“Peter defends the Gospel”

Perhaps you have heard about the Anglican bishop who made the observation that he didn’t seem to be having the same impact as the first century apostles.
“Everywhere St. Paul went there was a riot. Everywhere I go they serve tea!”
It wasn’t just Paul, either. There is a sense of trouble being caused right from the beginning of the movement of those that followed Jesus. It appears to us, to use a phrase that we might borrow from our friend the bishop, to be a “tempest in a tea pot.” After all, the cause of the unrest appears to be Peter preaching that Jesus has been raised from the dead. We find it hard to believe that proclaiming the reality of resurrection could be subversive. That was certainly the stance of the Temple rulers.
If you were here last Sunday you will remember that we looked at Acts 3. Peter and John are entering the Temple at the Beautiful Gate when they are asked for a handout. Instead, Peter heals the lame man and then uses the occasion to preach about God’s good news to his people. Today we are looking at the aftermath of this event. Peter and John are put into custody and kept overnight. The next day they are interrogated by the Temple leaders. As you are able, please stand as we hear the word of God read from Acts 4:1-31.
Let us pray. Holy God, Word made flesh, let us come to this word open to being surprised.
Silence our agendas;
banish our assumptions;
cast out our casual detachment.
Confound our expectations;
clear the cobwebs from our ears;
penetrate the corners of our hearts with this word. We know that you can, we pray that you will, and we wait with great anticipation. Amen.

Some background or reminders will be helpful as we begin. Our text begins, While Peter and John were speaking to the people, the priests, the captain of the temple, and the Sadducees came to them, much annoyed because they were teaching the people and proclaiming that in Jesus there is the resurrection of the dead. Many of you will remember hearing about Sadducees and Pharisees as part of a number of stories from the gospels. I suppose we could think of it this way—they are like different branches of the Christian church combined with different shades of political opinion and action.
The Sadducees were the “old boys league” of Jerusalem. The Sadducees controlled the Sanhedrin, which was the supreme court of the Jews. Even in Roman times, the Sanhedrin had the right to arrest people, as they did with Peter and John, and, of course, as they had done with Jesus. The one thing they could not do was pass a death sentence, except in the case of a non-Jew who trespassed on the inner courts of the Temple.
It was with the Sadducees that power and influence were invested. William Barclay tells us that in ancient times the High Priesthood had been hereditary and it had been for life. During the Roman occupation of Palestine it became subject to intrigue, bribery and corruption, and though it ceased to be hereditary, of the 28 High Priests who ruled between 37 B. C. and 67 A. D. all but six came from four priestly families.
One of the primary things that distinguished the Sadducees is that they did not believe in the resurrection of the dead. They regarded the Torah, the first five books of the Old Testament, as being somehow more inspired than the remainder of the Scriptures. Because they found no evidence of resurrection in those books, they said it was a false doctrine. The Pharisees, on the other hand, did say there would be a resurrection of the dead at the end of time. The Sadducees, no doubt with some reluctance, put up with that. Peter’s preaching was something else entirely. He was saying that God had already started to bring about a new creation and had proven that through the resurrection of Jesus.
There are all sorts of things in our text at which we could look. I have decided to focus our attention on some aspects that I think are particularly important for us as a congregation in this place at this time. The first is this: these early followers of Jesus captured the attention of both the crowds and the rulers through a particular good deed, the healing of the man born lame.
We need to hear a bit of an edge in Peter’s voice as he asks his interrogators if their being in custody has to do with someone being healed. Peter knows full well that in this one aspect of the inquiry, he’s got the upper hand. The day before someone who had been disabled for more than 40 years has been brought to his feet, health and vitality not merely restored but given to him for the first time. This is notable evidence of God’s power at work. Are you going to criticize for giving someone a new life? Are you going to throw us in prison because the hand of God has reached into our world?
Let me tread carefully in what I am about to say. There is likely nothing more distasteful particularly for reserved Canadians than a triumphal attitude among Christians that points to all the good things we do. However, the reality is we are living in a culture in which it is at very least permissible, and at times even fashionable, to heap the worst sort of abuse on the institutional church. We need to do a better job of telling our story.
Here’s one Blythwood example. We quite rightly point to the many volunteers who are part of our Out of The Cold ministry who have no formal affiliation to this or any church and who make no particular claim to Christian faith. They are great folks—yes they are! But I want to tell you who also is doing the work of God is the homebound member who continues to support the work of this congregation and whose offerings are part of the reason there is a place where the heat is on in the middle of winter. I defy anyone to take a look at what is happening in North Toronto because of Blessed Sacrament Church, Glenview Presbyterian, Eglinton St. Georges United, St. Clement’s Anglican and Blythwood Road Baptist and tell me that it doesn’t matter that we are here.
The second thing sounds a little less practical, but I am convinced it is vital even in our day. The disciples are able to quote scripture. Look at verse 11 of our text: This Jesus is ‘the stone that was rejected by you, the builders; it has become the cornerstone.’ Again, those questioning Peter must have been astounded at his answers. Peter is quoting Psalm 118:22. (If you wish to turn to it, you will find it on page 565 of the Old Testament in the pew Bibles.) Tom Wright reminds us Psalm 118 is a Temple psalm, associated with people worshipping at the Temple and giving thanks to God for his goodness, his grace and his power.
There is also a prophetic note in the psalm, that at some point there would be a new building. Peter knew that Jesus had connected himself with this prophesy and spoken of himself as a new focus for worship, the stone that would be rejected and yet become the cornerstone. Of course, I cannot tell you exactly how the Temple rulers in 30 something A. D. would have interpreted those words, but they did not reject what Peter said. In other words, I think they recognized this was someone who thought the most important thing in the world was going on.
What am I saying here? Let me ask you a question—do you think that God is up to something through the life, death and resurrection of Jesus? If you do, how would you express those plans? Peter put it something like this: long ago God said his purposes would come true in someone who was rejected and yet who was discovered to be the foundation of all God had planned.
I think I would say something like this: What do you believe about God? Do you believe God is actively involved in creation? Do you believe God wants something more for creation than to simply watch as we plunder the world’s resources and abuse and harm and kill those who walk the earth with us? If you do believe God would want more than to simply watch in divine horror, I’ve got news for you—the new world is called God’s Kingdom and it began in Jesus and it flourishes wherever Jesus is truly followed.
Here’s the last thing: verse 13 of our text. Now when they saw the boldness of Peter and John and realized that they were uneducated and ordinary men, they were amazed and recognized them as companions of Jesus. Literally, that last phrase is this, with Jesus they had been. Let me suggest a few ways in which we might be able to apply this idea to our lives.
First, let’s not dismiss this idea as impossible. It is, of course, true that we cannot be with Jesus in the same way that Peter and John had been with the Lord. But Peter and John could not be with him in the way that is possible for us. Some of you will think I’ve lost it completely, but stay with me. Do you know that Peter never had the chance to read John’s gospel? I have seen it suggested that Peter died in 67 A. D. Most scholars think the earliest date for the gospel of John is 75. I know Peter would have heard all that Jesus said, but he never had the chance to linger over those wonderful words as we do. What’s my point? Just this, that God in his wonderful mercy and providence chose a few to be with Jesus on the dusty roads of Palestine and countless millions and millions more to be with Jesus through the Word. As far as God is concerned it is enough.
 Let me ask you to think about something: do you know someone whose companionship makes you a better person? How about someone who brings out the worst in you? Do you think it possible that when you are with that person that brings out your best this is somehow being with Jesus for you? You may know that one of the hallmarks of the Protestant Reformation was what Luther called the priesthood of all believers. A true priest is someone who points you toward your Saviour, Jesus. Praise the Lord, there are many in this congregation who do that.
My favourite part of this story is verse 20—“we can't keep quiet about what we've seen and heard” (The Message). Here’s my formula for making a difference in our world here and now. Get deeper into the story of Jesus; spend time with people who make a spiritual difference to you; follow the leading of God whenever and wherever he calls you and then don’t shut up about it. Why? Because it is as Peter thought it was. In Jesus the most important thing in the world is going on. It was then and it is now!

“A new community”

I have a confession to make. Large buildings and big numbers in the church have always made at least a positive first impression on me. A little more than thirty years ago, a congregation in Garden Grove, California moved into its new building. It was called the Crystal Cathedral and it had seating for 2700 people. The leader of that congregation was Robert Schuller. His preaching didn’t do much for me, but I admit I was impressed by the grandeur of the building and the size of the congregation.
Last November, a bankruptcy judge approved the sale of the cash-strapped Crystal Cathedral to the Catholic Diocese of Orange County. According to reports, the Protestant congregation will lease the sanctuary for worship for another three years, after which the Catholic Diocese plans to remodel the interior of the building so that it can be used as their cathedral and the home of their bishop.
Scott Thumma, a sociologist of religion at Hartford Seminary said “the huge debt that led officials of the Southern California ministry to accept the sale of their 35-acre campus reflects what happens when a prominent pastor, a television ministry, or an iconic structure becomes the focal point. Leaders retire and die; television gives the congregation an unrealistic larger-than-life image; and buildings become a drag on finances.”
In other words, churches can focus on the wrong things; or, as the early church did, on the right things. As you are able, please stand as we hear the word of God read from Acts 2:37-47.
Let us pray. Living God, help us so to hear your Word that we may truly understand; that, understanding, we may believe; and believing, we may follow your way in all faithfulness, seeking your honor and glory in all that we do. Amen.
I suspect Luke knew exactly what he was doing when, under the inspiration of the Holy Spirit, he described the four-sided focus on the early church. Once again today, I think it is helpful to be reminded that the audience for this book written by Luke is not the church of the early 30’s A. D., but the church that exists some 40 years later. As one reads the story of that particular Pentecost celebration, there is a temptation to think that life in the church is going to be a trip from one mountain top to another. The Spirit comes to the church, pilgrims are confronted by the wonderful news of God’s plan for redemption and 3,000 are added to heaven’s family that day. What do they do next? They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.
It appears these four things are rather ordinary, even mundane, when compared to the excitement of the mountain top sort of experience. There is however, a different way to look at it. Think of any aspect of life, your profession, your hobbies, your relationships and I believe you will find this principle applies—the mountain top is only reached when one has made adequate preparation and provided a firm foundation. Years ago I heard a concert pianist, I believe it was Horowitz, who said something like this: “I practiced eight hours a day for twenty years. Now they call me a genius.” Luke is telling us there are mountain tops to attain in the Christian life but only when adequate preparation is made, only when a firm foundation is provided.
It is possible to argue that all four aspects of the Christian life to which the early church was devoted are equally important. I can’t dispute that; but I can tell you that both my heart and my head say the apostles’ teaching is first among equals. If you have your Bible with you or one of the pew Bibles open, flip back one page to verses 21 and 22 of chapter one. Someone is being chosen to replace Judas. The starting point for this choice is described by Peter: So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day he was taken up from us—one of these must become a witness with us to his resurrection.”
What did the apostles teach? They taught that God had focussed all the promises of his Word in the person of Jesus of Nazareth, and that God had confirmed this Jesus as the Messiah or Christ by raising him from the dead. The apostles were witnesses to his resurrection. This, friends, is the primary reason, for example, that we worship on the first day of the week and not the seventh as our Jewish ancestors did and as Jews still do today. The first day of the week is resurrection day. Every Sunday is a little Easter. The early church believed it was absolutely vital for every Christian to devote him or herself to the knowledge that God had made good on his Word and Jesus was the proof.
There is more to the church though than teaching and preaching. I found this out years ago when the pastor of our church decided it was time to serve somewhere else. Our family got news of his resignation when we were at the cottage in July. By the time September rolled around it was obvious that it wasn’t just George who had left. All the people who were members of George had also left. The second thing folks were devoted to in the early church was fellowship.
This is more than pot luck dinners or sandwiches with the crusts cut off. William Barclay says the early church had a great quality of togetherness. The common life of the early church was more than friendship but it certainly included that wonderful aspect. Willimon puts it this way in his commentary: “Some have remarked that the real miracle of Pentecost is to be found here—that from so diverse assemblage of people from every nation under heaven (2:5) a unified body of believers is formed.”
If there is a practical need among them, it’s taken care of. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Again, following a suggestion of Will Willimon, it appears what is going on in the early church is people took seriously the idea that they were to embody the promises of God. In other words, if God had promised something, and Jesus was the fulfillment of those promises, and they were the ones who, through Jesus, had joined in on what God was up to, then they had to live out the implications of being part of this new thing. In Deuteronomy 15:4 God had promised a land free of poverty if only God’s people would live in obedience to him. So if God blessed me, God did that not in order for me to hoard, but in order for me to share with those who were now part of my spiritual family.
You see, the Wall Street and the St. James Park Occupiers are right—there is a sinfully unequal distribution of wealth in our world. The remedy for that sin may in part be political, but in part any remedy that actually works must include the spiritual aspect of our lives. We must come to understand that we are part of a new family; that’s who needs us to share with them. This fellowship is more than eating, but it includes the breaking of bread.
It is my opinion that the breaking of bread refers to a number of activities that were part of this church’s life. I think it’s a bit of a moving target. In the infancy of the church, I am certain it refers to the practice of eating together and to sharing in what we would recognize as the Communion or Lord’s Supper as part of a meal.
The reason I talk about a moving target is that by the time Luke writes this book some 40 years after the resurrection, the breaking of bread would also refer to something that had been quite a shock at the beginning; that is table fellowship that included everyone. It is true that right from Pentecost the church had included people from many nations, but at the beginning all of them had been Jews. Luke, of course, is himself a non-Jew and was no doubt part of this life-changing coming together of all who followed Jesus.
There is one other aspect to mention here. Do you remember the story of the two disciples who were walking from Jerusalem to Emmaus on Easter evening. Jesus, risen from the dead, joined them on their walk and spoke with them. They did not recognize him until he broke bread with them. This aspect of church life is not them primarily about eating together, but about what is possible in the church because Jesus is alive and in our midst.
There is one more thing. They were devoted also to the prayers. I want to share something Tom Wright says in his commentary on our text.
Where no attention is given to teaching, and to constant, lifelong Christian learning, people quickly revert to the worldview or mindset of the surrounding culture, and end up with their minds shaped by whichever social pressures are most persuasive, with Jesus somewhere around as a pale influence or memory. Where people ignore the common life of the Christian family, they become isolated, and often find it difficult to sustain a living faith. Where people no longer share regularly in ‘the breaking of bread,’ they are failing to raise the flag which says Jesus death and resurrection are the centre of everything. And whenever people do all these things but neglect prayer, they are quite simply forgetting that Christians are supposed to be heaven-and-earth people. Prayer makes no sense whatever—unless heaven and earth are designed to be joined together, and we can share in that already (Acts for Everyone, Part One, 44-45).
Once again, I think it likely that Luke had more than one thing in mind when he described this aspect of the life of the church. Faithful Jews had three designated times of prayer each day—morning, about 9 o’clock, afternoon, about 3 o’clock, and in the evening at sundown. I suspect what happened in the early church was something like this. At first the Christians simply continued to pray at these specific times. They prayed also when they came together on the first day of the week. As the Christian movement became separate from Judaism, those who believed in Jesus as their Saviour continued to pray at specific times of the day, to pray as part of worship and to pray continually as part of their relationship with the Father. To use Tom Wright’s language, the believers prayed because they knew Christians are supposed to be heaven-and-earth people.
In 2,000 years everything has changed and nothing has changed. If we are truly the church, we proclaim the resurrection, we embody, we live out the promises of God, we recognize Jesus is alive within the church and we connect heaven to earth through our prayers. If that’s who we are at Blythwood, then this is church.

“God raised him up!”

