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MIND THE DOORS!

Anyone familiar with the London Underground will be aware of the regular tannoy announcements when the train is in the station concerning doors, such as ‘Doors Opening’, ‘Doors Closing’ and particularly ‘Mind the Doors!’ God opening doors, and closing them, is a re-occurring theme in scripture and has become much associated with the idea of God guiding us through circumstances. In over 40 years as a Pastor, the subject that I have been asked most questions about is ‘guidance’! How does God guide us? How can I be sure that the direction I am taking in life is the correct one? Is there a plan and purpose for my life, and if so how can I be certain that I am fulfilling it? These, and similar questions, have been put to me time and again by young and old alike, and for all I know they may be the kind of questions you are asking as we enter another new year? As someone put it to me recently, ‘I am hoping this new year will present me with some open doors of opportunity?!’
 
Traditionally there are various factors that Christians incorporate into their guidance system: scripture, tradition, reason, prayer, and circumstance as vehicles through which the Holy Spirit guides us. Evangelical Christians largely adhere to this traditional view although interpreting these various factors in a particular way. Thus scripture is seen as the primary source of guidance, particularly the traditionally held interpretations rather than any ‘fresh expression’ of scripture. Church tradition is to be treated somewhat sceptically especially if it appears to contradict scripture, although Evangelical Christians often interpret ‘church tradition’ as referring to the good and Godly guidance of those in the church whom we esteem and respect in God, usually our Leaders or those mature in the Faith.  Reason is good – after all God gave us brains and expects us to use them – but not if reason appears to dismiss or contradict views that are understood to be scriptural. Prayer is important as a vehicle through which we lay our concerns, including our need for guidance, before God although we are not too good at waiting on God for answers. Equally Evangelicals are either particularly wary of any extra-biblical revelation that may come our way through ‘charismatic’ means, or appear to believe this is a primary way God reveals his will to us and refuse to move in any direction until we have ‘had a word from the Lord’?!  Circumstances have been usually last on the list, in name at least, primarily because in our heads we believe God can over-rule circumstances.
 
I would suggest that whatever the particular theological corner we approach the subject of guidance from, the reality is that circumstances actually play a much bigger part in our guidance system than many of us are prepared to admit? For all our belief in scripture, tradition, reason and prayer as vehicles through which the Holy Spirit guides us, if a particular door closes we see it as God shutting the door, and if a door opens we tend to see it as being of God and go through it!?  Biblically, however, there are a number of passages that suggest completely the opposite may sometimes be true and that there are clearly occasions when apparently closed doors need to be pushed and seemingly open doors need to be avoided!
 
In the Old Testament story of the Exodus, when Moses led the Israelites out of Egypt towards the Promised Land, they found their way blocked by the seemingly impenetrable barrier of the Red Sea [Exodus 14]. With the sea in front of them, the Egyptians behind them, and mountains either side of them the way forward seemed impossible. The majority of the Israelites concluded  that God did not want them to move forward and advocated a return to Egypt [Exodus 14:12]. Moses however, inspired by God, pushed this particular closed door and the sea parted allowing the Israelites to move forward [Exodus 14:13-31] . In the New Testament we read of an occasion in the life of the early church when Peter was arrested by King Herod and imprisoned under heavy guard awaiting execution [Acts 12:1-4]. The prison doors were firmly shut tight and the situation seemed impossible ‘but the church was earnestly praying to God for [Peter]’ [Acts 12:5]. The early church did not accept that what appeared to be a closed door was from God, and that their leader was meant to be executed. They prayerfully pushed the prison door and we are told that miraculously the prison door ‘opened for them by itself’ [Acts 12:10] and Peter was able to pass through it!
 
When Paul and Silas were imprisoned in Philippi [Acts 16] we are told that ‘suddenly there was such a violent earthquake that the foundations of the prison were shaken … [and] at once all the prison doors flew open and everyone’s chains came loose’ [Acts 16:26]. In the same situation, most of us would have seen this as a God-given miracle (similar to Peter’s deliverance) and walked out of the prison. If Paul and Silas had done that, however, they would have remained fugitives from the law rather than been pardoned, and the Philippian Jailer would have committed suicide or been executed rather been saved! Paul and Silas clearly discerned that that although a door had opened for them they were not meant to go through it. Either God had not opened the door in the first place, or if he had, it was a test of their powers of spiritual discernment. Paul was not always so discerning, however. In 2 Corinthians 2:12,13 we are told that during one of his missionary journeys Paul left Ephesus and went to the significant seaport of Troas. He went there because he believed that ‘the Lord had opened a door for me’ to preach the gospel of Christ [v.12], only to almost immediately change his mind once he had got there and move on to Macedonia [v.13]?! Whatever other questions this fascinating snippet from the life of Paul raises for us – and there are a number – this incident clearly illustrates that sometimes what we perceive as an open door of God’s making is not always so!
 
