.”

In this case the indicative is this: Colossians 3:1, 3:3. The believer has died with Christ to the old life of sin and has been raised with him to a new life of holiness. That is the “triumphant indicative” describing the reality of our position in Christ. But we can’t leave it there. The indicative gives rise to the commanding imperative: because you are dead to sin and alive to God – “Therefore…”, Colossians 3:5.

Notice that we are not told that we must die with Christ and be raised with him. That is not something we can do. God does that for us as he unites us to Christ by the Spirit. But as those who are dead to sin and alive to God, believers must put sin to death and bring holiness to life.

Our union with Christ in his death and resurrection gives rise to the essential pattern of the Christian life, which is that of mortification (putting to death) and vivification (bringing to life). “You died” (Colossians 3:3) “therefore put to death” (Colossians 3:5). “You were raised” (Colossians 3:1) therefore bring holiness to life (Romans 6:11-13, 22). Alternatively, Paul speaks in terms of "putting off" sin and "putting on" holiness, Colossians 3:8, 3:12.

The triumphant indicative, “You died and been raised with Christ” leads inevitably to the compelling imperative, “You must therefore put sin to death and live a new life of holiness”.

That fact that the imperative is issued at all tells us that while the believer has been united to Christ in his death and resurrection, he or she is not perfect yet. We must work out what God has worked in, Philippians 2:12-13. If we are going to live the gospel-driven life then we are going to have to mortify the sin that remains in our lives. We are still “on the earth”, living in a fallen world and our “members”, the members of our bodies must not be used for sinful purposes, Romans 6:13.

Understanding the grammar of mortification concerns grasping that union with Christ crucified and risen is the the dynamic that empowers us to obey the apostolic command to mortify sin and live holy lives for the glory of God.  

From the Resurrection to His Return by Don Carson

From the Resurrection to His Return: Living  Faithfully in the Last Days,

by Don Carson, Christian Focus, 2010, 48pp.

How should Christians live in the last days? As Carson points out by "last days" the Bible does not  simply mean the period immediately before the Second Coming, but the whole epoch between the resurrection of Christ and his return. In other words the question is, how should Christians live now in the time between the  accomplishment of salvation and its full consummation? Thankfully, the Bible does not keep us guessing on this point. The apostle Paul addresses it directly in 2 Timothy 3:1-4:8. And it is to this portion of Scripture that Carson directs our attention in this little book. 

In the "last days" Christians have to live in a world that has been corrupted by sin. We will face false teachers who will endeavour to dupe the faithful. Let us be under no illusions, believers can expect persecution and opposition from the world. In such an environment Christians need to choose good spiritual mentors who will model what it means to follow Jesus authentically and with godly integrity. We need to hold fast to the Scriptures that will point us to Jesus and show us how to live out the gospel. In addition we have been called to live contagious Christian lives, holding out the Bible's message of salvation to lost men and women, boys and girls. 

With great clarity and simplicity Carson explains, illustrates and applies the lessons of this key passage of Scripture on living faithfully in the last days. An ideal book for Christian young people as they seek to  live for Jesus in today's world. More mature believers will also find food for thought here. If young believers need mentors, it is for us to be able say,  "Imitate me as I also imitate Christ". (1 Corinthians 11:1). Now there's a challenge.

Special Offer

Our friends at 10ofthose.com  have a  great offer specially for Exiled Preacher readers. Quote "Exiled Carson" when emailing your order to sales@10ofthose.com and you can get this excellent little title for just £2.80 a copy (inc. p&p) or £20 for a pack of 10 (inc. p&p). Go on, you know it make sense. 

Broken-Down House by Paul David Tripp

Broken-Down House: Living Productively in a World Gone Bad,
Paul David Tripp, Shepherd Press, 2009, 223 pages

As you can see, the front cover of this book features a picture of a broken-down old house. The bad news is that this is the place where God calls us to live. The good news is that God is going to renovate the broken-down house and restore its former glory. And the renovation process has already begun. We live between the already of the dawning of grace and the not yet of the renewal of all things.

The author uses the idea of a broken-down house to illustrate what it means to live for the Lord in a fallen world. The world has gone bad because of sin. Nothing is as it should be. Everything from the environment to personal relationships have been affected by the devastating effects of the fall. But that does not mean that the believer should fatalistically write off the 'broken-down house' of this world. God has called us to be part of his renovation work by living productively in a world gone bad.

