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On the one hand, the Gospel is broad and spacious, a message with its arms wide open welcoming all to come and receive God’s grace, mercy and the gift of eternal life.  The Gospel is open-hearted, it says, “everyone who calls on the name of the Lord will be saved” (Acts 2:21).  

On the other hand, the longer you follow Jesus, the narrower the road gets. It’s like the Arts Centre tower in Melbourne – broad at the base thinner at the top!

Crowd Versus Disciple

Jesus frequently had large crowds following him. Sometimes he healed them, other times he taught them. His teaching to the masses was invariably tough as he laid down the cost of what being His disciple really meant. Frequently, when the crowd got too big, he’d thin it out by teaching tough.

Consider Mark 8:34 where Jesus “called the crowd to him along with his disciples.” In other words, there’s a difference between the two. Today there are many in the Christian crowd but, when it comes to the pointy end, fewer people put their hands up to be disciples.

True Disciples

What does it mean to be a disciple? The Greek word is mathetes. It’s the word from which we get our English word mathematics, which means, “to apply yourself to study, learning and knowledge.” Jesus frequently encouraged people to become his mathetes, his disciples who would use their mental effort to think things through, to count the cost of what it means to be his follower: somebody who applied themselves to study, learning and knowledge of the Scriptures, and the lifestyle they require. That is, a people who wouldn’t just know the Bible, they’d learn it and then live it out in their daily lives.

A disciple counts the cost of what it means to be a follower of Jesus. They ask themselves the question, “Is it worth it?” And they answer with a resounding YES!

On one occasion, large crowds were travelling with Jesus, and turning to them he said: “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple. And whoever does not carry their cross and follow me cannot be my disciple … those of you who do not give up everything you have cannot be my disciples” (Luke 14:25-33).

Note the three kinds of people who Jesus says, “cannot be my disciples.” Those who love their family more than they love him; those who are not prepared to suffer hardship; and those who value possessions more than him. That is, if you hold onto your money and possessions even though you’d be well able to meet the needs of others, you cannot be Jesus’ disciple. Whatever a disciple has is always on call for the Master’s use.

A Disciple Counts The Cost

It’s hard teaching that’s just as necessary today as it has ever been. The contemporary church draws big crowds, but how many in that crowd have counted the cost to become a disciple? My guess is very few, just as it was in Jesus’ day. When he faced the cross, they all deserted. After the resurrection they started drifting back, by the day of Pentecost there were 120. Where was the crowd?

I was speaking to a Christian leader this week who specialises in church health. He told me the story of a pastor who was very proud of his large church, until God spoke to him and said, “your church isn’t big, it’s fat.” It’s easy for us to look at a big church and to think all is well. But is it a crowd or is that church making disciples?

Are You A Disciple?

Jesus frequently attempted to convert crowds into disciples. Sometimes it worked, but invariably the masses moved away. So, are you part of the Christian crowd or are you a disciple? Is Jesus your Lord? Does he have control of and access to everything you are and all you have? When things get tough will you leave too?

 

 

As you’re probably aware, Israel Folau’s Australian rugby union career appears over (see report) after a three-person panel ordered that the Wallabies star’s four-year contract be terminated as punishment for his breach of the players’ Code of Conduct.[i]

My purpose in writing this blog is not to criticise Israel Folau. I’ve watched some of the videos of him speaking at his church, and he appears to be a genuine young man who loves Jesus and the Bible. He certainly believes he has done the right thing by his faith, and no amount of money can persuade him otherwise. I admire that.

My intention with this blog is to ask what those of us who identify with the Christian faith can learn from Israel Folau, especially as we look at what the Bible says about how we should share our faith.

Consider Audience

I believe the most important thing for Christians is to discern who our hearers are.

The Bible teaches that different people need to hear the Christian message in different ways. The apostle Paul changed his method and his message depending on who he was speaking to (1 Corinthians 9:19-23).

Israel Folau has 364,000 followers on Instagram. I imagine that many people who follow him do so because he’s a rugby superstar. Some will be Christian, others won’t be. He has a mixed audience, and so his message needs to be delivered with wisdom, understanding where they are at and making the message suitable for their hearing.

Jesus did this. When he taught in Synagogues, he read from the Scriptures and preached the Word of God. Why? Because his audience believed in God and were looking for the Messiah. They were “low hanging fruit” ripe to be picked. But at other times, when he was speaking to a mixed crowd, he told stories that people could identify with. He tailored his message to his audience (Matthew 13:11).

Consider Gospel-Readiness

Acts chapter two tells the account of Peter and the apostles in the Temple Court on the Day of Pentecost. The audience was comprised of people who were in Jerusalem for the Jewish Feast. They were believers looking for the Saviour. Out of a crowd of up to 250,000 people, 3000 became followers of Jesus on that day. Many others converted over the following months and years.

When you’re speaking to people like that, then a blunt message about sin and repentance is what they’re ready to receive. Unbelievers may not be prepared for that kind of communication, and they are repelled rather than attracted to the Gospel as a result.

Consider Communication Style

The apostle Paul also had a habit of going to the Synagogue first – a practice he started as soon as he got saved (Acts 9:20).[ii] But, when his audience was different, he changed the way he communicated. For example, the Philippian church was made up almost exclusively of gentiles, and so, when he wrote a letter to that church, he included no quotations from the Hebrew Scriptures (Old Testament). Why? Because they had no frame of reference. Paul’s purpose was communication, and he chose to build bridges with his audience rather than erect walls!

He did the same when he visited Athens (see Acts 17:16-23). While Paul was waiting for Silas and Timothy to meet him in that city, “he was deeply disturbed in his spirit to see that the city was full of idols”. You’d think that would be a good time for Paul to do some street preaching, wouldn’t you? Standing on the street corner yelling the Gospel to people walking past, telling them they’re a bunch of idolatrous sinners who needed to repent or go to hell.