The second chapter of Acts begins with the story of Pentecost. In the calendar of Jewish festivals, this feast is also known as Shavu’ot, the Festival of Weeks, and is the second of the three major festivals with both historical and agricultural significance (the other two are Passover and Sukkot). Agriculturally, it commemorates the time when the first fruits were harvested and brought to the Temple. Historically, it celebrates the giving of the Torah at Mount Sinai.
The period from Passover to Shavu’ot is a time of great anticipation. There is an important connection between Passover and Shavu’ot: Passover celebrates freedom physically from bondage, but the giving of the Torah marks the redemption of God’s people from bondage to idolatry and immorality. The word Pentecost (penta means 50) marks the passage of fifty days between the festivals. The first followers of Jesus do not come together to inaugurate something new. They are celebrating a feast that is part of their heritage. On that day God does something that underlines that Jesus is the hinge of sacred history.
Our text today is taken from the sermon preached by Peter on this day as God through him explains the incredible good news that is centred in the resurrection of Jesus. As you are able, please stand as we hear the word of God read from Acts 2:22-36.
Let us pray. (first stanza of Speak, O Lord)
We do not know exactly what happened to the followers of Jesus on this particular Pentecost. Luke tells us two things: in 1:15 he says the whole crowd of believers numbered about 120. Then in 2:1 he says they were all together in one place. I assume he means the 120 of them. The other thing to keep in mind both today and all through our study of Acts is that Luke is writing about these events some 40 years after they occurred. As Will Willimon points out in his commentary (Interpretation Series), Peter’s audience on the day of Pentecost is unbelievers in the streets. Luke’s audience is Theophilus and the church of which he is a part. If there is skepticism that is being addressed by Luke, it is as much within the church as it is outside.
Whatever it was that happened, it was interpreted by the pilgrims in the city as the result of an early trip to the bar that morning. But others sneered and said, “They are filled with new wine.” Peter, however, suggests something else entirely. He says what is being seen is not only the result of the Holy Spirit’s activity in Jesus’ followers, but that this work of the Spirit had been promised by God in the words of the prophet Joel. When that promise was fulfilled it would not just be the occasional prophet who spoke by the Spirit’s inspiration but everyone—men, women, young, old, slave and free—would have the Spirit poured out upon them by God.
If Peter is right, then he knows something that everyone who is listening to him that day also knew. If indeed the last days have begun, then the Messiah, the Christ, the promised anointed one of God must be on the scene. What happens then is Peter takes this event that has occurred, the followers of Jesus speaking about God’s deeds of power (2:11) in the languages of many pilgrims, and says there must be an explanation for this. We are not drunk; instead this is the work of the Spirit which was promised in scripture. Now, says Peter, let’s look at what else was promised in scripture.
What has happened is the plan of God. Friends, I think this is still one of the most difficult notions for us to get our minds around. Perhaps then, the best way for us to deal with the text is to look at how Peter goes about trying to make his point. Did you bring your Bible with you today? Please take a look at the text. It begins on page 119 of the New Testament of the Bibles in the pews and selected verses will be on the screen behind me. Look at verse 25 of chapter 2. Peter combines scripture and common experience to make his point. Let me show you what I mean. In Psalm 16, which all of Peter’s listeners would have said was written by King David, he speaks of someone whose heart was glad because you will not abandon my soul to Hades, or let your Holy One experience corruption.
Here I think is a brilliant homiletical technique. Peter says, David cannot be talking about himself because there is just outside the city of Jerusalem a tomb dedicated to King David. In other words, if his body has not been decaying all these years why is there a burial site dedicated to him, not a monument, not a statue, but a tomb? You will forgive me if the preacher imagination has gotten the best of me, but William Barclay in his commentary reminds us that Pentecost was celebrated when summer was well under way in Palestine and travel was easier than at any other time of the year. He says there was never a more international crowd in Jerusalem than at the time of Pentecost. Is it beyond imagination then to suggest that many in the crowd of pilgrims had not only worshipped at the Temple but had also taken in the other famous attraction, David’s tomb? In other words, Peter says, you know David can’t be talking about himself—you were just at his burial place yesterday. “Yes, I see you. You bought the overpriced T-shirt didn’t you?”
If he is not talking about himself then, he must be talking about that descendent who would one day come to fulfill all the promises of God. I know who this is, says Peter. Jesus was crucified; he was dead and buried. You know it; we know it. What we also know is that God raised him up. In other words, his body did not decay, he was not abandoned to the grave. Another one of God’s promises has come true.
Let me try and summarize then what we will discover is the central focus for this book. “This Jesus God raised up, and of that all of us are witnesses.” This Jesus—in this Jesus God has been and is at work.
This Jesus—the full bloom of humanity was seen in him—a person of courage, humility, grace, forgiveness, healing, who gave dignity to women and the poor in a measure many of them had never dreamed of knowing.
This Jesus—the full expression of this world’s evil collected itself against him. Religious leaders claiming a concern for righteousness sought instead to preserve their status and privilege, looking for a betrayer to pay off and witnesses to buy. An empire which claimed to serve justice instead was content to hear invented charges and pronounce a verdict that had its origin in cowardice not in truth.
This Jesus—God had permitted the absolute worst to be done to him—crucifixion was so barbaric that the Romans reserved it for non-citizens and to the Jew anyone who “hung on a tree” was under God’s curse. God permitted the worst to be done to Jesus so that when his victory came it would be absolute and beyond dispute. When Jesus on the cross cried out and gave up his spirit, both the evil of this world and the forces of hell thought the last word was theirs. That is why we never say that those who crucified Jesus are guiltless. It was the plan of God to expose his incarnate self to the worst the world could do; it was the world that carried out its evil intention.
This Jesus—God then raised him up. Through the resurrection God has given conclusive proof that Jesus is both Lord and Messiah. Are you still with me? Do you see where I’m headed? Think of it this way. Do you remember what phrase Billy Graham made famous at least in his early preaching? “The Bible says.” Billy told them what the Bible said and many people listened. I can remember classes at Asbury with George Hunter who told us we had better get used to living in a world where most people couldn’t care less what the Bible said. A good preacher may be able to tell them what’s in the Bible but the question has become, “so what?”
This was not true for Peter. William Barclay has a delightful description of the crowd that day. We are told there were Jews from every nation, in other words those who had been born Jews and those “who had grown tired of the multitude of heathen gods, and who had grown weary of heathen immorality and laxity and who had come to the Synagogues to learn of the one God and the clean way of life...” Every last one of those to whom Peter spoke was at the very least inclined in the direction of hearing what it was the Bible said. All of them were waiting for God to keep his promises. This Jesus—he is the fulfillment of all that God ever promised to give us.
If there is a 21st century reluctance in North America to accept the definitive claims of the Bible, that does not weaken those claims. Let me try to explain what I mean: George Hunter was right when he forced his class of doctoral students to face the reality of a world which rejects ultimate claims. What he was pushing us to do was find ways to communicate the truth in such a world. He did not tell us to reject the truth. People may yawn and say “so what” to the Bible; that does not make the Bible any less the Word of God.
Our text today makes some ultimate claims about Jesus. The world of which we are a part is far more comfortable dealing with Jesus as one of those interesting historical figures who said some things that make good copy in books like Chicken Soup for The Soul. In the minds of many Jesus would never distinguish himself from any other religious figure. After all, every religion is basically headed in the same direction. That’s the creed according to our world.
There is nothing of that creed in what Peter says to us in today’s text. I am hardly qualified to put words in the mouth of that great rock of the church, but let me try. I think, knowing the skepticism of our world, he might say something like this: Long ago God made some incredible promises to our world, promises of peace and justice and mercy and forgiveness. If these promises could be fulfilled, the difference for you and your world is beyond calculation. Now how could he prove to you that he had begun to make good on his promises? What about giving himself to us as a person of flesh and blood? What about exposing that person to such evil that although totally innocent he would die? What about then raising him from the dead? Would that convince you that God is keeping his word?
Well, Peter would say, I’ve got good news for you. That’s exactly what happened. God raised him up!

“What time is it?”

Let’s deal first with this matter of the title—The Acts of The Apostles. It is at very least an unfortunate title and at worst misleading. William Barclay, that great Scottish New Testament scholar, points out “the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it.” We are told that James the brother of John was executed by Herod. John is mentioned but never says anything. We are told much about Peter early on in the book but then, as a leading character, he passes from the scene. Barclay goes on: “in the Greek there is no The before Acts; the correct title is Acts of Apostolic Men.” However what we are going to see today, and in the weeks to come, is that the best title for this book is The Actions of the Holy Spirit.
Our text today is the first eleven verses of the book. As you are able, please stand as we hear the word of God read.
Let us pray. Prepare our hearts, O God, to accept your Word. Silence in us any voices but your own, so that we may hear your Word and also do it; through Christ our Lord. Amen.
We will begin with some housekeeping. First of all, let me underline that in addition to the Sunday morning sermons, our Fellowship Groups are studying Acts. There is a study guide available. If you don’t have yours yet, they will be available at the groups this week. Groups are meeting (fill in details). If you are not part of a group, let me encourage you to try it out for the next ten weeks.
 Now some basics about the book. Acts is the second volume of a set of two books produced by the man we know as Luke. He is the author of the third gospel, which is also directed to someone named Theophilus. We believe this is a real person, but we don’t know if that is a real name. Theophilus means “friend of God,” and it is possible that given there were times and places in the world of the early church that it was a dangerous thing to be a follower of Jesus, that this name is an alias. It is also apparent from the first verse of this book that Luke thinks of this volume as continuing the story that he began in his gospel. Luke, in fact, connects the two by telling the story of the Ascension at the end of one and the beginning of the other.
Today I want to focus our attention on this question: what time is it for the followers of Jesus? Keep that question close as we consider what goes on in the time between the resurrection and the ascension. We are talking about forty days, about the disciples becoming convinced of the resurrection and about them being taught by Jesus.
Forty is an important number in the Bible. It rained for forty days and nights when Noah was in the ark with his family and the collection of animals. Israel wandered in the wilderness for forty years. Moses spent forty days on the mountain when he received God’s commandments.
Luke has already told us that there was some vital information that could only be communicated after the resurrection. There is the well-known story in Luke 24 about the two disciples who meet up with someone they do not recognize on the road from Jerusalem to Emmaus. Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures (24:27). The only conclusion that I think we can come to is this: there was a dual purpose to the resurrection appearances that took place over those forty days. The first was to convince the disciples that Jesus was in fact alive. Think about it this way: last Sunday you were on your way to church and as you turned at the corner of Blythwood and Mount Pleasant, you thought you saw me. When you arrived here, you said something to David about seeing me taking a walk and David said it must be some other handsome fellow because “Bill is out of town.” We make mistakes like that all the time. So imagine if you are one of the disciples and you catch a glimpse of someone you know is dead. You quickly assume you have made a mistake or it was some sort of hallucination. For the disciples to be convinced of resurrection, Jesus had to appear on more than one occasion.
The second purpose of those appearances is to teach the disciples about the kingdom of God. Luke gives us a clue as to why this was so vital during the forty days. Remember that question you were keeping close? What time is it for the followers of Jesus? Have a look at verse six of our text. “Lord, is this the time when you will restore the kingdom to Israel?” What time is it Jesus? Is it not the time for you to restore the greatness of David’s empire? Is it not the time for you to organize an army and free God’s people from subjection to Rome? Notice the order of things here, friends. Jesus has been teaching about the kingdom for forty days and they are still asking questions about earthly power instead of spiritual strength. Jesus had to be sure that a foundation was laid which would allow these disciples to participate in what God was actually doing rather than wish away their time imagining the positions of influence and power they would have in a kingdom of their design.
What time is it for the followers of Jesus? It is the time to rely on the Spirit to give the power and direction for witness. “But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” It is the time of witnessing for the followers of Jesus. What is this witness? It is that in the crucified and risen Jesus, God is bringing about the fulfillment of God’s promises and plans. God through Jesus the Messiah is extending his kingdom from this little place called Palestine and this little nation called Israel to the whole of the world. The story of these witnesses is to be told in every widening circles that are meant to be understood both geographically and culturally. It begins in Jerusalem to be sure; and of course it includes all the Jews; but this kingdom story is to be told to Samaritans, a people of mixed race and then to the ends of the earth. This is what happens.
Barclay in his commentary quotes a scholar named C. H. Turner who suggests that Acts falls into six panels, each one ending with what might be called a progress report. Have a look at each of these:
6:7 — The word of God continued to spread; the number of the disciples increased greatly in Jerusalem,  and a great many of the priests became obedient to the faith.
9:31 — Meanwhile the church throughout Judea, Galilee, and Samaria had peace and was built up. Living in the fear of the Lord and in the comfort of the Holy Spirit, it increased in numbers.
12:24 — But the word of God continued to advance and gain adherents.
16:5 — So the churches were strengthened in the faith and increased in numbers daily.
19:20 — So the word of the Lord grew mightily and prevailed.
The book ends with this picture of Paul, describing him as proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hinderance (28:31).
Do you see what Luke is up to in that ending? It’s not much of an ending is it? Exactly right; it’s not much of an ending, because Luke had in mind that there would be more needing to be told about those who were followers of Jesus, who understood that this was the time for followers of Jesus to rely on the Spirit to give power and direction for witness. If I understand correctly what is being said here, then the time has not changed. It is still the same time for us, a time to rely on the Spirit to give power and direction for witness.
Just before we finish for today, have a look at the last three verses of our text. I have no idea what the weather was like on that day, but after last summer, I hear that statement about the cloud in a new way. Chris and I spent a wonderful week in Greece, three days in Athens, four days cruising from one island paradise to another. Day after day of cloudless skies. Being an Ontario boy, I didn’t know such days existed. You know the expression: “if you don’t like the weather here, hang around for half-an-hour; it’s bound to change.” I think the cloud is meant to tell followers of Jesus there are some things that we are not meant to look for within this life. Just in case we don’t get it, the angels ask us why we are just standing around looking up to heaven. Jesus is going to come back, they say, but our role is not to stand around watching and waiting for it to happen. What time is it for us? It is still time to tell the story of Jesus and let the world know that in him God’s Kingdom is at work.
What time is it now? What time is it for Blythwood? I suppose one ought not to give away the content of a sermon series on the first Sunday. Some of you might decide there was no need to come back until Lent begins. But here is what I believe we are going to discover. In the 2,000 years since Luke recorded his story of Jesus’ followers telling their story, everything about the church has changed, except this one most crucial thing. The time has not changed. It is time for the church to make sure the story is still getting told.

“Are you ready for the baby?”

