A middle way on spiritual gifts

This year the publication of Sam Storms book "Practicing the Power" seems to have reignited debates over spiritual gifts. And this remains a live issue in churches. Ours is a day in which Christians experience a variety of church fellowships and this naturally leads to questions about the practices churches may differ on. What expectation should we have of the more supernatural gifts such as receiving prophetic revelations or insights called words of wisdom or knowledge, being used in healing or other miracles, praying in a supernatural language known as “tongues,” or discerning whether someone is influenced by demons or the Holy Spirit? Although this is not the place for detailed examination of what these gifts actually are, two views seem prevalent in considering the extent to which they should be expected.

Cessationism

The majority historic view is known as “cessationism.” It holds that the more miraculous gifts seen during the time of the New Testament ceased with the ending of the apostolic age. They point out that the New Testament tells us that such things were “marks of a true apostle” (2 Cor 12v12), intended to bear witness that their message was from God (Heb 2v3-4) as the “foundation” on which the church would be built (Eph 2v20, 3v5). Because the foundation is now laid and Paul was the last apostle (1 Cor 15v8), cessationists argue, such things have now ceased.

Continuationism

Since the beginning of the twentieth century a view known as “continuationism” has became increasingly dominant. It is the view of Christians who call themselves “charismatics” after the Greek “charismata” (meaning "gifts"). They hold that the more miraculous gifts of the New Testament should be sought and expected to the same extent today as they were then. They point out that the New Testament tells us that the entire “last days” between Jesus’ ascension and return is to be marked by “prophecy” and “signs and wonders” (Acts 2v17-21), and that “prophecy” and “tongues” will only cease when the Christians sees God “face to face” (1 Cor 13v8-12) which is when Christ returns. Because such things continue, continuists argue, we should expect them as much today as people did then.

Problems

To our mind there are two problems with both views. First, neither does justice to the compelling arguments of the other. The fact is that scripture does seem to teach that the miraculous gifts were marks of apostleship and in some sense foundational, but also that they characterise the last days in which the Spirit is poured out and so can be expected to continue to some extent.

Second, neither acknowledges the realities of the church’s experience. Cessationists accept that God might grant revelations or performs miracles or impress something on a believer, but stress that we cannot expect such things as the norm. But what makes something normative? If these things are taking place regularly, surely it is more honest to accept that to at least some extent the gifts do continue. Not doing so, not only fails to do justice to the nuances of the Bible’s teaching but can keep Christians from praying for or acknowledging genuine works of the Spirit. However, that is not to say continuists have it. Their problem is that contemporary experience just doesn’t fit what we read of in the New Testament. It is certainly not the norm to see limbs grow and the dead raised. And this needs acknowledgement too. Otherwise Christians and churches assume they are somehow failing when they don’t see such things. Moreover, it can lead them to claim the gifts are in evidence when they are not because of the desire to feel God is at work as he was in the first century. For example, whereas the model for NT prophecy is that of the OT (Num 12v6, Acts 2v17) meaning that it comes predominantly by vision or dream and with accuracy, continuists claim anything God spontaneously brings to mind for others is prophecy. And whereas “words of wisdom” or “knowledge” (1 Cor 12v8) in the wider context are most likely the ability to speak out the wisdom of the gospel or knowledge about God and his moral will (1 Cor 2v6-7, 8v1-7), these are now said to be the speaking out of whatever is impressed upon you about others. Again, whereas biblical healings are almost always definite, immediate, physical and total, today slow, partial and inner healings are all celebrated as miraculous, and the vast majority who are not healed are rarely acknowledged.  

Contractionism

All this leads our view to be midway between the two. It might be titled “contractionism” because it argues that the gifts do continue beyond the time of the apostles but in a more limited sense. It seeks to do justice to the fact that the age of the apostles was unique and so marked by a powerful outpouring of the miraculous in order to authenticate these men and the message they carried as the foundation for the church. But it also seeks to do justice to the fact that the wider need of the gifts has not ceased. Although no Christian expects God to be revealing the gospel or its implications by prophecy now we have the New Testament, there may still be famines the church needs a prophecy for in order to prepare (Acts 11v28). Likewise, there are still sick people in need of healing, prayers that might be said in tongues, and unbelievers who by witnessing the miraculous will consider the gospel the church proclaims. This view protects us against a failure to seeking such things from God, but also against assuming failure unless the book of Acts is in evidence today.

From principle to practice

What then for the way ahead? Quite simply, it is to get on with the priorities of church life with a longing prayerfulness for God to grant by his Spirit whatever gifts are most needed for the upbuilding and witness of the church – but to do this with a clear understanding from scripture as to what these gifts actually entail, and an eye out for how the Lord might be giving them. If someone has a vision-like experience or vivid dream in which they are convinced God is revealing something, they should talk to their elders as it may be a prophecy for the church. If someone is sick, the elders should pray expectantly for healing (James 5v14-15), but any who sense a particular compelling to pray should also do so, but communicating that although healing may be given it is not actually promised. If someone feels moved to pray out in an unknown language at home, they should freely do so, and if in church, only with a conviction that someone has been given an interpretation of it (1 Cor 14v27-28). If someone is convinced the Holy Spirit has given them an impression, compelling or picture as guidance or insight for themselves or for others, they should not describe it as a word from God as this is not how scripture portrays it – rather they should consider it as no more than God’s possible leading.

The key objection cessationists could make to this is that claiming prophecy continues to be accurate and authoritative undermines the sufficiency of scripture. But this is not so. Scripture claims to be sufficient for making us wise to salvation and training us in righteousness. All agree that prophecy revealing these sort of truths was foundational and has ceased. The sorts of prophecies that can be expected are therefore more circumstantial. If, for example, a prophecy is given that warns of a coming famine, there is no challenge to scripture in saying this is accurate and authoritative. But it would certainly need to be if the church is to take it into account in the decisions it makes.

The objection continuists might make is that in practice the contractionist view will simply allow churches to continue without promoting spiritual gifts. The response here is simply that bad practice doesn't negate the truthfulness of a matter. All churches are responsible for understanding the Bible's teaching correctly and acting accordingly as they consider is best.

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What to expect when we die

[A sermon preached on 14 May 2017, but with extra notes and verses added.]

Why this matters

In speaking of the Christian life, Jonathan Edwards – the great American theologian calls us to: “Labor to get a sense of the vanity of this world, and labor to be much acquainted with heaven.”

Thinking about what happens after death matters. It gives us perspective. It keeps us from living too much for things of this world – which are so fleeting, and helps us live for what will endure.

It encourages godliness. Seeing the wonder of what we will be, we want to live that way now. It encourages sacrifice. Seeing the wonder of what we will have, we are ready to give up what we have now. It encourages perseverance. Seeing, the wonder of what we will one day experience, we are ready to keep going until then. And it encourages urgency. Seeing, the wonder we could enter at any moment, we seek to ensure that we and others are ready – knowing that every breath we breathe could be our last.

Two ships docked off shore

So…what can you expect if your next breath IS your last? The answer, if you are Christians is simple: You can expect to go to heaven.

Most likely, Luke 16 records a story Jesus has crafted to make a point. So we can’t take every detail as fact. For example – there’s no sense anywhere else that those in heaven can see and talk to those who aren’t there. But we can learn from the details here that are reaffirmed in other passages. And what we see is that on death, every individual will head to one of two destinations: Heaven – or Hades, as the underworld was called in Greek.

Read Luke 16v19-26

Now what we see here, is something theologians term the “intermediate state.” Heaven and Hades are not final destinations – but a foretaste of what will be experienced after Jesus returns and judges everyone.

So we can think of heaven like a glorious cruise liner docked off the shore of this world, and gathering passengers to one day disembark when it is renewed. And Hades? Well it is like an offshore prison ship – gathering prisoners tragically destined for hell.

Now we are going to spend our time thinking about heaven. But before we do, we have to pause and take the alternative in. Verse 26: There is no chance of change after death. We will be on one boat or the other. And what we see is Jesus warning that those who do not look to him will experience two things he underlines elsewhere: a terrible unending torment under the burning anger of God and the despair of being locked out of his kingdom.

It’s truly sobering isn’t it?

But as Hebrews 5v9 puts it: “We are convinced of better things in your case – the things that have to do with salvation.” So – let’s think about heaven.

Enhancing the picture

Now, do you know what it is to enhance a photo when you edit it? It puts a sort of filter on that makes its colours more brilliant and its outlines more sharp.