But Paul didn’t preach. Instead, he went to a couple of places where he would find some people who were at least interested in listening to him, a place where he was permitted to speak. “He reasoned in the synagogue with both Jews and God-fearing Greeks” (verse 17).

Next, he got into a debate with a group of Epicurean and Stoic philosophers who took him and brought him to a meeting of the Areopagus [where] all the Athenians and the foreigners who lived there spent their time doing nothing but talking about and listening to the latest ideas. Sounds like a great place to preach the Gospel. But even there, Paul was respectful, and not critical, of their culture and religion.

Remember, the day before he was “deeply disturbed in his spirit to see that the city was full of idols.” But he didn’t allow his disturbed spirit to overflow in a rant against sin. He demonstrated the utmost respect for them by saying:

“People of Athens! I see that in every way you are very religious. For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god. So, you are ignorant of the very thing you worship —and this is what I am going to proclaim to you.”

He went on to share with them about Jesus’ resurrection, but he did this by quoting two of their most respected philosophers, Epimenides and Aratus. The story of the unknown god also taps into their popular history of the day (see my blog Race, Culture & Religion).

Consider Respectfulness

Paul taught on being sensitive and discerning towards other people in chapter 14 of his first letter to the Corinthian church in which he classifies people into three groups – believers, unbelievers, and inquirers. Inquirers, or the unlearned, refers to someone who is not fully initiated into a religion. Christian people would do well to discern who they are communicating with before they speak, write, or post on social media.

Israel Folau’s meme on Instagram, based on 1 Corinthians 6:9-10, was written to a church community, to believers. Paul was addressing behaviour inside the church, not outside. He was correcting an extremely immoral situation in the church in which a man was having an affair with his stepmother. Incest was considered the worst of sins in the ancient world, and Paul was horrified that this was happening in the church and that people were actually proud of it. He wrote to correct this and remind them not to be deceived, “wrongdoers will not inherit the kingdom of God?”

Paul didn’t write a letter to the City of Corinth, nor did he write it to be read out on street corners (or to be posted on social media). He wrote it to correct the poor behaviour of Jesus’ followers who should have known better.

Consider Good News

Unbelievers and inquirers need to hear the good news about Jesus in a way they can receive it and when they’re ready for it. It’s interesting to note that the words “repent” and “repentance,” from Acts to Revelation, are only used to address a group of Jewish believers or a church. Repentance is essential, but people need to hear the Gospel FIRST. They then ask, what should I do? That’s when you tell them.

The apostle Peter puts it this way, “Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect” (1 Peter 3:15). Paul reminds the Roman Christians that it’s God’s kindness, forbearance, and patience that leads people to repentance (Romans 2:4). He tells Timothy that, “opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth.” (2 Timothy 2:25).  

In his letter to Titus, Paul encourages him to teach the churches he leads the truth of Scripture, “so that in every way they will make the teaching about God our Saviour attractive” (Titus 2:10b). This is because “the grace of God has appeared that offers salvation to all people” (Titus 2:11). Salvation is for everyone, and no one should be put off the good news of the grace of God by the bad behaviour of God’s people (Titus 2).

Consider What’s Attractive

According to McCrindle Research, one of the repellents to religion and spirituality is “hearing from public figures and celebrities who are examples of that faith.”

A famous Christian may believe they are doing God’s work by posting random verses from the Bible on social media, but the likelihood is they’re turning a lot of people away. The top attractor to Christianity is “seeing people who live out a genuine faith.”

If we genuinely want to see people come to Jesus and discover his love, grace and forgiveness for themselves, we need to learn to live out our faith in a better way.

 

[i] Rugby Australia Code of Conduct:

1.3 Treat everyone equally, fairly and with dignity regardless of gender or gender identity, sexual orientation, ethnicity, cultural or religious background, age or disability. Any form of bullying, harassment or discrimination has no place in Rugby.

1.6  Do not make any public comment that is critical of the performance of a match official, player, team official, coach or employee/officer/volunteer of any club or a Union; or on any matter that is, or is likely to be, the subject of an investigation or disciplinary process; or otherwise make any public comment that would likely be detrimental to the best interests, image and welfare of the Game, a team, a club, a competition or Union.

1.7 Use Social Media appropriately. By all means, share your positive experiences of Rugby but do not use Social Media as a means to breach any of the expectations and requirements of you as a player contained in this Code or in any Union, club or competition rules and regulations.

1.8 Do not otherwise act in a way that may adversely affect or reflect on, or bring you, your team, club, Rugby Body or Rugby into disrepute or discredit…

[ii] See also Acts 13:15, 42; 14:1; 17:2; 18:4; 19:8

 

I received an email a short while ago from a member of Bayside Church in which he expressed his concerns about comments made by “so-called Christian friends” about matters of theology that were fundamental to his Christian faith.

He told me the following story:

“A very good friend of mine told me that she does not believe in the virgin birth of Jesus and that translation errors in the Bible have resulted in us all believing something that isn’t true.

“This friend has a Theology degree and is quite dogmatic in her beliefs (or lack thereof). She claims that the original Hebrew text of Isaiah 7:14 refers to a “young woman”, not a “virgin”. Apparently, an early translation of the Hebrew into Greek took the Hebrew word ‘almah,’ meaning young woman, and rendered it ‘Parthenos’ in the Greek, which means virgin.

“She has told me that the matter of the virgin birth is a non-issue to her as she says that Jesus’ divinity is evidenced in His humanity. In my view, if we deny the virgin birth, we diminish who Jesus is. If He is not born of a virgin (and therefore by a divine miracle of God), he cannot be fully man and fully God, but just fully man.