We all hope that this new year will present us with open doors of opportunity but we still need to be careful when it comes to discerning God’s plans and purposes for our lives. Not every seemingly shut door is necessarily an eternal barrier for us … but neither is every seemingly open door a door we are meant to go through?! Circumstances do have a part to play in our guidance system but we need to balance this with clear biblical direction that comes to us underlined by the Holy Spirit, an openness and sensitivity to the Holy Spirit directing us in new ways and new directions, a thought through faith response to that which we think God may be saying to us, a willingness to talk things through with others who we respect and esteem in the Lord, and a prayerfulness that undergirds all that we think or say or do as we seek to move forward in God.
Jim Binney
 
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HE’S NOT THE MESSIAH …


At Christmas Christians celebrate the birth of the Messiah … the coming of a special one, sent from God to rescue us from the effects of our own sinfulness, restore us to God’s favour, and inspire us to a positive purpose in life. According to a recent survey a significant number of people in the UK today believe that Simon Cowell is the promised Messiah … a thought which, for me at least, conjures up that immortal line from the Monty Python film, The Life of Brian … ‘He’s not the Messiah … he’s a very naughty boy!’

The idea of a ‘Messiah’ … a redeemer figure expected or foretold in one form or another … is prominent in each of the monotheistic religions, Judaism, Christianity, and Islam. For Jews, Christians, and Moslems the coming of the Messiah will bring about significant change in the state of humanity and the world. In later Jewish messianic tradition the Messiah is a leader anointed by God, a future King of Israel, physically descended from the Davidic line, who will rule the united tribes of Israel and herald a Messianic Age of global peace. In Islamic tradition Jesus is the promised Messiah, sent to the Jewish tribes living in Israel, who will return to earth in the end times and descend from heaven to defeat the ‘great deceiver’ or ‘anti-Christ’.

Christians believe that prophecies in the Hebrew Bible (especially Isaiah) refer to the coming of a special one, sent from God to rescue us from the effects of our own sinfulness, restore us to God’s favour, and inspire us to a positive purpose in life, and believe Jesus to be that Messiah or Christ. The translation of the Hebrew word Mašíaḥ as Khristós in the Greek Septuagint became the accepted Christian designation and title of Jesus of Nazareth, indicative of the principal character and function of his ministry. Christians believe Jesus to be the Messiah that Jews were expecting. Certainly those who first followed Jesus believed that he was the promised Messiah. The Apostle John tells us that the first thing, another of those whom Jesus initially called Andrew did, was to find his brother Simon and tell him, ‘We have found the Messiah (that is, the Christ) … and he brought him to Jesus’ [John 1:41,42].

The big question about Jesus, however, is did Jesus think of himself as the Messiah? Did he believe that he was the distinctive person that had a really pivotal role to play in God’s plan? Scholars are divided about this. Personally I believe that Jesus did think of himself as a Messiah, he did think that God had specifically anointed him to do his work and that he had a special task for him to do. Jesus, at least twice, claimed to be the Messiah. In conversation with a Samaritan woman at Jacob’s well he responded to her comment ‘I know that Messiah (called Christ) is coming. When he comes he will explain everything to us’ by declaring ‘ I, the one speaking to you – I am he!’ [John 4:25,26]. And, when hauled before the Jewish High Priest after his arrest in Gethsemane, Jesus responded to the High Priest’s blunt question, ‘Are you the Messiah, the Son of the Blessed One?’ by stating, equally bluntly, ‘I am! And (referring to the Last Days and the Final Judgment) you will see the Son of Man (Jesus’ favourite description of himself) sitting at the right hand of the Mighty One and coming on the clouds of heaven!’ [Mark 14:61,62].

Jesus was also convinced that he had to suffer as part of God’s plan and this caused controversy with his disciples. On one occasion he took his disciples aside and told them, ‘We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles (i.e. the Roman authorities in this case). They will mock him, insult him and spit on him; they will flog him and kill him. On the third day he will rise again’ [Luke 18:31-33]. It seems that Jesus wanted to push the idea that he was going to suffer – and that somehow this was integral to God’s plan to rescue us from the effects of our own sinfulness, restore us to God’s favour, and inspire us to a positive purpose in life! Jesus’ disciples were really worried about this idea, probably expecting Jesus either to be some sort of priestly Messiah or some sort of warrior Messiah but certainly not a Messiah that would end up on a cross. They saw this as hugely problematic and a lot of Christians said for years afterwards that this was still a stumbling block to many people, a scandal – the idea that the Jewish Messiah could be crucified. This just didn’t make sense to a lot of people … and yet it remains the essential truth at the heart of the Christian message … that ‘God did not send his Son into the world to condemn the world, but to save the world through him’ [John 3:17]!

The big question for us, therefore, is who do we think Jesus is? And how does our answer to that question affect our lives? There is deep truth contained in the verse of the old poem:

‘What think ye of Christ is the test, to try both the reason and rhyme,
Ye cannot be right in the rest, unless ye think rightly of Him!’

It is only in Jesus Christ that we begin to understand what true life is really all about – where we came from, why we are here, where we are going to, what the purpose of life really is!

A young man went into a crowded café for a coffee and found himself sitting opposite a clergyman, complete with clerical collar, who was reading a small book whilst drinking his coffee. The clergyman wore a badge in the shape of a question mark in his lapel. Although the young man was agnostic, and not a great lover of church or the clergy, he was intrigued by the lapel badge … and suddenly found himself asking the clergyman what it signified? ‘Why,’ said the clergyman with a knowing smile, ‘it stands for the most important question in the world!’ and annoyingly went back to reading his book. The young man couldn’t help himself and butted in once again, ‘What is the most important question in the world?’ The clergyman looked up once again and, smiling, turned the pages of the little book he was reading … which happened to be a New Testament … and read the words of Pontius Pilate to the crowds at the trial of Jesus, ‘What shall I do with Jesus who is called the Messiah?’ [Matthew 27:22]. ‘That is the most important question in the world!’ said the clergyman, suddenly becoming very serious, to the young man. ‘May I ask you’ he continued, ‘what are you doing with Jesus?’