Will you paint the room blue or pink? Have you had the suitable car seat installed?—you know they won’t let us take the baby from the hospital unless you do. What about diapers? Do you think we should go with cloth? That’s such a mess—you can put Pampers in the green bin, can’t you?
Getting ready for the baby involves all of that and so much more. Christmas is about a baby. Our getting ready for that baby isn’t about the colour of paint in the nursery or the car seat or the diapers. Because it’s not about those things, we are likely to think that it’s about cookies and squares, gift wrap and parties, and “Bill, did you remember to pick up the turkey?”
Preachers everywhere tonight have fussed about what they should say in the sermon. Some of them, as I have done a few times, have dipped into their files from past years and found a sermon that at least they enjoyed preaching—can’t remember if anyone said they enjoyed hearing it. I fussed about tonight as well, no more and no less than in other years. The text I kept coming back to is really an after Christmas story, but it’s only in the gospel because of what the characters in the story did before the baby was born. Let’s hear the story of Simeon and Anna, taken from Luke 2:22–38. Let us pray.
Gracious God, our heavenly Father, in Jesus, you have given us the light of the world. As we hear once again the wonderful story of Christmas, encourage us with your hope, fill our minds with your peace, our hearts with your joy, let our souls rest in your love. In the name of Jesus we pray. Amen.
Joseph and Mary are bringing Jesus to the temple in accordance with the prescriptions of the Law. Mary is going through a rite of purification and Jesus is being dedicated. There are three different parts to what they are doing.
First is the rite of purification. When a child was born, the mother was considered to be unclean for a number of days. For male children that was seven days, plus another thirty-three-day waiting period until the mother could return to temple worship (Leviticus 12:1- 4). At that time the rite of purification would be done. This rite included an offering of a lamb as a burnt offering and a turtle dove as a sin offering. If they could not afford a lamb, then they would bring two pigeons or two turtle doves for these offerings (Leviticus 12:6-8). This means that Joseph and Mary are part of the common folk in the nation of Israel. They don’t have great wealth, but they probably aren’t in abject poverty. He has a trade as a carpenter; but since they don’t have a lot of extra money, they bring the lesser sacrifice prescribed for them in the Law as an offering.
Also there are two parts of this dedication of the child. All baby boys who were born to the tribe of Levi would automatically be a part of the priestly class. For firstborn baby boys from other tribes, parents were required to bring a small offering in place of the service of the priests. This redemption price was five shekels (Numbers 18:1-16). While Luke does not specifically record their bringing of this offering, it would have been customary to do so.
The third part of this is the dedication of the firstborn to the service of the Lord (Exodus 13:2, 12). This was required of all Jewish families. Mary and Joseph are obeying the Law, giving their service to the Lord. They are completely committed to honoring the Lord in this.
While Mary and Joseph are going about the same religious responsibilities as every mother and father, they have two quite surprising, curious and even troubling encounters with two people, a man named Simeon and a woman named Anna.
I want to make one observation about this story and then some suggestions as to what this might mean for you. We assume Simeon was an old man, although that is not stated in the text. We are simply told it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Messiah. There is no doubt about Anna. She was 84, which is approaching Guinness World Record territory in the ancient world. These two are given a wonderful gift of grace by their heavenly Father—they are among the first in this life to greet God’s Messiah.
Why did this happen? Let me use the words of Simeon to offer my guess. Simeon recognized three wonderful truths about God—
God is the giver of peace for the human soul; the longing for reconciliation between heaven and earth is not met in any philosophy or religion but in a relationship based on the grace of God known in Christ;
Jesus, God’s Messiah is not simply a teacher of timeless truths; Jesus is the one in whom the world’s salvation finds its human expression;
through Jesus the old categories that divided God’s children have come to an end; Jesus is the culmination of every promise of God, not simply to Israel but to the entire creation.
We might ask how Simeon came to grasp such life-changing knowledge. You’ll laugh when I tell you; it seems so self-serving for a preacher to say it—Simeon came to understand what God was doing because he went to church week by week.
There are two groups of people who need to know this. Some of you, perhaps most of you here tonight will find yourself worshipping week by week. You’ve done this for most of your life, but lately you wonder if it really counts for anything.
Here’s what the story of Simeon and Anna tells you: there are gifts of insight and grace which God chooses to offer to those who faithfully find themselves in worship Sunday by Sunday. I can’t tell you if it will happen tomorrow, next week, next year or one day before you die, but those who are faithful in worship leave themselves open to receive a gift of God’s favour and grace. Who could ask for more?
Some of you are only here for the big occasions—Christmas Eve, Easter Sunday, Mothers’ Day. Every preacher including me is glad of that. I just think you are settling for less than what God is ready to give. I know all the arguments—church is boring, we’re so busy, Sunday is the only day we have to ourselves, the church is full of hypocrites. Here’s the problem. God, as part of his plan, has designed the church to be a place where the faithful receive some blessings of grace that don’t come anywhere else.
Are you ready for the baby? Are you ready for the baby’s peace? Are you ready for the baby’s salvation? Are you ready for how the baby is going to change the world? Come to church. We’ll get ready together.

“Up is down, in is out!”

“If every instinct you have is wrong, then the opposite would have to be right.” So said Jerry Seinfeld to George Costanza in an episode of Seinfeld first aired in 1994. After spending some time at the waterfront, George has realized that his life has not taken the direction he had hoped for. He concludes that it’s his fault; every decision he has made has contributed to this. Back at the coffee shop he announces this fact to Elaine and Jerry, which leads to Jerry to come to that dramatic conclusion: “the opposite would have to be right.”
A few scenes later George reports on his experiment: “I tell you this something is happening in my life. I did this opposite thing last night. Up was down, black was white, good was bad, day was night.” By doing the opposite of his every instinct, George’s life is suddenly being pieced together.
Up is down, in is out, the opposite would have to be right. It took a bit of time for me to convince myself that a comparison between the Magnificat of Mary and a change of perspective for George Constanza was the right thing. What did convince me was this: we likely need a discomforting image to keep in the back of our minds when we hear these words. We hear them as beautiful poetry or as the inspiration for great music. The reality is they are words of revolution. The gospel text is taken from Luke 1:46–55. It’s on page 57 of the New Testament in the pew Bibles and will also be on the screen behind me. As you are able please stand for the reading of God’s Word.
Let us pray. Startle us, O God, with your truth and open our hearts and our minds to your wondrous love. Speak your word to us; silence in us any voice but your own and be with us now as we turn our attention,our minds and our hearts, to you, through Jesus Christ our Lord. Amen.
OX 4-1824. Anyone younger than 50 will have no idea that what I have just said was once a telephone number. All of us know that ten digit dialing is a relatively recent thing, but the big change before that was the listing of phone numbers as all numbers. OXford 4–1824 was the number at my home in Scarborough. The exchange name in this area was HUdson. It is more than 40 years since I lived in Scarborough and therefore more than 40 years since I needed to know that number and yet it is still there in my brain. It is there because for at least a dozen years of my life I needed to know what that number was.
My mother’s number now? Couldn’t tell you if my life depended on it. Why? Because I don’t need to know it. I normally call her from my home and the number is #4 on the speed dial. Computerization is a revolutionary force in our world. I am sure I don’t even begin to understand how it all works, but I know the ability of electronic devices to store information has changed the world. The digital world is the stuff of revolution.
Mary’s song of praise is the stuff of an even greater revolution. Let’s review the basic details of the story to this point. Mary is betrothed to Joseph. She is likely a teenager, perhaps as young as 14 or 15. She is visited by an angel, God’s messenger Gabriel, who tells her that despite being a virgin she is the one who will give birth to the Saviour of God’s people. Gabriel also tells her that a cousin, Elizabeth, thought to be unable to give birth, is six months pregnant.
Mary decides to visit this member of her extended family. It is often speculated in film versions of the story that Mary did this in order to avoid speculation about her pregnancy. That is as good a reason as any, I suppose, but Luke gives us only the barest of details. Mary went to see for herself what was going on with her elderly relative.
Elizabeth greets her with both warmth and deference. “Blessed are you among women, and blessed is the fruit of your womb. And why has this happened to me, that the mother of my Lord comes to me?” I don’t believe Mary was looking for any sort of confirmation from Elizabeth and yet it must have been welcome. Mary has already told Gabriel that she is ready to be the Lord’s servant. Yet there is some sense implied, I think, that Elizabeth’s words do confirm for Mary that she is part of something that is going to change the world. That is why for a Christian no matter what may be suggested for designating the passage of time in a politically correct manner, history will always be divided by the birth of Christ. His coming changes everything! Time for us is B. C.—before Christ, and A. D.—anno domino, the year of our Lord.
This is because, as Mary understands, a revolution is about to happen. It starts with God’s perspective—he has looked with favour on the lowliness of his servant. Mary is able to be God’s servant because she approaches God recognizing that she is in need of God’s mercy, forgiveness and grace. Perhaps it sounds a little crass, but it helped me to think of it this way—because Mary is not full of herself, she is able to be filled by God’s Spirit and is ready to be part of God’s will and purposes.
Mary explains God’s intentions. Here is Eugene Peterson’s paraphrase of verses 51 to 55. He bared his arm and showed his strength, scattered the bluffing braggarts. He knocked tyrants off their high horses, pulled victims out of the mud. The starving poor sat down to a banquet; the callous rich were left out in the cold. He embraced his chosen child, Israel; he remembered and piled on the mercies, piled them high. It’s exactly what he promised, beginning with Abraham and right up to now. Look at those sentences; look at the text in the NRSV or in any other version of the Bible. It’s all in the past tense—he has scattered ... has brought down ... filled ... sent ... helped.
There is something a little unsettling then about this text. This fall, a protest began that was focussed on Wall Street, New York, the symbolic financial centre of the United States. The protest was called Occupy Wall Street. It spread to Canada; there were protests and marches in Toronto’s financial core, Bay Street. I suspect there are few, if any, protesters who would define their complaints in this particular way, but it seems to me what they are protesting is that despite Mary’s words of praise being in the past tense, they have not happened yet. The proud are not scattered nor are the powerful brought down nor the rich sent away empty. The lowly are still lowly, the hungry still dependent on food banks. Has God’s promise come true? There’s the unsettling thing. We have this great celebration planned for one week from today. Is it based on a lie?
No! No! But as this year’s celebration of Christmas gets closer I think it is vital for us to understand that as delightful as all the trimmings of the season are—who doesn’t hope to enjoy at least one square of perfectly baked shortbread with a strong cup of tea while you watch for the fifty-fourth time the original black and white version of A Christmas Carol starring Alastair Sim?—as delightful as all of that is, the foundation of Christmas is faith in the God who has fulfilled all the promises of his word in the child, in the man, in the Saviour, Jesus.
How are those promises fulfilled? The best way I can put it is this—the promises of God come true one person at a time in the midst of the world that needs to be changed. The Christmas story illustrates this perfectly. There was no shortage of religious officials in Jerusalem when God wanted to send Christ. There was no shortage of politicians in Rome when the time came for God to speak through his Son. But it’s in some out-of-the-way spot near the end of the world where God finds the one who can be his servant. Then, of course, life becomes a walk in the park for Joseph and Mary and their toddler. Maybe not—an angel of the Lord appeared to Joseph in a dream and said, “Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child, to destroy him” (Matthew 2:13).
What is truly unsettling then about the Magnificat, Mary’s song of praise, has to do not so much with God, but with me and you. God scatters the proud and brings down the powerful. Do I approach God with the humility that makes it possible for God to use me as his servant? God lifts up the lowly. Have I re-directed my life and my resources in order to join God in that work? God fills the hungry. Have I tuned my spirit to receive the signals God sends about the need for me to share? I know it sounds simplistic but there is much truth in this—some of us need to live more simply in order that others in the world can simply live.
Up is down, in is out, the promises of God have come true. I think of it like this: I am a person of faith. There are many days when all I’ve got is a bit of faith, but I am convinced that Jesus is God’s Christ, that Jesus is our Saviour, that Jesus is God’s best hope for our needy world. The restoration of our world began at Christmas. It is as good as finished. God made a promise to send his Christ. God did it. God is going to do the rest as well. God is changing me so that I can be part of all he is doing. God promised. It’s as good as done. God’s invitation to me is to live like Mary, keeping faith in every promise and living as a witness to the revolution. It used to be like this; now it’s like this. Christmas is the reason.

The hour of darkness

It happened once per year. On the Day of Atonement the high priest went into the most holy place, the inner chamber of the Jerusalem Temple, taking the blood of a sacrifice for his own sin and the sin of the whole people of God.

According to The Interpreter’s Dictionary of The Bible this day “played a formative and influential role in the whole of Judaism, especially in the two or three centuries just before the rise of Christianity” (volume 1, p. 313).

It must have been a majestic day. Seven days before, the high priest “left his home to take up residence in his apartment in the Temple. …On the eve of the Day he ate very lightly, for he was to maintain an all night vigil. The elders admonished him to be correct in the ritual and to weep at his vigil. During the night younger priests kept him awake by reading. On the morning, having bathed, and in his finest array, he offered the burnt offering, which was elaborate on this day. Then he changed to the white linen garb of a penitent and was ready to officiate at the atonement ceremonies” (ibid., p.314).

The significance of this day can hardly be overestimated. The whole nation had a sense of renewal and joy. One rabbi suggested that on this holiest of days, “for three hours Satan does not accuse Israel before God. It was a moment when the covenant relationship was pure and God’s intervention was anticipated. In his brief prayer in the Temple following the censing of the holy of holies, the high priest asked for a year of abundance and for the coming of Messiah” (ibid., p. 316, emphasis added). One person put it this way. This was the Good Friday of the Old Testament.

A people were in pursuit of God. But only one of them was permitted access to the most holy place, known by the people as the dwelling place of God on earth. There can be no doubt that God pursues us, but we also long to know God, to speak with God, to connect with God. We know that Augustine had it right when he said there is a God-shaped space within us that only God can fill. We want to come close to God, and that’s what Jesus makes possible.

Jesus is our great high priest. He is this for us because he lived and died in obedience. Let me try something out on you. I cannot help but think that when the author of Hebrews wrote this letter or sermon, he had in mind the contrast between Jesus and those who filled the role of high priest in Jesus’ day.

I also wonder if there is not a note of at least regret if not sarcasm in what is said. The high priest is spoken of as someone who is aware of his own sinfulness and who therefore deals gently with those under his care. He is also spoken of as one who does not presume to this honour and who knows his role is to bring the promises of God to a people in need of comfort and hope.

The reality did not come close to that description. The high priest was in that position at the pleasure of Rome. Rather than being aware of his own failings, there is every indication the high priest in Jesus’ day sought and flaunted the privilege that came with his office. It is also apparent the things of politics occupied his attention at least as much as the things of God. Luke tells us at the beginning of his gospel Jesus began his ministry during the high priesthood of Annas and Caiaphas (Luke 3:2). If you have two men, one could be the high priest and the other the higher priest, but two cannot be high priest together. The role has become one of intrigue and arrangement rather than love and leadership.

How is Jesus different? Jesus lived and died in obedience. Our text says we have a high priest who in every respect has been tested as we are, yet without sin. It also says he offered up prayers…with loud cries and tears, to the one who was able to save him from death.

We must recognize that we are dealing here with a mystery. Words alone can never wrap up for us this truth in a neat package. Jesus is both divine and human. I believe Jesus experienced the whole of human life as it was known in that time and place. He lived what he needed to live in order to be the Saviour.

In the garden, prior to his arrest, Jesus came to that place in life where he could do nothing less than beg for God to offer a different path. This is part of what it means to be human.

We know this. There is a part of us that recoils at the thought of the Son of God in such agony that he prays with heartache about where the path of life is taking him. But without this, could he be our Saviour? Without this, would we believe that he knew anything of what it is like to be one of us?

You know what I mean. The news from the doctor is not what we had hoped. You come back after lunch on a Friday and the boss is there asking you to clean out your desk. Your professor says the proposal isn’t up to his expectations and you need to think about a major revision. A relationship you thought had such promise ends and you are heart broken. Your teenager knows how important the faith is for you but it isn’t real to him.

How could Jesus know us and know what it means to be a part of us unless there was that night when he had to pray, “O God, anything else but this.”?

Jesus lived and died in obedience to God. The answer to Jesus’ prayer was simple. “You must do my will.” That is what Jesus did.

What happens because of this? The way to God is opened. People in pursuit of God can find God, can reach out to God, can know God’s presence and peace. Jesus is the great high priest. His obedient sacrifice is a once-and-for-all event. The way to God has been opened. We know that way as faith in Jesus, faith in what Jesus did, faith in what Jesus taught, faith in who Jesus is.

What does this mean to us? There are two things. We are to approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need. And, we are to hold fast to our confession.