“As so much in the Christian Church is being watered down nowadays, I am finding it increasingly difficult to respond to questions such as these. I’d be very keen to know your views on the virgin birth and whether or not this has ‘changed’ in 21st-century theology.”

I love questions like this as they cause me to search the Scriptures for answers. Here’s my reply:

Your friend is partly right, but I don’t agree with her conclusions.

Understanding Context

It’s important to remember that the Hebrew Scriptures (Old Testament) had meaning to their original recipients. Something that is invariably overlooked today, sadly.

I encourage you to read Isaiah 7:1-17 and note its context. Isaiah the prophet is sent to reassure King Ahaz that the attack on Jerusalem (by Aram and Ephraim) won’t succeed. Ahaz is encouraged to ask for a sign from God to confirm this, but Ahaz is reluctant to do so. So, Isaiah gives him a sign anyway, “Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel.” This child would be born and, “before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste” (verse 16). This would have been a very encouraging message for Ahaz.

Now, the word translated virgin (almah) can mean “young woman or virgin”. In Isaiah’s prophecy, “young woman” is probably correct. It’s likely that Ahaz knows who this young pregnant woman is (it’s possibly Isaiah’s wife, Cf. Isaiah 8:3). So, basically, Isaiah is saying to Ahaz, “as you know, my wife is pregnant and before our baby knows the difference between right and wrong, the lands of those who threatened you will be utterly destroyed. Be encouraged!”

Thus, the baby is a sign that “God is with us” (Immanuel) and will save us from our enemies.

Understanding Greek

Now, in the Greek translation of the Hebrew Scriptures known as the Septuagint (LXX), because it was translated by seventy scholars (between the 3rd Century and 132 BC when it was completed), they rendered the Hebrew word almah as parthenos (Greek) which refers to a young woman (or man) who has never had sexual intercourse (a virgin). I don’t know why they chose this word, but they did, and the New Testament writers picked it up and applied it to Jesus, the Messiah, who was born of a virgin (Matthew 1:18-25; Galatians 4:4-5).

Unlike Isaiah’s sign for Ahaz, this sign from God was to be for the whole world, and not just Jerusalem. And this time the sign was not about a country being delivered from an aggressor but rather people being rescued from their sins. It’s a powerful analogy which lays at the very heart of the Christian faith.

Understanding Sin

I totally agree with you about the importance of the virgin birth. I believe we need to be careful about fiddling with God’s truth, especially the truths that affect a person’s salvation. If Jesus isn’t 100% divine and 100% human, he could not be our Saviour because he wouldn’t be sinless. If that were the case, he would have had to die for his own sins and not ours.

And so, I believe we should boldly proclaim:

I believe in Jesus Christ, God’s only Son, our Lord,

      who was conceived by the Holy Spirit

      and born of the Virgin Mary.

      He suffered under Pontius Pilate,

      was crucified, died, and was buried;

      he descended to hell.

      The third day he rose again from the dead.

      He ascended to heaven

      and is seated at the right hand of God the Father almighty.

      From there he will come to judge the living and the dead.

 

Whenever there’s an election, I’m reminded of how little some quarters of the church have learnt how detrimental it is to the Gospel when churches and church leaders make polarising political statements.

While I’m all for Christians engaging with politics, or standing for political office, the church as a whole MUST be above politics, non-partisan, and stick to its central message – the good news about God’s love and forgiveness through Jesus Christ.  Anything that clouds that message is an enemy of the Gospel.

Too Political

Several years ago, the Barna Foundation commissioned research amongst young adults (16-29) to find out why they didn’t engage, or ceased to be involved, with a church. One of the six reasons given was that the church was “too political”.[i]

So, I find it gobsmacking that some church leaders are still making politically divisive statements and actions even though the evidence is in that this harms the cause of Christ.

Christian Values?

Last week, I saw a post on a pastor’s Facebook page encouraging their followers/congregation to, “Let righteousness reign. Put Labor and the Greens last!”  I realise this reflects many conservative Christians’ views, but my question is, what message does this send to people in that church who may disagree? What about people who do vote Labor or Green and still love Jesus? What about people in the broader community who are considering Jesus and the Church but are then put off by this statement? Isn’t the Gospel inclusive or do you have to change how you vote when you become a Christian? Also, why is it “righteous” to vote for a conservative party?

This same leader posted the attached chart compiled by the Australian Christian Values Institute.

The Christian Values Checklist informs voters of what each political party stands for on various issues. The report concludes that, if you’re a real Christian, you’ll vote for Christian Democrats, DLP, or Rise Up Australia. If you can’t stomach any of these parties then Australian Conservatives, the Nationals or the Libs would be your choice. But whatever you do, “Let righteousness reign. Put Labor and the Greens last!”

Let’s examine those Christian values. Predictably they’re what you’d expect from conservative Christianity in Australia which has been highly influenced by American evangelicalism. In this tradition, the two main things Christians should focus on are anything to do with abortion or gay people (stop both as much as you can). While the chart helps you understand what various parties advocate on these issues, I can’t help notice the things that are missing. Are not refugees, the homeless, those living with a mental illness, and victims of domestic violence unworthy of the Christian vote? Why are Indigenous people and foreign aid absent? Didn’t Jesus say that the Gospel was good news for the poor? And which party/parties would have the best policies in place to help those on the margins of society? It also appears that poverty and the environment were added on as an afterthought! Maybe I’m wrong, but are they less important than opening parliament with Christian prayer for example?

And consider what’s been happening lately with Liberals in Victoria claiming “the party’s religious right is stacking branches with Mormons and Catholic groups in a drive to pre-select more conservative candidates [who] are often motivated by “single issues” like same-sex marriage or euthanasia. Members of conservative parties, including Family First and Australian Christians, have also been recruited,”[ii]as have people from Pentecostal Churches. Imagine the outcry if these same Christians found out that branches were being stacked by Muslims.