Jim Binney

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LISTENING TO GOD


C S Lewis, in his book Mere Christianity, suggests that ‘The moment we wake up each morning, all our wishes and hopes for the day rush at us like wild animals. And the first job each morning consists in shoving it all back; in listening to that other voice, taking that other point of view, letting that other, larger, stronger, quieter life come flowing in.’ Listening to God requires a deliberate choice to shut out the chaos around us and focus our thoughts on the one Person we really need to hear from. We live in a world of noise. Almost everywhere we go, we find sounds, voices, competing with our minds, keeping us from letting our thoughts get beyond the surface level. Hearing God’s voice means not listening to the noise of the world around us. It’s not easy, but it can be done. This is particularly important when it comes to discerning God’s will for our lives, and having an effective prayer life. It is also an essential ingredient in the art of Waiting on God.

According to the Apostle John the secret of answered prayer lays in asking God to do that which he wants to do in the first place – ‘This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us – whatever we ask – we know that we have what we asked for’ [1 John 5:14,15]. One of the main purposes behind this First Letter of John is the writer’s desire to shore up the confidence of the Christians to whom he is writing. We may have lots of questions … and many things may be unclear … but there are some things of which we can be absolutely certain. For John, one of these certainties is the assurance of eternal life – ‘I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life’ [v.13]. Whereas the Gospel of John was written for unbelievers ‘that you may believe that Jesus is the Christ’ [John 20:31], the First Letter of John was written for believers so that they might know with every fiber of their being that they possess eternal life.

One of the consequences of this assurance of eternal life [v.13], John tells us, is a ‘confidence’ or boldness before God in prayer [vs.14,15]. John has previously raised this subject in 1 John 3:21-23 where he tells us that answered prayer is directly linked to keeping God’s commandments and living a life that pleases God. Here [vs. 14,15] John tells us that answered prayer is directly linked to asking according to God’s will. But what does this really mean?

Firstly, it does not mean simply attaching ‘if it be your will’ to our own prayers. We have all heard prayers concluded in such a way (presumably on the basis of a misunderstanding of the phrase ‘your will be done’ [Matthew 6:10] in the Lord’s Prayer), and indeed may well have done so ourselves on occasions? Usually this phrase is used as some sort of ‘escape clause’ in case God doesn’t answer the prayer offered … or simply because the person praying is not really sure that what they are petitioning God for is correct in the first place. But, according to Robert Law, effective prayer ‘consists not in bringing God’s will down to us, but in lifting our will up to his.’

Thus secondly, ‘asking according to God’s will’ involves listening to God. Most of us are not very good at listening full stop … leave alone listening to God … which is possibly why (as we have noted previously) God gave us two ears and only one mouth, so that we might do twice as much listening as speaking. If we are to ‘ask anything according to [God’s] will’ [v.14], however, it means not coming to God with a great list of things we want him to do – however spiritual or well-meaning that list may be – but simply laying our concerns before God … and then waiting on him to reveal his will on those matters to us. Then, and only then, can we confidently ask God to do ‘that we have asked of him’ [v.15]. All other intercessory prayer is simply guess work. Discerning God’s will on these matters or concerns requires listening to God – waiting on him for him to reveal his will to us, either right there and then in the immediate context of our prayers … or in future days. A good example of this (as we have seen previously) is in 2 Kings 19 where Hezekiah lays the threatening letter he has received from Sennacherib before the Lord and invites God to both read the letter and reveal his will on the situation [vs.14ff]. God then reveals his will to Hezekiah prophetically so that Hezekiah is able to align his prayers (and his actions) with the will of God … thus his prayers are answered and the nation is delivered.

The reason for consulting God in this way is not because God is some kind of divine megalomaniac but because God knows best – ‘My thoughts are not your thoughts neither are your ways my ways, declares the Lord. As the heavens are higher than the earth so are my ways higher than your ways and my thoughts than your thoughts’ [Isaiah 55:8,9]. Putting it simply, God simply knows what’s best for us … certainly better than we know what’s best both for ourselves and for others. An example of this is found in John 21 where, after a frustrating and fruitless night’s fishing for the disciples, the risen Lord Jesus appears to the disciples and tells them exactly where to cast their nets (even though his advice runs contrary to the laws of fishing) and as a result they catch a huge amount of fish. Although this story is sometimes called ‘Jesus and the miraculous catch of fish’ there may well be nothing miraculous about it, in the normal way we understand the meaning of ‘miraculous’? The beach at Tabgha (where this incident is presumed to have taken place) has a warm stream flowing out into the Sea of Galilee and from where Jesus was standing, looking down to the sea, he could see exactly where the fish were congregating. Thus he was able to advise the disciples accordingly. In much the same way God is able – from where he stands – to see things much better than we can … and advise us accordingly.

Discerning the will of God is complicated. I want to return to this subject in the future. For now I simply want us to concentrate on the need to learn to start listening to God. Perhaps a good start – even before considering in greater detail exactly how God reveals his will to us – is to start to make time to simply lay our concerns before God … and simply listen. Such an exercise, even at this early stage, may produce some startling rewards.