It would be fair of you to say to me today, “Bill you haven’t got a clue what my life is like right now.” You would be right. But Jesus knows what is going on and because be has passed through the heavens he has made available mercy and grace in time of need. Jesus, on that night in the garden, thought that he could go no further. God helped him and God will help you.

Are you standing at “Wits’ End Corner,”

Christian with troubled brow?

Are you thinking of what is before you,

And all you are bearing now?

Does the world seem against you,

And you in the battle alone?

Remember—to “Wits’ End Corner.”

Is just where God’s power is shown.

Are you standing at “Wits’ End Corner,”

Blinded with wearying pain,

Feeling you cannot endure it,

You cannot bear the strain,

Bruised through the constant suffering

Dizzy, and dazed, and numb?

Remember—to “Wits’ End Corner”

Is where Jesus loves to come!
 
Are you standing at “Wits’ End Corner,”

Then you’re just in the very spot,

to learn the wondrous resources,

Of Him who fails not!

No doubt to a brighter pathway

your footsteps will soon be removed,

But only at “Wits’ End Corner”

Is “the God who is able” proved!
Here’s the last thing. Hold on to your faith; hold it tight. Why is this said? Is this the word of the preacher both ancient and contemporary who worries about the loss of members? What will we tell the denomination if the numbers go down?

No, this is the word of the preacher who says, “The faith is worth holding on to.” You see, we are in pursuit of God. Do you doubt that? The church may have seen better days but spirituality has never been as “hot” a topic as it is now. Tom Harpur writes about prayer and calls it “a practical and personal approach to awakening a greater intimacy with God.” Dr. Herbert Benson of Harvard describes humans as being “wired for God.”

There was one day when only one man, and him only once per year, broke through the curtain in pursuit of God. There was another day when one person, Jesus, not only broke through that curtain, but tore that curtain in two, passing through to the heavens in pursuit of God. Today, that way is open to every person to pursue and find the God and Father of our Lord, Jesus Christ.

It’s worth holding on to.

The Story: The king who had it all

Defined by Generosity

I sometimes wonder what it would have felt like to be one of the first generation of Christians. There would certainly have been a sense of excitement each day as one saw evidence of God at work in a miraculous way. But I suspect there was also a sense of uncertainty, a realization that if there was any power held by the followers of Jesus, it was spiritual power and not the power of religion, not the power of the state. It seems to me there might also have been what I will call a wondering that was part of the early church, a wondering about the character or culture that was developing in the church, a wondering about what sort of attributes would define those who followed the way of Jesus.
I mostly suspect there was this wondering back then because it seems to me there is much wondering now. Our world, of course, is a much different place. Yet, there are similarities. There are no shortage of churches in our city. According to yellowpages.ca there are more than 3,000 entires in the church category. The world is still a religious place. We hear stories of growth, even miraculous growth in Africa. There were only nine million Christians in Africa in 1900, but by the year 2000, there were an estimated 380 million Christians. After 2,000 years those who follow Jesus are still a threat to the world’s established powers. Just this summer the Iranian Christian News Agency “Mohabat News” reported that Dr. Majid Abhari, advisor to the social issues committee of the parliament in Iran, announced the seizure of six thousand five hundred copies of the Bible, confiscated in the north-western Iranian province of Zanjan. Abhari also said “these missionaries with reliance on huge money and propaganda are trying to deviate our youth.”
Who will we be in such a world? What will be the character or culture of the church. What sort of attributes will define those today who follow the way of Jesus? Let’s consider those questions as we look at the story of someone who I think significantly helped the early church figure out who they were going to be.
Barnabas was a Levite by birth, a member of the Jewish tribe that carried out the temple duties. His family moved to Cyprus and Barnabas did not serve in the temple. When we first meet Barnabas in Acts 4, his name is Joseph. Barnabas is the name given to him by the Apostles, and it was a great compliment, representative of his Christian character. The name Barnabas means “son of encouragement,” and he became a champion of encouragement.
There are many examples of how Barnabas encouraged others in the book of Acts. He befriended Paul and encouraged him when others were quick to reject him (Acts 9:26, 27). He encouraged Mark and was ready to give him a “second chance” (Acts 15:36-39). He encouraged the believers at Antioch to use their spiritual gifts and to remain faithful in their service of the Lord (Acts 11:22-26).
In our text from Acts 4, Barnabas encouraged the early church to extend a ministry to the poor and needy by giving money to the church. Joseph lived up to his nick-name. He was an encourager! Luke, the author of Acts, describes exactly what Barnabas did. He sold a field that belonged to him, then brought the money, and laid it at the apostle’s feet (4:37).
Let’s put this story just to the edge of our minds and look at a text from the Hebrew scriptures. It’s taken from Numbers 18:21–24. There are two things we need to note. First of all the tithes, that is the tenth of income or harvest that is collected from the people of Israel, belongs to the Levites in return for the service they perform organizing and conducting the worship of what was then the tent of meeting.
The second thing to note is the Levites are excluded from the distribution of land to the various tribes of Israel. Their heritage is to be the service of the Lord—they shall have no allotment among the Israelites (18:24).
What then is the first thing we would be expected to notice about Barnabas from the story Luke tells us in Acts 4. The family of Barnabas, as residents of Cyprus, did not serve in the Temple. They were wealthy enough to be landowners. Think about this for a minute. What would you rather have as your possession? The deed to a piece of land or the knowledge that through the centuries your ancestors had served the tent and temple.
Now here in church we know what the “right” answer is—some of us might even quote the psalm: I would rather be a doorkeeper in the house of my God than live in the tents of wickedness (Psalm 84:10b). But let us get back into what we call the real world and we know what the answer is likely to be—I’ll take that deed, thank you very much.
Now, let’s play a bit with the intersection of these two texts. Joseph, a Levite, has come to believe that God has fulfilled the promise of a Messiah in the person of Jesus. Joseph has come to believe that a new reality is being inaugurated by God through the death and resurrection of Jesus. But Joseph has not turned from one god to another. Joseph has come to believe the God of Abraham, Isaac and Jacob, the God of Moses and King David and Jeremiah has fulfilled the promises made through the prophets. Joseph has come to believe the God who made him a Levite has also called him to follow Jesus of Nazareth.
What else then does Luke want us to notice in the story he tells about this son of encouragement? Surely a Levite knows the scriptures. He knows first that the tithes of God’s people belonged to the Levites. He knows also that serving the Lord was always intended to be his heritage, his true possession.
When Joseph sells the field and brings the money to the apostles what is going on? Here’s what I think. I think Joseph brings the money as a way of acknowledging what the tithe has always been about. In the words of Malachi, God says put me to the test. As far as I know, while there are other places where one of God’s people initiates some sort of test, this is the only place in scripture where God invites the test. Tithing has always been about recognizing that God is the owner of the world and God’s people are called to be faithful stewards.
Tithing is God’s way for us to recognize that it is God who can open the windows of heaven for you and pour down for you an overflowing blessing.
And there may be something else going on. Just a guess, nothing more than that. Joseph would have also known that Levites were also called to tithe. When you receive from the Israelites the tithe that I have given you from them for your portion, you shall set apart an offering from it to the Lord, a tithe of the tithe (Numbers 18:26). I wonder if Joseph realized he had been robbing God, not giving generously, and this was his way of setting things right.
Joseph, the son of encouragement was a trustworthy steward. His gift encouraged the church of Jesus Christ. This happened because:
First, Joseph’s gift was unselfish. He did not hoard or use his resources in a selfish way. The need was so great and he had the financial resources to do something about the plight of the poor. His giving was an unselfish act!
It is encouraging to learn of those who give generously to help others. Materialism in our culture wages a battle with generosity over our response to the needs of others. I believe it is an encouragement to the community of faith to see the generosity of others.
The reason I say this is the order of things presented by Luke in the story. It may be the story of Joseph’s gift is simply an example of the giving that went on within the early church. However, it is in verse 34 that we are told as many as owned lands or houses sold them and brought the proceeds of what was sold. Then we are told Joseph brought the proceeds of his land sale. It is possible then that Joseph saw the example of others and was encouraged to give also. But I have no doubt Joseph’s gift was an encouragement to others because the church ended up calling him “the son of encouragement.”
The second thing to notice is Joseph’s gift enabled the church to minister and meet the needs of the people. The generosity of Joseph and others enabled the church to minister and meet the needs of all the people. Acts 4:34 states, There was not a needy person among them.
The needs of the community of faith were met because the people took seriously the idea that they were to be faithful stewards of what God had entrusted to them.
Here then is the question for today? Will you sign on to be a member of the Order of Barnabas? Don’t worry. I’m not starting another organization. There are no meetings to attend, no secret handshake to master. Every Christian is called to be part of the Order of Barnabas. Every Christian is called to follow Jesus, the greatest giver. Therefore, every Christian is called to give in response to the gracious hand of God at work in our lives.
There is a third text I would like us to look at briefly, Proverbs 11:24, 25. Some give freely, yet grow all the richer; others withhold what is due, and only suffer want. A generous person will be enriched, and one who gives water will get water. There is a temptation to believe that is some sort of formula. All of us know  that’s not true. Generosity is not magic; it is not some sort of guarantee. Yet there is spiritual life and vitality that I believe is a part of what happens when our lives are defined by generosity.
I’m going to say more about this next Sunday when we finish this series. For today, Thanksgiving Sunday, I couldn’t think of a better conclusion than a story offered by Adam Hamilton when he preached about generosity. (Film clip, To be a blessing, the story of Jeff Hanson)

Everything I have is yours

It is a curious thing. Years ago I read about the high percentage of first-born sons who are members of the clergy in both the Roman Catholic and Protestant branches of the Christian church. I suppose there are many reasons for it; one is a long-standing tradition. I wonder if there isn’t something a little deeper—those of us who are first borns trying to undo the damage to our collective reputation seen here in the fifteenth chapter of Luke.
Yet, many of us, if we have done anything, have reinforced the image of the hard-hearted, unforgiving religious official who behaves as if it is only his righteousness that is going to stem the tide of sin. Mark Twain captured the essence of this sort of fellow when he said, “He’s a good man—in the worst sense of the word!” You’ve met the type; there are days when some have accused me of being the type; there are days when I have well-fit that unflattering description. One knows it’s that sort of day when you catch yourself thinking, “even God must be pleased with how righteous I am.”
Still, there is something in this story that just doesn’t sit right. That’s what I want to explore with you today. If you have your Bible with you, please turn to Luke 15. In the Bibles in the pews you can find our text on page 78. Let’s be sure we have the context in our minds before we go any further. Now all the tax collectors and sinners were coming near to listen to him. And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.” Luke is setting the scene. Those with official religious status are objecting to the sort of people Jesus welcomes into relationship. In response Jesus tells three parables. We talked about the first two last month. A shepherd loses one of ninety-nine sheep, searches for it until he finds it and then rejoices. A woman loses one of ten coins, searches for it until she finds it and then rejoices.
Then comes the third story. Obviously, there is more to this story, but at the heart of it it is a story about a lost boy. Notice also the percentage of loss has been turned up—it has gone from 1% to 10% to 50%. Wait a minute, someone will say. The sheep wandered away; who knows how the coin was lost, but this prodigal is the author of his own misfortune. He insults his father in the most grievous way and then spends his entire inheritance. He has no one to blame but himself. Absolutely right. However Jesus is very careful in the story to make the connection between the lost sheep and the lost coin and the younger brother. Twice the father defines what has happened—he was lost and now is found.
I am confident then in saying there was one question Jesus expected would be asked by his audience when he told the third of the stories—any guesses? The question is this: the shepherd went after the lost sheep, the woman went after the lost coin, who is going to go after the lost son?
The answer of this culture is clear. Remember what happens when the inheritance is divided? For two sons, there are three shares, two of those shares going to the eldest. Tim Keller claims this is one of the reasons why the eldest receives the double portion. “It was his job to sustain the family unity and its place in the community.” Notice again how the story is set up by Jesus. The shepherd goes after the lost one until he finds it. The woman searches carefully until she finds the coin. The eldest son would be expected to go to his father, and say, “Dad, my brother has been a fool; you know it and I know it. But our family cannot be whole again until he is found and brought back within our circle of love and grace. I am going to look for him and I won’t be back until I find him.”
That is not how Jesus tells the story. Instead it appears the eldest is simply content to continue working the family farm until it all belongs to him. Something happens instead: Jesus simply says about the younger son, that he came to himself. He realized that he needed to go home.
Friends, here is a truth that keeps us going as individual Christians and as a church. Let me choose my words as carefully as I can: the perspective of Scripture is that a person outside of the grace and forgiveness and love of the family of God is lost. Also, as stubborn and as resistant as we can be, God has not left himself without a witness. Something within brought that boy to his senses and he knew he did not belong in the pig trough, he belonged at very least within reach of his family. That’s part of the reason this church exists, to open the door to the family of God when someone lost comes to their spiritual senses. Friends, our work for God at Blythwood is not done.
Before we get all mushy and sentimental about this, the eldest son reminds us of something: this work will cost somebody something. The father in the story confirms this. Look at verses 30 and 31 of our text. The elder son is furious about the welcome that has been given to his brother. He is so angry he refuses even to recognize the relationship that he has with his brother—he refers to him as this son of yours, who has devoured your property with prostitutes. The father replies, “Son, you are always with me, and all that is mine is yours.” That’s a fascinating way to put it, isn’t it, considering that as part of his greeting to the younger son, the father has had a servant bring the best robe, a ring, and sandals; he’s killed the fatted calf and hired a band for the party. This forgiveness has not been free and seeing as the father has admitted that everything he has belongs to the elder son, then it is he that is footing the bill and he is anything but happy about it.
What then is Jesus driving at in this story? Is this about you and the brother that have never seen eye to eye? Is this about you and the sister who ran off somewhere but who is still the apple of your father’s eye? There may be some things here that connect with the ups and downs, the pain and pleasure of relationships, but at the heart of it I think there is something spiritually deeper.
Do you remember a few minutes ago I said the question Jesus wanted his listeners to ask was this: who is going to go after the lost son? Whose job was it? It was the elder brother who should have done this. It was the elder brother who should have told his father he was going to search for the one who was lost and would not rest until he had found him.
What we have discovered is that this elder brother also needed an elder brother. One can only guess why the elder brother has stuck around the farm so long. Despite the fact that he claims never to have disobeyed a command (v. 29), he also is prepared to embarrass his father in the eyes of the community by refusing to go into the party the father is hosting. The father has also to go out to him pleading for him to understand the joy that has now returned to their home. In other words, the elder son has never gone anywhere and he too is a lost soul. He needs an elder brother who will find him and enclose his life in the love of the family of God.
I think Jesus wants us to come to the place of understanding that in our spiritual lives we need an elder brother who will do all that he can to sustain the unity of the family and its place in the community. As Tim Keller has put it: “We need one who would not just go into a far country, but who would come all the way from heaven to earth to find us. We need one who would not just open his wallet for us, but pour out his life. One who would pay not just a finite cost but an infinite debt, to bring us back into God’s family. And we do! It’s Jesus.
“When the father says to the elder brother ‘everything I have is yours’ that is literally true of Jesus. Jesus had all God’s glory. He had equal glory with the Father, but he emptied himself (Philippians 2:4–10). He lost it all—for us. How do we get the father’s robe? Because Jesus was stripped naked on the cross. How do we get the father’s feast? Because Jesus took the cup of wrath that we might have the cup of joy. He is our true elder brother—and he says so. Hebrews 2:11 says, ‘For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters.’”
Friends, I think this insight about the need for an elder brother who will search for the lost is at the very heart of this story. I think this is why Tim Keller has subtitled his book, Rediscovering the heart of the Christian faith. We know the truth of this, but we forget: none of us needs a club, for that there’s Rotary or the library book circle; none of us needs another meeting to attend, for that there’s the hockey league or the business breakfast network; none of us needs the news about more good causes, the internet is everywhere, the good causes will find us. But if outside the family of God you and I are lost, then we need the one who is going to search until he finds us, the one who is going to pay the enormous cost, the one who for the sake of the joy that was set before him endured the cross, disregarding its shame. The heart of the story is that we need Jesus.
I need Jesus. Let me say that again, I need Jesus. The problem is I am the elder brother—I truly am the eldest child in my family. The closest I ever got to wasting half the family fortune was one night forty plus summers ago when I was in a hurry to get from my job at Dominion to my other job as a softball umpire. Backing the car out of my parking spot I stopped just after I had put a dent in the bumper.
I truly am the eldest child in my family—I became the religious official, the descendant of the Pharisees and scribes. Do you know what? There are even days when I am a good person—in the best sense of the word, not many days, but there are a few. There is an important sense in which that matters. My neighbours would say it matters. My grandchildren would say it matters.
Here’s the thing: at the very core of my being I am in rebellion against God. For some it looks obvious—they’re off in a far country wasting their very lives. For others it’s not so obvious at all—we hang around home trying to prove to ourselves and everyone else that we have no need of God, that we are good enough without God. I am lost, you are lost; we need Jesus to search for us and find us and bring us home to the Father’s love.