Last week, “the Liberal candidate for the inner-Melbourne seat of Wills … resigned over anti-gay comments … In comments on a conservative right-wing “Christian” blog post, Peter Killin said he would’ve voted against the preselection of Goldstein MP Tim Wilson because of his sexuality and described the homosexual lifestyle as ‘distressingly dangerous.’”[iii] I know Tim Wilson, and he’s a fine man with a passion for serving his local electorate. He responded very graciously by saying he would, “turn the other cheek and leave judgment to others.”

I realise that several candidates have been dropped from various political parties in the last few weeks, for all sorts of appalling behaviour, but when this conduct comes from Christians who want righteousness to reign, I feel compelled to speak out against such hypocrisy.

Stand for the Gospel

Let me repeat, I’m all for Christians engaging with politics, or standing for political office, but the church as a whole MUST be non-partisan. The Gospel is good news for ALL people (Luke 2:10). The church never does well when it’s in charge, it’s not meant to rule nations and manipulate political systems, it’s intended to proclaim a message of reconciliation with a God who loves people and a Saviour who died and rose again to bring forgiveness. I appeal to my fellow Christians and pastors to never lose this focus and to please stop muddying the waters.

 

[1] Kinnaman, David and Gabe Lyons, Unchristian: What a New Generation Really Thinks about Christianity … and Why It Matters.

[ii] https://mobile.abc.net.au/news/2017-06-30/victoria-liberals-religious-right-branch-stacking-fears/8667756?pfmredir=sm

[iii] https://www.abc.net.au/news/2019-05-01/federal-election-2019-liberal-candidate-advocates-against-gay-mp/11063002

 

It’s an awful thought that God would actually create some people for the very purpose of tormenting and torturing them for all eternity, but that’s what some Christians and churches believe, even today!

The belief that God predestines some people for hell comes from what I believe to be a misinterpretation of Romans chapter 9, which has been the subject of some controversy over the centuries. John Calvin and his followers used Romans 9 as proof of God’s predestining some people for heaven and some for hell (before they’re even born!).[i] This is not what Paul is teaching in the three illustrations he uses in this chapter:

  1. God loves Jacob and hates Esau
  2. The hardening of Pharaoh’s heart, and
  3. Clay in the Hands of God

(Please note, it would be helpful for you to read Romans 9 before reading the rest of this blog).

God Loves Jacob and Hates Esau

The word translated as “hate” can also mean, “to love less” or “put in second place”. “Love” infers a positive relationship whereas “hate,” indicates a lack of relationship. It’s important to note that God’s choice of Jacob had nothing to do with salvation, but rather with who would be the Father of the Nation of Israel. This honour first belonged to Esau, but he chose short-term satisfaction over long-term blessing. “Esau despised his birthright” (Genesis 25:29-34).

The author of Hebrews describes Esau as a godless person “who for a single meal sold his inheritance rights as the oldest son. Afterward, as you know, when he wanted to inherit this blessing, he was rejected. Even though he sought the blessing with tears, he could not change what he had done” (Hebrews 12:16-17).  

Romans 9 is not teaching about salvation but rather is speaking about the nations that resulted from Jacob and Esau. God has chosen people for greater or lesser degrees of service often based on their willingness, choices, and behaviour. Paul is addressing service rather than salvation.

The Hardening of Pharaoh’s Heart

The apostle’s second illustration is the hardening of Pharaoh’s heart. Hardening is a symbolic word which means “to twist” in the same way as you would ring out a dishcloth. When you ring out a cloth, you find out what’s in it. Through the ten plagues, God twisted Pharaoh’s heart to squeeze out what was inside, simply revealing what was already there!

Clay in the Hands of God

The final illustration is “Clay in the Hands of God” quoting from Isaiah chapters 29 and 45 as well as Jeremiah 18. “Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?”

Once again, the apostle is speaking about serving God rather than salvation. God does not create some people so that He can damn them to an eternal hell. If that were true, he’d be contradicting his nature as well as the entire intent of the Gospel that is very clearly for ALL people. Why would Jesus die for everyone if everyone could not access salvation?

The Apostle finishes this chapter by quoting from Isaiah 8:14 and 28:16, “As it is written: “See, I lay in Zion a stone that causes people to stumble and a rock that makes them fall, and the one who believes in him will never be put to shame.”

Zion was the hill in Jerusalem that lay opposite Mount Moriah on which the temple stood. On Zion was built the palace of David and the seat of justice. Sometimes Zion was applied to the whole city of Jerusalem as well as the Jewish people. Paul uses the symbolic language of a foundation stone that God would lay from and for the Jews.  A rock of salvation for all, but to many of the Jews, it became a stumbling block because they wanted to be right with God by obeying the Law rather than by trusting in Jesus as their Messiah.

Paul continues this same theme in chapter 10 of how Israel came to miss salvation while the Gentiles found it. The Jews are zealous for righteousness, but their zeal is misguided. They’re trying to be right with God by obeying the entire law, but that’s impossible. Paul says, “It’s not that hard” because “Christ is the end of the law so that there may be righteousness for everyone who believes.”

Being right with God is not impossible like trying to get up to heaven to bring Jesus down or to bring Jesus back from the dead. God has already done this for us by his power. Salvation is simple, accessible and available just like the words you speak. Being right with God is achieved by declaring Jesus to be Lord – words that flow out of a heart that believes God has done the impossible by raising Jesus from the dead. Paul uses the word “everyone” twice in this chapter to declare that the gospel is not just limited to some people.