He came to you, for in His gentle voice
He’d much that He would say …
Your ears were turned to earth’s discordant note
And so … He went away.
He came, and in His hand He had a task
That He would have you do.
But you were occupied with other things
And so you missed that too.
He would have touched you, and His touch could thrill
And give you quickening power,
But earthly things enveloped, and you could
Not feel Him in that hour.

Jim Binney

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RELIGION OR RELATIONSHIP?

According to Dr Patrick Dixon, the futurologist, the recent events in Tunisia and Egypt mean that countries such as Syria, Iran, and Saudi Arabia are all now at far greater risk of popular uprising. Dixon’s views cannot be easily dismissed as he has had some 13 million visitors to his web page (www.globalchange.com), 3.5 million video views, is the author of 14 books, and is reckoned to be one of the 20 most influential business thinkers in the world today. Dixon’s views would appear to be shared by Barak Obama and David Cameron, who are concerned that regime change in these countries will lead to them ultimately being taken over by militant Islamic extremists … with the obvious threat to world peace.

Although David Cameron was at pains to distinguish between the religious and political aspects of Islam, in his recent speech at the 47th Munich Security Conference, he is clearly naïve in believing such a division is possible. Islam is, and always has been, as much a political movement as a religious one and sees no real division between religion and politics, indeed for a Moslem the political element is a key dimension of true religion. The aim of every true Moslem is to ultimately see the whole world governed by Islamic ideology and law. In many respects this is not too dissimilar from the idea of a State Church ideology held by Catholic, Orthodox, and Protestant (primarily at the time of the Reformation) Christians. (The exception to this were the ‘evangelical Anabaptists’ who were seen as the ‘left-wing of the Reformation’ and wanted to carry the reformation of the church further than Luther, or later Calvin, were prepared to do.) Now faith should influence the way we vote, and even which political party we support, so it has a religious dimension, but that is not the same as saying that religion and politics are head and tails of the same coin. Indeed, I would want to argue that, religion is indeed the cause of much of this world’s problems. The tragic religious conflicts between countries such as Armenia and Azerbaijan, Serbia and Bosnia, and Israel and Palestine are only a few examples of what happens when religion and state are united and not separate. Jesus, however, did not come to shore up religion … indeed most of his criticisms were reserved for the religious. True Christianity is not a religion but a relationship … and relationship with God in Christ … and a relationship with other people as a result.

When Jesus began his public preaching and teaching ministry, his first recorded words (to a couple of fishermen standing by their nets) were, ‘Come, follow me … and I will send you out to fish for people’ [Matthew 4:19]. Nothing about being religious, nothing about observing all kinds of religious rules and regulations, nothing about any kind of fanaticism … just a simple invitation to follow Jesus, as a person and in a particular way of living. Jesus calls them saying something like, ‘Here, after me.’ This call clearly points to a lasting association … Jesus is not inviting them to a pleasant stroll along the seashore but inviting them to a life of discipleship, a life of personal attachment to, and relationship with, Jesus himself. To this Jesus adds a promise. Follow me in this way, he says, and ‘I will make you fishers of people’. What we have here is a somewhat cryptic saying, a ‘condensed parable’ if you like. At this early stage these fishermen could not have known Jesus well, nor could they have had any depth of insight into his mission … but clearly fishing for people had a greater dignity than fishing for fish so in this allegorical connecting of their present and future ways of life they must have discerned that Jesus was inviting them to a way of life that was very worthwhile. It is no longer a question of taking fish from the lake, but drawing men and women up out of the abyss of sin and death, of mere religion, of an empty and wasted way of life, catching them in the great net of God.

Political systems are essential for the smooth running of national and international affairs … take away politics and you are left with anarchy … but any political system, in and of itself, is at best simply a framework. It is what that framework supports that is important … the values and virtues that make society a good society. Religion, in and of itself, does not necessarily provide the answer. Whilst the word ‘religion’ is used on occasions in the New Testament to signify ‘the reverential worship of God’, it is more often used to signify ‘religion in its external aspect’ … the politics of religion if you like. Sadly, as a result, all of the world’s great religions have too often been characterised by pride, exclusiveness, legalism, intolerance, violence and bloodshed. What a contrast to the lifestyle Jesus espoused and modelled, and wants us to espouse and model also. When the religious people of Jesus’ day ganged up on him, and attempted to entrap and discredit him with a trick question about God’s commandments, Jesus told them that basically there were only two things God requires of us, namely that we should ‘Love the Lord our God with all our heart, soul, and mind … and love others as we love ourselves’ [Matthew 22:37,39]. What God requires of us is not simply a personal commitment of our lives to him, through Jesus Christ, but a lifestyle modelled on Jesus himself: loving God and others, being inclusive, accepting others for what they are, doing the right thing, tempering judgment with mercy, being a people of peace, exercising a ministry of reconciliation, and so on. It is this kind of life, rather than a ‘religious’ life, that draws people to God and ultimately makes a difference.