Doing this requires a healthy dose of biblical realism. We have to come realise that we cannot change other people, let alone the world in our own strength. To think otherwise is a recipe for the frustration and bitter disappointment that so often seems to mar our relationships. Believers need to come to terms with their limits and rest in the sovereign power of God. We need to live in the light of eternity and learn what it means to actively wait upon the Lord. He alone is able to restore the broken-down house and transform those who live in it.

But that does not mean that we can do nothing. Fuelled by love for the Lord and empowered by grace we must reject passivity and involve ourselves fully in God’s redemptive community, the church. We have been saved to serve and having a ministry mentality will affect every aspect of our lives. Understanding this and living it out will transform our relationships within the family, church and society.

In the final chapter, Tripp urges his readers to examine their legacy. Can the people closest to us see that we are living for eternity with an eye for God’s glory, or are our goals altogether more earthly? Such questions force us to think about what really makes us tick. And that isn't a bad thing.

This well written book is full of telling illustrations and is characterised by pastoral honesty and sound biblical teaching. The believer is challenged to live faithfully and fruitfully in a fallen world that God is busy restoring. Read, reflect and act.

* An edited version of this review will appear in a future edition of Evangelical Times.

How should we then give?

The other Sunday one of the churches I serve had a Gift Day, so I preached on the theme of giving, taking 2 Corinthians 8:9 as my text. It made me think about giving and how we may give well as Christians.

People give for all sorts of good reasons. Some give out of pity. Paul could have written about the suffering and poverty in the Jerusalem church, explaining how some believers were having to go without life’s essentials for Jesus' sake. They were poorly clothed, ill fed, and had to live in sub-standard housing. People of my generation have Michael Beurk’s famous report on famine on Ethiopia etched on their memories. The outpouring of compassion provoked by that film led to the original Live Aid concerts. But Paul did not appeal to the Corinthians to give simply out of pity. Others may give because giving can be fun. Events like 'Children in Need' and 'Comic Relief' are all about making giving fun. Paul could have told the Corinthians to organise some exciting fundraising activities, 'Come on, get involved. Giving is a fun, feelgood thing to do'. But that was not Paul's approach. Altruism is another motive for giving - give simply because it is the right thing to do. If you are better off than others, then you have a duty to give, noblesse oblige and all that. Paul didn't try that one either.

It is possible to give for entirely the wrong reasons. We may give to impress others with our largess. Some give hoping to gain. Take the recent "cash for Peerages" scandal in the UK, where big donors to political parties were allegedly offered seats in the House of Lords as a reward for their giving. We can give manipulatively to make others obliged to us. 'You just remember where the money is coming from.' Paul obviously doesn't want the Corinthians to give for bad reasons. He wants them to be gospel givers. As Christians our chief motivation for giving is the good news of what Jesus has done for us. And what Jesus has done for us is encapsulated in 2 Corinthians 8:9.

How should we then give?

1) Gospel givers are sacrificial givers

At the heart of 2 Corinthians 8:9 is the idea of sacrifice.

2) Gospel givers are loving givers

Not “as cold as charity”, but an expression of love to enrich others, (1 Corinthians 13:3, 1 John 3:16-17).

3) Gospel givers give for the gospel’s sake

They want others to hear the gospel and will give to maintain gospel witness.

4) Gospel givers give more than money

Giving is not just about what we put in the offering box. We must give of ourselves, our time, energy and love in the Lord's service, Romans 12:1-2.

5) Gospel givers are thankful givers

God has given us so much more than we could ever hope to repay him. We give of our money time, our very lives saying, 2 Corinthians 9:15.

6) Gospel givers don't just think about giving, they do it

Give to the Barnabas Fund, 'hope and aid for the persecuted church'.

The Ordinary Hero: Living the cross and resurrection by Tim Chester

The Ordinary Hero: Living the cross and resurrection
by Tim Chester, IVP, 2009, 221pp

The death and resurrection of Jesus Christ lie at the very heart of the Christian faith. As Evangelical Protestants we preach that Christ died once and for all to save us from sin. We are also prepared to defend Jesus’ bodily in the face of unbelieving scepticism. But what impact should these gospel basics have on the life of the believer? As the subtitle suggests, this book is about living the cross and resurrection of Jesus.

Chester has the gift communicating his ides in crystal clear prose, with a generous sprinkling of vivid illustrations and telling quotations. He avoids technical jargon, apart from “eschatology”, which he goes out of his way to define. This work is evidently the product of careful scholarship, but Chester’s style is wonderfully engaging and accessible.