God doesn’t make some people be objects of wrath to be eternally tortured, “Everyone who calls on the name of the Lord will be saved” (Romans 10:13). Now that’s Good News![ii]

 

[i] According to the Catholic Encyclopedia Calvin taught, “God for His own glorification, and without any regard to original sin, has created some as “vessels of mercy,” others as “vessels of wrath.” Those created for hell He has also predestined for sin, and whatever faith and righteousness they may exhibit are at most only apparent, since all graces and means of salvation are efficacious only in those predestined for heaven.” Others credit Augustine as the author of this heresy. In Christianity, the doctrine that God unilaterally predestines some persons to heaven and some to hell originated with Augustine during the Pelagian controversy in 412 CE.

[ii] Consider also 1 Timothy 2:3-4, “This is good and acceptable in the sight of God our Saviour, who desires all people to be saved and to come to the knowledge of the truth.” And 2 Peter 3:9, “The Lord … is patient toward you, not wishing for any to perish but for all to come to repentance.” That is the desire of God.

 

 

After converting from atheism to Christianity in my late teens and early 20s, I joined a small, Pentecostal church in Western Australia. About 20 to 30 people gathered each week. They were lovely people, and I made some good friends, but the pastor was an evangelist. One thing I’ve learned about evangelists is they make great evangelists but often lousy pastors.

The church was old-school Pentecostal, and the women wore hats and head coverings and long hair, whereas the men had short hair because that’s what the Bible clearly taught! And then, in 1979 in walks Rob Buckingham with his long blond hair, singlet and boardies, and the pastor didn’t know what to do with him! Over the next few weeks and months, the pressure was on to “cut your hair and buy a suit.” I eventually succumbed but not happily. I now realise that the pastor’s advice was based on an incorrect understanding of the Bible.

Does it really say that?

So, let’s take a look at what Paul wrote in 1 Corinthians 11:

“Every man who prays or prophesies with long hair dishonours his head. But every woman who prays or prophesies with no covering of hair dishonours her head—she is just like one of the “shorn women.” If a woman has no covering, let her be for now with short hair; but since it is a disgrace for a woman to have her hair shorn or shaved, she should grow it again. A man ought not to have long hair.” [1]

In this chapter, Paul begins his instructions on orderly worship when the believers gather. [2] He starts by addressing head coverings and hair length, and it’s vital that we understand the cultural and historical background.

In the first century world, a woman’s hair was considered an object of lust, and so it was right for her to cover her head when in worship – this is still the case in some countries and cultures today but is not an issue in most western countries.

Paul’s support for women to wear head coverings was also a statement about economic equality. Wealthy women could afford elaborate hairstyles but the poorer women could not. To counter this disparity Paul suggests a custom of all women covering their heads so as not to cause the less fortunate members of the church to feel inferior – a proposal of revolutionary justice in the first-century world.

Along with head coverings, Paul also addresses hair length – long hair for women and short hair for men – just like my old church did in Western Australia. What our pastor didn’t realise, and thus didn’t teach, was that male prostitutes in Corinth identified themselves by wearing their hair long, and female prostitutes shaved their heads or had short hair. These were the so-called sacred prostitutes, employed by the Temple of Aphrodite in Corinth, who were often freed slaves that were dedicated to their gods for sacred sexual rites.

As we know from the “that is what some of you were” statement in 1 Corinthians 6, [3] there were former prostitutes in the Corinthian church. These men and women had become Christians and were thus no longer to identify with their previous immoral life. For this reason, the apostle encourages women to grow their hair long and for the men to wear their hair short. Such instructions do not apply in most situations today.

Notice also how Paul, in 1 Corinthians 11, teaches that women were encouraged to pray and prophesy in the Corinthian church, but in chapter 14 he writes, “Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.” How do we explain this apparent contradiction?

Always check the context

On closer inspection of the context and culture of these verses, it becomes evident what the Apostle Paul was addressing. The Corinthian church was out of control, gripped with carnality, lawsuits, immorality and false teaching. People were getting drunk during the Lord’s Supper, and their church meetings were in a mess with everyone competing for a chance to use the gifts of the Holy Spirit. It’s with this in mind that these verses in 1 Corinthians are to be understood: “If they want to inquire about something, they should ask their own husbands at home.” It seems that some women in the church were asking their husbands questions during the teaching of the Word and, this too, was disrupting the worship service.

The culture in which a church finds itself also has a significant bearing on the matter. Tony Campolo says, “If the existence of women preachers created a barrier to non-Christians coming into faith, then it was right for women to refrain from being preachers.  In today’s world… keeping women out of pulpits is having a negative effect upon the propagation of the gospel throughout the outside world, and therefore the policy on the matter which was in place in the past should be set aside.” [4]

If we were to take these verses literally we would disqualify all women from any vocal ministry in the church. That would include teaching children, youth leadership, speaking at women’s meetings, being missionaries, singing in the church, praying in prayer meetings and so on. So, women ARE allowed to speak in the church! The “church” being wherever believers gather. But, as per Paul’s final words in 1 Cor. 14, “Let all things be done decently and in order.”

 

[1] 1 Cor. 11:4-7

[2] 1 Corinthians chapters 11 to 14 inclusive

[3] 1 Cor. 6:9-11

[4] 20 Hot Potatoes Christians are afraid to touch, Tony Campolo, 1988 (Page 39)

Last Thursday I was tagged into a Facebook Post of Family Voice Australia[i], an organisation that promotes itself as “A Christian voice for family, faith & freedom.”

The post started with the words, “Dan Andrews’ Government is pushing to axe the Lord’s Prayer …”  I’d like to suggest that an organisation purporting to be “A Christian voice” should use that voice to speak with respect and truth, both of which were missing from the post and ensuing thread of comments.

Getting Facts Right

Premier Daniel Andrews is NOT pushing to axe the Lord’s Prayer.  This time the charge is being led by Crossbench Reason Party MP Fiona Patten.  Last Wednesday, the State Government referred to the Lord’s Prayer to the procedures committee for review.  Daniel Andrews is a Catholic and has said he was open to change.