Jim Binney

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LEARNING TO LEAVE THINGS WITH GOD

At the Foot of the Cross

At the Foot of the Cross


Back in the 1960s, one of the most helpful things we were taught as young Christians was to learn to ‘leave things at the foot of the Cross’.  You just don’t hear that kind of language in church today … or if you do, it is usually some cynical comment about old fashioned ideas or old fashioned language. But perhaps it is precisely because such truths have been either neglected or rejected by today’s church generation that the contemporary church is in such a mess. Admittedly, it has always been possible for Christians to attempt to ‘dispose’ of negative things such as sin or guilt or failure, or ‘deal’ with difficulties or dilemmas, by sweeping the former under some kind of religious carpet and the latter by passing the buck to God. The problem is that when we do this, we don’t really solve the problem.  A friend of mine once said to me about his wife, ‘Ann takes her burdens to the Lord in prayer … but the trouble is she brings them back again!’ There is clearly more to ‘leaving things at the foot of the Cross’ than simply telling God (and others) that we have ‘left things at the foot of the Cross’. To genuinely leave things with God is not a negative thing at all but a very positive thing. It means bringing God into the equation.

Thus in the Old Testament narrative we find King Hezekiah waiting prayerfully upon God having received an extremely threatening letter from Sennacherib [2 Kings 18, 19]. Hezekiah came to the throne of Judah at the age of twenty-five and reigned for twenty-nine years from 715-687 BC. He introduced religious reform and reinstated religious traditions. The Bible portrays Hezekiah as a great and good king, and his reign saw a notable increase in the power of the Judean state. During much of his reign Judah was subservient to Assyria but between the death of the Assyrian king Sargon, and the succession of his son Sennacherib, Hezekiah sought to throw off Judah’s subservience to Assyria. He rebelled against Assyria, ceased to pay the tribute imposed on Judah, and entered into a league with Egypt against Assyria. If Hezekiah expected the Egyptians to come to his aid he was mistaken and Hezekiah had to face an invasion of Judah by Sennacherib in 701 BC as a result.

The invasion of Judah by Sennacherib and the Assyrian army is a major and well documented historical event. The Bible records that initially Hezekiah tried to pay off Sennacherib with three hundred talents of silver and thirty of gold in tribute but, after the payment was made, Sennacherib renewed his assault on Jerusalem. [2 Kings 18:14-16]. Sennacherib besieged Jerusalem and sent his supreme army commander, together with a huge army, to surround the city. Having tried, and failed, to break free from the yoke of Assyria through human reason and effort alone (and been forced into seeking to appease Sennacherib as a result, albeit unsuccessfully) the narrative records that Hezekiah recognized the futility of his own resources. He humbled himself before God and went to the temple and there he prayed, the first king in Judah to do so in 250 years, since the time of Solomon [2 Kings 19:1-4]. In response to the penitential prayers of Hezekiah and his people God spoke through his prophet Isaiah promising supernatural deliverance for the oppressed people of Judah [2 Kings 19:5-7].

Despite the prophecy things got worse rather than better. Sennacherib renewed his assault on Jerusalem and sent Hezekiah a horrifying threatening letter spelling out destruction and annihilation for the king and his people. In the face of this Hezekiah’s response is fascinating: ‘Hezekiah received the letter … and read it. Then he went up to the temple of the Lord and spread it out before the Lord. And Hezekiah prayed to the Lord … Give ear, O Lord, and see; listen to the words Sennacherib has sent to insult the living God’ [2 Kings 19:14-16].

Hezekiah did not spend a long time recalling all the negative events of the past weeks, months and years. He did not tell God what to do about the situation. He simply laid out the letter before God and prayerfully invited God to read it and respond to it [2 Kings 19:14-19]. He left the matter, even though it was extremely serious and literally life-threatening, with God. In due course the answer came. God spoke yet again through his prophet Isaiah to affirm and expand the original promise of deliverance [2 Kings 19:20-34] … and that very night bubonic plague broke out in the Assyrian camp (according to Herodotus, brought by rats) resulting in the death of 185,000 Assyrian soldiers and the complete withdrawal of the besieging Assyrian army [2 Kings 19:35,36]. Sennacherib never returned to besiege Jerusalem … within a short space of time he was assassinated by two of his own sons.

What do we learn from this story? We learn what it really means to truly leave things with God … not by sweeping things under the carpet, nor adopting a stoical, martyr spirit towards things, nor by praying once about something and then forgetting about it or giving up on it, nor by going on and on about things to God without allowing him a word in edgeways, or by working things out for ourselves and applying our own logic alone … but by sharing the situation with God in prayer … and then waiting patiently for clear revelation, understanding, direction from God to be given to us.

Jim Binney

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CONCERNING RICH BANKERS AND CAMELS

Camel and the Eye of a Needle

Camel and the Eye of a Needle

The aptly named Bob Diamond, Barclays Boss and the UK’s best-paid top banker, was recently asked why he thought it was so hard for a rich banker to enter the kingdom of heaven. According to Robert Peston, Business Editor for the BBC, in his excellent blog, Peston’s Picks – http://bbc.co.uk/robertpeston – the Treasury Select Committee versus Bob Diamond was gripping theatre. According to Peston the best moment was when Diamond was asked by the Labour MP John Mann why he thought it was so hard for a rich banker to enter the kingdom of heaven. Diamond ducked out of giving a direct answer to the question by saying that he was still stuck on why it was harder for a camel to pass through the eye of a needle than for a rich banker to enter the Kingdom of Heaven.