In trying to describe heaven, I am very aware that I cannot do any justice to it with words. So can I ask you to hear everything through a picture enhancer? Whatever I say, try and contemplate what that might be like unimaginably more colourful and sharp. Then recognize that even that is to only see dully and darkley the wonders of what is in store for us.

First, some quick questions and answers:

(1) What exactly is heaven?

I’ve tried to define it this way: “It is a real and parallel, spatial, dimension to our universe, where God, Christ and their angels live, and where the spirits of dead believers await Christ’s return, the resurrection of their bodies and an even fuller life then on the renewed earth.”

Cosmology is throwing up a lot about our universe we don’t really understand: Worm holes. Folding space. Unseen dark matter. It helps us see there’s much about our universe we are yet to understand.

So believing in heaven is not somehow irrational. And we see in scripture that it is not another universe, but part of this one. The one creation comprises heaven and earth (Ps 115v15-16). And it is parallel not far away. So just before he died in Acts 7v55, Stephen “gazed into heaven” and saw Jesus standing there. What that means is that heaven is spatial too. It’s not just something in the mind of God. Jesus ascended in his resurrection body. So heaven is a place where touchable tangible things can exist.

(2) When do we go to heaven?

Luke 16v22: We go the moment we die. You may know that Roman Catholics believe in purgatory - that beyond death those who are saved still have to suffer for a time in punishment for lesser sins, and to sort of purge away any defilement that remains.

Can I respectfully say this has no place in the teaching of the Bible or of Jesus. If we lose loved ones in the faith, we can be sure their next conscious moment is in heaven – or at least on the way there.

(3) How do we get to heaven?

Verse 22 suggests angels may help. Perhaps the first thing we will experience, is the presence of a mighty and glorious being with us, keeping us safe.

But that’s the lesser answer. The greater answer is that Jesus is how we get there. John 14v6: “I am the way, the truth and the life” he said. “No-one comes to the Father but through me.”

I have to say I don’t think anyone’s got closer to helping grasp something of heaven than CS Lewis in his Narnia books. Do you know the story? Some children stumble across a parallel, spatial dimension to this world – another world of magical creatures where time moves differently than in our own. And how do they get there? Through a wardrobe – a wardrobe made from a tree grown from a Narnian seed, with fruit that can heal.

Well so it is that we enter only through a tree – through the tree Jesus was nailed to, the cross. It is the only door to the heavenly ship and the new world it sails too. And that’s why there is no purgatory. In his death Jesus has already paid for every one of our sins – so there is no punishment left for us to endure. Like passing through a decontamination shower, passing through him makes us entirely clean so that we can enter God’s presence. The book of Revelation therefore pictures us there in white robes that we have washed and made white in the blood of the Lamb (Rev 7v8).

Ok. Now to the big question.

(4) What will we do in heaven?

There’s so much to consider here. Heaven and hades are each a sort of lesser, perhaps more contained version of what will be after Jesus returns. And in terms of heaven, three descriptions consistently pop up in the New Testament.

1) Heaven is a garden.

What did Jesus say to the thief on the cross (Lk 23v43)? “Today you will be with me in…?” Paradise. In Revelation 2v7 he promises that he will grant those who persevere to the end “to eat of the tree of life, which is in the paradise of God.” And Paul relates a vision in which he was caught up to the third heaven, which he described as “paradise” too (2 Cor 12v3). For Jews, the first heaven was the sky, the second was the cosmos beyond it, and the third was heaven as we think of it.

Now “Paradise” was a word to describe a walled garden. In fact the Greek OT used in the apostles’ day literally renders Genesis 2v8 “And God planted a paradise in Eden.” This helps us understand how the word would have been heard and understood. Of course it’s possible Jesus simply meant it as a metaphor for a joyful place. But why didn’t he just say “today you will be with me in all joy”? No, the consistency of this description suggests we should understand heaven to be a real Eden-like experience. As we’ve see, Jesus’ body means heaven must contain at least some real physical things. Life in heaven and the new creation are the greater realities to which the things of this world point. They will feel more real to us not less.

Whatever the case, like Eden the word “paradise” implies three things: First, safety in being finally free from all suffering and pain – just as Eden meant freedom from these things outside the garden. Second, life. No more death – but everlasting life enjoying the good things God provides just as Adam and Eve could enjoy the entire garden. Third, rest. Think of how you feel in the most beautiful garden on a warm day. It is to enjoy the rest Adam and Eve were to enjoy with God. But now rest from the struggle with sin, from the strain and stress of life here, from the hostility of the world towards Christians.

But there’s more.

2) Heaven is a city.

Turn with me to Hebrews 11. Let’s read from verse 9 [R9-10, and v16]

Again, why say God designs and builds this city? Why say he has “prepared it” just as Jesus said he would go and prepare a room for us in his Father’s house (John 14v2). The language implies our souls don’t just arrive in a reality that is as it has always been. It implies God has done something there to make it a fit living space – contrasting those we design, build and prepare on earth. Certainly, in context this includes Christ ascending to heaven so that it won’t be contaminated when we arrive (Heb 9v23-24, 10v19-22). But that doesn’t fully do justice to the language of city construction. Why couldn’t God or his angels prepare a literal city? After all, Jesus was a builder!

Now turn to Hebrews 12. I’m going to read from verse 22. Just as we’ve seen, the writer says that through Jesus we now live with heaven alongside us. And so how does he describe us coming to God in worship? Can you see? [R22-24]

So, three more things this tells us about heaven:

(1) The idea of a city speaks of community. It’s to be with all God’s people – and his angels. And cities are places of vibrant life. Verse 22 implies music and singing. But there’s no reason to think heaven might not include all sorts of activity we get up to when together now.

(2) This assumes continuity. Life in heaven is a continuance of our lives on earth. Its clear we will recognize each other. Luke 16v22 presents the poor man with Abraham. Jesus promised he would meet up with his disciples (Matt 26v29). Paul teaches that we will see our loved ones who have gone before us (1 Thess 4v14-18).

Now this is something we don’t think about enough. Hebrews 12v23 tells us there we will be spirits. It seems we won’t have bodies in the physical sense. We will not receive our resurrection bodies until Jesus returns. But…that doesn’t mean we will be invisible in heaven.

Remember Moses and Elijah meeting Jesus on the Mount of Transfiguration (Lk 9v29-31). Hundreds of years after they died and coming from heaven, they had bodily shape. They were visible – recognizable – able to converse together, and shining with the brilliance of heaven, suggesting we might too.

So we will interact meaningfully and properly in heaven. I don’t know whether children will take their adult form or somehow grow up there. But if you’ve lost children, you will be able to meet them there.

Now we need to pause to consider what this all presumes. It presumes our memories must continue into heaven too. Revelation 6 verse 10 pictures souls in heaven praying for justice towards those who killed them, and 19v1-2 shows all believers praising God for avenging them. Clearly we must therefore remember what has been done on earth. In fact, memory will only add to the joy when we all meet up. God’s great purpose in salvation is that he is praised for his glorious grace (Eph 1v6-14). It is only by remembering that we will celebrate the grace God gave us in life, appreciate how undeserved it was, and forever contrast how much better things are in heaven.

Of course a key question follows: Does this mean that we’ll experience sadness and grief over the bad of this life? Well, it is when Jesus returns and removes all evil that we’re told every tear will be wiped away (Rev 21v4). Until then, there may be some sense of godly grief we share with Christ over the continuance of evil on earth.

But in terms of our own sin – isn’t it true that from a distance we can already remember things that are sad from our pasts without being sad? No, in heaven we will be so caught up with the wonder of it all that these things will fade. More than that, remembering what was, will only enhance our joy in what we will be experiencing.

But there’s more. What follows is this: If we keep our memories, then we will carry over our knowledge and skills and interests as well. After all, they are kept in our memories. The point is this: God doesn’t give us a brain wipe and start again. It will still be us – with the personalities God has given us. So don’t be surprised if the gifts God has given you now continue to be gifts that you can use in heaven. There’s no suggestion we will all be the same.

(3) What will mark all this is perfection. Hebrews 12v23: Heaven is the place of “the righteous made perfect.” Our interactions there will be utterly selfless and pure – no gossiping, no manipulation, no argument, no seediness, no bitterness. As Jonathan Edwards put it: “A world of pure love.”

And the wonderful thing in that is that we will finally be able to properly please Jesus. There will be no frustration at having failed again. Just delight in giving him delight in all we do.

And that brings us to our final word or image.

3) Heaven is a temple.

