Congregational Bible Experience Day #82: Revelation 6-8

Introduction

Congregational Bible Experience Day #82
Bible Reading: Revelation 6-8

It's at this point as we read through Revelation that we need to be prepared to do some thinking. The message of these chapters is truly life-transforming - that's why it was written - but the message doesn't sit lightly on the surface; we need to do a bit of work…
Following the throne-centred vision of heaven in Revelation 4-5, we're in heaven still in chapters 6-7. But our attention is directed to earth, and to the normal expectations of human life - and it's not pleasant reading. We learn that the so-called 'four horsemen of the Apocalypse' are not an horrific prelude (or a 'warmup' act) to Christ's second coming, as is commonly understood. Rather, they represent recurring evils that characterise all of human history: deceit, destruction, devastation, death. And God's faithful people experience these as well. But unlike the rest of humanity, God's Gospel believers, drawn from all over the earth, are preserved through Judgement Day because they now belong to God, having been cleansed under the altar by the blood of the Lamb, sealed by the Spirit for all eternity, and together will rejoice in their God forever.
Now, if that doesn't inspire you towards faithful and risky service for Jesus - as it is meant to - nothing will.

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The notes accompanying today's reading will focus on chapters 6-7 as this forms a unit. Notes on chapter 8 will be included in tomorrow's section as chapters 8-11 also comprise a distinct unit.

For anyone reading from Revelation 6 onward for the first time, what follows will probably seem confusing, perhaps even incomprehensible. For most of us, it will be hard to mentally process and visualise what is being described, never mind properly understand the significance and relevance to life today. Questions will undoubtedly arise in our heads as we read, such as: is what being described to be taken literally or symbolic of something else, and if so what? When does all this take place? - has it already happened, is it happening now, or is still to happen in the future? And if these chapters describe only what has happened in the past or only what will happen in the future, does this book have any relevance to me in the present? Are chapters 6-22 one single storyline, written from beginning to end with the events described happening in the order in which they appear? Or is there some other pattern imposed upon these chapters perhaps involving 'flashbacks' so that the sequence is out of order, or perhaps even a repetition of events so that these chapters tell us the same thing again and again but described from different viewpoints? 

Needless to say, trusted Bible scholars have variously answered both 'Yes' and 'No' to all of these questions - and more - leaving the rest of us unclear as to what Revelation is about and so uncertain as to we are to believe. No wonder so many readers tail off after chapter 5. But to do so will mean missing out on God's promised blessing of 1v3.

Anyway, here's what I think is going on…

In Revelation 4-7 we are allowed in to see what is going on in control centre of all of human history (think: air traffic control watching all the aeroplanes coming and going, only those in the control tower see the big picture). And what we discover is that Jesus is at the centre of heaven's attention and worship for He is on the throne as both the suffering, slain Lamb and the roaring, victorious Lion (5:5-6). Only Jesus is worthy to take 'the scroll' (5:1-5), symbolising the outworking and fulfilment of God's purposes and plans for the salvation of humanity and the judgment and overthrow of His enemies.

And so chapter 6 (which parallels Jesus' direct teaching in Matthew 24) gives us a rolling overview of human history bringing us right up to the brink or climax of its final judgement just before Christ triumphantly returns. This current age - between Christ's first and second comings - is to be characterised by deception, war, famine and death, symbolised by each of the 'four horsemen' (6:1-8). Such is the brutal reality of humanity's existence down through the centuries. These aspects of human life are not restricted to the time just before Jesus returns but are universally present in all cultures and in all time periods and so to be expected as 'normal' - if tragic - aspects of human life. John's readers need to know that this is the context or background in which the Church is called to live and stay faithful to King Jesus as they go into the world as His gospel-spreading ambassadors and missionaries. They need not unduly panic at the bad things they experience in this world, for this is the way it is. But even these evils present in today's world are subject to the One on the throne, in fact, they have been already defeated by His death on the Cross. These evils and disasters will not last forever.

But as the opening of the fifth seal acknowledges (6:9-12), these evils are real, and throughout this time many of God's servants will be martyred for their faith. However, from the viewpoint of heaven's control tower gallery, we see their souls are safe with God, as they are kept under the altar of His temple (v9), eternally protected by the blood of the slain Lamb, Jesus. They ask how long this oppression and martyrdom of God's people will go on, how long will it before God's name will be vindicated and He judges the world (v10)?  

It is at this point that the sixth seal of the scroll of God's plan for human history is opened (v12-17):  John sees the cataclysmic end of the world (v12-14); he sees people from every strata recoiling in horror from the prospect of meeting the all-powerful, righteous and holy God (v15-16; see 4:8).  What John sees is the final Judgement Day, and so rightly the question is asked: 'Who can stand?' (v17). [You might also ask: if we reach Judgement Day, the Last Day, at Revelation 6:17, why does the book go on for another 16 chapters? What else will God show us in this book?]

Now, before the seventh and final seal is opened (8:1), there is an interval, a break, a breather from all this intense and dramatic action - chapter 7.  And here again, we are enabled to see a rerun of human history that unfolds parallel to what is described in chapter 6 (especially 7:1-8). ["After this" (7:1) - means "After what I saw in chapter 6, I saw what I now record in chapter 7". It does not mean that the events described in chapter 7 happened after the events in chapter 6; rather the two series of events ran parallel to each other.] In other words, while the four horsemen are wreaking devastation, disaster, disease and death upon the earth (chapter 6), at the same time the Gospel is spreading across the earth (chapter 7) and as God's people respond to Christ and are converted, they are 'sealed' as God's own protected possession by the Holy Spirit for all eternity (7: 3-4; see also Ephesians 1:13-14). They will be secure even when the 'harm' (v3) of Judgement finally arrives. That's what John's suffering contemporaries need to hear and be reassured by.

Now the number of those thus 'sealed' for salvation is said to be "144,000" (v4-8), and they are all Jewish? Are Gentile converts to Christ not included, not sealed? The short answer (ask me sometime for a fuller explanation!) is that this number symbolises the totality of all of God people (see 21:12-16). He 'hears' about the 144,00 (v3), but he 'sees' an innumerable number of God's servants, from every nation, tribe, people, language-group (7:9,15). They will go through great difficulties common to all humanity, and they will also experience suffering and persecution expressly because of their faith in Jesus (7:14). But by God's grace, unlike the rest of humanity (6:17) they will survive the cataclysm of Judgement Day, they will stand before God's throne (7:9), having been spiritually and eternally sealed by the Gospel (7:14-17) and will be among the throng around the throne worshipping God (7:10).  It is this vision of the security of eternity that keeps God's suffering people faithful and enduring in the present; for the future of all things belongs to Jesus.