The reference, of course, is to a saying of Jesus recorded in the synoptic gospels: Truly I tell you, it is hard for the rich to enter the kingdom of heaven … it is easier for a camel to go through the eye of a needle than for the rich to enter the kingdom of God. Parallel versions of this saying appear in Matthew 19 :23,24; Mark 10:24,25, and Luke 18:24,25. The saying was a response to a rich man who had asked Jesus what he needed to do in order to inherit eternal life. Jesus replied that he should keep the commandments, to which the man stated he had done. Jesus responded, ‘If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.’ The rich man, we are told ‘went away sad, because he had great wealth’. He was unwilling to do what Jesus suggested … an attitude that elicited this response from Jesus about rich people and camels, a response that left his disciples astonished.

What on earth did Jesus mean by this saying? Actually, it is not that difficult a saying to understand … so here for Bob Diamond, and anyone else for that matter, is the explanation. The reference was not to a literal ‘eye of a needle’ but to the needle gate of an ancient middle-eastern city, so called because it was shaped like the eye of a needle. After dusk, when the main gates of the city were closed, the only entrance was through the much smaller needle gate that could be easily guarded. Thus, a rich merchant with a loaded camel, arriving at the needle gate after dusk would be forced to unload his camel in order to gain access to the city via the needle gate. It was this teaching that astonished the disciples – not the impossibility of getting a camel through the literal eye of a needle – but the fact that in order to gain access into the kingdom of God or heaven it is necessary for rich people to unload! This is not to say that one cannot be a good person, or even a Christian, and be rich at the same time. It is all about seeing that any riches we may have must not be used purely selfishly – hoarded away like the Foolish Farmer in another of Jesus’ stories – but used for the good of others and the glory of God.
 
Jim Binney
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WAITING ON GOD

Waiting Prayerfully on God

Waiting Prayerfully on God

‘If prayer is talking to God, which it is’ wrote William Barclay, ‘it is even more so listening to God!’ I agree wholeheartedly. Someone once suggested that the reason why God gave us two ears but only one mouth was because he wanted us to do twice as much listening as talking … which brings us to the subject of this particular blog.

Whilst, by and large, I am an advocate of the use of up-to-date translations of the Bible – the New Testament was essentially written in the common Greek of the day rather than classical Greek – occasionally the Authorised Version (or King James Version) of the Bible gets it just right. Thus when we read in Isaiah that ‘they who wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint’ [Isaiah 40:31 AV] the old King James Version of the Bible captures the sense of what the Writer is seeking to convey here much more accurately, in my opinion, than more modern translations. Whilst the New International Version translates part of this verse as ‘those who hope in the Lord’ it is clear from the context that the Writer has more in mind that simply putting our trust in God – even if the Hebrew word for ‘hope’ signifies something more than our Western ‘fingers crossed’ understanding. One could perhaps even argue that for the translators to substitute ‘hope in the Lord’ for ‘wait upon the Lord’ reveals how much we have moved away from this ancient principle of waiting prayerfully on the Lord for understanding, revelation and direction. The Hebrew word ‘wait’ signifies a sustained effort on our part of ‘keeping on keeping on’ in prayer and expectation. In secular use ‘waiting’ sounds like inactivity but in Hebrew ‘waiting on God’ is just the opposite of inactivity. It involves focussing on the Lord, attending to the Lord, asking the Lord to help us and prayerfully waiting upon him until we receive some measure of the understanding, revelation and direction that we need. No wonder that Eugene Peterson translates the word as ‘stay with God’ [Psalm 27:14 The Message].

What we have here is an important biblical principle for both individuals and churches. Thus in the Old Testament narrative we find King Hezekiah waiting prayerfully upon God having received an extremely threatening letter from Sennacherib [2 Kings 18, 19]. In effect Hezekiah simply lays out the letter before God and prayerfully invites God to read it and respond to it [2 Kings 19:14-19]. Here we see that in an extremely difficult situation Hezekiah didn’t panic or react with a solution of his own but spent time waiting prayerfully upon God seeking understanding, revelation and direction. One hesitates to spoil a good story by revealing the ending too soon, but in response God gives Hezekiah a clear prophetic word that Israel would triumph over the Assyrians [2 Kings 19:20-34], and that very night God supernaturally intervened in the situation to fulfil his word and deliver Israel [2 Kings 19:35, 36]. In a similar way, in the New Testament narrative, the embryonic church waits prayerfully on God for the promised coming of the Holy Spirit in response to the command of Jesus [Acts 1:4,5,12-14]. Eventually, some 50 days later, the Holy Spirit is poured out upon the gathered disciples – some 120 of them – and they are both transformed and empowered in a supernatural way and equipped for the ministry to which they have been called [Acts 2:1-4,11]. Both these passages illustrate the important principle of waiting prayerfully on God for every important situation and circumstance in which we find ourselves – personally and corporately – whenever and wherever we recognise the need for understanding, revelation and direction, and perhaps particularly for the help and empowering of the Holy Spirit.

The simple reality in today’s church here in the West is that we rely far too much on our own resources – our own wisdom, reason, finances, natural gifts, and so on. Isaiah 40-55 dates immediately before, and during, the fall of Babylon (c.539 BC), and these events awakened great excitement in the hearts of God’s exiled people, Israel, and stirred latent hopes of release. Here in chapter 40 we see the Writer revealing that God had accepted Israel’s repentance for the sins that had resulted in their captivity. He was about to redeem his people through the meteoric rise of the Persian Cyrus and the impending collapse of Babylon. It was one thing for the Prophet to know this, however, and quite another for the people to believe it also? For the people to really know it in their own hearts – just as Noah knew he had to build an ark, and Abram knew he had to set out for the Promised Land – it was necessary for the people to ‘wait prayerfully on the Lord’ [v.31]. Only in this way could God put that deposit of faith into their hearts whereby it was easier for them to believe God than not believe. Only in this way would they be able to ‘rise up with wings as eagles’ and see things from God’s point of view not just theirs; ‘run and not be weary’ buoyed up by the certainty that God would fulfil his promise; ‘walk and not faint’ conscious that God himself would give them the stamina to keep going until they entered into the liberty and freedom God intended for them.