The Lord’s Prayer is currently read in the Upper and Lower House in Federal Parliament and every state and territory parliament (except the ACT) at each opening sitting and has been since 1918.  In recent years an acknowledgement of traditional owners has also been included which two Liberal MPs have refused to stand for because they’re Christians.  Go figure!

When the tradition of reciting the Lord’s Prayer was started in 1918, over 90% of Australians identified as Christian.  At the last census, 52.1% of Australians acknowledged the Christian faith.  In Victoria, it’s slightly lower at 47.9%, and there’s an increasing number of Australians, 30% to be exact, who are reporting no religion. A third of these live in Victoria.

Unchristian Commentary

Please understand that I am not being critical of Family Voice Australia as a religious organisation, but I am concerned with some of the people and comments they attract.

The post about the Lord’s Prayer contained many inflammatory comments.  Some people suggested that Daniel Andrews is an evil person, a wingnut, who has sold his soul and is destined for hell, “he certainly won’t enjoy the second death!”

While there were some excellent comments and discussion on the thread, a lot of it spewed unkindness, judgmentalism, and hatred, all of which are unbecoming of people who profess the Christian faith.

I’m not sure if anyone else noticed the irony, but individuals who were advocating for the Lord’s Prayer seemed to contradict its central themes.  For example, “forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.”  There didn’t seem to be much forgiveness being exercised or deliverance from evil comments.

The Constitution

Another reader commented, “Our constitution isn’t multi faithed [sic.] It’s based on the Word of God only.”  Ummmm.  No, it isn’t.  Section 116 of the Australian Constitution includes the only comment about religion, “The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth.” Section 116 does not apply to the states. Each state has its own constitution.

The Lord’s Prayer In Parliament?

So, what are my thoughts concerning the Lord’s prayer being read in Parliament?  I summarised them in a comment on Family Voice Australia’s post:

“While I would certainly like to see The Lord’s Prayer retained as part of the Parliamentary Standing Orders, I do think it’s important how Christians / churches respond to these kinds of things.  I’ve read some of the comments on this thread and, while some of them are measured, it appears to me that some reflect unkind and unchristian attitudes.  I don’t think this endears the church to the broader community. 

“It’s a tragedy that most people know the church’s position on ethical and moral issues, but they don’t understand the gospel because it’s been drowned out by all the other things they hear from us. This needs to change! People need to hear the gospel, the good news, about Jesus Christ. They need to know that “God was reconciling the world to himself in Christ, not counting people’s sins against them” as the apostle, Paul wisely wrote. I’d also encourage you to read Jeremiah 29:4-14 which outlines God’s plan for his people living in godless Babylon (much more godless than Australia is today). Amongst his instructions God tells his people to, “seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper.” Let’s unite in prayer for Australia, for Melbourne, for our politicians ~ even the ones you didn’t vote for and don’t like. And more than anything “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16).

Defend Faith Wisely

I believe we Christians need to choose our battles wisely; otherwise, we become viewed as a bunch of whiners who are defined by what they’re against.  I was talking to a State MP this morning, and he agreed.  While he likes the Lord’s Prayer being read and told me the vast majority of MPs are in the chamber at that time[ii], whether or not the prayer is read is NOT the burning issue of our time.

What to Advocate For

Frequently, Christians are viewed as protecting their own self-interests rather than looking out for the interests of others (Philippians 2:4).  If we’re going to lobby governments it should be on behalf of those who have no voice – the poor, marginalised and mentally ill, asylum seekers, victims of domestic or other types of abuse, widows and orphans, the homeless and trafficked, prisoners, people in hospital and nursing homes and those caught in a cycle of addiction.[iii]  That’s the gospel people need to hear and see.  Sadly, that’s not the message I got from the Family Voice Australia Facebook post last week.

Where to From Here?

I believe an excellent way forward is a statement to be read out that is based on the Golden Rule, rather than the Lord’s Prayer.[iv]  The Golden Rule is one of the oldest life truths known to the human race.[v] Jesus taught it, but it predates him by almost two thousand years and is found in all twelve traditional world religions, including Judaism, Islam, Buddhism, Hinduism, and Christianity.

It is first seen in ancient Egyptian history and has been quoted by some of the greatest philosophers including Socrates, Plato, Aristotle, Seneca and Philo.  What has been known, taught and practised for thousands of years in various religions and philosophies has now also been embraced by modern social psychology.[vi]

The Golden Rule is the ultimate key to a fruitful and satisfying life – the principle of treating others as one would wish to be treated.  So why not write a statement that encapsulates that truth and reading that declaration in Parliament?  It would be a brilliant framework for all decisions our MPs need to make and, who knows, they may even start speaking to one another with a little more kindness!

 

[i] Formerly Festival of Light (Rev. Fred Nile)

[ii] The Greens wait outside the Chamber until the prayer is concluded

[iii] Luke 4:18-19; Matthew 25:34-40

[iv] Jesus put it like this, “In everything, do to others what you would have them do to you, for this sums up the Law and the Prophets” (Matthew 7:12). In other words, living by this one rule of life is like living up to the entire Hebrew Scriptures (what Christians refer to as The Old Testament).

[v] https://baysidechurch.com.au/what-if-everyone-practised-the-golden-rule/

[vi] Modern social psychology refers to it as The Law of Reciprocity. When someone does something nice for you, you will have a deep-rooted psychological urge to do something nice in return. One psychology website asked the question: “Have you ever noticed that you feel compelled to do something for people who have helped you along the way – even if they haven’t asked you to? There’s something very powerful at play that causes this phenomenon.”