Note: comments or questions especially welcome!

Congregational Bible Experience Day #81: Revelation 4-5

Introduction

Congregational Bible Experience Day #81
Bible Reading: Revelation 4-5

In Revelation 1-3, Jesus grabs the attention of His churches by His searching critiques of their loyalty, love and obedience to His Word (chapters 2-3), and by a renewed revelation of His glory (1:9-20). Now, in chapters 4-5 He gives His people an insightful vision into the throne room of heaven that they - and we - may have a clearer and sharper vision for life on earth. For on earth, 'things are not what they seem'. Jesus' Throne in heaven is the control centre from where all life and history and all things upon earth are planned, governed and directed. That is what we are meant to 'see', that is what we are to believe, and in light of that truth is how we should now live. For what we read in these chapters, what we see here, is real. We need to prayerfully read this passage again and again until its reality burns into our hearts and transforms how we understand life, the universe, everything.
And the single most reliable indication that our vision of heaven is clear for living on earth is that - like those already in glory - we are a worshipping people (4:8-11; 5:9-14): worshipping the Sovereign Lord, the Lion of Judah, the Lamb that was slain, with our lips and our hearts, with our minds and our bodies; giving our all with joy and thanksgiving to Him who sits on His throne.

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The purpose of the last book in the Bible is to give us a new set of glasses so that we might 'see' that things are not what they seem. Revelation 4-5 gives us a vision of heaven that enables us to see life on earth more clearly, more sharply.  As the events of world and our personal histories unfold day by day, it 'looks' as if there is no overall pattern, no plan, no purpose, no direction, and so no meaning. It 'looks' as if life just happens. But put on the spectacles of Revelation 4-5 to "behold" heaven (4:1 and 2 - unhelpfully translated in the NIV as 'there before me') and life on earth 'looks' very different. Things are not what they seem. This is what John wants us to see: there is Someone in control, He sits on the Throne, there is a plan, and that plan is being worked out.

Revelation 4 sets the scene: through an open door in heaven, our attention is drawn towards a throne, God's throne, and to the One sitting on it. This chapter highlights the power and sovereignty of this throne with its vivid images of: majesty (v3) - the brilliance of the precious stones and the faithfulness of the rainbow; authority (v4) - this central  heavenly throne is surrounded by other (lesser, earthly) thrones, 24 elders symbolising both the 12 tribes of Israel in the Old Testament and the 12 apostles in the New and representing all of God's people down the ages through whom God's purposes are being worked out; purity (v8) - the song of the 4 living creatures, perhaps representing all of Creation (Ezekiel 10:20-21), extols and praises the holiness of God; eternity (v8-10) - every other throne or seat of government is only temporary, but God's throne is permanent and secure, He lives and reigns for ever and the praise of the creatures is  unending.

Revelation 4 helps us to see, to know, that God is in sovereign control of all things: both over those who submit to His will and over those such as Satan and sinful humanity who refuse to bow their knees at His Throne. In the chapters that follow, we will see more clearly something of the devil's diabolic strategy and activity in this world to oppose King Jesus' rule.  But God is on the throne. He reigns supreme. Let your hearts and minds be comforted by the truth that 'There is a higher throne', says John (and so sing Keith and Kristyn Getty).

In Revelation 5, the drama begins: we are immediately made aware of a heavenly dilemma. The One on the Throne holds a seven-sealed scroll. However, when the search is made for someone to open the scroll and reveal its contents, no-one can be found (v3-4). No-one is worthy to open the scroll, to understand what it says, nor even bring to fulfilment what it says will happen.  What is the scroll?  The following chapters make it clear, that the scroll is the 'mystery' of this world affairs and its history. [Note: 'mystery' - as we have seen a couple of times in our readings, is not a secret known only to a few on the inside, but rather something God has kept hidden but has now has made fully known.] And so the cry goes out for somebody worthy enough to understand and fulfil God's plan for the world. What normal mortal human is able to make sense of life and lead us to our ultimate destiny (v2)? This is the great burden of Revelation 5. And because no-one is sufficiently worthy, John begins to weep (v4).

We live in a world, among friends, neighbours, even family members, whose lives are governed by the belief that there is no overarching plot in this world, no plan. Therefore they live their lives their own way in order to give some meaning or reason to get out of bed every morning. But Revelation helps us to see the world differently, for it says there is a story, a story with a plot, with a beginning, middle and an end, it is the story, it is God's story. 

But just then, John is told to look - as we must look. Someone is worthy. He is told about a worthy 'Lion' who has triumphed, and so turns around - and sees a Lamb, as if it had been slain (v5-6). One writer has said: This changes the way we see everything on earth. For this vision of the powerfully victorious, crucified, enthroned and glorified Christ is the key to understanding what life is all about:  all of world history and each person's individual story is related to Jesus and our personal relationship  to Him; the glory and worship of Jesus as the triumphant One is the direction to which all of all human history points; and Jesus is the One by whom and for whom all history will be fulfilled and brought to glorious completion. And those who belong to Him, His struggling, beleaguered and oppressed disciples, they will reign with Him (v10)!

And note this as we close:  for here and now as life for us continues on earth, wearing our new heavenly glasses that help us see this world differently, we live and work from Jesus's victory, not towards it. The once slain-Lamb is already on the Throne. The church enters the battle against evil to live faithfully for Christ not to gain victory, but because Jesus has already won the battle! The Lamb has been slain, and the enemies of God and His people - sin, Satan, judgement - are already defeated by the Lion. When Jesus cried from the cross, 'It is finished!', He meant it. The Lion sits on His Throne by being a sacrificial Lamb, who in servant love gave Himself for His enemies (Romans 5:8-10).  And so, that is how we are to live, that is how we will win, by being little lambs, lovingly laying down our lives, like Jesus, for others.