We see that in the worship of Hebrews 12v22-24. But Hebrews 9v5 gives us more. It tells us the instructions God gave for Israel’s earthly tabernacle were to make it a scale model of heaven as God’s temple. It was God’s way of helping people understand what heaven was like. And it is striking to see these things portrayed in John’s vision (Rev 4-5).

So the ark with the mercy seat ontop of it pictured God’s throne in heaven. The two winged cherubim that flanked it, seem to have pictured the creatures around God’s throne. The cherubim woven into the tabernacle curtains pictured the presence of angels more generally. And the different qualities to the layers of material showed the need for greater holiness the closer one gets to the presence of God. As for people in heaven: The lampstand pictured God’s presence lighting up his people; its almond blossom design, the paradise they will enjoy; the altar of incense, their prayers coming to his throne; and the great bowl of water or “sea,” the need for cleansing in approaching him.

But there is one key element lacking in heaven that was part of the tabernacle design: the veil that separated the place of God’s presence from the priesthood.

In Israel, if you wanted to go to where God was, you went to the temple. But the veil was the reason you could never actually see him. Yet that has now changed. Christ has achieved access for us.

In the Hobbit, Thorin Oakshield says his goodbyes to Bilbo: “'Farewell, good thief,' he says. 'I go now to the halls of waiting to sit beside my fathers, until the world is renewed.”

We’ve seen that’s a picture of heaven. But that’s often all people imagine it to be - a wonderful place where we’re with our loved ones. But that’s not the primary thing. No, the primary thing is not heaven’s paradise-garden or city. It is to see God! We are not looking forward to being in heaven so much as being “with the Lord” – as he will be the source and focus for all the happiness we experience.

Revelation 22v4 promises we will “see his face.” And in John 17v24 Jesus prayed: “Father, I want those you have given me to be with me where I am, and to see my glory.”

The Puritans called this the beautific vision. To see the beauty of God: Father, Son and Spirit.

Now we will see it with our eyes. We will see the risen Jesus walking around. There’ll be enough time for everyone to be with him at some point. Perhaps we’ll see the Father and the Spirit in some sense too. They don’t have bodies – but we might see them as the source of light or in a visionary way.

But we will see with our minds as well. Again, John 17 verse 3: “This is eternal life that they know you, the only true God and Jesus Christ, whom you have sent.”

Everything about heaven will bring home to us who God is, as Father, Son and Spirit. With every moment that passes we will know them better. We will grasp their wisdom in the things that are there. We will see their power in what they’ve done and will do. We will see the immensity of their grace in the multitude around us – that they have redeemed.

Seeing Jesus glory is more than seeing him on his throne. It is seeing just how much he has achieved through his death – the entire experience of heaven and all that lies beyond it.

And so we will also see God with our hearts. Think about that time you’ve looked at a view, or enjoyed a meal with your family, and your heart has just turned in praise of God.

Everything in heaven will cause us to rejoice in God. Every enjoyment in this garden-city will be one that reflects our hearts in praise and joy towards him. Do you see?

And so, we come to a final three things that will mark heaven:

(1) is worship. This won’t be boring for a moment. We will worship God continually as we go about whatever we go about. But Hebrews 12 implies times of focused worship too – where we lose ourselves in worshipping God for all he’s done, just as we are intended to when we gather at church now.

(2) Heaven is about service too. Here Revelation 20v6 notes two roles. The first is that those in heaven with Christ are “priests.” Priests cared for the temple and made offerings. The NT speaks of Christians serving the church as priests and offering themselves sacrificially to that end. It could well be then, that God will gives us tasks for the benefit of life in heaven – that there we offer ourselves in caring for the environment we are in, or contributing to its community life. The second, role we will have is that of “kings” who reign with Christ. In the rest of Revelation this looks to our sharing in Christ’s judgment and reigning over the new earth (Rev 2v26-27, 5v10). And so it seems we will experience a foretaste of this in heaven – overseeing in some way whatever is there, and perhaps even sharing with Christ in the temporal judgments he decrees for the nations before he returns (20v4)!

(3) The defining and final mark of heaven is Joy. But we need to understand it will be a variable joy. Each will experience different degrees of joy according to how they live now. In some ways this is obvious when you pause and think on it:

First, those we have ministered to will be with us forever. So the more we help people to faith and godliness now, the more joy we will experience in having them with us then. Paul makes exactly this point (1 Thess 2v19-20) and describes the everlasting fruits of gospel ministry bringing about a greater “reward” (1 Cor 3v14).

Second, we’ve seen the knowledge of God and skills of life we have attained here will be taken with us. So, the harder we work at our own faith and vocation now, the more joy in starting with these things then. Some even suggest a deeper maturity of faith now will enable us to grasp more of God then and so give us more joy that way too. Whatever the case, carrying these things over makes all our efforts at developing our faith and abilities in this life truly worthwhile.

Third, Christ’s pleasure at what we’ve done now will be a pleasure he will have forever. So the more we honour him in our churches, families and workplaces now – the more joy we will have in heaven, knowing the joy it has all given him. Paul speaks of how each with receive their praise from God at the judgment (1 Cor 4v5). And Jesus speaks of the reward it will be to hear his words “well done good and faithful servant (Matt 25v23).” Now although both Paul and Jesus are referring to the commendation received at Christ’s return, there must at least be some sense in which we will find joy in knowing his pleasure in heaven before that.

Fourth, Jesus also hints that greater joy may be linked to greater responsibilities that he gives according to how we have served on earth (Matt 25v23, cf. Eph 6v8, Col 3v23-24). Again, this refers to life after his return but could still be known in some way in heaven.

Having said all this, don’t for a moment think we will regret or resent others experiencing more joy. Made perfect and utterly selfless, our joy will increase at seeing the joy and honour they receive!

So everyone’s joy will also be an immense joy. Every detail of heaven, everything we do, every thought, will thrill us with joy at all God has achieved. Jesus said there is much rejoicing in heaven over one sinner who repents. So how much more to see the great multitude there with us.

Heavenly joy will also be an increasing joy. With every moment that passes there’ll be more we’ll grasp. And the joy we experience with each century will be only a bucket compared to the immeasurable oceans of joy still to be discovered.

Finally, it will also be an anticipatory joy. You see, with all we’ve covered – there’s still more. In heaven we’ll still be awaiting the final removal of evil, justice for all the oppression and wrongdoing, and life in our world made new. One joy in heaven will therefore be our excitement at what will be when Jesus returns.

But that is a subject for the coming weeks.

What if I die tomorrow?

As we close, let’s answer our question: What can you expect if you die tomorrow and belong to Christ?

We can’t be sure, your next conscious moment may be to see a shining angelic being with you and your spirit somehow being transported – perhaps going up, as Jesus did in his ascension. Any shock will be momentary as now perfect you will by fully attuned to God – feeling perfect peace and wholeness. No doubt, your next experience will therefore be thrill – wonder – joy – excitement at what you realise is happening.

Whether there is an awareness of going to heaven like this or not, the next thing is that you are likely to find yourself in an amazing garden – more vibrant and real than the best of gardens you’ve been in. You will feel totally at one with it. And as you look around you may see buildings around you as well. perhaps angels, and certainly people – real everyday human beings from all the diversity of human life and appearance. But they will be shining with the glory of the place – and free from all signs of aging: No genetic deformity or disability, no injury, no-one overweight or grey. Just beautiful, truly beautiful – with the beauty that is already in you as God’s creation.

Some may be there to welcome you – perhaps those you’ve known in this life. And you will talk with them as they explain how things are there – how to find where you’ll live and what you’ll be up to.

But all you’ll want to know is about Jesus. If he doesn’t meet you in person you’ll be asking: Where is he? How do you get to see him? And with everything you see and experience your heart will turn to him in worship and thanks and praise.

Sam Storms writes: “Wherever you turn your eyes you will see nothing but glory and grandeur and beauty and brightness and purity and perfection and splendor and satisfaction and sweetness and salvation and majesty and marvel and holiness and happiness. We will see only and all that is adorable and affectionate, beautiful and bright, brilliant and bountiful, delightful and delicious, delectable and dazzling, elegant and exciting, fascinating and fruitful, glorious and grand, gracious and good, happy and holy, healthy and whole, joyful and jubilant, lovely and luscious, majestic and marvelous, opulent and overwhelming, radiant and resplendent, splendid and sublime, sweet and savoring, tender and tasteful, euphoric and unified!”

But all this. All this will be to the glory of God, Father, Son and Holy Spirit.

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What will happen before Christ returns

Matthew 24

Matthew 24 is the best way into the question. He tells us that although the disciples saw the destruction of the temple as co-terminus with the end of the age (v3), in reality the two events are separate but related.