The writer delves into the Scriptures, basing what he has to say on a sound and insightful handling of the biblical materials. Chester writes with a keen awareness of the theological dimensions of his subject. He makes a good, biblically reasoned case for penal substitutionary atonement. He points to the cosmic implications of the bodily resurrection of Jesus. His resurrection is the first fruits of the new creation. However, Chester is incorrect to state that while in the tomb, Jesus’ flesh was “rotting into dust” (p. 185). As Peter is careful to point out in quoting from Psalm 16 on the Day of Pentecost, Jesus’ flesh did not see corruption (Acts 2:25-32 cf. Paul's similar words in Acts 13:35-37). His dead body was preserved from the corrupting effects of death by the power of the Holy Spirit.

Chester thoughtfully applies his teaching. Readers are challenged not simply to understand what the Bible has to say on of the death and resurrection of Jesus, but to live in the light of these things. The once crucified and now risen Saviour calls us to take up the cross and follow him, whatever the cost. As those who are united to Christ by faith, believers experience the power of his resurrection in their lives. But that power is not given to us so that we may breeze triumphantly trough life without a care in the world. Resurrection power is power that enables us to serve and suffer for Christ’s sake.

The author is pretty culture-savvy, referencing contemporary films and music. He gives a penetrating critique of today’s materialistic society. If the consumer is king, little room is left for humility, self-denial and sacrificial service. Only by being ‘ordinary heroes’, living the death and resurrection of Jesus will we find true joy and purpose in life.

Many believers tend to think of the Christian’s final hope in terms of dying and going to heaven. But Chester paints a more biblical picture of the eternal sate. When Jesus returns, our bodies will be raised up and made like Christ’s resurrection body. We shall live forever in the new creation in the presence of the triune God and in the company of his people. With this hope in our hearts we are motivated to live for Jesus in this fallen world.

Everyone who wants to know more about what it means to be an authentic follower of Jesus should read this most helpful and challenging book. Buy it and by God's grace, live it. Check out this video, where Tim Chester talks about what it means to be an 'ordinary hero'.
* An edited version of this review will appear in a forthcoming edition of Protestant Truth.

A very rough guide to Calvin's theology: Liberty

Calvin has a reputation (perhaps not altogether undeserved) of being a little tetchy and austere. Let us redress the balance (after all it is his 500th birthday today) with a brief consideration of the Reformer's view of the Christian life of liberty. Calvin believed that God, in his creation and providence has showered mankind with many gifts. We are to receive these gifts with joy as tokens of God's goodness. Calvin emphasised that all Christians are called to wholeheartedly serve the Lord, whatever their line of work. But while this life is not to be despised, we are driven by the sufferings of this world to long for the joys of everlasting glory in our heavenly home.

The Christian is a free man. The basis of Christian liberty is our justification by faith alone. The believer is free from the accusations of the law of God, having been justified by grace through faith in Christ. The Epistle to the Galatians is the great charter of Christian liberty, Galatians 5:1. Paul teaches that believers have been freed from the ceremonies of the law such as circumcision. We have also been liberated from the curse of the law in Christ who was made a curse for us. The law reveals the way in which Christians should live, but it cannot condemn us:

"For when the conscience feels anxious as to how it may have the favour of God...if brought to his judgement seat... the requirements of the law are not to be brought forward, but Christ, who surpasses all the perfection of the law, is alone to be held forth for righteousness." (Institutes III:19:3.)

We are not free to sin because we have been called by the grace of God to righteousness and holiness. But we do have freedom when it comes to adiaphora or things indifferent. This is a very important point,

"The knowledge of this liberty is very necessary to us; where it is wanting our consciences will have no rest, there will be no end of superstition." (Institutes III:19:3).

Within the bounds of modesty and self-control, believers are fee to eat, drink and wear what they please. Calvin taught this against a background where Roman Catholic traditions like eating fish not meat on Fridays were observed by many people. Such matters are adiaphora - the Christian is free to do as he pleases with regard to such issues. We are not bound by the traditions of men. Calvin ridiculed those who had scruples over eating good food and wearing comfortable and attractive clothing.

"If he hesitates as to a more genial wine, he will scarce drink the worst with a good conscience; at last he will dare not to touch water if more than usually sweet and pure. In fine, he will come to this, that he will deem it criminal to trample on a straw lying in his way." (Institutes III:19:7.)

Now, Christian liberty is to be used responsibly. We are not to abuse our freedom by offending the conscience of the weaker brother. On the other hand, we must not to yield to Pharisaical types who would seek to rob us of our true freedom in Christ. Christian liberty is one of the precious fruits of the gospel. Perhaps on this, the 500th anniversary of Calvin's Birth on 10th July 1509 it would be in order to raise a glass of genial wine in honour of the great man.