Congregational Bible Experience Day #80: Revelation 1-3

Introduction

Congregational Bible Experience Day #80
Bible Reading: Revelation 1-3

Revelation is a book that both fascinates and preoccupies some Christian believers while turning others off because of its grotesque imagery, its obscure symbolism and its (supposedly) mysterious message.
Understood properly however, we do not learn anything new in Revelation that we have not learned elsewhere in the Scriptures. God has not waited until His last book to tell us something we need to know for life, faith, salvation, holiness or service. We do not discover new truth; but we are taught familiar truth in a new and memorable way.
In engaging with this book, John wants to awaken his readers out of their spiritual complacency, calling them to a refreshed, radical discipleship of following Jesus in a hostile world that is facing the other way. He wants them - and us - by faith, to really 'see' Jesus - to catch a vision of their Saviour, and ours, as He is really is, in all His unimaginable glory and sovereign power; to see the death of Christ and His victorious resurrection as the turning point of all of human history, and to understand that Jesus is the conquering Champion over sin, death and Satan - already; and so to see this world differently, in all its sham and emptiness, in its polluting filth and grasping for false dreams, overwhelmed and overshadowed by dark clouds of ignorance, despair and a sense of foreboding doom. And so, in the name of this same glorious Jesus to hold out hope, true hope, Gospel hope, eternal hope, unimaginable hope of a new life (Rev 21-22) to the lost and dying people in this lost and dying world.

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The book of Revelation is a book for our times.

Now, what I don't mean by that statement is that the Apostle John wrote Revelation with 2020 and all our current problems specifically in mind - although some well-intended preachers will undoubtedly be teaching that. Rather, Revelation is for our times in the same way that the book of Genesis, the Psalms, John's Gospel, Romans, and all the rest - are for our time. This is God speaking to us through His Word - truths that we need to know and believe. And note the unique promise of blessing for those who "read the words of this prophecy… hear it and take it to heart (1:3)". In other words, God wants to help us live lives that will please Him and will make a difference in this world as this book is understood, believed and embraced in our daily lives.

But perhaps Revelation is particularly helpful for us at this moment in history because of its underlying theme: namely, 'Things are not as they seem: Jesus really is the King'. This book is reminding us that there is more to life than we can experience with our senses, work out by our heads and feel with our hearts. By looking out of your window this morning, or by turning on the TV or reading your newspaper – you will never get what is really real. Revelation (the very title is the give-away) helps us to see (by faith) what cannot otherwise be seen (by sight):   that Jesus is in control of all things (1:7), that He is coming back and we - His believing, overcoming people - will be with Him, because we are His, on the winning side, and He will get all the glory!  Our newspapers will not tell us that Jesus is the Reliable Witness (1:5), the Risen Lord (v5), the Ruling King (v5), the Redeeming Saviour (v5f), the Returning Sovereign (v8). The BBC will not tell us that Jesus is coming (v7), that He is the Alpha and the Omega (v8), the Beginning and the End, and that everything has origin and purpose in Him.  In Revelation, God is saying:  "John, tell your readers: God says, I know you know Jesus is alive; but whenever you think about Him, this is how I want you to think about Him" (see particularly 1:12-20). 

And so, as John receives this vision of the glorified Saviour (this 'revelation'), and with the help of the Spirit he tries to describe the indescribable. To do so, he must use imaginative images, vivid visuals, memorable metaphors to grab our attention and convey with words spiritual truths and realities that will embolden our faith and strengthen our witness in troubled times, as relevant for embattled believers in John's own time as for our own. He wants us to have a renewed vision of Jesus and His glory that we might not be led astray by either the seductiveness of a godless society or be fearful because of oppression by state forces; but rather learn to be "overcomers" (see Rev 2:7,11,17,26; 3:5,12,21) as we see 'things are not as they seem' and live in light of what God has said.

And so to prepare His people for faithful living and enduring perseverance in the midst of an unbelieving - and sometimes, antagonistic - world, Jesus, in all His resplendent and majestic sovereignty, assures the believers and their churches, firstly, that He knows them intimately, for He stands in their midst, and that they are secure in His hand (1:13,20). But secondly, that in order for them to spiritually survive, there are aspects of their Christian lives that need to change: they need to repent of their unbelief, their lack of love, their tendency to listen to lies and to give in to peer pressure to conform to the patterns and ways of this world; and they need to stand up to oppression, remain obedient despite the inconvenience that might bring, and take the opportunities God gives for a bold witness and a loving service. These messages that Christ sends to the 7 churches in Revelation 2-3, are to real churches, with real people, who have real problems. But these churches are also representative of all churches, for we all - whatever the century, wherever the geography - at times face up to similar temptations and pressures as these churches did.  There are, therefore, lessons here for us all. For it’s a book about Jesus. Keep that thought in your mind and you won't go wrong.

Congregational Bible Experience Day #79: 2-3 John, Jude

Introduction

Congregational Bible Experience Day #79
Bible Reading: 2-3 John, Jude

The American philosopher, James Burnham, once wrote: "As a rule, it is not the several values to which a man adheres that reveal most about his character and conduct, but rather the order of priority in which the values are arranged".
In other words, as believers we try to remain faithful to God's commands to both 'believe the truth' and 'be people of love'. Sometimes however, circumstances of life are such that these things - very often in our relationships with unbelieving family and close friends - are set against each other. We want "to be loving", but what if that compromises what God has said about His Truth? Or if we take a firm stand on matters of Truth, do we sacrifice our loving relationships with others? And if so what message does that send them about God and His Gospel? Hard questions that surface in John's smaller letters (postcards, really).
And Jude, the Spirit's final appeal to us to ensure we don't lose our grip on the Truth of Gospel all for the sake of pursuing self-love.

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1 John identified three tests that may be used to distinguish true, genuine faith from a false or fake faith: a truth test - what do I really believe about Jesus? An obedience test  –  do I truly live to honour and please Jesus? And the love test - do I truly love Jesus and my neighbour as myself? However, at a personal and practical level, especially in our relationships with those we know, we are often faced with a tension between a commitment to the truth and our commitment to love that is not easily resolved. It often seems that we cannot be obedient to one without sacrificing the other. Is that true? If so, which has priority? 2 and 3 John provide us with worked examples as to how we should approach these matters.