Verses 4-14: Until the end

Some argue verses 4-28 all refer to the period leading up to the destruction of Jerusalem in AD70. But verses 4-14 clearly have “the end” in mind – ie. “the end of the age” (v3, 6, 14). And throughout Matthew this refers to the time of final judgment (13v39-40, 49, 28v20). Moreover, this is a distinct section, marked out from v15-28 by the instructions Jesus gives. However, this section undoubtedly has a focus on what the disciples themselves will experience, being addressed to them as “you” throughout. The tension is resolved by Jesus description of the events as “the beginning of birth pains” (v8). This teaches two things: First, that what the apostles will experience are not signs that the birth of the new creation is about to take place (v6). Second, that like birth pains, what they experience will continue to be experienced until the end, and perhaps with some intensification. Verses 13-14 support this. They suddenly jump from the apostles’ generation to the end of the age, preceded by the missionary endeavour that will lead up to it. Although the events detailed in verses 3-12 therefore have the apostles’ generation primarily in mind (cf. 34), they do also teach what all disciples can expect to experience in varying degrees before Christ returns. However what they do not teach are certain events we should seek to equate with political events in any particular time of history. Rather, we learn of four things that will mark all human history until Christ returns:

(1) Religious deception through the spirit of anti-Christ by which many will claim to be the Jewish Messiah or an equivalent saviour (v4-5). In the light of that Jesus urges his disciples to “watch out” so they are not deceived.

(2) Disastrous events such as wars, famine and earthquake. Luke includes disease too, showing the list isn’t exhaustive. Here Jesus urges his disciples not to “be alarmed.” These don’t imply everything is out of control. They “must happen” as labour pains must with new birth. In other words they are part of God’s purpose in leading up to Christ’s return. The book of Revelation implies they are necessary as judgments on sin, a means of urging repentance, and of sifting true believers from false. Yet, as we have seen, they are only the “beginning,” implying such things will continue and intensify before the end comes.

(3) Compromised Christians who will turn away from Christ and against one-another under a barrage of persecution, deception and the temptations to sin. Interesting here is the sense that wickedness will increase and the majority of those who confess Christ will give up. Christ’s word here then is to “stand firm” (cf. 2 Ti, 3v1-14).

(4) Worldwide witness will however take place despite all this as a testimony to all nations that Jesus is the Christ (cf. Matt 28v16-20). There is no charge here, but it implicitly encourages faithful witnessing.

Verses 15-28: The great distress

This section must refer to the destruction of Jerusalem in AD70 when the eagle standards worshipped by soldiers were taken into the temple. This judgment on Jerusalem is implied by the context in 23v34-38. And in his parallel passage, Luke states it will begin a time in which Jerusalem will be trampled by Gentiles (Lk 21v24, cf. Rev 11v2). Moreover, we have seen it immediately follows a section concerned primarily with the apostles’ generation. This means there is no justification here for teaching that the temple will be rebuilt in Jerusalem and that another abomination will be set up.

Beginning verse 15, Jesus therefore draws a conclusion from verses 4-14 and applies it to this period. Because he is not going to return until the gospel goes to the nations, when his disciples see this happening they should not wait around assuming Jesus will return and put an end to it as he will the final war against his people (Zech 12, 14). Rather, they should flee to safety from Judea, escaping the killing that would follow.

The “let the reader understand” may be to stress that this is not the final “end.” It looks the Jew to Daniel 9 and 12 that speak of the “abomination that causes desolation,” yet hinting that the end will not come immediately, but after a symbolic period (Dan 12v11-13). This is the last half of the last 7 Daniel mentions. It’s a figurative way of saying the key events along the way have passed and so we’re into the final period – however long it might last. This suggests that the abomination is not only mentioned as the “sign” that the temple is about to be destroyed, but also as a “sign” that the return of Christ will follow in the next period of human history.

There is much debate about the chronology of verses 21-31. Verses 21 most logically develops verse 20. Indeed, if it described the trials just before Christ returns there would be no sense in saying there will be nothing like it again as history would be ending. It therefore labels the destruction of Jerusalem as the “great distress.”

The “those days” of verse 22 could refer to the entire church age and look to verse 21 by referring to the period in which the distress will never again be equalled. But “those days” looks to verse 19. And mention of “the distress” in verse 29 implies the whole section up to verse 28 refers to Jerusalem’s destruction. Moreover, the “immediately” that separates this section from the following is equivalent to the “near” that separates the things of Jesus’ generation from the things surrounding his return.

The point is that at a time people would have been very prone to claim the Messiah’s appearance in fulfilment of Old Testament expectation, the elect should recognise that he will not come at that time – and when he does, it will be evident to all. Here, verse 24 may actually look beyond to the false Christs who could appear throughout the church age (as v5), giving that as a reason for their appearance around the siege of Jerusalem. To my mind, verse 28 could make this point. Just as vultures gather around carcasses, so false Messiah’s will gather at this time of destruction. However, the word translated “vulture” more correctly translates “eagle,” and so may be a reference to the Roman standards gathering like vultures.

Verses 29-31: At the end

Verses 29 and 30 are perhaps the hardest verses to interpret. In context the “coming” of verse 27 clearly refers to the return of Christ to earth and not his coming on the clouds to heaven in the ascension: (1) It is his return that will be like lightening and so evident to all, unlike the coming of the false Christs which is uncertain. (2) The contrast with the false Christ’s shows it must be a coming to the people just as they will come to them. (3) This is the sense of the word translated “coming” (parousia) elsewhere (v37, 39). Its stress is on the idea of arrival not the process of coming itself (cf. 1 Cor 16v17, 2 Cor 7v6).

A key question however is over the meaning of a second word translated “coming” (erchomai) in verse 30. In the Greek Old Testament it is this word that describes the Son of Man “coming” on clouds into heaven and to the ancient of days (Dan 7v13). Does this then refer not to Christ’s return but his ascension? A number of observations suggest rather that it also refers to Christ’s return: (1) Daniel sees the Son of Man “coming” to the ancient of days because his vision gives him sight into heaven where he watches the Son of Man’s arrival. But verse 30 refers to what will be seen from the perspective of earth, implying his return. (2) The reference to peoples of the earth mourning could be translated “tribes of the land” mourning. This is more likely, referring to the promise of Zechariah 12v9-14 that the end will be preceded by the nations attacking Jerusalem, God delivering them, and a great response of repentance for having “pierced” his king. It therefore suggests Christ’s return bringing that deliverance (cf. Rev 20v7-10). Indeed, there is no real sense in which his ascension into heaven was “seen” by the tribes of Israel in any sense like Daniel saw it when Christ ascended. (3) The same word for “coming” is used by Jesus in Mark 14v62. Again, it makes little sense if referring to the ascension as the council did not see Jesus ascend. But when raised for judgment they will see him return. Moreover, the verse places seeing Jesus at God’s right hand before seeing him coming. This implies a chronology in which he is first seen in heaven before then returning to earth. (4) Acts 1v11 uses “erchomai” to refer to Jesus’ return in explaining that he will come back in the same manner in which he went. This gives a ready explanation for the use of the verb to refer to his return in Matthew 24v30. (5) And the reason for the choice of “erchomai” rather than “parousia” is because it describes the manner of Jesus’ journey on clouds as opposed to his actual arrival. (6) Verse 36-44 are clearly a contained unit of thought elaborating on the day of Christ’s return (v36). Verses 37-41 describe it as like Noah’s flood, bracketing the idea with the word “parousia.” But 42-44 then use “erchomai” as a bracket for the description of Jesus coming like a thief. Clearly then, Jesus is using both words for the same event. (7) The flow of argument from Matthew 24v27 to 30 is a final factor needing consideration. It is not a natural reading to see Jesus move from one idea of coming to another in such a few words. More natural is Jesus explaining in verse 27 that his arrival will be evident to all, before then saying that sometime after the events of AD70 it will take pace and so it is then that people will see him coming on the clouds.

With all this in mind we can seek to understand verse 29. The sense is that the coming we have established to be Christ’s return will be around the same time as the events of verse 29 which will themselves “immediately” follow the destruction of Jerusalem. Of course, if verses 22-28 (or v24-28) refer to the entire church age this can be taken quite literally. But given we have established they refer predominantly to the “distress” of the siege of Jerusalem, we are left with two options:

(1) The cosmic language of verse 29 is used figuratively in the Old Testament to denote the destruction of cities and kingdoms. Signifying an awesome act of God, the sense is that these means of God’s blessing in providing light are removed for the peoples involved as they are no more. In modern parlance, their “lights went out.” It is therefore quite possible Jesus is referring by this language to the destruction of Jerusalem and Israel as a defined entity – immediately after Jerusalem’s siege. Verse 30 would then be saying that Jesus would be returning sometime after that.