Between Scylla and Charybdis (Part 1)

In Homer's The Odyssey, the hero Odysseus is forced to choose between two monsters poised on opposite sides of the narrow Strait of Messina. Scylla dwelt on a rock. She had six heads and would gobble up any sailors within range. The sea monster Charybdis had a single gaping mouth that sucked in huge quantities of water and belched them out, creating deadly whirlpools. Odysseus had a terrible choice to make. To avoid Charybdis he would have to confront Scylla, knowing that some of his crew would certainly be eaten alive. But to avoid Scylla would mean sailing too close to Charybdis's swirling whirlpool and possibly lose his entire ship. He opted for the lesser of two evils, faced Scylla and only lost a few men. So the saying "Between Scylla and Charybdis" means to face two extreme dangers. Here are some extreme dangers in theology. Unlike Odysseus, we don't have to choose between them, as God has provided a safe passage for us in his Word.

1. Legalism and antinomianism. Strong legalism teaches that salvation is by works or that works make a contribution to our salvation in some way. A weaker form of legalism tends to see the Christian life in terms of keeping a set of rules that are not necessarily biblical. Antinomianism holds that as we are saved by grace, God's commands are irrelevant to Christian believers. Antinominanism is therefore detrimental to the life of holiness. We are saved by grace alone apart from the works of the law. But Jesus says, "If you love me, keep my commandments." (John 14:15).

2. Intellectualism and emotionalism. Intellectualism stresses that faith is mainly assent to biblical propositions. But this can lead to a cold, unfeeling approach to the Christian life. "True religion is more than a notion, something must be known and felt." True faith is exercised when the whole person; mind, heart and will trusts in God. Emotionalism virtually disregards biblical truth for the sake of exciting experiences. This can leave the believer at the mercy of fleeting moods and feelings. Christian emotions should arise in response to the truth of God applied to our lives by the Spirit. We must rejoice in the Lord rather than rejoice in the feeling of joy as an end in itself.

3. Pseudo-scholarship and anti-intellectualism. By pseudo-scholarship I mean scholarship that is not subject to the authority of Scripture. The task of Christian scholarship is to engage in serious biblical and theological study. The aim must be to help the church confess the biblical gospel more clearly, not to undermine the teaching of the Bible. Men who claim to acknowledge the authority of Scripture also become pseudo-scholars when their work ceases to be of any real use to the people of God. Anti-intellectualism has little time for biblical scholarship and theological study. But the Bible demands in-depth study if we are to understand and apply its message properly. The work of theologians and biblical scholars is to be treasured by the Church. God uses people with great intellectual ability like the apostle Paul, Augustine and Calvin for the building up of the body of Christ. The hand that works must not despise the eye that sees.

4. Ecumenism and isolationism. The aim of the ecumenical movement is to create one worldwide institutional church. In practice this means that the Protestant and Orthodox Churches would have to reunite with the Roman Catholic Church under the authority of the pope. Ecumenism minimises doctrinal differences for the sake of institutional unity. But the historic disagreements between Evangelical Protestants and the Roman Catholic church concern matters that are essential to the gospel such as justification by faith alone and that Jesus Christ is the sole mediator between God and men, not to mention the supreme authority of Scripture. In the ecumenical movement, serious theological differences are often relativised and regarded as mere matters of emphasis. Consistent Evangelicals cannot allow the biblical gospel to be treated as an "insight" that is no more or less valid than Liberalism or Roman Catholicism. The integrity of the gospel demands that Evangelicals separate themselves from the Ecumenical Movement. But some Evangelicals have gone to the opposite extreme. They become isolationists, moving in ever decreasing circles. Secondary issues like Bible versions or premillenial eschatology are made the basis for fellowship between churches. But the basis for fellowship is the gospel and it is scismatic to separate from other believers over secondary matters. Isolationists show scant regard for the true unity of the visible church for which Christ prayed, John 17:20 & 21.