2 John is the apostle's response to a church that loved too much - for it was in danger of loving wrongly. While "the chosen (or elect) lady and her children" (v1) may be a reference to real woman and her offspring, more likely it is John's way of referring to a particular church with which he was very familiar and holds in highly loving esteem (see 13; also 2 Cor. 11:2 and Eph. 5:22-32). John opening greeting sets the tone for the rest of this short letter: "whom I love in the truth" (note the emphasis on 'truth' in these first few verses).  To 'love in the truth' means to love in a way that is consistent with and demanded by the revelation of God in Christ; i.e., it is a love that never violates any aspect of revealed truth, for the truth is the reason they are loved. They loved each other because they shared a common experience of and commitment to and love for the truth of Jesus and the gospel of His death and resurrection (v4-6).

So (v7-11), when wandering preachers turn up on their doorstep, who do not preach Gospel truth but are spreading false, Gospel-denying ideas such as the incarnation, John insists that such people be turned away, not given hospitality, or other indications of a loving welcome.  He is concerned that "greetings" may be interpreted by others as approval of and agreement with their heresy. The heretic himself may well take it as an encouragement or endorsement of his beliefs. John is not forbidding being kindly or hospitable (that is, 'loving') to unbelievers or strangers; rather he is concerned that warmth of welcome may allow these false teachers a platform to peddle their false Gospel. As John Stott says:  "If John's instruction still seems harsh, it is perhaps because his concern for the glory of the Son and the good of men's souls is greater than ours, and because 'the tolerance on which we pride ourselves' is in reality an indifference to truth."  In this case, truth trumps 'love' as the apostolic priority.

In 3 John we have almost the opposite scenario with love and truth again vying for supremacy.  There were obviously two groups of missionaries were moving around among the churches with which John was engaged. There were those who were spreading heretical teaching, about whom the elder warns his readers to stay clear (2 John 7-11). But there were also those who had gone out ‘for the sake of the Name’ who deserved to be given hospitality and other practical demonstrations of 'love' (3 John 5-8) and for which Gaius is being commended. John point is that Gaius' loving generosity - to those he knew and those he didn't - was proof of his faithfulness to the truth of the gospel. To "send them on their way" (v6) was actually a technical term for supporting someone financially. But what does it mean to send them on their way "in a manner worthy of God"? It probably reflects the way God has graciously treated us and in a in a manner that God himself would approve. It implies then, that God is watching Gaius and us; and how we treat missionaries and evangelists in need is under divine scrutiny. The reason is that they preach Christ (v7a): it was not for themselves, either for personal fortune or fame, but on behalf of Jesus that they went out, and so in supporting them we thereby become fellow-workers with them (v8).  This humble, loving generosity is in contrast to the troublesome Diotrephes (v9-10), whose problem does not seem to be in propagating false teaching as it was promoting his own ego and personal ambition all in the name of doing the Lord's work.

Finally (and briefly), the letter of Jude is out on its own and has no connections with these other letters. It is often paired with 2 Peter because they both address similar themes. Jude is a strong terse letter, warning again about the dangers of embracing false teaching. Now, often such false teaching is not as blatant as denying the Trinity or that works are required to supplement and secure our salvation (at least, not upfront!). But in contrast to Gospel truth that brings life, those who spread anything other than the glory and grace of Christ crucified as our only hope, and who focus on encouraging us to live life to the full as we pursue self-centred, worldly priorities all in the name of enjoying the goodness of God's "grace"- in the words of one writer - "smuggle death into a church". Such warnings that we have read often in these latter letters, are signs of God's love to ensure that we are not misled and so fail to experience the true joy found in knowing Him. Jude encourages us to keep our eyes, our heads and worshipping hearts on "Him who is able to keep us from falling and to present us before His presence without fault and with great joy", Jesus (v24-25).

Congregational BIble Experience Day #78: 1 John 1-5

Introduction

Congregational Bible Experience Day #78
Bible Reading: 1 John 1-5

So, 1 Peter - that you might SHOW the true grace of God; 2 Peter – that you might GROW in the true grace of God; and now 1 John, written – that you might KNOW the true grace of God.

How do you recognise what is an authentic Christian life? What are the marks of true Christian experience? Or, perhaps more personally and down to earth: how do I really know that - through faith in Jesus - I belong to God, that I really am converted, that I truly am possessed by God's eternal life? These are questions that genuinely and worry a lot of believers. Some even say that assurance of salvation is not possible because the risk of falling away from Jesus always remains. John disagrees.
While not wishing to encourage complacency or a lax attitude to Christian obedience - for real Christians cannot do that indefinitely - John wants his converted readers to enjoy a sense of peace that they belong to God because of their living and persistent faith in Christ. His letter is written, he tells them, that those "who believe in the name of the Son of God that you may know you have eternal life" (1 John 5:13). As you read this letter may you too be encouraged by such assurance. And if you haven't yet come to Christ, may you, in faith, respond to His offer of grace in the Gospel - today (John 20:31).

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John's Gospel was written, you may remember, that those reading it "may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (John 20:31).  John's first letter - same person, same style of writing, same themes emerging - was written to those "who believe in the name of the Son of God [in other words - who have taken that step of faith of believing commitment 'into' Jesus that he commends in his Gospel] that you may know you have eternal life" (1 John 5:13).  First John is about assurance: giving assurance to those who have trusted in Christ but who may not be sure that they really are converted, that they really are saved.  During the course of his letter, John holds up three 'tests of faith' against which struggling, genuine believers - or indeed, presumptive, nominal believers -  may test themselves as to the reality (or otherwise) of their trust in Jesus, and so of their salvation - which we will return to in a moment... 

This is very much a personal “letter”, even though the addressees remain unknown. Reading it, we sense John writes with genuine feeling, out of deep, loving pastoral concern to people he knows and cares for, and for whose spiritual welfare and encouragement he is deeply troubled. And the cause of his concern? was not surprisingly, false teachers with the false gospel. 

What was destabilising John's true Christian friends was a super/hyper- spirituality, that was being promoted by a group of breakaway “Christians” (which probably included a number of the church leaders) who claimed their new understanding of Gospel far superior to familiar (traditional) version. They were saying things like:  If you really want to know God, if you really want to get close to the spirit of Christ, then we’re “in the know” about how to go about getting closer to God. Don’t get too worked up about sin in your life because sin belongs to the lower levels of life, physical levels, the level of the flesh… True knowledge of God is achieved in the spiritual, non-material realm.    