Against this is Luke 21v25 which implies the language refers to events after the times of the Gentiles and just before Christ’s return. However, as it is symbolic of all acts of judgment on nations and the world, Matthew could be using it for Jerusalem without limiting its reference to that.

(2) Alternatively, the “immediately” could well be a prophetic term akin to the “soon” of Revelation 22v7, 12, 20. This fits the change to apocalyptic language and the references to Daniel 12. If so, it would simply be saying that Jerusalem’s destruction inaugurates the final period of human history within which Christ could return at any time – with its beginning and end telescoped as if one moment.

Supporting this is the allusion to Zechariah 12v10 in verse 30 mentioned above. Zechariah speaks of the nations gathering against Jerusalem, but the Lord defending her and destroying them. If this lies behind verse 30 it would imply verse 29 refers not to the destruction of Jerusalem in AD70 but God’s final destruction of those who oppose his people just before Christ comes. Interestingly, this might imply many Jews being converted before the end (possibly taught in Rom 11v25-32).

Verses 32-33 further support this understanding of verse 29. The point is that as the signs of summer are being seen on the tree we know summer is “near.” In context the “near” must be equivalent to the word “immediately.” “All these things” (v33) are therefore the things that come before the end – ie. those of verses 4-28, but particularly as seen during the lifetime of the apostles. That’s why Jesus could say that every one of those things would happen in his generation. The things that will mark the entire church age (v4-14) had all been experienced within a few decades, as had the destruction of Jerusalem (v15-28). From that generation on then, the summer of Christ’s return (v29-31) is to be understood to be “near” or arriving “immediately.” With the image of the thief, we must recognize he could come at any time, being “right at the door” (v33).

We cannot be certain whether (1) or (2) is correct. But to my mind the arguments above support option (2), and Luke 21v25 raises at least one question mark over option (1). Either way the reader is kept on their toes in knowing that with Jesus’ prophecy about Jerusalem fulfilled, he could return in any generation. And, as if recognizing it may be some time, Jesus adds that his words never pass away (v35).

Verses 32-36: Learning the lesson

In all the complexity above, the lesson is simple: Seeing that Jerusalem was destroyed as predicted and that the labour pains of the church age continue to take place, we should look up in anticipation of the summer to come – guarding against deception, not being alarmed, standing firm, and bearing witness.

The book of Revelation

What is striking, is that there is nothing in Matthew 24 outlining in detail what will happen just as Christ is about to return. All we are told is that the tribulations of the church age are labour pains – implying they will intensify towards the end.

However, the wider New Testament does fill the gap, and especially the book of Revelation. This may be because it is written after AD70. In order to encourage Israel, the early Old Testament prophets telescoped the return from exile and establishment of the Messiah’s kingdom, and so portrayed them as close together. But after the return the Lord provided Daniel’s revelation to teach that it would still be some time until the end, encouraging patient perseverance. It seems he does the same with Revelation. In Matthew 24 Jesus telescopes the destruction of Jerusalem and his return to encourage those in the lead up to it. But with AD70 passed, Revelation clarifies that it will actually be some time.

The book is, however, famously tricky to interpret. It is apocalyptic literature in the main, portraying the relationship between things in heaven and on earth to assure struggling believers of God’s sovereignty and final victory. And a number of things stand out in how we should read it:

1) We must not over-literalize. It is a vision where what is seen signify certain truths. We do not literally expect to see Jesus walking around in heaven with a sword coming out of his mouth.

2) We must not over-spiritualize. These figures do nevertheless point to realities, and because something figurative that doesn’t necessarily mean it isn’t literal. The sun turning to darkness is a sign of God’s judgment not seen literally when used to predict the fall of Babylon etc. However it was seen literally at the crucifixion.

3) We must interpret scripture with scripture. How we should read something in Revelation can often be clarified by what is taught on the same matter in another genre which isn’t intending to be so figurative. For example, Peter writes of the world being cleansed by fire and being renewed.

4) We must state our degree of confidence. Some things we can be sure of, but others we might say are possible, waiting to see as God’s purposes are fulfilled. For example, the heavenly community of Christ is described outside of Revelation as a city, but we cannot be certain whether it actually exists in a city-like state in heaven, nor whether its description in chapter 21 is literal.

With all this in mind, we can draw four conclusions from the book about what will happen before Christ returns. Essentially, as the image of labour pains suggests, they are an intensification of what Jesus taught will take place throughout the church age.

(1) Religious deception: Most likely the millennium of Revelation 20 refers to the period between Christ’s binding of Satan so that the gospel can reach the nations, and Satan’s unleashing just before the end (Matt 12v28-29, Lk 8v31, 10v17-19). Three things give strong support to this: First, the binding of Satan in the abyss so that he cannot deceive most likely coincides with him losing his place in heaven and being cast to the earth in the time of Christ - beginning the church age (12v7-9). The abyss was understood to be a pit under the earth, and described the spiritual realm of angels removed from heaven. Second and more clearly, Christ’s coming to defeat the gathered armies of the earth in 19v11-21 comes at the end of the church age. Yet this is described in 20v7-10 at the end of the Millenium. Third, the rest of the NT clearly teaches Christ’s return bringing final judgment and the new creation – not a millennial delay (1 Cor 15v23-24, 2 Thess 1v5-12, 2 Pet 3v1-13).

It is at the end of the church age then, and just before Christ returns, that Satan will be released. This will lead to the rise of a supreme anti-Christ (“the beast” or “man of lawlessness,” cf. 2 Thess 2, Rev 11v7, 17v8). He is an evil opposite to Christ. So he bears Satan’s image, will somehow rule over the world and receive its worship, and his deception will be propagated by  people (“the false prophet,” Rev 16v13, 19v20, 20v10) just as the gospel is by the prophetic church (“the two witnesses” of chapter 11). This will cause a great increase in lawlessness fuelled by a corrupt, immoral and materialistic empire or world order figuratively described as Babylon (Rev 17v1-7). Babylon contrasts the community of Christ – the new Jerusalem and is patterned on the Rome of the first century, where it might literally have its centre. If we think this sounds a bit far fetched it is worth reflecting that had Hitler and Stalin united, something close to this would have happened in the 20^th century. And this testifies that it need only take a couple of decades for these sort of things to become a reality.

(2) Disastrous events: We are told that God will however cause this wicked system to collapse and be destroyed, perhaps with literal environmental judgements like those upon Egypt (Rev 9, 18, cf. Lk 21v25-26).

(3) Compromised Christians: It is in this context that this evil ruler will gather the nations against God’s people – possibly coming from the north and with a focus on the actual city of Jerusalem (Ezek 39v1-6, Rev 11v7, 19v19, 20v7-10) which may have become prominent after a large conversion of Jews making the end of the time of the Gentiles (Lk 21v23, Rom 11v11-15, 25-27, Rev 11v2). The hostility of the nations will leave the church essentially dead in its witness (Rev 11v8).

(4) Worldwide witness: The chronology of the final events is unclear. The rising up of the nations may follow the fall of Babylon. If so, their provocation may be because the church will testify that the destruction of Babylon was a judgment (Rev 11v10). However, we’re told that Christ will return bringing destruction on those who have massed against his people (Rev 20v7-10). And if Revelation 18 and 19 is not intended chronologically, this could coincide with his destruction of the Babylon system. Either way, there are hints that both the destruction of Babylon and that of the armies of the nations may leave time before the end for repentance - especially by Jews (Rev 18v9-20, Zech 12v9-14, Matt 24v29-30, Rev 11v13). Whatever the case, the end will see the completion of the church’s witness in the harvesting of the faithful for eternal life as Christ returns, raises his people, and destroys all who have not obeyed the gospel – so finally fulfilling Zechariah 12 and 14 etc (Rev 19v11-21, 20v9-10).

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Why the law?

Development of a sermon preached Sunday 3 October 2015.

Our need of God’s law
It is reported that in England, 40% of girls have sex before the legal age of 16. This is higher than in any other of the 24 European countries surveyed.

We are a country that has morally lost its bearings. A cloud of relativism has hidden the star we should navigate by. And as happens when people walk in the dark – our culture is profoundly broken and confused.