5. Traditionalism and trendiness. Traditionalists tend to elevate their traditions to the level of Scripture. This is certainly the case with the Roman Catholic Church, but Protestants too can become traditionalists. Some churches demand that preachers pray to God in "Thees and Thous". But such a requirement cannot be justified from Scripture, where human beings and the devil as well as God are addressed (at least in the AV) as "thee" or "thou". Traditionalists almost invariably think that old is better than new. But Scripture, not time is test of truth. A tradition may simply be an old error, while new insights into the meaning of the Bible may be perfectly valid. Traditionalists risk consigning themselves to a cultural black hole by failing to relate the everlasting gospel to the contemporary world. On the other hand, trendies don't have a lot of time for tradition. They appreciate what is new and fresh. But Christians are part of the historic Church and we should value what the Spirit has taught believers in the past. We are not the first generation of Christians to interpret Scripture. The ancient creeds and confessions help us to read the Bible faithfully, avoiding blind alleys. Familiarity with church history helps us to identify when a "new insight" is really no more than a recycled heresy. Trendies can be so obsessed with "relevance" that they may be tempted to downplay aspects of the gospel that are especially problematic in the postmodern world. The exclusive claims of Christ do not seem too appealing to easy going relativists, so we had better not mention John 14:6 or Acts 4:12. The Emerging Church is an example of the triumph of trendiness over faithfulness. Christians are called to be faithful to the historic gospel and meaningfully engaged in the contemporary world.

More extreme dangers coming soon...

The peace of Jesus

"My peace I give unto you" (John 14:27)

We live in anxious and troubled times. People are worried about global warming, terrorism, and the impact of the current economic climate. Some worry so much that they are overweight that they become anorexic. Others are so worried by life that they “comfort eat” themselves into obesity. Many people are neurotic and distracted. They lack peace. This is understandable because, "There is no peace for the wicked" (Isaiah 57:20 & 21). But Jesus said, "Come unto me all you who labour and are heavy laden and I will give you rest." (Matthew 11:28). He has promised us peace.

Before he left them, Jesus promised his disciples, “My peace I give to you” (John 1:27). It is his peace that he gives to those who believe. He is our peace, (Ephesians 2:14). Christ gives us peace with God by his blood. He has left us the peace that he displayed in his life. Never was a man more active, busy man than Jesus. But we was never stressed. He withdrew to the desert regions to rest after a period of intensive work. But he was followed by a great crowd of 5,000 men plus women and children. Did he tell them to clear off like a harassed celebrity pursued by the paparazzi? No he calmly took charge of the situation, taught them and provided them with a hearty picnic. That was his peace. He lived with the constant threat of arrest. He knew that his enemies were out to get him. But he was never distracted, irrational or paranoid. He had peace. Once he was asleep on a boat in the midst of a storm. He had to be woken up by his terror stricken disciples. How did he react when he saw his fearful followers and then see the waves filling the boat? Did he start jumping around like Corporal Jones from Dad’s Army saying, “Don’t panic, don’t panic!” No, he calmly stood up and said, “Peace, be still!” (Mark 4:39-40). That was his peace. Jesus gives us peace with God. With him there is peace in the midst of life with all its unexpected turmoil. As we bring our anxieties to God in prayer we are promised that, "the peace of God which surpasses all understanding will guard you hearts and minds through Christ Jesus." (Philippians 4:7).

"Now may the Lord of peace himself give you peace always in every way. The Lord be with you." (2 Thessalonians 3:16).

Geoff Thomas on the ministry and anxiety

On Monday I wended my way to Honiton, Devon for the Westcountry Reformed Minister's Fraternal. I drove to Gillingham, Dorset and met up with my old friend Mike Heather, pastor of Gillingham Baptist Church. It was Mike's turn to drive on from Gillingham so we jumped in his car and spent the hour's drive talking away about church and family stuff.

The speaker for the day was Geoff Thomas, pastor of Alfred Place Baptist Church Aberystwyth. Geoff is a larger than life character with decades of experience in the ministry so I was looking forward to what he had to say. His theme was "Anxiety in the Ministry", based on Philippians 4:6. Here's an brief sketch of his message,

I. Four things that we must not worry about

1) Trivia

We are not to worry about food and drink or obsess over dieting. Neither are we to worry about clothing and appearance. The Lord knows that we need food, drink and clothing (Matthew 6:25ff), so there's no need to be anxious about such things. Ministers of the Gospel should not be neurotic about the trivial things in life. We have more important things to think about.

2) Things we can't control

Worrying wastes energy, but changes nothing. The short cannot worry themselves taller (Matthew 6:27). We should not worry about length of life, future financial security etc. Being consumed with worry about things we can't control diverts us from the work of the Ministry.

3) Problems that have not arisen yet

"Sufficient unto the day is the evil thereof." (Matthew 6:34). What's the point in worrying about possible gloomy scenarios in the church? God will give grace to help in time of need.