 

Bayside Church Logo

For all of my life as a Christian, I have hugely valued the prophetic gift as well as the prophecies that have been spoken into my life. I have been guided and strengthened by these words and regularly used them in spiritual warfare, just as the apostle encouraged his son in the faith, “Timothy, my son, I am giving you this command in keeping with the prophecies once made about you, so that by recalling them you may fight the battle well” (1 Timothy 1:8).  When the battle is raging, and discouragement tries to dampen my enthusiasm for the call of God on my life, I remind myself of the prophetic vision and “fight the battle well.”

It was through prophecy in 1984 that God led me to be a pastor and to train for that calling.[1]  It was through prophecy that I moved to Melbourne in 1988 – the same year the Holy Spirit spoke to me about pioneering a church in Cheltenham.  It was through five prophecies in 1991/92 that I knew it was the right time to pioneer Bayside Church, and insights from The Lord have kept us on track and on fire for the past 27 years of leading the church we started.

In the early weeks of this year (2019) the prophetic word once again started to burn within me as God showed me that the best days for Bayside were still ahead, that THE BEST WAS YET TO COME.  Last weekend I taught on one of the two verses of Scripture that have formed the basis of this prophecy – Haggai 2:9.  I encourage you to watch or listen to the podcast of this message. Over the coming weekend, I’ll be sharing on the other verse at all services at Bayside’s Frankston and Cheltenham Campuses.

I prophesy that:

  • God is bringing us into a new time of His Presence, that Bayside Church will be all the more magnificent & marvellous because of the presence of God filling and empowering all we do.
  • People who have been rejected, or exhausted, by other churches will find a home here.
  • New people will come and join us, and some of those who have moved on, for whatever reason, will realise that this is the house God has planted them in and they will return to continue the journey with us.

I predict that:

  • We will see many people choose to become followers of Jesus, to have their sins forgiven and their lives transformed by the Gospel. This transformation will inspire their family and friends who will also come and see what has caused such change. Some of them will also receive Jesus as their Saviour.
  • “Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever” (Daniel 12:3)

I declare that:

  • God is raising up new leaders, new connect groups, fires around the Bay where God’s people can enjoy genuine community, pray & care for one another, and reach out to their neighbours.
  • And I see an increase in boldness for God’s people. Not that we become brash and bombastic, but rather, out of humility and compassion towards the hurting we would offer to pray and genuinely care for the poor, the sick, the lonely, the imprisoned, and the marginalised. That God “will make your righteousness go forth as the light, and your justice as the noonday sun” (Ps 37:6), and “the glory of this present house will be greater than the glory of the former house,’ says the Lord Almighty. ‘And in this place, I will grant peace,’ declares the Lord Almighty” (Haggai 3:9).

And so, Bayside Church, may I inspire you to put into action the words of the apostle Paul, “But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus,” (Philippians 3:19) because …

THE BEST IS YET TO COME!

 

[1] For more on this, I encourage you to watch my testimony of conversion and calling ~  https://baysidechurch.com.au/church/senior-ministers/rob-buckingham/

 

 

There’s no doubt that there are some quite troubling sections in the Bible, especially in the Hebrew Scriptures. [i]We can either just skip “those” bits or we can dig a little deeper, research history and culture, and discover the truth.

One such problem is the warning that God punishes children for their parents’ sins, something that is repeated several times in the context of the Ten Commandments. [ii]

“The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion, and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation ” (Exodus 34:6-7 ).

Contradiction?

At first glance, these verses seem totally unfair and vindictive.  Why should innocent children be punished for the sins of their parents?  To interpret these verses in this way also contradicts other parts of the Bible. Consider Deuteronomy 24:16, “Parents are not to be put to death for their children, nor children put to death for their parents; each will die for their own sin.”

So, what are we to make of these words in Exodus 34? The Hebrew word translated, “punishes” is paqad (phonetically paw-kad), and has various meanings depending on context. [iv]  Until recently, most translations rendered this verse as, “visiting the iniquity of the fathers…” (not parents as in the modern translations). In the ancient world the father was the head of the household, the ruler or chief, and thus his character and behaviour, either good or bad, would have a significant impact on the rest of the family.

The verses in Exodus 34 focus on the iniquity (sin, perversity, moral evil and faults) of fathers, and the effect this behaviour had on their children, grandchildren, and great-grandchildren. Families in the ancient east often included three or four generations living together under one roof. Thus, what the patriarch of the family did would literally affect “the children and their children … to the third and fourth generation.”

Bad Parenting?

Alan Nichols, a former Anglican Minister, wrote, “One of the worst features of the Yugoslavian civil war was the way grandfathers had taught their sons and grandsons how to continue to keep ethnic hatred between Serbs and Croats alive since the 1940s. I saw young soldiers say proudly, ‘My grandfather showed me why I should hate them.’” [v]

We still see the distress that bad parental behaviour has on children when they grow up to repeat their parents’ sins. The abused become the abuser, the child of an alcoholic parent sometimes grows up with a drinking problem and so on. On one of her programs many years ago, Oprah Winfrey interviewed a woman who traced child abuse back through five generations of her family. History kept repeating itself until someone made the decision that harmful behaviour would stop with them.

Sin Affects

And so, when Scripture states that God “[visits] the iniquity of the fathers on the children and their children … to the third and fourth generation,” it is not making a vindictive, unjust threat, but is rather stating the reality that no parent can sin without their children, and others in the household, being affected. “Parenthood brings with it a solemn responsibility to live in such a way that our children benefit, not suffer. Our behaviour should bless them not curse them.” [vi]

Sadly, the people in Bible days often believed that God literally visited judgement on subsequent generations for the sins of their forbears. The people of Israel even developed a proverb about this, “The parents eat sour grapes, and the children’s teeth are set on edge” (Ezekiel 18:2).