We see this in the everyday things of broken relationships and dishonesty in public life. But just think of the tidal wave of ethical debates we’ve faced in just the last few years: Same-sex marriage, three parent babies, gender selective abortion, trans-sexualism, assisted suicide.

They’re all signs that our culture has lost its moorings. Everything is suddenly uncertain. And because God’s revelation has been rejected, people have no firm grounding for deciding these issues. So those who shout the loudest tend to get their way. Or whatever affirms our individualism becomes the default. Little thought is given to the impact of these decisions on community life or its consequences elsewhere.

And so as Christians we need light for two particular reasons: First, so that as citizens of heaven we can stand apart from this moral meltdown and live lives that truly honour God. Second, so that as citizens of earth we can speak into this moral meltdown, influencing the mind of our society for good and showing just how wise God’s ways are.

This is why we are going to be studying the Ten Commandments this term. They form part of what the Bible calls “God’s law.”

Now we need to understand this term. We’ll see that at one level it refers to all God requires of people. But at another, it refers to the specific commands God gave Israel through Moses. They’re recorded in the Old Testament books of Exodus, Numbers, Leviticus and Deuteronomy.

You may have heard that there’s quite a diversity of material in the Mosaic law. Sceptics often ridicule Christians as selective in applying it today. They say we make much of what it says about things like sexuality, but ignoring what it says about what food should be eaten.

So we’re going to establish some basic principles for how we should read the law – and with it the Ten Commandments.

Rules on the fridge
If there is one image you take away as you think about the law – I hope it is the image of a list of rules for children on your fridge door.

Think for a moment about them. What might you include? You shall not flick your food. You shall not burp. You shall not stand on the table. You shall not climb out of the window.

Now this list is particular to your house isn’t it? Not every house has a window by the table you can climb out of. And it’s particular to you as children too. You need these strict rules when young because you’re so out of control. But when you grow up you’re able to control yourself and your behaviour will be much more nuanced.

So it’s right to say the list is not applicable as a whole to other families or to you as an adult. But it is still applicable in other ways. So far as their situation is similar, families would do well to adopt it. And, even as an adult, recalling it will remind you of its deeper concern with good manners, and politeness, and respect for others – moving you not only to instinctively abide by its rules, but the attitudes they reflect as well.

Well so it is with the Old Testament law. Speaking of Israel in Galatians 3v24, Paul says “the law was like a child’s guardian until Christ came.” In other words, like rules on the fridge, as a “package” it was only temporary – keeping Israel together so that Christ would be born.

The sense is that as Christians, Jews have become grown up. So they no longer need this sort of regime. They are filled with the Holy Spirit. So they are able to fulfil not only the precepts of the law but the attitude of the heart they reflected. Galatians 5v14: “For the entire law is fulfilled in keeping this one command: “Love your neighbour as yourself.” If you bite and devour each other, watch out or you will be destroyed by each other. So I say, walk by the Spirit, and you will not gratify the desires of the flesh.”

Well, let’s turn to Deuteronomy 4. Here, we see three points that we can draw out about the law:

(1)    The law no longer applies as a package for anyone

(2)    OT laws do still apply as a proto-types for society

(3)    OT laws do still apply as principles for the heart 

(1) The law no longer applies as a package for anyone
Listen to some of the laws still current in the UK that you need to be very aware of: It is an offence to beat or shake any carpet rug or mat in any street in the Metropolitan Police District, although you are allowed to shake a doormat before 8am. It is illegal to keep a pigsty in front of your house (unless duly hidden). It is illegal to order or permit any servant to stand on the sill of any window to clean or paint it. It is an offence to be intoxicated (drunk) and in charge of a cow in Scotland!

We recognize that laws change according to context. It’s obvious that these laws are ultimately concerned with orderly conduct and health and safety. These are givens. But how the principles the laws reflect should apply at different points in history will differ.

Well, take a look at Deuteronomy 4v5. What time is the law Moses was giving for? For Israel’s time in the land.

1) We see the law no longer applies as a package for contextual reasons
We must realise God’s law wasn’t shaped for a western technological society, but for a nation with a particular calling – to be God’s holy people, in a particular culture – the Ancient Near East, and a particular circumstance – forty years in a desert and then life possessing another nation’s land.

So its laws reflected this. The laws about eating certain foods were to emphasize that Israel were to be different from the nations. Their festivals and sacrifices reflected worship of God in an agricultural society. Their laws on war reflected what was necessary to take Canaan.

2) We see that the law no longer applies as a package for covenantal reasons
This couldn't be clearer than in Galatians 3v25: "Now that this faith has come, we are no longer under a guardian." In their spiritual infancy, God's people needed the rigidity of the law for two reasons. First, it was to convict Israel – so that the people would see just how sinful they were, and how in need of the saviour the sacrifices pointed to (Romans 7). Second, it was to constrain Israel – so the nation could remain stable and endure God’s special presence without his anger breaking out at them (Galatians 3v23).

Paul's point is that the law anticipated the day when faith would be directly placed in Christ. And now that time has come, God's people have become spiritually mature. Now the Holy Spirit does these two things, so there is no longer the need for such a tight regime.

It is for this reason we must reject what’s known as a theonomic understanding of the law. Its proponents commendably assert the relevance of God’s law today. However they do this by stating that only its ceremonial aspects have passed with the coming of Christ. So its moral and civil commands apply directly to Christians and to the structures of society too. Not only will theonomists therefore assert the law’s moral principles should influence public policy, for example, on marriage; but that as a society is Christianized it should work towards directly applying the law’s penalties too. Moreover, any government that takes responsibilities to itself that the law didn’t assign to government in the time of Moses is moving beyond its divine remit. An example would be in taxing the more well-off to fund welfare schemes.

The problem in all this is that it just doesn’t do justice to both the contextual and covenantal reasons why the Mosaic law was only temporary. Its scope may well have reflected a simplicity only necessary in such a technologically primitive culture. Certainly, its laws had a particular spiritual purpose for the people of Israel in preparing them for Christ, that is not one God has for every society. Both its laws and penalties may well have reflected a particular importance of, say, the family in this. And although we must affirm its penalties were entirely just and right, they would have reflected a particular degree of accountability for wrongdoing consistent with Israel’s privileges in having witnessed God act in her history. As is clear throughout the scriptures, the penalties justice demands are relative to revelation received (Lk 10v13-15, Lk 12v48).

Having said all this, a thoughtful consideration of the contextual and covenantal particularities to OT law, of how it is viewed throughout scripture, and of parallels with society today, does mean that its principles can nevertheless be applied. And in a heavily Christianized society, where the population has a high awareness of God’s acts and ways, we might see a degree of close conformity between both its laws and penalties and those of Israel. This takes us to our second point.

(2) OT laws do apply as proto-types for society
The law was not only to convict and constrain Israel, but to commend Israel too. Have a look from Deuteronomy 4v6-8.

King Alfred the Great is credited as bringing the birth of our nation into being. And part of that was a law code, called the “Doom” book. It makes much of justice – of protecting the weak and dealing with people fairly, whether poor or rich. And it is accepted that this had a significant impact in ensuring subsequent British law has been just and fair.

Well there’s no surprise for guessing where Alfred got his inspiration. Essentially he gathered and updated the laws from three other Christian Saxon kingdoms. But he did it on the basis of God’s law. The Doom Book began with an introduction containing the Ten Commandments in English, the Mosaic Law from Exodus 21 to 23, and Jesus’ call to do to others as you would have them do to you. He even included a brief account of apostolic history and the growth of Christian law among Christian nations.

Despite the way the law reflected Israel’s particular calling, culture, circumstances and covenant, God teaches there are aspects to it that other societies should want to emulate. More than that, they are accountable to him if they don’t live by these things.

So Leviticus 18v24-28 tells us the Canaanite nations were driven out by God for sexual practices that contravened God’s laws earlier in the chapter. This tells us that the law’s teaching on sex is different from its teaching on foods. The teaching on foods applies only to Israel back then, because it reflected her particular calling as a holy nation. But the teaching on sex is more foundational, applying to other cultures and circumstances too.

Isaiah implies wider application should be our default position with God’s law if it is not geared to Israel’s special calling. Isaiah 24v5 tells us the final judgment will come because humanity have “disobeyed the laws, violated the statutes and broken the everlasting covenant.” More positively we are told that “righteousness exalts a nation” (Prov 14v34) and that good rule is one that reflects God’s righteousness (Prov 8v15-21) – where righteousness is what reflects Israel’s laws (Deut 4v8).