Matthew 10:2-15 (NIV)

 2 These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4 Simon the Zealot and Judas Iscariot, who betrayed him.  5 These twelve Jesus sent out with the following instructions: “Do not go among the Gentiles or enter any town of the Samaritans. 6 Go rather to the lost sheep of Israel. 7 As you go, proclaim this message: ‘The kingdom of heaven has come near.’ 8 Heal the sick, raise the dead, cleanse those who have leprosy,[a] drive out demons. Freely you have received; freely give. 9 “Do not get any gold or silver or copper to take with you in your belts— 10 no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep. 11 Whatever town or village you enter, search there for some worthy person and stay at their house until you leave. 12 As you enter the home, give it your greeting. 13 If the home is deserving, let your peace rest on it; if it is not, let your peace return to you. 14 If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet. 15 Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town. 

The Story: Jesus' ministry begins

I wonder what it was like to be John the Baptizer. I wonder how much his parents told him about his unexpected birth and the strange circumstances that surrounded the news coming to his father Zechariah, that he had been struck speechless until the day the baby was taken to be named and circumcised. I wonder if his mother, Elizabeth, told him about the more incredible circumstances surrounding another miraculous birth—that of his second cousin Jesus to Mary. At what point in John’s life did he sense the call to a wilderness preaching mission? Zechariah was a priest. Would it be assumed that John would follow in his father’s footsteps? If so, did John move from being someone on the inside of the religious life of the nation to being on the far side of the Jordan, to being so far outside the establishment that even his food and clothing are thought strange? —John’s clothes were made of camel’s hair, and he had a leather belt around his waist. His food was locusts and wild honey.
We have come today to chapter 23 of The Story. During the month of April we are going to continue through the story of Jesus’ life, although to be strictly correct we are going to deal with a small segment of his life, about one tenth of the time Jesus spent on this earth. We are dealing with Jesus’ ministry of teaching and healing, the developing conflict with the religious and governmental authorities and finally his death and resurrection.
The narrative is condensed and it has a specific purpose. If you were only able to read the gospel of Mark you would have a sense of great urgency, as if the whole thing happened in the space of a month. Today I want to focus our attention on the figure of John the Baptizer, because I think he is given by God this incredible role within the coming of the Christ or Messiah, and yet he also is the one through whom the probing question about Jesus is given a voice.
The gospel writers give us no background information about John. When they pick up the story John’s ministry has already begun. There is enough of a buzz about John in Jerusalem that the Pharisees have sent a delegation to ask a few questions. Are you the Messiah? What about Elijah? A prophet then? John says no, no, no. Then who are you they ask. He gives them an answer that is based in the words of Isaiah. “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord.’”
Let’s pause here for a moment. This quote is based on Isaiah 40:3. In Isaiah 40 the prophet makes an obvious turn in the message he is giving from God. That turn is highlighted by the opening of the chapter. Comfort, O comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the Lord’s hand double for all her sins. The next sentence is about making a straight highway in the desert for our God.
Here’s how I think we are intended to put this together; when John calls to mind Isaiah’s word of comfort, he is reminding the people that they were once in exile, ruled by a foreign power and that through the prophet the word of restoration had been preached to them. Make a straight highway because you are going home!
John the Baptizer has set up his preaching mission on the other side of the Jordan River. When asked who he is, he says he’s the one calling the people to make straight the way of the Lord. Who are these people? They are ruled by a foreign power and long for the day when their nation will once again be free. Right from the start it was clear in John’s mind that God was up to something every bit as important as the exodus from Egypt and the return from exile. God’s people were going to be free.
Once again we are frustrated by the lack of detail. Did John preach every day? What about the disciples who came to learn from him? What did he teach them? Was it part of their job to go into the cities and towns and invite people to come out to hear John and then be baptized?
Baptism was something that was required of any non-Jew who became a convert to Judaism. Males, of course, were also required to be circumcised. This baptism required of converts was a symbol of their being ritually clean. As such while only one baptism was required at conversion, baptism could also be asked for any time one wanted to symbolize the need for ritual cleanliness. According to one article I read, places for such cleansing, called ritualariums, are still used in some Orthodox Jewish communities.
It seems, however, that John did something new with the baptisms which he conducted. His was a baptism of repentance for the forgiveness of sins. Again, right from the beginning, it seems as if John knew there was something different, something new about this thing that God was going to do. When John saw Jesus he said to the crowds, “Look, the Lamb of God, who takes away the sin of the world!” It appears to me then that John had some sense, some leading from God, that helped him to understand that the old way, the way of sacrifice after sacrifice, was somehow coming to an end, that through the one who was the Christ or Messiah, the sin of the world would be dealt with once and for all.
That is a theme to which we will return later this month, but for today, I want to go on to talk about what happens to John. John seems to have been a simple and practical person. When people came to be baptized he told them to share with those who had less. He told tax collectors to stop cheating people. He told soldiers to stop being bullies and be satisfied with their wages. John had a clear cut, right and wrong vision of the world. This makes sense, because through this new thing that God was up to, God was going to deal with the sin of the world. If John saw sin, he pointed it out. Some people wanted to know what was wrong so they could change their ways. The king was not one of them.
Herod Antipas was one of the sons of the king known as Herod the Great. He ruled Palestine at the time Jesus was born. At the time of his death the territory he ruled was divided by the Romans. Herod Antipas became ruler of Galilee. If you paid as little attention to the details when you were a child as I did, you also likely thought that the Herod who was ruler when Jesus was born was still around at the time of his ministry. Not so; same family but one was the father and one was the son.
Antipas had been married in the year 14 A. D. Likely it was a marriage instigated by Augustus, the emperor, because the woman he married was the daughter of Aretas IV, the Nabatean king. Augustus is known to have favoured such marriages between the ruling families of the various parts of the empire because it promoted harmony between areas that were known for conflict.
Around 15 years later (29 A.D.) Antipas made a journey to Rome. On his way he paid a visit to his half brother Philip who lived in one of the coastal cities of Palestine. Antipas became infatuated with Philip’s wife Herodias. It appears that Herodias thought it was a better bargain to be married to the more powerful brother and agreed to the marriage as long as Antipas simply got rid of the daughter of Aretas. When this new arrangement came to the attention of John the Baptizer, he called it for what it was—sin. Not surprisingly he ended up in Herod’s prison.
Now we come to a text which has long fascinated me. You can find it at the bottom of page 275 of The Story. When John heard in prison what the Messiah was doing, he sent his disciples to ask him, “Are you the one who was to come, or should we expect someone else?” In his reply, among the things Jesus said are two that I think are crucial to our understanding.
“Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. Blessed is anyone who does not stumble on account of me.”
That’s the first thing. Then Jesus talks about John and his ministry. He sums up John’s identity with this. “For all the Prophets and the Law prophesied until John. And if you are willing to accept it, he is the Elijah who was to come.”
Jesus can make people stumble. John was preaching with conviction and passion over on the other side of the Jordan about the need for God’s people to repent and get their lives ready for the one in whom all the promises of God would find their fulfillment. John is so filled with holy boldness that when Herod Antipas violates one of God’s laws, John tells him what he did was wrong and likely also told him that he needed to repent of this wrong in order to get his life ready for God’s Christ or Messiah. When John sees Jesus he declares him to be the one whose life and ministry will deal with the wrong of the world—this is God’s lamb who is going to take away the world’s sin! There isn’t a preacher who has ever lived who could deny that John was a model of faithful proclamation, one worthy of admiration and imitation.
John ends up in prison. I cannot imagine the filth and pain and humiliation associated with such a fate, but it is not hard for me to think that such circumstance would conspire to give you some doubts about all that preaching you did and the one to whom you pointed. If he came to deal with sin, how come Antipas is still living in royal luxury and I’m wasting away in his prison? Why? It’s a good question, isn’t it?
Do you know what it is that Jesus does? He sends him back to his foundation, to his base. John had quoted Isaiah. He said he was a voice crying in the wilderness, trying to make a straight path for God’s anointed. Jesus tells John to think about what else it was the Isaiah had said would be done by the one who was the servant of God—good news to the oppressed, restoration for the brokenhearted, freedom for the prisoner, the year of the Lord’s favour (Isaiah 61:1, 2). One by one Jesus is bringing God’s kingdom into the lives of those who will open their hearts to his message and put their faith in him.
There’s something else I think that doesn’t get reported; there is likely no way to report it in words. It’s the posture of those friends of John who came to Jesus with that question. I think as they turned to take the message to their friend in prison, their heads still hung, their shoulders were still hunched over; there was a slouch to their demeanour. So Jesus says something like this. You wanted a yes or no answer, but God’s Kingdom is given in hints and inclinations. I can’t say anything more about me, but let me tell you about John. John was wrong back when he was asked about his identity. He is the Elijah. He is the one who came to prepare the way for God’s Christ. So you know who he is; and now you know who I am.
Jesus can make people stumble. I’ve lost count of the number of times I’ve stubbed my toe trying to follow him. But it’s still the same. One by one he is bringing God’s kingdom into the lives of people who need it. One by one Jesus is taking away the sin of the world.

The Story: Rebuilding the walls

The Story:

The Story: Who knows?

Introduction

     I’ve learned a lot about the book of Esther putting this sermon together.  What an interesting book!  It is the only book in the Bible that doesn’t mention God.  No visions.  No appearances.  No miracles.  No prayers.  No Torah observance.  None of that.  For the first 700 years of Christian history, no commentary was written on the book of Esther.  John Calvin never preached from it in his career (and I’m doing it very early in mine).  Martin Luther denounced the book along with the apocryphal book of 2 Maccabees saying, “I am so great an enemy to the second book of the Maccabees and to Esther, that I wish they had not come to us at all, for they have too many heathen unnaturalities.”  Luther was never one to pull any punches you know.

Background

The Story

The Text

What does this mean for us?

What Has This Meant For Me?

So What?

The Story:  The Birth of the King

The Valley of Dry Bones

The Story:  The kingdom's fall

John 6:48-69 (NIV)

48 I am the bread of life. 49 Your ancestors ate the manna in the wilderness, yet they died. 50 But here is the bread that comes down from heaven, which anyone may eat and not die. 51 I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.”  52 Then the Jews began to argue sharply among themselves, “How can this man give us his flesh to eat?”  53 Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. 55 For my flesh is real food and my blood is real drink. 56 Whoever eats my flesh and drinks my blood remains in me, and I in them. 57 Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. 58 This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.” 59 He said this while teaching in the synagogue in Capernaum. Many Disciples Desert Jesus 60 On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?”  61 Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you? 62 Then what if you see the Son of Man ascend to where he was before! 63 The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit[a] and life. 64 Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him. 65 He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.”  66 From this time many of his disciples turned back and no longer followed him. 67 “You do not want to leave too, do you?” Jesus asked the Twelve. 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. 69 We have come to believe and to know that you are the Holy One of God.”