Again, as in 2 Peter, these false believers sounded genuine and helpful, and they used familiar spiritual language. But just poke under the surface a little and - if you knew the true Gospel well enough - you could spot the differences and their 'fake good news' easily. They had, however, enough conviction, enthusiasm and persuasion to unsettle many. These Christians were experiencing pressure to conform and join the 'inner ring' of this spiritual elite. If they did not join, the temptation was in feeling threatened and spiritually inferior to everybody else, because rejected. Such an atmosphere breeds division and pride within the church fellowship and a failure to show inclusive love.

So John writes to help the believers recognise authentic Christian spirituality in themselves, and in others. He cites three tests to foster Christian assurance and that we truly know God and weaves these throughout his letter. First, the Doctrinal test or truth test, which focuses on Jesus (2:1-2,22-24; 4:2-3,10, 14-15; 5:1,5-6), and asks – what do you believe? Secondly, the Moral or obedience test, which focuses on obeying Jesus (1:7; 2:4,9-11; 3:7-10; 5:3), and asks – how do you live? And finally, the Social or love test, which focuses on our loving relationship with Jesus and among the fellowship (1:3,6; 2:6,10, 13; 3:1-2,11-17,23; 4:7,11,20-21), and asks – how do you love? These tests surface one after the other in each of John’s letters again and again.

Unlike the false teachers, John writes not so much to draw a line between two different groups within church and to write certain people off; but rather - more positively - to offer hope and reassurance to genuine but struggling Christians about the reality of their faith, and to show that their lives are demonstrating authentic Christian experience, despite what others are saying.  John will eventually argue (5:1-6) that all three tests hang together, because they are dependent on - and evidence of - God’s activity of ‘regeneration’ in believers' lives, as His Spirit brings new life into our hearts, bringing us all the way back round to John 20:31 and 1 John 5:13 - where we began.

Congregational Bible Experience Day #77: 2 Peter 1-3

Introduction
Congregational Bible Experience Day #77
Bible Reading: 2 Peter 1-3
If 1 Peter was written that we might SHOW the true grace of God to a hostile, unbelieving world, then 2 Peter was written that we might intentionally GROW in the true grace of God through being attentive to His Word, and so deepen our understanding of God and in our experience of knowing Him personally (2 Peter 1:10-12). Now, there is a critical and ever present danger to be aware of that "stimulates us to wholesome thinking" (3:1) in this respect: failure to grow in our faith and in the depth of our personal relationship with God (3:18) makes us vulnerable prey to attractive and seductive false teaching that entices us away from Gospel truth. And there is plenty of false teaching doing the rounds to make this a necessary insight to hold onto. The pursuit of Christian maturity, as Peter makes clear, is not a take-it-or-leave-it option for Christian discipleship; the pursuit of Christian maturity is Christian discipleship.

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Peter's second letter was written to bring assurance to Christian believers (possibly the same group to which his first letter was addressed) who were being troubled and deceived by false teachers (there we are again!).  These teachers were not teaching a version of 'grace + religious works = salvation' that the Apostle Paul had to frequently counter (although it's possible there was an element of that present). Instead, they were promoting a what we might call a 'secularised spirituality' (or a 'de-spiritualised Christianity').  In other words, they may have used same Christian vocabulary and spoke about 'grace', 'mercy', 'peace' and 'glory' and the rest; but what they meant by these words was a lot different from the true Gospel teaching. They robbed these words and ideas of the riches and depth of the Apostles' teaching. The false teachers that were a danger to Peter's readers denied the truthfulness of core Christian beliefs: they denied the authority of the Apostles and Old Testament writings; they denied the reality of the promised Second Coming of Christ in judgement, and so Christ’s authority over all things; they denied the temporality of present world, and they denied the possibility of a future eternity.

They were what we might call today 'theological liberals': scoffing at a conservative understanding of Biblical doctrine, and therefore were more tolerant of a relaxed, worldly attitude to sin and lifestyle issues, where ‘truth’ - in their minds - does not really matter. It's also a present problem in some circles today… 

Peter addresses his situation – by exhorting Christians to keep on growing in both their understanding and experience of God.  The real and present danger of spiritual instability from false teachers is to be countered by a deliberate commitment to ongoing spiritual maturity (see 3:18), growing in the grace and knowledge of God (see 3:18, possibly the key verse of the letter).  If we are not actively pursuing Christian maturity (remember Hebrews? James?) through continually engaging with God’s Word, then are more open to false teaching and so may be more easily spiritually side-tracked and derailed. See 1:5, 8-10.

More generally, Peter writes this letter "to stimulate you to wholesome thinking" (3:1). Specifically he writes, firstly, to challenge his readers (including ourselves) to continuous spiritual growth through a deepening understanding and experience of the grace of Christ (1:2-15), by reminding us of what God has done for us in the Gospel and how we should respond in light of that; secondly, to reaffirm the truthfulness and trustworthiness of the apostolic testimony and the prophetic Word of God (1:16-22), that the Bible can be trusted to help us truly understand God and the Gospel, our own hearts lives, the world around us and what will happen in the future; thirdly, to warn us of the dangers of false teachers and their life-destructive doctrines (2:1-22), because he does not mention their specific teaching, we can use this chapter to assess all that is taught in the name of the Bible and verify its claims to be true - or see if it is false; and finally, Peter writes to encourage watchfulness and steadfastness in light of Christ’s certain and impending return (3:1-18), when this present world will be dissolved to be renewed as part of God's new creation, and where all true believers will physically live in the presence of God for all eternity.

Congregational Bible Experience Day #76: 1 Peter 1-5

Introduction

Congregational Bible Experience Day #76
Bible Reading: 1 Peter 1-5

What's the normal Christian life? What might you expect as you live a Christ-centred, holy life in a sin-soaked, unbelieving world? And, how do you do that anyway? That's the underlying concern that Peter addresses in this letter.
He writes to reassure troubled Christians that the difficulties they are experiencing are not 'unusual', for they are in measure merely following the pathway through life that Jesus established: suffering now, glory to come. He writes to help the believers see the positives amid their pain: their salvation is secure (1:2-5, 19-25); their faith is strengthened (1:7); Jesus becomes more precious to them now (1:8-9); and the very difference of their lives (2:11-12; 4:1-4) invites curiosity about Jesus (3:14-16) and points to the life beyond the present (1:13; 4:5-7), where all our present sufferings will be understood in the light of unimaginable glory (5:1,4,10).