4) About things that God has promised to take care of

"Be anxious for nothing" (Philippians 4:6). If God has promised to take care of something, then we must believe him. Not to do so is to excersize little faith and is a sinful failure to trust God's Word.

II. How should we deal with our worries?

1) Make a present of worry

Give your worries to God in prayer (Philippians 4:6).

2) Be thankful

"with thanksgiving, let your requests be made known to God."

3) Leave your worries with God

Take your burden to the Lord and leave it there. No point in presenting our anxieties to God and them taking them back. Once a present has been given away, it no longer belongs to us - it is now God's "worry" not ours.

III. God peace banishes our worries

The promise is, "and the peace of God will guard your hearts and minds through Christ Jesus." (Philippians 4:7). God is a God of peace. His being is peace all the way down with no nagging neuroses. When we have given our worries to God, his peace will garrison our hearts like sentries on duty who stand guard to fend off the foe. Jesus has promised rest and peace to all who come to him.

In that little outline I can't hope to convey the spirit of Geoff's lively and intensely pastoral message. You just had to be there! In the discussion that followed the talk, we reflected on the difference between legitimate concern and anxiety. And at how we can minister to people whose lives are dominated by sometimes irrational worry and anxiety. One thing that impressed me in the discussion was Geoff's restless determination to keep growing as a minister. He has been the Pastor of Alfred Place Baptist Church for over 40 years, but he wants to continue to develop as a pastor and preacher. Geoff said that he is still eager to learn from the best practice of preachers he admires, like Stuart Olyott. He also tries to keep abreast of the issues that ministers have to face in the contemporary world. I suppose that's the way to exercise a long-term, fruitful ministry. To keep going we have to keep growing. I hope Geoff Thomas is still going strong come September 2010 because I booked him for Penknap Providence Church's 200th anniversary service!

'The God Who Draws Near' by Michael A. G. Haykin

The God Who Draws Near: An Introduction to Biblical Spirituality
by Michael A. G. Haykin, Evangelical Press, 2007, 120pp

Spirituality is one of those buzz words that is often used, but seldom defined. It may be taken to mean religious expression in the broadest possible terms. Sometimes attention is focused more narrowly on different forms of the spiritual life such as Catholic or Orthodox spirituality. Michael Haykin has set himself the task of discovering a distinctly biblical spirituality. In this lucid and gripping book, he shows us how sinners may encounter the God of the gospel. The author’s approach is thoroughly grounded in Scripture. He also draws on the timeless riches of Reformed and Puritan spirituality.

Evangelical spirituality is not a matter of mastering certain techniques like Transcendental Meditation. It is directed by an understanding of God’s self-revelation in Scripture. The God who draws near to us is the eternal Trinity, the one God who is Father, Son and Holy Spirit. Haykin appropriately begins at this very point. The doctrine of the Trinity is not an abstract, theoretical construction. The New Testament teaches that the Christian has been brought into communion with the Triune God. The Father sent his Son into the world to die on the cross for sinners. It is on that basis that God draws near to us by the presence of the Holy Spirit. For many people today, spirituality is all about self-discovery and self-improvement. But in coming to know the holy God of the gospel, we are brought to see ourselves as sinners, wholly dependent upon him for life-transforming grace.

A genuinely Christian spirituality is the product of the Holy Spirit. He shows us the central glory of Jesus Christ and him crucified. The Holy Spirit works in us by the Word, the Bible. Like William Tyndale and others, we need to cultivate a deep and meaningful devotion to Scripture. Those who have sidelined the Bible in order to emphasise the immediate work of the Spirit dishonour the one who gave us God’s inspired Word.

After erecting this doctrinal framework, Haykin gets down to the challenging matters of prayer and meditation in the spiritual life. We have much to learn from the Puritans and the likes of Jonathan Edwards on meditative reading of the Word of God. A chapter is devoted to Spiritual friendship as a means of grace. Haykin draws attention to Paul, the friendly apostle and to the enduring friendship between 18th century Baptists, John Ryland Jr and Andrew Fuller. We seem to have lost the art of making friends these days, so this was a thought provoking read. Finally, the author rightly argues that mission is the inevitable fruit of Christian spirituality. Paul is set forth as an excellent model of active concern for the salvation of lost sinners.

In this fine work you will find a rare combination of deep learning, careful thought and lightness of touch. I warmly recommend this delightful book to all who wish to discover the meaning of biblical, Christ-centred spirituality. See here for an interview with Michael Haykin from Blogging in the name of the Lord: Series 2.