Taking up the cross

In this story that we began to look at last week, there is a parable of the Christian life for most of us. At the best of times it seems as if it is three steps forward, two steps back. Last Sunday we looked at the incredible confession of faith made by Simon. “You are the Messiah, the Son of the living God.” That confession is followed by an equally incredible word from Jesus about Simon being “rocky,” the foundation upon which the church will be built. I would say that must count for at least three steps forward. Look out, reverse gear is about to be engaged. Simon, perhaps feeling the confidence that any “rock” foundation would feel begins to rebuke what Jesus says about the plan of God. Jesus responds, “Peter, get out of my way. Satan, get lost. You have no idea how God works” (Matthew 16:23, The Message).
No sooner does Simon beautifully express God’s gift of faith, than Jesus must remind him that he is to be a disciple, a follower, that human categories and human ways of thinking will never set the course for the plan and purposes of God.
Our focus today is what comes next as Jesus turns from Simon to speak with his disciples. We have here three principles of discipleship offered by Jesus—
deny yourself and take up your cross;
to save your life, lose it;
what gain is there in anything that costs you your life?
What I would like us to do today is take as close a look as we can at what Jesus is saying, trying as best we can to make some specific application to our lives as Christians today.
The first thing I want to underline and emphasize and highlight is this: the word here is not to the crowd but to the disciples. Jesus is talking to those who have already signed on to this new adventure in the kingdom of God. Included in this group is Judas, the betrayer. Included in this group is Peter, the denier. Included in this group are James and John, the ones who jockey for positions of influence in what they think will be a government that will kick out the Romans.
In other words, the decision that you make to follow Jesus is the first of many decisions that you will make related to discipleship. I have said before that spiritual formation is like education; there is never a question about whether or not you are getting an education, the question is whether the education you are getting is good or bad. We are being spiritually formed; the only question is whether it is happening positively or negatively. I can point back to a Sunday sometime in the spring of 1962 when I answered the call of the Lord to give a public witness to my faith in baptism. Every day since I have been making decisions for or against the plan and purposes of God in my life. One doesn’t decide only once to take up the cross. That decision is made daily; it is made by those who are part of the family; it is a decision made by us. I’m not always pleased by the decisions I make. I suspect that is true of you also; but we are no less part of the family. I believe Jesus says to us, “Yesterday you made some poor kingdom decisions; let’s try for better today.”
The matter of taking up the cross has long intrigued those whose business it is to help us understand what Jesus is saying to us. At the risk of insulting any number of you, let me tell you in no uncertain terms, your arthritis, your small cramped apartment, your free-loading brother who is always short of cash, these are not the cross that you take up. They are no doubt burdens, challenges with which you must deal, but the cross you take up, I am convinced is something deeper and different.
Jesus tells Peter he must undergo great suffering…and be killed, and on the third day be raised. In four short words describe what that is—the plan of God. Simon’s response is, “This must never happen to you.” Did you hear that? Simon tells the Son of the living God that God’s plan must never happen to him. Simon is thinking in typical, human fashion. He has an idea of how this kingdom of God is going to proceed and it doesn’t include any of this suffering and death nonsense.
It is I believe this human way of thinking, this naturally self-centred, egotistical way of thinking that Jesus tells Simon must be denied. Those who want to continue to follow Jesus must put that way of thinking behind them and take up their cross. Friends, it is impossible for us to hear that the way Simon and the others would have heard it. The cross was the instrument of death the Romans reserved for those whom they considered the worst of criminals. Among those would be traitors and revolutionaries, anyone who challenged the ultimate authority of the emperor. I am convinced that what Jesus is saying to us is something like this: those who make the decision to continue day after day their walk of discipleship must be prepared to deny the common ways of human thought and even to allow the world to do its worst because they recognize there is a better way, the way of good news, that through the cross God has reconciled the world to himself.
That is what we take up; we take up our commitment to what Jesus has revealed as the plan and purposes of God. We take up that the world’s greatest hope is in the person of Jesus Christ, crucified and risen. We take up that God is one day going to set the world to rights and we are to live now in the light and grace of that glorious truth. All of which will mean being part of what can best be described as the up-side-down kingdom—to save your life, lose it.
This flies in face of any human logic. Have you noticed the ads for financial service companies that are either increasing in frequency or to which I am simply paying more attention? The folks from Blythwood know that I am the oldest of my mother’s four children and that I help take care of her finances, particularly since she sold her home and moved into a retirement home in Barrie four years ago. One of the things she wants to be assured of from time to time is that she will not outlive her money.
Life expectancy is increasing. I hear ads that are meant to make people like me wonder if my retirement savings will last just a little bit longer than I will. None of those ads feature anyone saying the way to save your life is to lose it! That just sounds ridiculous. Yet there are pictures that point us to this reality.
You have likely heard of the Dead Sea. A closer translation of the Hebrew would be Killer Sea. The surface of the Dead Sea is 1300 feet below sea level and at its deepest the bottom is 2300 feet below sea level. It contains some of the most saline water on earth—as much as 35% of the water is dissolved salts. That is six times as salty as the world’s oceans. There is nothing wrong with the water coming into the Dead Sea; one of the primary rivers that feeds this salty sea is the Jordan. However, there are no rivers flowing out of the Dead Sea. Imagine that: what makes it such a killer place for almost any wildlife is that there is no outlet for the goodness that flows into it.
When my wife and I lived in Cobourg one of the members of our church family was a lady named Sarah Mann. She had been one of the Bernardo Children, sent from an orphanage in the United Kingdom to live and work on a farm near Port Hope. She had married but had never been able to have children and she was widowed at a young age. When we came to know her she lived in two tiny rooms in a Cobourg boarding house. Those rooms were decorated with as many plastic flowers from Woolworth’s as there were nooks and crannies to be found. I was her pastor; we were automatically part of her friend family. The first time I went to see her she served me a cup of tea with one of those cookies called Coconut Ceylons; I told her how much I enjoyed them. When Christmas came that year I was asked to drop by and get the bag of goodies she had for Chris and I, including, of course, a package of Coconut Ceylons. I came home to Chris: how could we accept a gift from someone who was living on the most meagre of pensions? How could we? No other choice. She was losing her life and finding it with great joy and grace. Pastors are supposed to help people do that.
The Emperor Charlemagne was buried, not as if sleeping in his shroud, but seated on a throne in robes of state, with an open Bible on his knee, and one finger pointing to words that spoke when he could no longer speak: For what will it profit them if they gain the whole world but forfeit their life? 
There is something I need to make sure that we all see. The sequence of events is this: in the shadow of reminders of pagan religion, Roman power and the history of the Jewish people, Jesus asks his disciples about his identity. Peter gives voice to the confession that is at the heart of Christian life, that Jesus is the anointed Christ of God, the fulfillment of God’s promises, the human manifestation of God’s plan and purposes. Then Peter says, “Well, you may be all that, but that still doesn’t mean I’m going to listen to you.” Do you see where I’m headed with this? It is as if Matthew lays out the story so that what Jesus says about discipleship will be framed by Simon’s confession. What you being told may appear to be up-side-down and backwards, contrary to every human inclination but those words are coming from the one who is your Saviour and Lord and Redeemer. If he is who you say he is, what he says is the truth.
Let me suggest a take away from our text today. One of the things that I appreciate about the NRSV, the Bible translation used at both Glenview and Blythwood is the use of inclusive language. However, there are times when it is tortuous, such as our text today. For what will it profit them if they gain the whole world but forfeit their life? The original, of course, says something about what does it profit a man, etc. Let’s not forget, though, that Jesus is talking to the whole group of disciples. The call to discipleship is given to individuals within a community of faith. I suspect what is true of me is true of most of us—I am not going to fully discover the path of taking up the cross, the path of losing life in order to find it, the path of being sure what I gain is truly worthwhile unless I am living in a community of faith that supports me, holds me accountable and keeps before me that confession which is our life, you are the Messiah, the Son of the living God. 

Give me my share

There is a point when living with one’s parents becomes tedious for just about all of us. In the home in which I grew up, the stairs to the third floor were just outside my parent’s bedroom. When I came in on a Saturday night, I was always greeted in the same way: “Bill, is that you?” My mom somehow slept with one ear open until I got in. On the one hand a teenager is at least secretly glad that his parents care that he made it home in one piece; on the other hand, you wonder when it will be that you are treated like an adult. No one then is saying that relationships between parents and children are easy. Jesus, however tells us a story about two sons, one of whom cares so little about his father that he wishes him dead.
That’s how we need to hear the beginning of this story. Hey, how would you like to eavesdrop on a conversation I had with my brother last week?

Rick, do you know how much money Mom’s got in the bank?
That much, eh?
It would be great if I could get my hands on my share of that money now.
Ya, ya; that’s what she has to live on. What about the living I want to do?

Be honest now—what if on a Wednesday night you had left the church and suddenly remembered you needed to ask me about something? You came back in and as you neared my office you heard that conversation. What would you think? What would you do?
At very least, I think you would go to the chairman of the Board of Deacons and ask if she was aware if I was under any particular stress; you think there might be something seriously wrong with me. Why would you say that? This is not like me saying I’d like to win the lottery. This is me saying I’d like to get my hands on what will come to me when my mother is dead. You would hope I had somehow psychologically snapped, because otherwise I am unfit for my job.
When Jesus told this story his listeners would have been appalled. Tim Keller, the author of the book that is the background for this series points out this request would have been a disgrace to the family name, because of the younger son’s extraordinary disrespect for his father. It would have also been a blow to the economic standing of the family, since the father would have to sell part of his estate in order to give him his share. In short, this request ripped the family apart. It was a relational and economic act of violence against the family’s integrity.
In his Confessions, St. Augustine gives us a theory of why we do what we do, and especially why we sin. He makes this startling observation: “A man has murdered another man—what was his motive? Either he desired his wife or his property or else he would steal to support himself; or else he was afraid of losing something to him; or else, having been injured, he was burning to be revenged.”
Augustine goes on to say that even a murderer murders because he loves something. He loves romance or wealth or his reputation or something else too much, inordinately, more than God, and that is why he murders. Our hearts are distorted by “disordered loves.” We love, rest our hearts in, and look to things to give us the joy and meaning that only the Lord can give.
The younger son may have lived with his father and may even have obeyed his father, but he didn’t love his father. The thing he loved, ultimately, was his father’s things, not his father. His heart was set on the wealth and on the comfort, freedom and status that wealth brings. His father was just a means to an end. Now, however, his patience was over. He knew that the request would be like a knife in his father’s heart, but he obviously didn’t care.
Jesus listeners must have wondered what could possibly come next in the story. They know what they think should happen. The father should show his younger son the door and boot his backside out to the porch and at least half way down the driveway. That is not what the father does. He divided his property between them.
You may remember me or another preacher saying something about the rules for dividing an estate. The law of God’s people was clear: the property is divided into portions equal to the number of sons plus one. In other words, in this story the property would be divided into three shares, the eldest getting two and the younger one. I don’t pretend to know all about the banking system of ancient Palestine, but we can safely assume when we talk about the younger getting his share, we are not talking about RRSP’s and GIC’s. We are talking about a piece of land that goes from here to there. In other words, the younger son is also saying, you’ve got olives in that grove of trees, figs over there and grapes in the valley. Sell something, because I don’t want what you have put your life into; I want the cash. We are meant to grieve for the father and to dislike this kid!
There is one further thing to notice about how Jesus emphasizes what is going on between father and son. In our text the word translated property in verse 12 is bios in Greek. That same word can also be translated life. This double meaning can perhaps best be seen in the story of the widow’s offering told in Luke 21:1–4. Many of you will remember the story about the widow who puts into the treasury two small coins. Jesus says she has given the most because she put in her whole bios, all she had to live on. The father in our text for today tears apart his life in order to respond to the request made by his younger son.
Let’s go back then to these two incredible parts of the story Jesus told in order to discover what meaning is there for us. First, let’s look at the action of the younger son. To help us understand this I want to go back to what St. Augustine called our “disordered loves.” This is at the heart of the request that leads to the dissolution of the family property and the trip to a distant country.
Can you see yourself within this character from the story? Perhaps there were or are strains in the fabric of your family relationships, but this is not the prerequisite to understanding what your place is within the story. Here is a person who for whatever reason has come to the place in life where he is convinced that there is a tangible object which can occupy the ultimate place in his life.
We cannot know how it has happened. We assume this young man has reached his late teens or early twenties. There is enough wealth in the family that there are servants who look after the cooking and cleaning. The life of this young man was not spent in leisure. From the time he was a boy, his father has given to him responsibilities that were appropriate to his age. He has stood behind a plough; he has helped to harvest the olives and press the oil. His father thought he was learning the value of a good day’s work.
Instead, something about the shine of the gold and silver coins has caught his attention. Something about being able to order a servant to prepare the noon meal has made his heart beat a little faster. Something about the status his father has at the community market place has made him think that all his life is missing is the money that can buy one’s share of happiness. This money becomes the love of his life and his father now merely the means by which he can grasp that love. It is a “disordered love,” but it has taken hold of his affections and his actions.
Why then does the father agree to the sale of the property and the division of his life? Let me suggest it is because the father has sorted out the “disordered loves” of his life. What I mean by that is this. For more than thirty years I have been trying to get at the heart of this story. I think I’m a little closer now than when I started, but it’s a matter of inches in a journey of miles—there’s still a long way to go.
One conclusion I have come to is that we are intended to understand that the father of this story is both Father and father. In other words, the Father is God but he is also just a father who has somehow managed in one way or another to have two sons both of whom have failed to understand the depth and significance of the love he has for them. I give this trio a prominent place in the Bible’s gallery of dysfunctional families. However, this father can stomach the shame of his neighbours pointing at the FOR SALE sign on the olive grove; he will even endure the heartbreak of seeing his son leave for the distant country because as much as he does love his land and, with God’s help bringing a crop to harvest, what he loves more than anyone or anything are those two sons and until the end he will hold out for the possibility of reconciliation. Tim Keller puts it this way: By bearing the agony and pain of the son’s sin himself, instead of taking revenge, instead of paying the son back by inflicting pain on him, the father kept the door open in the relationship. The father was willing to suffer for the sin of the child, so that some day reconciliation would be possible.
Years ago I heard a teacher of preaching tell a group of pastors that they ought to use this text as the basis of a sermon at least once each year. The reason for that was because the story surely contained the heart of the good news that we know in the life of Jesus.
When God entered into the life of the world through Jesus, it didn’t happen as most people expected it would or should. The Bible tells us when the fullness of time had come, God sent his Son (Galatians 4:5). One would think that if Bethlehem under Roman occupation is the fullness of time then God would have come to give a well-placed boot to the Romans, and another one to the Temple hierarchy who worked right along with the occupiers. Instead, as Albert Schweitzer put it, “He comes to us as One unknown, without a name…” The powers of his world were certainly threatened by him, but they were certain that ultimately he had come in weakness, and when they nailed him to a cross that confirmed for them that his way was not the way of God.
What does this way make possible? For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God (2 Corinthians 5:21). We are all stricken by “disordered loves.” We are saved because God in Jesus Christ captures our affections and we come to know that God and God alone is worthy of our ultimate devotion.

I have been uncomfortable preaching about money from the very beginning. From a list of most likely reasons I pick two that standout: I have always had a sense that I was not the best manager of my own finances. Why would anyone then want to listen to what I had to say about money?
The other reason was a practical fear. Early in my pastoral life I began to hear about a very successful new church in suburban Chicago, Willow Creek Community Church. The beginnings of the church were quickly becoming the stuff of legend, at least among pastors. Bill Hybels, the young founding pastor of the church, and some of the core group he had gathered around him went door to door conducting a survey. Basically it went like this. They asked people if they attended a local church. If the answer was yes, they thanked them and went to the next house. If the answer was no, they asked why. Among the top five answers was this one, “they’re always asking for money.” Best thing, then, is not to offend anyone who might be looking for a church home by talking about money.
I have abandoned this approach in recent years. I could not escape the conviction that if I was committed to preaching “the whole counsel of God” then I needed to include stewardship in the preaching calendar. It was also impossible for me to ignore how much of human life revolves around the amount of our financial resources.
There is something else which I am finding hard to define. Let me try to explain it in this way: there is an imbalance in our world. One could easily be buried in the statistics that document this fact, but perhaps one would illustrate what I’m talking about.  If you take the Gross Domestic Product of a country and divide it by the number of people the result is one measurement of the relative financial health of a person with that country. The per capita figure for Canada is almost $40,000. The United States is $48,000 and Great Britain is $35,000. From this we can be confident these figures offer a useful basis of comparison. Bolivia’s per capita GDP is $4,800, Nigeria is $2,500 and Zimbabwe is $470.
There are imbalances right around us. There is no secret regarding my salary—it’s in our Annual Report, $87,700. In comparison, beginning in November in Ontario a single mother raising a child will get an additional $10.14 a month, bringing her welfare cheque up to $1,024. That falls 45 per cent below the poverty line.
There’s more. According to the web site globalrichlist.com there are 47,929,014 people in the world richer than me, which means, of course, I have more wealth than about 7 billion people.
Let me share a story with you. Barbara Glanz is a motivational speaker who conducts workshops for large companies. One day she was speaking at an event for employees of a grocery store chain. She told them every person they met was an opportunity to bless someone, to live out a higher calling or mission.
One employee who took her words to heart was Johnny, who has Down’s Syndrome and works packing bags at one of the stores. He tried to think of a way he could be a blessing to others. Finally he came up with a plan. Each night he searched the Internet for a positive saying that would encourage people. Then he printed out sheets containing the saying and carefully cut the 300 individual strips. The next day, he would put one of the sayings in the grocery bag of each customer while telling them, “I put a saying in your bag. I hope it helps you have a good day. Thanks for coming here.”
About a month later the store manager noticed the line at the checkout desk where Johnny was bagging groceries was much longer than the others. Even when he announced there was no waiting in lines two and three, no one budged. They were waiting to be encouraged by Johnny.
Some, or even most of you, are likely thinking, “Nice story, Bill, but you lost me.” Here’s the connection. I have come to the conclusion that the important thing is not the amount of income or intelligence or influence that I have, but rather what I do with my income, intelligence and influence. Here’s the thing: when I spend my money I need to do that in a way that helps me fulfill my God-given calling or purpose.
I hope you know that God has had his eye on you for a long time. I have mentioned before that I was a bit of an odd child—that will come as a surprise to no one—I was the kid who looked forward to the annual school speech contest the way other kids looked forward to the track and field day. This ability to stand up and speak was God’s gift to me and the “hook” God used to pull me toward my calling and my profession. This is not just about me. It is about how God is using me and what I do in response.
Our text verses today from Proverbs 21 tell us that wisdom is required in the handling of wealth. As I often do I like the way in which Eugene Peterson has translated these sentences.  Careful planning puts you ahead in the long run; hurry and scurry puts you further behind. Valuables are safe in a wise person's home; fools put it all out for yard sales.
To get at the wisdom that is required for the sort of stewardship that honours God, I want to share with you a newsletter article written in the summer by Tim Thompson, senior minister of Frazer United Methodist Church in Montgomery, Alabama. He begins his article by saying that the worst insect he has ever met is what is called in the deep south chiggers or red bugs.
“If you don’t know what a chigger is, just think of a mosquito on steroids. You can’t see them. They are nasty little devils. But in the woods they will attack you, and at the time, you don’t even know it. And when they itch, they itch like no other itch. You can’t ignore the itch. You have got to scratch it, and scratching doesn’t help. The only thing that helps a little bit is that nasty pink Calamine lotion. Chiggers make me think about the Law of the Itch, ‘No one ever made an itch go away by getting really good at scratching.’ That also sounds like a spiritual truth to me. Ecclesiastes 5:10 says, The lover of money will not be satisfied with money; nor the lover of wealth with gain. It means that more will never be enough. The itch of discontent will never be satisfied by more.”
Hopefully I can make this idea clear for us—I am convinced God gives us a purpose and gives us the abilities to fulfill that purpose. Gaining more and more wealth simply for the sake of gaining more and more wealth is never a God-given purpose.
Finding one’s purpose and living into one’s purpose is not always an easy thing. Last year’s winner of the Academy Award for Best Movie was The King’s Speech, the story of how the Duke of York, who became King George VI, overcame a severe stutter and then during World War II became the symbol of a people who embodied the words of Churchill, never give up.
One of the things about history is that you can never know what would have happened if. We don’t know what would have happened if King Edward, known to be sympathetic to the Nazis, had remained king. What we do know is that the man who became George VI needed to find his voice in order to provide inspiration and courage to the people of England.
Let’s bring this back to you and I. The NRSV translation of Proverbs 21:20 reads like this: Precious treasure remains in the house of the wise, but the fool devours it. A more literal translation reads like this: Precious treasure and oil are in a wise man’s dwelling, but a foolish man devours it. One commentator I read suggested that the mention of “oil” is problematic. How can a fool devour oil? he asked.
I suspect there will be some of you here today who like me will not take very long to think that the author of this proverb is using the idea of oil to suggest a picture to us. Do you ever have a sense that money slips through your hands or slips out of your chequing account as if it had been well-oiled? We need wisdom, divine wisdom, in being good stewards of the financial resources God has given us because getting more money is never a God-given purpose; it may be a means to an end but it is never an end in itself. So I come back to the business of how much money I make. Making more is never of itself a worthy goal. What is worthy of someone who is a child of God is asking what God intends for me to do with the wealth that is mine. I am more and more convinced I am to use my money to support that which builds up the kingdom of God on earth.
What do I mean by this? I want to suggest a two step process. Some of you may hear this and think, “that sounds like what I am already doing.” That’s great. You may have a place in encouraging those of us who are just starting on this path.
The first thing is this: ask yourself what part of the work of building God’s Kingdom reaches out and takes hold of you every time you hear about it? You may think of other examples, but the ones that come to my mind here at Blythwood are these—
Canadian Baptist Ministries was responding to the plight of AIDS orphans in Africa and Bonnie Hartley said to Blythwood’s leadership, “We take up a Benevolent Offering on the first Sunday; what about a Guardians of Hope Offering on the third Sunday?
There are single mothers trying to raise families on limited incomes that are ministered to by Calvary Baptist Church on Main Street. Many years ago one of our women’s mission groups thought they could provide a Christmas gift for those moms.
Almost 20 years ago a Bible Study group here at Blythwood took a look at the problem of homelessness in Toronto and felt convicted to open up our gym for a hot meal and a place to sleep every Saturday between November and March.
Here’s what it is for me—I don’t know why but I am moved in my soul by every report I hear about microcredit ministries in India, Africa and Bolivia. I am convinced this ministry of compassion, training and support is building God’s Kingdom in significant ways one family at a time.
You may already know what part of Kingdom building you want to support. It could be one that I have mentioned or Habitat for Humanity or a child sponsorship programme. Whatever it is should lead us to step two. I’ll use myself as an example—along with my wife I have financial responsibilities that I must bear, a mortgage to be paid, a house to keep in good repair, food on the table. But there are steps I can take to live more simply in order to free up money that will support the cause that God has placed on my heart.
I want to be wise with what I have because my God-given purpose is not to just get more, it is to use what I have in order to join God in what he’s up to.