The heart of God’s law is his concern that Israel are like him: “Be holy as I am holy” he says again and again. Now he created all humanity to image him and to rule or govern on that basis. So, it follows that the laws that are not geared simply to Israel’s unique calling, reflect his righteous character. They show what it looks like to image God in Israel’s context. And so, as long as we account for legitimate changes of context, these laws can and should be applied to any society. This is just the point Chris Wright makes so clearly in his book “Living as the people of God.” Living in the land under God’s rule, Israel are a paradigm of humanity in general living on the earth in accountability to God as patterned in Eden.

In terms of humanity’s accountability, we must recognize that the Ten Commandments have a central place. Take a look at Deuteronomy 4v12-13.

The importance of the Ten Commandments is highlighted in two ways. First, can you see God declared them personally. At Mount Sinai, the people heard him recite them himself. Second, God wrote them personally. Can you see that? Elsewhere we’re told the “finger of God” inscribed them on the stone. Now God doesn’t have fingers – so this probably refers to some miraculous way Moses saw the words appear.

When you read through Israel’s laws you realize that they are basically these Ten Commandments, but applied to Israel particular situation. And so it is entirely fitting for us to consider ethics, by considering these commandments – how they were applied to Israel’s society, and then how they might apply to our own.

We have become so used to secularism that the relevance of OT law for society, assumed by Christians in the past, is so often ignored by Christians today. But it is an historic fact that Western Society flourishes on borrowed capital from Christianity. This is symbolised by the fact that British monarchs are charged at their coronation to keep "mindful of the Law and Gospel of God as the Rule for the whole life and government of Christian princes." Even Angela Merkel recognizes it, commenting that the problem with cohesion in Europe is “not too much Islam" but "too little Christianity.” Again, in his book "Time of Transitions" the sociologist and thinker Jurgen Habermas writes: "Egalitarian universalism, from which sprang the ideas of freedom and social solidarity, of an autonomous conduct of life and emancipation, of the individual morality of conscience, human rights and democracy, is the direct heir of the Judaic ethic of justice and the Christian ethic of love...To this day, there is no alternative to it. And in light of the current challenges of a postnational constellation, we continue to draw on the substance of this heritage. Everything else is just idle postmodern talk."

So we ignore the law of God as a society at our peril. Yet, having said this, how we talk of the law in society is important. First, we should do it with realism – recognizing that without the regenerating work of the Spirit that comes through faith in Christ, people will break these laws. And when unbelievers do, we should not act surprised, which is to imply to our society that people are better than they are, and can actually do good. Instead we should explain that this is the reality of sin that God’s law highlights. Second, we should speak of the law without moralism. We must be clear that better keeping these laws is good, but it isn’t the way to God’s favour and acceptance because we can never keep them fully. Rather we need the forgiving and renewing work of Christ.

(3) OT laws do apply as principles for the heart
Turn now, would you, to our second reading in Matthew 5v17-20. Here we see the change Jesus has brought.

As elsewhere, we see his high view of the Old Testament. Verse 18: It is accurate, authoritative and continually relevant down to the least serif used in the Hebrew lettering. So, verse 19: Every single command of the law must still be obeyed and taught in the church. But, there is a difference. It’s there in verse 17.

The meaning of these words is much debated. But their sense is most probably this: We are not called to obey and teach God’s laws as if Jesus had never come. No we are to teach and obey it giving due weight to how his life, death and resurrection confirm and deepen our understanding of them - of their purpose, and of whether or not they are applicable in different contexts.

Verse 17 implies Jesus fulfils the law in a similar manner to which he fulfils the prophets. In other words, he is the point they were looking to – their goal. Together they gave detail about God’s coming king and kingdom. So no law is abolished in its relevance. But some are relevant in what they reveal about God’s king and the nature of his kingdom. Whereas others are relevant in revealing the way the subjects of that kingdom are to live.

It’s rather like looking at light rays refracted through a prism. Every ray or law is significant. Yet we see the particular significance of each so much more clearly and brilliantly through the prism of Christ.

Now key here, is understanding the nature of Christ’s kingdom as opposed to the Old Testament kingdom of Israel. Christ’s kingdom is one in which the Holy Spirit is active, fulfilling the promise of Jeremiah 31 in “writing God’s law on the heart” – which is described in Ephesians 4v24 as being “re-created to be like God, in true righteousness and holiness.”

The logic is this: Acting according to the law written on the heart is the same as acting according to God’s righteous character from the heart.

The Old Testament law only applied the image of God outwardly. But by considering the principle behind it, we are now to apply it to Christians inwardly too.

So in what follows Jesus immediately teaches he is not just concerned with the outer acts of murder and adultery, but the inner acts of hatred and lust. This deepening of God’s law to a higher standard for Christians is I think the key to the whole chapter. This is why general divorce, oaths and hatred of one’s enemy were permitted under Moses, but not under Christ (Matt 5v31-48). But note, it’s not just what some term the “moral” laws that Jesus says must be taught and kept. It is all God’s law. And so we find the NT apply the principle of generous thankfulness in the OT offerings to offering ourselves and our money to God (Rom 12v-12, Phil 4v18). It applies the need for making an atoning sacrifice and for being cleansed by ritual washing to our need to draw close to God on the basis of Christ’s sacrifice (Heb 10v22). It applies the command not to touch what is unclean to being set-apart from unbelievers (2 Cor 6v17).

Perhaps more than any other, I have found Doug Moo’s understanding of the law most helpful. But here we must part from it. He seems to join others in speaking only of the abiding relevance of the law’s moral aspects. But he also states that these should only be applied to the Christian where Jesus or the apostles apply them and not in other circumstances. It is this that he says is meant by “the law of Christ.” But we have seen that all the law applies through Christ. And so we must see the instances where Jesus and the apostles apply it as not exhaustive but exemplary – providing a methodology for how we should apply other aspects of the law too.

And it is of course the standard of love that is critical here. Jesus made this so clear by saying that love for God and neighbour sums up all the commandments. And Paul stated that “love fulfils the law.”

Personally, I think it is this that Paul means by “the law of Christ”: The law of Christ comprises the love principles reflected in the Old Testament law applied to the Christian through Christ. So Paul speaks of the law of Christ when urging Christians to bear each others burdens – an act of love (Gal 6v1-2).

And we should note that the only command or law Jesus declared “new” was his command to “love one-another” (Jn 13v34). This makes much sense as love is the essence of what it is to image God. And so we might define God's law as "love applied" - understanding this of course by the definition of love in scripture, not that of any society.

As we deal with each commandment then, we’re going to consider the love principles reflected in it, and not only apply them ethically to wider society allowing for changes in context, but to our hearts as Christians too, allowing for the change in covenant.

Our need of grace
But in this, we must never forget it comes to us through Christ. And so we can’t consider the law without first considering grace. We seek to obey it not to earn or deserve our salvation, but because we have already received it. We’ve been forgive our sins, and brought into Christ’s kingdom. We therefore obey because we love him as our King and are filled with his own Spirit.

And so as the Ten Commandments convict us of our sin, we must do two things: Seek Christ’s forgiveness in full confidence if we are repentant. And pray for his help, recognizing that if we would be more faithful to him, we can’t do it without the insight, energy and love for God and others only his Spirit gives.

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The Christian and the Sabbath

Another reflection on Christianity being a matter of the heart.

Whether the Sabbath is a binding command or not for new covenant
believers is much debated. My own view is that it is not, but that the
pattern is commended to us by way of creation, in the principle of the
law and the setting apart of Sunday by the apostles as "the day of the
Lord." This is consistent with the law now being written on the heart.
God's concern now is not that we take a day for him because we are
required to, but because we want to.

In the light of this it is ironic that Christians often cite the
abrogation of the Sabbath command as justification for treating Sunday
like any day. They are at liberty to do that. However, the question must
be asked: "Why would we want to treat it like any other day?" Surely we
would want to give every day to worshipping, reflecting on and enjoying
the Lord and his world. And so, if we possibly can, we would still
choose to a day as set apart for God to ensure that we take time out
from our busyness for him. Moreover, because the apostles sanctioned
Sunday "the day of the Lord" and it is the acknowledged day for worship,
there is a strong precedent for choosing this as our day.

To treat the freedom the gospel gives as a reason to ignore the
principles of God's law is the opposite of what is intended. Filled with
the Spirit, it is expected that we would seek a heartfelt obedience to
these principles.

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What we believe

Just written this to discuss when visiting congregation members...