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Please note: because of the length of the daily readings for the next few days, we'll be keeping the accompanying notes deliberately brief. The New Testament is inspired and bear God's own imprint; these notes do not!!  Give your time and attention to the Bible, praying that God will speak to you personally and directly in what you read… 

Like a number of these letters at the end of the New Testament, Peter writes to encourage Christian believers experiencing a growing hostility and antagonism because of their faith in Christ from the surrounding pagan society. The key (or summary) verses of the whole letter are arguably 4v12-13: Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when His glory is revealed. In other words, the difficulties that arise for us as believers, keen to live faithfully for the glory of Christ and the spread of His gospel as we engage with our unbelieving neighbours and family and friends, are precisely what we might expect (v12). Why? Because the pattern of Jesus' life and death is to be stamped upon every individual Christian (v13). Just as Jesus experienced sufferings followed by glory (1:11), such is the pattern of life for every faithful believer: fiery suffering now (1:6-7), unimaginable glory to come.

Knowing this, Peter's purpose in writing to help his readers to stay faithful to the Lord - by living lives of holiness - in hard testing and tempting times. Under pressure to conform from their unconverted friends, they are not to revert back to the behaviour of their previous pagan lifestyle (4:1-6). Instead, conscious that Jesus has died for their sin to bring them into a relationship with God (3:18), their lives are to reflect their new and secured status as God's people (1:13-2:12) as they await the fulness of the salvation of glory that they have been promised (1:5,13; 5:1,4,6,10). Suffering for Jesus is not simply a matter of grinning and bearing it, but is itself pathway to true joy (1:7-9).

Knowing our salvation is secure, irrespective of our present circumstances, enables us to trust the Lord in those situations where we live under the authority of others, whether that is in society or in employment or in the home (2:13-3:7), for we are first and foremost 'the servants of God' (2:16). Earthly authorities, such as governments or slave masters (v17-18!), are only in place by God's permission to serve His purposes. When we lovingly cling to Jesus' sovereign lordship and His promises of eternal blessings to come by being humble and honourable citizens here and now, we demonstrate to others that we trust in the authority of God's higher Throne. And when that means that we must unjustly suffer because of our prior commitment to Christ (2:19-25), it displays to others the attitude of Jesus and testifies to our confidence in Him.

All this, says Peter (and so much more), "is the true grace of God" in which we are called and enabled to stand firm (5:12) for Christ's sake. Amen?   

Congregational Bible Experience Day #75: James 1-5

Congregational Bible Experience Day #75
Bible Reading: James 1-5

Introduction:  The Reformer Martin Luther called the book of James "a right strawy epistle… for (he said) it has nothing of the nature of the Gospel about it". Yes… but… while the word 'gospel' is absent, gospel themes are indeed present: James calls his readers "believers in our glorious Lord Jesus Christ" (2:1), alludes to 'justification by faith' (2:23-24), and in fact the whole letter explores the nature of "faith", especially in times of trials and tests (1:2-4). So, while the Gospel of the death and resurrection of Jesus may not be explored and expounded in this letter, it is assumed throughout the book as the foundation of everything else James writes about.
The letter is the 'Gospel-applied', that is, it concerns the difference that believing in Christ should make upon our Christian lives and communities in difficult times. The Christians to whom James wrote were, like other communities we have read about, experiencing hostility and antagonism from those outside the fellowship. And when heat comes from outside, like a pressure-cooker, pressure builds inside. The church fellowship was beginning to fracture as sins of the heart were exposed and unleashed. But James sees this as an opportunity to grow in faith, to mature, for the gospel to do its deep work of transformation in people's lives.

James revisits a theme we have met before: how to live faithfully to the Lord when experiencing  troubles and difficulties because of our faith. His readers are "facing trials of many kinds" (1:2) and so James writes to offer some Apostolic help and give direction to see them through these tests. But he also wants them to understand something about these trials; he wants them to see the bigger picture, to gain some perspective as to why their Christian lives are as they are and why God allows these painful times into our lives. He says, this is a God-given season in your life, a time to help you mature, to deepen and grow in your relationship (1:3-4). What you are experiencing he says, are 'growing pains'. 

The tongue is like a horse's bit (James 3:3)

These trials are an inevitable and vital part of growing in your faith, for he writes, "whenever you face trials…" not "if…".  God sends these seasons to us to expose our vulnerabilities lest we think we can make it through life without His all-sufficient grace (1:5-8).  For that reason - and we need to be sensitive here - we are to "consider it pure joy" whenever we face these times of difficulty and perplexity. The joy is not because pain is ultimately better for us; or that the pain is not real;  no, and a thousand times "No!" Rather, the 'joy' comes whenever we sense the presence and love and mercy and grace of our faithful God in our breaking hearts and broken lives in ways we could never otherwise experience (1:12). And that is a mark of a genuinely mature faith. That's the direction of travel; that's the reason for this particular journey. But for most of us, we're not there yet. And that's why James writes his letter.

The tongue is like a ship's rudder (James 3:4)

James wants us to respond to these 'trials of faith' properly, as God intends; not sinfully, as we naturally would. In the dark throes of trials, we instinctively respond with our emotions, including fear, anger, envy, self-pity, confusion - that we often keep buried and hidden. And if we let these attitudes sink their sinful roots into our hearts - says James - then our own spiritual centre of gravity may dangerously shift onto whatever, or against whoever, we think will ease our pain:  we hold onto our material possessions, our 'emotional blankets' to give some us sense of comfort and security (1:9; 5:1-6)... 

The tongue is like a forest fire (James 3:6)

We may become jealous of others and their 'pain-free' existence (3:13-18); we become indifferent to others' needs even though we know what we should be doing something to care and help (1:22; 2:14-18); we may become angry with God and blame Him and His lack of concern for our hardships rather than trusting in His loving wisdom and humbly trusting in His providential care (1:13-21; 4:7-10); we become wrapped up in our own woes and start lashing out at those around us (3:1-12); wrapped up in ourselves, we may become loveless towards those brothers and sisters we arrogantly look down on (2:1-11); we may become quarrelsome and aggressive towards others because we are not getting our way (4:1-3; 5:7-9); we may fool ourselves into thinking we are acting and responding to life well, even spiritually-minded, as God would want, when in fact we most definitely are not (1:22-27); we may become prayerless, or simply go through the motions of prayer with no living faith involved and no expectations of being heard or our prayers being answered (1:5-7; 5:13-18); we may become unforgiving (5:19-20), and forget our own failings (5:16); and in an attempt to make like easier, perhaps to lessen the tension with a hostile unbelieving world, we may even begin to drift from God and strike up unhealthy relationships with those who are no friends of God (4:4-6)…  

Or, we may trust in Jesus and His love.