Guest preacher, Philip Long
Mission that demands all

Matthew chapter 10 outlines instructions given as Jesus sends his 12 disciples out on mission.  Having told them at the end of Matthew chapter 9 to pray that the Lord of the Harvest send labourers for the harvest, it turns out that they are actually the answer to their own prayers!  They are the labourers for the mission they have just prayed about. 
And actually, so are we, in our day-to-day lives.  The harvest is indeed plentiful, and we are called to labour to help bring the harvest in.  Wherever we are - at work, with our neighbours, at school, when volunteering in the Out of the Cold program or on a short-term mission trip to Bolivia.  The world is indeed our mission field.
But we rapidly move from Jesus' instructions to his disciples on what to do and what to say in verses 5 to 15, to a series of sobering warnings and encouragements, in verses 16 to 42:  First, do not to be surprised when you face opposition, (verses 16 to 25, 33-39).  Second, do not be fearful in the face of opposition, (verses 26 to 32).  And finally, do not forget the eternal perspective, (verses 40-42).
So first, do not to be surprised when you face opposition.
According to the World Evangelical Alliance, over 200 million Christians in at least 60 countries are denied fundamental human rights solely because of their faith.  We are told that in the 20th century, more Christians have been martyred for their faith than all other centuries put together.  Even if this is seen in the context of the incredible population growth in the last one and a half centuries, still, the numbers are mind numbing.
The Gordon Cornwell Theological Seminary's World Christian Database estimates that an average of 170,000 Christians are martyred for their faith each year.  Whether it is 10,000 or 300,000, or 170,000, these are a lot of Christians dying for their faith each year.  And this is not just a statistic - each of those 170,000 people are individual lives, just like you and me.  And we think that as a human race, we have progressed..... and live in a tolerant, more enlightened world.
Every true follower of Jesus Christ will face opposition and even persecution some time in his or her life.  Some face it on a regular basis, even to the point of death.  For others like us here today, thankfully we may not face the type of persecution our brothers and sisters elsewhere face. 
But we do and will face opposition.  So Jesus is telling us to not be surprised at the opposition to the Gospel.  That is why he starts in verse 16 by saying “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.
Opposition will come from a number of sources.  Verses 17 and 18 say that they will come from secular authorities, and from religious leaders:  "Beware of men, for they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. 
In the early church in Jerusalem persecution came from the religious authorities, whose legalistic teachings were undermined by the message of grace.  Later on in Rome, persecution came from the secular authorities, who felt threatened by the fact that Christians, growing in number although model citizens, had their primary allegiance to God, rather than to Caesar.
Today, of course, Christians are persecuted, in particular in communist states, and also in many Muslim majority countries for their faith.  But it doesn't stop there.  In the so-called Christian West, somewhat perversely, many secular authorities oppose and try to undermine Christianity.  I can't speak for Canada but I can tell you what has been happening in Britain.  In Britain, there are some local authorities where admitting to be a Christian when applying for a teaching or social worker position can be very harmful to your job prospects.  Of if you are a Christian couple wanting to adopt children. 
This is not just covert discrimination.  It is also overt, institutionalised discrimination, not against religion in general, but against Christianity in particular. 
Just a few months ago, on 28 February, the UK High Court suggested in a judgment that Christians with traditional views on sexual ethics are unsuitable as foster carers.  The Judges stated that Christian beliefs on sexual ethics may be ‘inimical’ (which means hostile) to children, and they implicitly upheld the taxpayer-funded Equalities and Human Rights Commission submission that children risk being ‘infected’ by Christian moral beliefs. 
This ruling was in relation to a dispute between married Christian couple Eunice and Owen Johns and Derby City Council. The Johns applied to the Council to foster a child between the age of 5 and 10, but the Council objected that the Johns were not willing to promote the practice of homosexuality to a young child. 
Doesn't it seem strange to you that the priority of a particular city council or the UK High Court, when deciding on the suitability of foster parents, is whether they promote the practice of homosexuality to a young child or not?  It seems that, even with the shortage of willing foster parents, the secular authorities would rather leave these children to languish in state care.  Rather than have them be with people who actually want them to care for them, to offer them a loving environment to grow up in, and the prospect of good parenting they would not otherwise have.  Just because the foster parents are Christian.
But opposition will not just come from religious or secular authorities.  Opposition will even come from those closest to us.  Whilst it may not surprise us to be opposed by our enemies, we don't normally expect our friends and family to oppose us or even persecute us.  In fact, the thought of it is pretty disturbing, isn't it?
But Jesus tells us in verse 21: "Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death."  And in verses 34 to 37, we see 34 "Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword.  35 For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.  36 And a person's enemies will be those of his own household. 37 Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me."
I had a close friend when I was at High School growing up in Malaysia who was a Malay girl, who became a Christian at university.  However, even if Malaysia is a supposedly secular, but Muslim majority country, Malays in the country by law are born Muslim, and are expected to remain that way until they die. 
Sermon
Mission that demands all
While the federal constitution guarantees freedom of worship in Malaysia, Islamic laws forbid a Muslim from renouncing his or her religion.  So it is technically "impossible" under law for Malays to renounce Islam.  So Islamic re-education or prison can await any Malay who dares to do this, and also prosecution and in fact persecution for any non-Malays involved in sharing the gospel with them.  I can say this with certainty because I personally know people - Malays and non-Malay Christians who have been put in prison and tortured for this.
For the families, it is a source of shame.  My friend was estranged from members of her family.  She now lives in another country, as being a Malay Christian in Malaysia is really too dangerous for her.  For many Muslims who have turned to Christ, they are not just estranged from their families, but in some cases are threatened with death by their own family for supposedly engaging in actions hostile to Islam and other Muslims.  They are regarded as apostates who have brought shame on the family and deserve the death punishment that Islam requires of these apostates. 
And it is not just about Islam of course.  There can be great divisiveness when people turn to Christ, wherever they turn from.
And further, in verse 22 it says that "and you will be hated by all for my name's sake.   It is not saying all people or everybody will hate you, but all sorts of people.  Even, of course, your close family.  And I guess it shouldn't surprise us, should it?   In verses 24, and 25, we find out that it is our association with Jesus that is the cause of this: 24 “A disciple is not above his teacher, nor a servant above his master. 25 It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household." 
So if Jesus himself faced opposition, why should it be any different for us his followers?  In fact, Jesus says that it may be even more so for his followers!  The New Testament is very clear throughout that godly Christians will face persecution.  In Paul's second letter to Timothy, chapter 3 verse 12 he said "Indeed, all who desire to live a godly life in Christ Jesus will be persecuted."
And, like Jesus, we will be persecuted without cause.  Jesus was the only perfect human being, but he was hated by the authorities of the day.  You would expect that godly people will be held in esteem, but this is not the case.  We have Jesus as the prime example.  In verse 16, we are told to "be wise as serpents and innocent as doves".  We are told that our behaviour should reflect Christ. 
We all know of so-called Christians who behave with crass arrogance and stupidity, behaviour that can serve to turn people away from Christ rather than to Christ.  And when opposed, point towards verses like this to demonstrate their credentials!  We need to understand that the emphasis is on being godly, on being wise and innocent. 
It should not be because of crass arrogance and bad behaviour that people deservedly oppose and persecute us.  It should be in spite of our godliness and innocence that we are undeservedly opposed and persecuted. 
So we need to ask God for wisdom, strength and behaviour that fully reflects the example of Jesus Christ, whatever the circumstances.  And we must pray that our brothers and sisters facing great opposition and persecution will endure, and keep trusting God.
But why is there opposition?  We sometimes portray Jesus as coming to bring peace on earth, but here Jesus is saying in verse 34 that he did not come to bring peace to the earth.  As Christians we feel that people long to hear the great Gospel message of forgiveness of sins and free gift of eternal life in Christ Jesus, and they are just waiting for someone to tell them this gospel message and they will turn gratefully to Christ. 
For some people, thankfully it is like that.  After all every body needs the Gospel.  Have you ever spoken to someone about the Gospel, and found them incredibly receptive?  It is just as God had been preparing them all along for that moment. 
But on the whole, the Gospel does cause offence to sinful people.  I know this because I am a sinner myself, rescued by God's grace.  This is because the Gospel makes us face up to our spiritual bankruptcy.  The Gospel points us towards repentance and a changed life, leading us to turn away from sin to come under the Lordship of Christ
We all like to think that we are pretty good... but the Gospel tells us that we fall way short of the glory of God.  We all like to think that we deserve to go to heaven on our own merit... but the Gospel tells us that we are sinners who need to repent and be forgiven.  We all like to think that we have got our lives under control and are doing pretty well... but the Gospel tells us that we need to turn away from sin and come under the Lordship of Christ.  The Gospel is not necessarily welcomed by all.  So do not be surprised by opposition.
Secondly, do not be fearful in the face of opposition.
You see, opposition is not the only threat to mission.  Perhaps a greater danger is that mission can be neutralized from within by fear.  So Jesus not only wants us to not be surprised by the opposition to the Gospel that will await us, he also wants to remind us that we should not be fearful or anxious about it.   He gives us a spiritual remedy to restore a true perspective on what is happening.  Look at v19. 19 "When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour".  So do not fear, because God is looking out for you.
If we are under pressure, God will tell us what to say.  What you are to say will be given to you in that hour.  This is of course not an encouragement to lazy Christianity.... for Christians to not bother studying their bibles,.... because they have some hotline to God for the answer.  It is really the assurance that as we walk in faithful obedience with God,...... when we face opposition, God will be there beside us. 
And not only will he be there beside us, he will give us the words to say.  And as you read the Acts of the Apostles, you see very clearly how the disciples discovered this for themselves.  A great boldness in the face of opposition, with the right words to say in each situation that stunned the religious authorities and persuaded many in the crowds to turn to Jesus.
I don't know if you've ever experienced this yourself, where God gives us the words to say during times of pressure.  Some years ago, I was involved in running series of Alpha Courses for seekers.  This can be quite unnerving.  You do the standard talk, but then it is time for questions and discussion.  You get the nice non-Christian seeker and you get perhaps the not so nice non-Christian seeker.  But from both you would get the odd not so nice or tough question. 
And guess what?  I was brilliant in those situations.  What great answers!  And with such grace and eloquence.  But having thought about it, I am not sure it was really my brilliance.  And normally, in a passionate debate, in trying to win at any cost, I would certainly lack any grace, let alone eloquence.  So I can only put it to the huge prayer support behind each session, and the fact that at crucial points, God stepped in.  Giving me the right words to say.  Gracious words.  Incisive words.  So nothing to do with my innate brilliance, but more to do with God being there beside me.
So we need to ask God to give us the words in those situations, and graciously to answer those who oppose us or persecute us.
And the fact that we should not fear continues to be the theme of v26 to 31. 26 “So have no fear of them. 28 And do not fear those who kill the body but cannot kill the soul. 31 Fear not, therefore; you are of more value than many sparrows."  God is in control:  God is all knowing.  God is all-powerful.  God is all loving.  Nothing the world throws at us can shake our security in God.
We can face slanderous accusations:  Jesus himself, as we saw, was accused by the Pharisees of being Beelzebub, the Devil himself.   We can face people scheming and maneuvering in the background, trying to undermine us.  As Jesus spoke these words, no doubt the Pharisees were already plotting behind his back to get rid of him.  But the answer is in v26 and 27: 26 “So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known. 27 What I tell you in the dark, say in the light, and what you hear whispered, proclaim on the housetops.
There may be all sorts of conspiracies and slanders, but the church's response is to proclaim the truth from the rooftops.  We need not fear our opponents and their tricks.  Likewise, we should not be afraid of proclaiming the truth of the Gospel.  The truth, and Christ's victory will emerge in the end, so it makes sense to declare it fully now.  Everything will be revealed one day and we will be vindicated.  God is in control:  God is all knowing.
We can even face persecution to the death.  But nothing can shake our security in God.  Our enemies can kill us, but they cannot harm our eternal destiny.  We are all going to die one day anyway, so it is eternity that really matters.  Remember Jesus himself died on the cross, but we know what happened after that.  He conquered death in his resurrection.  God is in control:  God is all-powerful.... even beyond death.  He is the one to be feared - Verse 28:  28 "And do not fear those who kill the body but cannot kill the soul.  Rather fear him who can destroy both soul and body in hell."  So we should fear him who has the keys to eternity. 
But in case all this thing about fear is a bit bleak, Jesus comes back with the immediate assurance in verses 29 to 31: 29 "Are not two sparrows sold for a penny?  And not one of them will fall to the ground apart from your Father. 30 But even the hairs of your head are all numbered. 31 Fear not, therefore; you are of more value than many sparrows."  Here he reminds us that the person who should be feared is in fact our Heavenly Father.  So we don't need to fear him because he is our Father.
He has also said that even the most insignificant of creatures, sparrows, would not fall to the ground without our Father knowing.  Sparrows in those days were the food of the very poor.  You could buy two for a penny - one sixteenth of a day's wages:  Creatures of little significance.  It is not just that God observes the sparrows falling to the ground, but also that it cannot happen outside his will.  God is in control.
And who among us counts our hair?  Perhaps some of us keep a close eye each morning in the mirror to check how we are doing.  Perhaps those of us who are follically challenged are closer than others in being able to get to a number.   However, I don't believe any of us has an idea of how many hairs we have on our head.  But God knows!  So if God knows about even all the less significant aspects of our lives, surely we can be sure that he values and cares for us.  God is in control:  God is all loving.
So don't be fearful.  God is looking out for you.  God is in control:  God is all-knowing, God is all-powerful, and God is all-loving.
So don't be surprised, don't be fearful, and finally, do not forget the eternal perspective.
Jesus encourages us by outlining the fact that all the opposition and fears we face are a long-term investment for eternity.  In fact, in v39 he says "whoever loses his life for my sake will find it".  Note the phrase "for my sake".  This is crucial phrase that occurs a number of times in this passage.   Also in verse 18 and verse 22. 
It is saying that if we put Jesus first, above our own earthly desires and those closest to us, Jesus will reward us in eternity.  It is after all, for his sake.  The perspective of suffering in this world is nothing compared to the prospect of spending eternity with him. 
In verse 15, he says "Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town".  You see, there will be a day of judgment.  And as v 23 says, "the Son of Man" will come.  And when he comes, the prophecy of Daniel chapter 7 will be fulfilled.  Look at Daniel 7:13-14, where the "Son of Man" is first referred to: 13 “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him.
14 And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed."  So Jesus will rule with all authority and in everlasting dominion.
Now, if we do live a godly life, and stand up for our Master, sometimes we get mocked or insulted.  Sometimes it goes further and we are discriminated against for being Christians, like that Christian couple in Britain wanting to foster a child, or Christian teachers seeking employment in some local councils.  But it may not necessarily be the case that all of us will face great opposition and persecution to the death, unlike those facing some of our brothers and sisters in some Islamic or Communist states.  Most of us aren't missionaries or "full time" workers either.
But then we read verses 40 to 42:  40 “Whoever receives you receives me, and whoever receives me receives him who sent me. 41 The one who receives a prophet because he is a prophet will receive a prophet's reward, and the one who receives a righteous person because he is a righteous person will receive a righteous person's reward. 42 And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.”  Here, it tells us that if in Christ's name we receive these messengers of Christ, we will be rewarded as surely and as fully as if we ourselves were the messenger. 
The smallest courtesy you could offer in Israel was a cold cup of water.  And the most insignificant people in Israel were the children, the little ones.  So here, Jesus tells us that the God who is aware of the least significant of creatures, the sparrow, knows and honours us for even the least significant gesture of a cup of cold water to the least significant people, the little ones.
Our attitude towards our fellow believers reflects our attitude to Christ.  Just as if anyone rejects a Christian messenger, then he rejects God, if anyone welcomes a Christian messenger, then he welcomes God.  The way we treat our fellow believers is the way we treat God.  Remember, if we put Jesus first, above our own earthly desires and those closest to us, Jesus will reward us in eternity.  Do not forget the eternal perspective.
So, what should we do?  We may not face severe opposition or persecution right now.  But perhaps we know someone who is facing this.  And if we don't know, there are a lot of Christian organisations who operate in support of the persecuted church.  Look up the website www.barnabasfund.org.  We also have the missionaries our church supports - for example, the Guthries in Bolivia.  Perhaps overdue is a letter, an email, a phone call, a gift, or a word of encouragement?  Let us keep in solidarity with our brothers and sisters.  Do not forget the eternal perspective.
So, do not be surprised by opposition.  Do not be fearful in the face of opposition.  Do not forget the eternal perspective. 
Jesus spoke to encourage his disciples and Christians like us spreading the Gospel message.  After all we are fishers of men, not keepers of the aquarium.
And I quote from David Jackman, my bible teacher from some years ago, in his helpful notes summing up Matthew 10:  "Every believer counts in the mission to which Jesus calls us.  We may have differing gifts that suit us for different roles but there is no hierarchy of importance in the Kingdom.  Each one of us is of more value than many sparrows.  Each life has infinite potential with God.  We can all build bridges into other people's lives, in order to share God's truth and love with others who desperately need it.  There are people you can write to, people you can ring up, people you can speak to at the school gate, or the coffee break at work, people you travel next to on the train or bus, or that neighbour who is shut in and never gets out and would love to have somebody visit.  You can build bridges of friendship to people like that.  It is whether we take Jesus seriously or not.  It is whether the gospel really is changing us, giving us love.  You do not have to be great; you do not even have to be gifted though we are all more gifted than we recognise.  You just have to be available!  God wants to use you just as you are.  That is the privilege of discipleship."