The Bible is full of all sorts of promises – many of them general and therefore applicable to all of us – promises that cover just about every human need. Some are to do with the freedom from the sin and guilt that cripple many of us, a certain liberty God wants us all to enjoy – ‘If the Son sets you free, you will be free indeed’ [John 8:36]; ‘Where the Spirit of the Lord is there is liberty’ [2 Corinthians 3:17] are two such examples. All of these promises reveal that God only wants the best for us – ‘ I have plans for you, declares the Lord, plans for good and not for evil, plans to give you hope and a future’ [Jeremiah 29:11]. But we will never know the truth of these things for ourselves unless we give time to waiting on God … listening to him, giving him the space and time to speak into our hearts by his Spirit and through his Word.

Jim Binney

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ASKING FOR THE OLD PATHS

Seeking the Old Paths

Seeking the Old Paths


Some years ago (before the advent of the sat nav), having taken a wrong turning on a journey to Bala in North Wales and ending up 20 miles out of my way in the middle of the night with no other option (because of the mountains) than to turn round and drive the 20 miles back, I learned a very important lesson in life: sometimes we have to go backwards in order to go forwards!

In his book God Was In Christ, Donald Bailey suggests that we cannot understand the Christian Faith without paradox – two equal and opposite truths. An obvious example of this (and the one at the heart of Bailey’s book) is the doctrine of the Incarnation – Jesus Christ being at one and the same time fully human and fully divine. Thus the modern concept (despite it being rooted in a very old piece of scripture) of God doing ‘a new thing’ [Isaiah 43:19] in the church today, is balanced (to my way of thinking at least) by an equally valid concept, if somewhat unpopular view in this modern church age, that as church what we really need to be doing is to be asking God to reveal to us again the ‘old’ or ‘ancient paths’ [Jeremiah 6:16]. My personal conviction is that in our constant search for new ways, new methods, new experiences, we have forgotten some of the old ways, old truths, old experiences which would stand us in much better stead if we were to recover them once again, rather than endlessly search for something new.

Jeremiah was both a priest and a prophet who prophesied to Judah (the southern kingdom) c.626-586 BC. He prophesied during a period of storm and stress when the doom of the entire nation of Israel – including Judah – was being sealed. His ministry began c.626 BC half way through the reign of Josiah – a period of real hope – but ended sometime after 586 BC at the conclusion of the reign of Zedekiah and the destruction of Jerusalem and Solomon’s Temple by Nebuchadnezzar and the Babylonians. He was forcibly taken to Egypt (along with Baruch) by others who feared Babylonian reprisals (see Jeremiah 43:4-7) when he was around 70 years of age, and Jewish tradition has it that he died there. Jeremiah essentially presided over a period of decline in Judah, but one of the things he tried to do was to call the people back to the old ways, the ancient paths of Godly commitment and devotion – ‘Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls’ [Jeremiah 6:16]

This idea of God doing a ‘new thing’ in his Church today is in reality not that new. The idea has been popular amongst many Christians since the mid-1960s and the outbreak of the charismatic renewal. Personally speaking I have become tired of waiting for this so-called ‘new thing’ to manifest itself – there have been far too many false dawns – and I increasingly find myself actually longing for some of the ‘old’ or ‘ancient paths’ – some of the truths and practices that characterised the church of my youth back in the late 1960s and early 1970s that we appear to have lost. In saying this I do not want to appear too critical of the so-called ‘new churches’ from whom those of us in the historic churches have much to admire and learn from – their enthusiasm in worship and witness, their dedication not least in financial giving and sacrificial service, their commitment to Christ and to one another in the church. If they appear to have gone too far in certain directions at times this is primarily because of an understandable reaction to the staidness and lack of spiritual zeal of many of the historic churches. We need to be careful not to use criticism of their more obvious faults and failings – the speck in their corporate eye – to cover up our own faults and failings – the planks in our own eyes that we have been guilty of in the historic churches for generations.

The advent of the ‘new churches’ has challenged many of us in the historic churches to re-examine the way we ‘do church’ today. We have been forced to re-visit key areas such as worship, financial giving, service, commitment, pastoral care, leadership in the church, evangelism, the gifts and ministries of God the Holy Spirit, and so on – indeed we have not been frightened to learn from them and try and discover for ourselves the ‘new thing’ that (the new churches continually tell us) God is seeking to do among us. Nevertheless, I cannot help but wonder if – in our attempt to be new and original – the pendulum has actually swung too far and we have in fact, as church, forsaken some of the key things of the ‘old’ or ‘ancient paths’? I have visited too many ‘new’ and ‘renewed’ churches in recent years where although the ‘worship’ has been lively there has been a noticeable absence of Bible reading and intercessory prayer, and Communion has been seemingly relegated to the back burner and observed either intermittently or on a kind of ‘help yourself’ basis. Despite an initial vibrant start even the new churches are struggling numerically today along with the historic churches.