As each new day brings its own new and unique challenges, 'trials of many kinds', tests and temptations that will potentially expose our sinful heart, let's not waste our opportunity to more deeply trust in Jesus and grow in our experience of His grace.

Congregational BIble Experience Day #74: Hebrews 11-13

Congregational Bible Experience Day#74
Bible Reading: Hebrews 11-13

Introduction: Faith. Living by faith. Living by faith in what God has said, in what He has promised. It's what our life, really, ought to be about. But it's possibly the hardest lesson we'll ever have to learn. In fact, for most of us, it will take a lifetime to learn it well, and even then we'll probably get it wrong. For as we journey through life, with all its ups and downs, joys and sorrows, twists and turns, heart melts and heart breaks, God is teaching us about faith, about what it means to trust Him. That's what Hebrews 11 is about.
Now Hebrews 11 has its own peculiar spin on faith. You will remember that for the Apostle Paul, faith was almost always looking back to Calvary to behold (in faith) Christ dying and rising for us. We see the evidence of His love, we sense the pain and the price He paid - and we trust Him because of that. But Hebrews 11 calls us to trust God in a different way. It asks: do we trust God for the future when all we have to go on is… His character itself? That's all. What he says about Himself, what He promises His people. Can we trust Him on that basis alone? Do we trust God solely because He is God? When life doesn't make sense, do we trust Him? When there is no evidence of His love and care, do we trust Him? When we can point to nothing but pain and mystery and darkness, and even death - as many of those in Hebrews 11 experienced - do we trust our God still?
Well, do we?


[Note: what a time to be reading of the need of a persistent and persevering commitment to Christ in the face of adverse circumstances…]

The writer of Hebrews is preaching to his readers - with a true pastor's heart - to remain faithful to Jesus when it is costly (literally, 10:34) and difficult to do so. They had been through hard times before (10:32-35) and had stayed loyal to Christ throughout. But now, time and fear seem to have eroded that previous commitment. Then, they had been bold for Jesus Christ; now they seem timid. Then, they had stood their ground; now, they appear to be in retreat. Then, they had regarded their material resources as expendable; now they are reluctant to risk the loss of property and even life for faithfulness to the Gospel. Which is why he appeals to them "not to throw away their confidence [literally - 'boldness']; for it will be greatly rewarded" (v35) - by God. They need to endure, to persevere, to carry on… (v36). They need to be reminded that they are to "live by faith" (v38, quoting Habakkuk 2:3-4), for that is how we please God. True believers believe, and carry on believing, and do not stop believing, whatever. Others, do not and will be destroyed (v39).  There's no other option. That's tough medicine to swallow. What follows (Hebrews 11:1 - 12:3) is the bitter-sweet sugar to help the medicine go down.

Not only had some walked away from the Christian community (10:25), but some of the 'remainers' seemingly had lost confidence in God's promises (v35a). In response, the writer stresses the utter reliability of God to His Word and His faithfulness to His people (v35b). It is this truth that he wants his readers to grasp and hold onto. Hebrews 11 shows that "faith" is not a vague, sentimental attitude aimed in the direction of God, that believes anything can and will happen to make life easier. Faith is not religious optimism, as most people this it is. Rather, it is steadfast faithfulness to God and His word of promise. This is committed faith. Such 'faith' celebrates in the present the reality of God's promised blessings in the future and the certain reality of events announced now but as yet unseen (v1). When, in this chapter, you read the oft-repeated 'By faith…', this is be read and understood as, 'By faith (trusting) in God and in what He had said…'.

This kind of faith is somewhat different (not contradictory) to the Apostle Paul's perspective on faith. For Paul, 'faith' is very often our personal (subjective) and present response to what God has done in the past. We look back to Jesus' death at Calvary and trust that what happened there was for me. But in Hebrews 11, faith looks forwards for it is focussed on the future. Faith here is more objective because it rests in the present upon the promises of what says He will do before it happens. This faith does not rely on what God has done, so much as it relies upon the very character and trustworthiness of God Himself: do I trust God to come through on what He has said He will do but as yet has not done? It's what the Bible calls 'hope', and Hebrews 11 is full of this faith-fuelled hope.

 What the writer reminds his readers and God commends in the many examples of faith that are cited (v11,39), is that faith stabilises us in the difficult present because of what God assures for us in the certain future. Faith is an unwavering trust in the reliability of God and His promises. Committing ourselves to the steadfast God enables us to live steadfast lives, hard though our circumstances may be. That's what the "witnesses" proved (12:1). They are not spectators in an arena merely watching us run our race of faith; they are the forerunners who have already run the race and are encouraging us on by their own example. Similarly, we keep our eyes on Jesus - perhaps not so much the finishing line - as the 'ultimate pacesetter of faith' who endured the cross trusting in the future joy-filled fulfilment of God's promises to Him. (v2-3).

However, the race of faith we run is not a short sprint, but a lifelong marathon. It is, in fact, a pilgrimage towards the heavenly city of God (11:10,14,16; 13:14). It's a tough trek, with lots of difficulties ('disciplinary sufferings') along the way (12:4-13); but this is to remind us that what we learn and how we grow in the journey is necessary preparation for reaching our destination. For now, in God's purposes, our journey is more important than our destination. To reach the end, full of persevering faith, requires establishing priorities (v14-29) - such as living peaceably (v14), holiness (v14), cultivating grace (v15), moral purity (v16) - that will help us stay on the path and not be distracted. And of course, this is not a solo pilgrimage; we make our pilgrim way towards our goal in community with others (13:1-21), a community that is often stressed and experiences tension because of external pressure from outside the church fellowship and internal pride and selfishness arising from within. So, what will keep us going? The unchanging character of Jesus (13:8) and the assurance of the sufficiency of Christ's sacrificial death for us and the grace of His sustaining and empowering work within us (v20-21).  Because of Christ, and through trusting in Christ, we will get there. Eventually. So, hang in there, and don't go back.