Sunday's guest preacher, Herbie Kuhn, the Air Canada Centre's Voice of
the Toronto Raptors, and  NBA and CFL Chaplain.

Sermon not available

Scripture
Galatians 1:1-9 (NIV)
1 Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead— 2 and all the brothers and sisters[a] with me, To the churches in Galatia:  3 Grace and peace to you from God our Father and the Lord Jesus Christ, 4 who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, 5 to whom be glory for ever and ever. Amen.
No Other Gospel 6 I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel— 7 which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. 8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! 9 As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!

Guest preacher, The Rev. Tim McCoy, Executive Minister, Canadian Baptists of Ontario & Quebec (CBOQ). Tim has served the churches of the CBOQ as the Director of Youth Ministries since 2006. He has been a career youth ministry professional for 20 years in the US and Canada, focusing on youth ministry leadership development of professional youth pastors/leaders and volunteer youth ministry leaders.
Tim holds a Bachelor of Arts degree in Religion and Communications from Mars Hill College and a Masters degree in Christian Education, Structural Leadership and Organizational Change from Pfeiffer University.
Tim lives in Etobicoke with his wife Julie and their three teenage children and is an active member of Kingsway Baptist Church.

Sermon not available.

The Story: The end of time

We have come to the end of The Story. We end with a very particular book, The Revelation. One pastor described The Revelation this way: “it’s hard to understand and impossible to forget.” What I would like to do today is offer a bit of background into this book, talk about a particular section of the book that is included in chapter 31 of The Story and then wrap up not only this sermon but this look at God’s Word which began seven months ago with a word of encouragement.
Scholars are divided on the authorship of The Revelation. This book is quite clear about its author—The Revelation from Jesus Christ, which God gave him to show his servants what must soon take place. The question of authorship revolves around the age John must have been if he was the one who received this vision.
There is widespread agreement that The Revelation was written around 95 A. D. That would mean John must have been at least 85 years old and more likely around 90 years old. In introducing himself and his situation to his readers, John says this. I, John, your brother and companion in the suffering and kingdom and patience endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus.
Patmos is a tiny island only 4 miles wide and 6 miles long, just off the coast of Turkey in the Aegean Sea. There the Roman Empire maintained certain mines and quarries, and John, apparently, was banished to this island because of his testimony and preaching of Jesus. He was a prisoner on Patmos. Likely it was what we would refer to as some sort of house arrest.
What about the way the book is written? The second sentence of the book says about this revelation or unveiling that Jesus made it known by sending his angel to his servant John. In those words “made it known” there is a hidden meaning. It is actually one Greek word which in English should be translated signified, or, if you want to pronounce it more accurately “sign-i-fied,” that is made known by signs or symbols. He symbolized it to his servant John.
Symbols are word pictures we use to communicate meaning. For example I might tell you about a vacation spot where the wind came up and “it was as if a wall of water crashed in on the beach.” The truth is, there was no wall, but by using the symbol I gave you a picture of what happened. Another example that might be more helpful is what parents do as their young children get a little older. There was a time when you could say the word “brownie” and our grandson Carter had no idea what was being said. Now if you hope to hide from him what’s planned for dessert, you need to spell it. It won’t be long before that strategy is obsolete.
Who is the meaning being hidden from in The Revelation? That part is clear. John has been exiled because of his testimony to Jesus. At about the same time as this book is written the emperor of Rome is Domitian. Under his rule there was persecution of Christians even including members of his own family. If you have been exiled by the Romans because of your testimony that Jesus and not the emperor is Lord, then you will write words of exhortation and encouragement in pictures that the Romans will not recognize.
What John writes is for the church. That is clear in verse 11 of the first chapter. The Revelation is addressed first to the believers in Ephesus, Smyrna, Pergammum, Thyatira, Sardis, Philadelphia and Laodicea. Let’s take a look at what God is saying to the last of these, the church at Laodicea.
I chose to look at this church because it is my experience that Christians today are most familiar with what is said to this church and it has been used in such a way as to make us resistant to God’s Word. I recall, for instance, years ago hearing a preacher using the image of being lukewarm. The message was not even thinly veiled—if we would all be more like him all would be well in the church. He, of course, was the way God wanted him to be, hot! We, of course, were not.
Let’s look closely then at how the lukewarmness of these Christians is defined. Revelation 3:17—”You say, ‘I am rich; I have acquired wealth and do not need a thing.’”
Laodicea is a city known for its wealth and prestige. There were three things that brought it fame.
It had banks that were known throughout the Roman world.
Some of the sheep reared in the area produced a glossy back wool used in the production of cloth and carpets.
It had a medical school which was most famous for the eye ointment made from a powder produced in the area.
Three imperial trade roads intersected at Laodicea. Its wealth was such that when it suffered all but total destruction from an earthquake c. 60–61 A. D., it refused aid from the emperor, preferring and able to rebuild on its own.
It is then, I am convinced, the self-satisfaction of these Christians that is the foundation of being lukewarm. Something about the gospel, at one time, pulled them toward the Saviour. However, their wealth, their prestige, their influence have led them to adopt a take-it-or-leave-it attitude toward their faith. It’s something they have, and in a way they likely could not define, they value their faith, but there is no overwhelming sense of needed faith to enrich and complete their lives.
God asks these Christians to change direction. In another image that would be clear to the Laodiceans, the Lord explains why something must be done. As if he has just tasted something harmful or vile, the Lord says, “I am about to spit you out of my mouth.”
Ten kilometres from Laodicea there were springs of hot water. As the water made its way over the plateau it lost its heat and poured over a cliff close to the city. The water had limestone in it and the cliff had a permanent white encrustation. The Laodiceans knew all about lukewarm water. It had to be spit out; for the person who drank it down would almost certainly become very sick.
What are we being told here? There is nothing more distasteful, even poisonous to the Lord, than those who know the gospel but become indifferent to its life-changing significance. British New Testament scholar George Beasley-Murray says this: “To have enough religion to disguise one’s need of a living faith is to be in a worse condition than having no faith at all” (Revelation, 105, emphasis added). If our affluence, our status, our influence, our sophistication, our misplaced hunger for independence have made us indifferent to our need for God and his love, we need to find our way back to this God in whom we do live and move and have our very being.
If you had the chance to read chapter 31 of The Story this week you may have noticed something. As this vision begins to unfold for John, he sees seven golden lampstands, and among the lampstands was someone like a son of man. Then as the Lord begins to give John the words to share with the seven churches, he says this: “These are the words of him who holds the seven stars in his right hand and walks among the seven golden lampstands.” I hope it encourages you to know that one of the promises of the risen Lord is that he is walking among his churches.
I think it’s important to remember that. When you read about these seven churches you read about people who are flawed. Remember what we have said about the upper story—what God is up to, and the lower story—life with all its blemishes and warts. The Lord warns the churches but these are warnings issued with love and concern. Jesus, I believe is still walking among his churches.
As your pastor, it is important that you know I believe this—I believe that despite any appearance to the contrary, God is still in control of the universe and that at the end, all of history will be wrapped up within the plan and purposes of God.
What have we seen in The Story, in God’s Story?
Genesis presents the creation of the heavens and earth; Revelation presents the new heavens and earth.
Genesis tells of the creation of the sun, moon and stars; Revelation tells that there is no need of the sun because God will be the light.
Genesis tells of paradise lost; Revelation presents paradise regained.
Genesis tells us that Satan was in the first garden; Revelation tells us Satan is banished forever from the new garden.
One of the most famous religious paintings of the 19th century was “The Light of the World” by William Holman Hunt. Most people have seen a copy of this painting which was inspired by Revelation 3:20. “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with them, and they with me.”
You may have noticed something about this painting. There is no handle on the outside of the door. Knocking and asking for entry is the action of Christ. Opening the door is our action. C. S. Lewis puts it this way. “I willingly believe that the damned are, in one sense, successful, rebels to the end; that the doors of hell are locked on the inside (The Problem of Pain, 127.
Friends, I think what the Lord is still asking of his church is that we make up our minds. A couple of months ago I was on my way to the church traveling south on Markham Road. At the corner of Nugget Road there is mosque that has an electronic message board that advertises the various events and services taking place there. As I passed by the message on the screen advertised an event called “The Life of Jesus in the light of the Quran.”
This highlighted what I believe is the core issue with which the church must deal—is the gospel true? By that I do not mean has it become the truth that you embrace but not necessarily the truth for anyone else. Is the gospel about Jesus, that he lived and died and rose again and offers the grace of God to our world—is that the truth? If it isn’t, then whoever has the inclination can tell their own version of the life of Jesus and who cares? If the gospel is God’s truth, then you and I, who have been blessed to know this truth, must do all we can to share it.

The Story: New beginnings

One of the ideas that has tied together our journey through The Story is the concept that there is a lower story and upper story in the Bible. The lower story is where we’re told about the humdrum details along with all the scars and warts of life. The upper story tells what God is up to, what God is creating, how the plan of God is being fulfilled.
One of the themes of the upper story is that God is creating a people who will serve his purposes. Way back in chapter 3 we looked at Joseph, one of the youngest children in a dysfunctional family, who was sold by his own brothers into slavery. The twists and turns of this part of The Story go this way and that, up and down, but Joseph’s judgement of the whole business is this: God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance (Genesis 45:7).
It seems to me that this business of creating a people is one of the threads that ties the whole of The Story together. That’s the basis upon which I want us to look at the early days of the church as reported in chapter 28 of The Story which is the first part of the Acts of the Apostles in the Bible.
Let me begin with some basic information. The Acts of the Apostles is the second part of a two volume set; the first part is the Gospel of Luke. Both are written by Luke to someone named Theophilus. It is possible this is an actual person or perhaps it is sort of a code word for any Christian. The name means, “friend of God.”
Following Easter there is a forty day period in which Jesus appeared to those who believed. In Paul’s first letter to the church at Corinth, he writes For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then