I would suggest that the church today here in the West – like the Judah of Jeremiah’s day – is truly ‘stand[ing] at the crossroads’ and the decisions we make as church today about the way we go from here are absolutely vital for the future of the church! Is it time for us to stop asking God to do a ‘new thing’ among us … and instead ‘look’ for, even ‘ask’ God in his goodness to show us again those ‘old’ or ‘ancient paths’ and give us grace to walk them once again.

Just one of those things – and the one I want to return to – is the art, the need, the priority of what used to be called ‘waiting on God’. Not waiting for God – a demonstration of some kind of stoic patience as we wait for God’s intervention – but rather waiting prayerfully on God for understanding, revelation, direction on a particular matter or situation concerning ourselves, our church, our nation, and so on. Whilst patience is a virtue, and something that we all need to demonstrate at times including those times when we do have to wait patiently for God to fulfil his promises or plans for our lives, waiting prayerfully on God is something altogether different and something that needs to be recovered in today’s church and in our personal walk with God.

Jim Binney

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PROPHETIC PREACHING

The Prophetic Voice

The Prophetic Voice

Klaus Runia, in his book The Sermon Under Attack quotes a rather unkind definition of preaching as ‘a monstrous monologue by a moron to mutes’. In his book, which is actually a defence of preaching and an appeal for more effective communication, Runia explores some of the reasons why monologue preaching has been subject to such criticism. He identifies important shifts that have taken place in the social context within which preaching is now situated and which challenge the practice of preaching. Amongst these shifts Runia identifies a cultural shift, away from passive instruction to participatory learning; a societal shift, away from simplicity to complexity; and a media shift, away from logical argument to ‘pic ‘n’ mix’ learning.

These shifts can all be understood as manifestations of a larger shift that is taking place throughout the western world. Communication now frequently involves the use of images as well as words, short contributions from diverse points of view, and open-ended presentation that allows freedom to chose your own conclusion. For preachers, this implies not only the use of visual communication as well as verbal communication but difficult challenges about the style and purpose of preaching. Statistical evidence suggests that somewhere between 65% and 90% of people interviewed directly after the service ended could not say what the main point of the sermon was or what issue it was addressing. For Klaus Runia what is needed are better sermons and more effective preachers … but does this really take us to the heart of the problem?

How much preaching is a sheer waste of time? The preacher prays, studies, reflects, crafts a sermon, illustrates it with stories, delivers it with passion and integrity … but it has very little impact on those who listen. Members of the church and congregation are usually too polite to say so, but the reality is that most preaching does not engage their attention, address their concerns or affect their lives. How many of the thousand people a week who have left UK churches during that last 20 or 30 years did so because they were bored by the sermons? Others remain and listen to perhaps 50-60 sermons a year … but with what result? For all the effort in preparing, delivering and listening to sermons, most church members are not as mature as we might expect as a result.

Why is this? Of course there are bad sermons, and there are preachers whose lives are inconsistent with their teaching … but people may listen week after week to the best prepared and presented sermons, given by thoroughly sincere preachers, and yet make little progress in Christian discipleship. Some preachers blame the congregations for a lack of expectancy that God will speak, or an inability to listen to a ‘solid exposition’ of the word, or even downright disobedience to what they hear. I suspect, however, that there is a more significant factor in the failure rate of the sermon than the quality of the preacher or the responsiveness of the hearers … I want to suggest that the problem really lies in our concept of preaching itself. The solution is not to be found in replacing monologue preaching with interactive preaching as some would suggest. I am an advocate of the use of interactive preaching but, having pastored a church where the interactive preaching model was employed regularly on Sunday evenings for more than seven years, I know that interactive preaching can be just as ineffective as monologue preaching.

It is not preaching per se that is the problem in my opinion but the lack of ‘prophetic preaching’ – speaking God’s ‘now word’ for the church and the world! Largely as a result of misinterpreting such texts as 1 Corinthians 1:21 [KJV] – ‘It pleased God by the foolishness of preaching to save them that believe’ – there has grown up, within evangelical circles in particular, an emphasis on the act of preaching itself, rather than ‘the message preached’ [NASB]. The actual Greek word Paul uses here in 1 Corinthians 1:21 is kērugma which literally means ‘a proclamation by a herald’ and denotes ‘the substance of what is preached as distinct from the act of preaching itself’.

I am sure that there are many capable preachers around today who faithfully expound the Scriptures as the word of God week by week but, putting it bluntly, all too often preacher satisfaction takes precedence over congregational growth. Preachers repeatedly choose their favourite texts, passages or themes to preach on to their people. They plagiarize other people’s sermons, books, and ideas and all too often decide of their own volition what it is the people need to hear … whereas what is really needed is ‘prophetic preaching’, God’s ‘now word’ for the people! There are numerous books about preaching on the market today, many of them very helpful, but I know of no book that deals with the subject of ‘prophetic preaching’. When Paul refers to the ‘word of God’ as ‘the sword of the Spirit’ [Ephesians 6:17], the actual Greek word he uses for ‘word’ is rhēma which is indicative of ‘a particular word or message that comes underlined by the Holy Spirit’. Most preachers will claim to have prayed about what they should preach about the following Sunday … but have they truly waited upon God for that prophetic word that will truly ‘cut to the heart’ of the people as Peter’s sermon did on the Day of Pentecost [Acts 2:37]?

Jim Binney