Congregational Bible Experience Day #73: Hebrews 8-10

Congregational Bible Experience Day #73
Bible Reading: Hebrews 8-10

Introduction:  Having trudged our way through the thick undergrowth of the Hebrews 4-7, we emerge onto the mountaintop of these three profound chapters to see the amazing glory of Gospel truth. In essence the writer is saying that in the Old Testament we come to see and understand the basics: we learn of God and His holiness, we learn of the depth and pervasiveness of our sin, we see the pattern endlessly repeated that sin is dealt with by substitutionary sacrifice, and that thereafter, we are to live to fulfil the obligations of God's covenant (the Ten Commandments). However, now Hebrews is telling us that all the Old Testament rituals and regulations were but 'shadows' (Heb 8:5) of the reality that lay ahead in the future, namely, of Jesus and His accomplishments in the Gospel: Jesus is the true High Priest, He is the real sacrifice, His death actually atoned for all the sins of all of His people - fully, finally, forever - thereby enabling God's law to be written upon our hearts and lived out in our lives. Its all about Jesus.

Having compared and contrasted the eternal priestly role of Jesus with the somewhat enigmatic character of Melchizedek (chapter 7), the inspired author of Hebrews picks up a matter of utmost spiritual significance that the image of priesthood of Melchizedek does not at all address: namely, that of sacrifice and atonement for sin (7:26-28).  In the Bible, Melchizedek has no association with sacrifice. And so, to explore this most important aspect of Jesus' ministry (Romans 3:24-25; Ephesians 1:7; Colossians 1:19-22), Hebrews reminds his converted Jewish readers of the familiar actions of the Levitical High Priest on the Day of Atonement (Leviticus 16). On that very solemn occasion, the high point of the Jewish year, the high priest entered the Most Holy Place of the Tabernacle and stood in the very presence of God to make atonement for the sins of the people (having sacrificed a goatafter having first made sacrifice (a bull) for his own sinfulness. In other words, even the High Priest was implicated in the sinfulness of the people of God.

But not so Jesus, the true High Priest (7:27). He did not need to offer a sacrifice for His own sin, because He was "holy, blameless, pure" (v26). And for that reason He was perfectly qualified to offer *the* definitive sacrifice for sin on behalf of His people. And the sacrifice He presented to God to atone for the sins of His people was not a bull or goat, but Himself! (v28)

All that by way of introduction…

The Old Testament ways of relating to God, the Tabernacle (the 'earthly sanctuary'), the priests, the sacrifices… (collectively known as 'the Old Covenant') are but shadows of Jesus presenting Himself as the perfect Priest and true Sacrifice before the presence of God in the heavenly sanctuary (8:1-5).

For all its religious 'pomp and circumstance', the old system failed to do 2 things: first of all, as we've seen, the sacrifice of animals did not actually deal with (that is - atone for, or remove) people's sin; the true sacrifice by the real substitute was necessary.

Secondly, the imposition and enforcement of the Law upon the people as a means of continuing in relationship with God, summarised by the Ten Commandments, did not actually turn people's hearts towards Him with loving, worshipful obedience. As Jeremiah prophesied, a new Covenant - a new and improved way of relating to God  - was required, promised (Heb 8: 6-13, quoting Jeremiah 31:31-34), and in Jesus has become a reality, replacing the old ways (v13). The guaranteed blessings of the new covenant that God had foretold through the prophet are now, by His grace, presently experienced and enjoyed by all Christian believers. What the old covenant could never achieve but the new Covenant - the Gospel - does, are: (1) pardon - our sins are fully forgiven and finally forgotten (v12); fellowship - we can each have personal, intimate knowledge with God and unlimited access to Him (v11); (3) consecration - we are given assurance that we belong to God and that He is ours (v10); obedience - by His own Spirit, God transforms the directions and desires of our heart to please Him by causing us to delight in His Law. 

 As the author of Hebrews walks us through Moses' Tabernacle (9:1-10), pointing out the furniture, its arrangement and its purpose at that time, his point is to re-emphasise the provisional and inadequate nature of the old system to atone for sin and secure lasting fellowship with God, both of which have been accomplished by Jesus' sacrifice for us (v11-27). The reason that Jesus achieved what the Old Testament sacrifices could never accomplish is due to the infinitely superior and blameless character of that sacrifice (v14). The "blood of Christ" is a vivid synonym for the sacrificial significance of  Jesus' death.

The author continues to explore and expound the significance of Christ's priestly role in 10:1-18, directing our attention to the themes of priesthood, sacrifice and covenant. He finishes by stating that when the sins of God's people have been decisively put away - as they have by Jesus' death - then any further sin offering is not necessary.

All this, you may remember, is to encourage wavering Jewish Christians not to turn their back on Jesus and the Gospel and return to the old Jewish ways of Temple sacrifices, Levitical priests, and so on… In Hebrews 10:19-39 he begins to apply this careful and detailed presentation of Jesus as *the* perfect priest and sacrifice to the lives of his readers.  The familiar v19-25 is both the turning point and climax of his sermon.  The appropriate response to all that Jesus has done in His role as priestly sacrifice is to "draw near to God" (v22). He views all of Christian life as 'worship', a continual coming close to the living God. Since our relationship to God has been restored, Christ making it possible to draw near to God in love, awe and worship - then that is what we must do, encouraging one another towards faith, hope and love. But this cannot happen if we are not there (v25)!

The stern warnings that follow (v26-31) - and here we must stop!! - are explained by the author's reference to the disloyalty of those members who had deserted the community. To worship God and to mutually build each other up in Christian maturity as we gather to 'fellowship' are the expected responses and responsibilities of those who have enjoyed the blessings of the new covenant, the gospel. The writer raises the importance and significance of 'church attendance' by linking it to what Jesus has done for us:  to 'give up meeting together' (v25) - which I presume is what he is referring to in verse 26 as "deliberately keep on sinning" - is to display a contemptuous disregard to Jesus, His sacrifice and all that it won for us (v29), and exposes such thoughtless "Christians" to severe judgement (v27, 30-31).  The awesome consequences of failing to gather with fellow brothers and sisters in Christ before the living God in true worship flowing from the heart - were never so clearly spelled out.