People often wonder what the core of Christian belief is. You can think of the denominations rather like a series of windows. Some are clearer than others. But it is the same gospel that we look at through them. The word gospel refers to an announcement of good news. Again and again in the New Testament, when the essence of the gospel is stated, the same three things are to the fore:
1) Believing in Christ’s person and work; and so…
2) Responding to Christ’s call to repentance
3) Trusting in Christ’s promise of forgiveness

This is perhaps most clear in Luke 24v46-47. Just before ascending to heaven Jesus explained the Old Testament to his followers. He then said:

“This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations.”

There we have it from Jesus himself. The core message of both testaments is this. In what follows we are going to look a little more closely at what this entails. My hope is that it will bring greater clarity to what we say in church and greater confidence of all we have in Christ.

1) Believing in Christ’s person and work
This is summarized in the Apostles’ Creed which we affirm in our services almost every Sunday. We can trace this creed back to the middle of the second century. It is accepted by all major streams of the church: Protestant, Roman Catholic and Eastern Orthodox. It is therefore a good basis from which to clarify the basics of Christian belief—not least because we so regularly say we believe it.

The Bible: In affirming the creed the worldwide church affirms that its truths stem from the apostolic writings of the New Testament. Jesus commissioned the apostles as the foundational teachers for his church. As we affirm the creed, we stand in the long line of Christians who accept that their own ideas of God and his ways should confirm to what the apostles taught.

The Trinity: We hold that God has revealed himself to be the only God, and that he eternally exists as three distinct persons: the Father, the Son and the Holy Spirit. They structure the creed. In all being the one God, each person is equal, sharing the same nature, power, character and wisdom. But their three titles show that they relate to one-another in different ways. ‘Father’ stresses primacy, whilst ‘Son’ suggests that he represents and obeys the Father. ‘Spirit’ implies the active presence of both Father and Son.

God, the Father almighty, creator of heaven and earth: This is the context for all we learn of Jesus. The most basic definition of God is that he is the one who made everything. The creed doesn’t spell out how he did this, but only that he did. It states he is almighty, meaning that he can do anything—given that it is logically possible. ‘Heaven and earth’ was a way of describing the entire universe. It was all made by God’s power.

Holding to this keeps us humble. We may struggle to understand the trinity, or how suffering, hell or some of God’s commands are consistent with his love and justice. But this should not surprise us. We are mere creatures. When such struggles come, we must remember that God is the one who made the universe. So much of him will therefore be beyond us. But we can trust what he reveals in scripture, because he has the power to have ensured its accuracy. More than that, we can trust him, because his goodness is so clearly seen in Jesus.

Jesus Christ, his only Son our Lord: There is much here. The title ‘Christ’ means ‘anointed.’ It referred to the King the Jews were waiting for God to send them. He was to establish an everlasting Kingdom of righteousness and peace. The title ‘God’s Son’ was given to Israel’s kings, but Jesus hinted there was more to it. God the Son had come in person. The creed affirms Jesus is fully God in being conceived by the Holy Spirit, and fully man in being born of the Virgin Mary. ‘Lord’ was the title Jews gave God. So it also affirms Jesus’ deity, whilst stressing he rules all things and so is to be served and obeyed.

He suffered under Pontius Pilate, was crucified, dead and buried. He descended to the dead. The third day he rose again: Here we affirm that Jesus’ death is central to our faith. “He bore our sins in his body upon the tree,” and “the punishment that brought us peace was laid upon him.” On the cross Jesus satisfied the demands of God’s justice so that God could remain just whilst pardoning us for all we’ve done. (1 Pet 2v24; Is 53v5; Rom 3v25-26).

So we affirm that Jesus experienced the fullness of death both physically and spiritually. Then he came back to life proving sin’s penalty had been paid and that Jesus is Lord of all. There is no doubt the creed intends us to accept a physical resurrection. No other idea was known to its authors or has ever been accepted in the church.

He ascended into heaven, he is seated at the right hand of the Father, and he will come to judge the living and the dead: In his resurrection body the man Jesus was seen to rise up from the earth into heaven, which can be best described as a spiritual dimension to our universe. The idea of sitting at God’s right hand stresses that he is now ruling over all things with his Father’s authority and power. There is nothing he is therefore unable to do. So when our prayers are not answered there really must be a reason.

Christ’s rule also means that he will return in person to judge everyone. This presumes all people sin and that this deserves punishment, for a perfect judge does not call innocent people to the dock. We all struggle with the idea of hell, but we cannot duck it. It is a major theme of Jesus’ teaching. As our Judge he warned that it is real and it is terrible, and it is avoided by repentance and faith in him. (Matt 10v28-32; Mk 9v43-49; Lk 13v23-30; 16v19-31; Jn 3v16-18).

The Holy Spirit: The Spirit’s full divinity is implied in the structure of the creed and in ascribing him the title ‘Holy.’ Holiness describes the supremacy and purity of God’s nature. The Holy Spirit brings people to faith and transforms them into God’s own holy image.

The holy catholic church, the communion of saints: ‘Catholic’ simply means universal, and ‘saints’ refers to those who are set-apart as holy. So we affirm that when we believe we are spiritually united with all other Christians. This means that being active members of a local church is not an option. It is part of what it means to be a Christian, and essential if we are to continue in our faith. Only there does God provide the encouragement and teaching we need.

The forgiveness of sins: This is the door to all God’s blessings. Again we affirm the reality of sin, but with it God’s grace. Some are reluctant to accept that God could be angry or punish people. But even children know these things are implied in the need for forgiveness. However the wonder is that those who believe no longer face this anger. They are pardoned in God’s court. They are rescued from his punishment. They are therefore reconciled to him. More than that, they are adopted as his children and so loved as his very own.

The resurrection of the body and the life everlasting: As with Jesus, so with those who believe in him. Our resurrection is not of a disembodied spirit. It is to be given a new body when Jesus returns, fit for a new heaven and earth that God will create. Our everlasting life begins now as we start to live the life of that new creation inwardly. But it will be fully experienced when we are raised. Together, all who believe will then inhabit a perfect world, free from evil, pain and death. But our greatest joy will be to perfectly know and serve the Lord.

2) Responding to Christ’s call to repentance
Now to the second of our three points. Throughout the creed we affirm ‘I believe.’ Repentance gets to the heart of what this means. To believe is not just to accept all we have outlined about Jesus. It is to trust him. To repent is to ‘change our minds in such a way that we change our lives.’ Jesus confronted those who said “Lord, Lord” but did not do what he said (Lk 6v43-49). If someone truly comes to believe that Jesus is Lord, then they will treat him as Lord. So they will strive to follow his teaching in every respect.

Here we must note that throughout his ministry Jesus implied that we should reject all ideas that contradict not only the teaching of his apostles, but of the Old Testament too—when understood in the light of his coming (Jn 14v25-26; 16v13-14; Matt 5v17-47; Mk 7v5-13).

In modelling this he reaffirmed the moral aspects of the Old Testament law. So the great lifestyle lists of the New Testament teach that the Christian must turn from all other religions or occult practices, from blasphemy, hatred, bitterness, violence, adultery, extra-marital and homosexual sex, pornography, crudity, dishonesty, slander, greed and drunkenness. We have been called to a new life, inwardly re-created “to be like God in true righteousness and holiness.” So, though imperfectly, we will seek to be free from even a hint of sin, striving in our hearts to be kind, compassionate, humble, gentle, patient, forgiving,
pure, generous, faithful to others and at peace with all (Ephesians 3-6).

We repent when we say our confession prayer each Sunday in church. It is these things that we are committing ourselves to as we do. Above all, love for God and others is the essence of the repentant life. This is to cherish and so honour the Lord Jesus, living a life of prayer and study of the scriptures as members of his church, whilst seeking to serve and bring his gospel to the world, and raising any children we may have to do the same.

3) Trusting in Christ’s promise of forgiveness
This is the final mark of true faith. It is also assumed when we confess our sin. In doing so we acknowledge that we will always get things wrong, and so the Christian lives each day holding firmly to Christ’s promise of forgiveness.

It is this promise that assures us of God’s acceptance if we believe as we have outlined. It is this promise that gives us confidence in prayer before our God. It is this promise that guarantees his care and help throughout life, and it is this same promise that we cling to when facing death.

Christianity is therefore about grace. It is about God’s favour being given freely to all who follow his Son. Like the thief on the cross, we do not need to serve Christ for a number of years to earn our salvation, and we do not need to worry about whether we merit God’s acceptance. These things are a gift of his glorious grace. As is said in our services: God “forgives all who truly repent.” It is on this promise that our confidence stands, and from this promise that our joy comes, even when life is hard.

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