Hundreds of years later, the prophet Ezekiel questioned why this proverb was still being used considering that it was not true. He followed the question with a statement attributed to God, “As surely as I live, declares the Sovereign Lord, you will no longer quote this proverb in Israel. For everyone belongs to me, the parent, as well as the child—both alike, belong to me. The one who sins is the one who will die” (Ezekiel 18:2).

Pointing Fingers

But old habits (and false doctrines) die hard. One day Jesus’ followers saw a blind man and asked, “Rabbi, who sinned, this man or his parents, that he was born blind?” (John 9:2).  Jesus responded that sin was not the cause of his blindness, once again correcting the same age-old error. I still hear Christian people bring condemnation on others by suggesting their suffering is a result of sin. Maybe it is (although it usually isn’t), but we should be careful not to be like Job’s miserable comforters who heaped more sorrow on an already distressed person.

Changing the Course

Finally, it’s worth noting the emphasis on the goodness of God in these Bible verses: “the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion, and sin.” “I, the Lord your God … showing love to a thousand generations of those who love me and keep my commandments” (Exodus 20:6).

Parents have an enormous responsibility to maintain and model their faith in God before their children and to live authentic lives that reflect compassion, justice, love, and grace to others. But, if this has not been your experience with your parent(s) or family, be encouraged that old patterns of behaviour can be broken. There is no reason for you to be limited by the trauma and troubles of the past. Seek help and accountability, “confess your sins to each other and pray for each other so that you may be healed” (James 5:16), book in with a qualified counsellor or psychologist to help you relearn healthy habits and, most importantly, rely on the grace and power of God to redeem your past and give you hope and a future (Jeremiah 29:11).

 

[i] Old Testament

[ii] Deuteronomy 5:8-10; 7:9-11; Exodus 34:6-7

[iii] Exodus 34:6-7

[iv] https://biblehub.com/hebrew/6485.htm

[v] Barry Chant, Breaking the power of the past. New Day Magazine, March 1992

[vi] Ibid

[viii] Ezekiel 18:3. I encourage you to read the rest of the chapter as all of Ezekiel 18 deals with this topic. It finishes with, “I will judge each of you according to your own ways, declares the Sovereign Lord. Repent! Turn away from all your offences; then sin will not be your downfall. Rid yourselves of all the offenses you have committed, and get a new heart and a new spirit.”

 

Despite the media suppression order, many of us were well aware that George Pell was found guilty on December 11th last year in a unanimous Jury decision. Pell was found guilty on five charges – one charge of sexual penetration of a child under 16 and four of indecent acts with a child. The abuse happened in the 1990s at St. Patrick’s Cathedral while Pell was Archbishop of Melbourne.

There are others who have come forward to accuse George Pell of abusing them, about whom the general public will never hear. Some victims don’t want to go public for all kinds of reasons. [1] What we know from other cases is that those who do come forward are usually just the tip of the iceberg.

George Pell is due to be sentenced on March 13th, but was taken into custody yesterday (February 27th). The offenses carry a maximum jail term of ten years. George Pell maintains his innocence and his legal team has indicated that he will appeal the conviction.

One of the boys Pell abused was just 13 at the time. The following year he turned to drug use and was diagnosed with PTSD and depression. Sadly, this young man died from a heroin overdose when he was 30. There are tens of thousands of stories like this from children and adults who have been abused by priests, ministers, teachers, and others in positions of authority for decades in many nations.

Response to Andrew Bolt

Journalist Andrew Bolt has spoken out against Pell’s conviction stating that one of Pell’s abuse victims, now dead after a heroin overdose, denied being abused by a priest when asked by his mother. Bolt also said the other victim who gave evidence in court did not speak about the incident for many years. [2] What Andrew needs to understand is that the vast majority of abuse victims NEVER come forward. The number one reason for this is the shame they feel as a result of their experience. Only one in seven female adults who were victims of sexual abuse report the abuse. It is even lower for men. Only one in ten children report sexual abuse while they are children. The recent Royal Commission found that it took on average 23 years to report child sexual abuse, and longer again for men who take an average of 27 years.

What about the victims?

I’ve closely followed the Royal Commission into institutional responses to child sexual abuse and, like most people, I’ve been horrified by what I’ve heard. In past decades we were just unaware of the extent of the harm (sexual or otherwise) perpetrated in our schools, churches, orphanages and other institutions. I am so glad these things have now been brought into the light, and many of the abusers have been found guilty and justly punished.

My heart goes out to those who have suffered abuse at the hands of those who should have been their protectors. I cannot imagine the fear faced by young children knowing they were powerless to stay safe from adults who abused them or from others who would just not listen to their cries for help.

It’s alright to be angry

I understand the anger felt by the victims and their families. I am angry too, and so is God. The Bible continually calls upon those who follow Jesus to defend the widows and orphans, the children and the marginalised. Those who say they follow Jesus and yet use their power to abuse the powerless will ultimately suffer severe judgement. The prophet Isaiah wrote, “Woe to those who enact evil statutes and to those who constantly record unjust decisions, so as to deprive the needy of justice and rob the poor of My people of their rights, so that widows may be their spoil and that they may plunder the orphans. Now, what will you do in the day of punishment, and in the devastation which will come from afar? To whom will you flee for help?” [3]

Jesus put it this way, “But if anyone causes one of these little ones who believe in Me to stumble, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea.” [4]

If you’re angry with God or the church or both, I encourage you to express it in healthy ways. God is not put off by your resentment; in fact, some of the Bible’s authors strongly verbalise their anger and questions to God ~ why have you allowed this to happen to me? Where were you when I was suffering? How long are you going to wait until you help me? Why are you permitting others to hurt me? Read the Psalms, and you’ll find many of these questions and accusations from the writers, and God seems quite comfortable with people expressing themselves to him in this way. I urge you to process your feelings with God and grow closer to him as a result.

Other Considerations

Another thing that’s worth considering is that the presence of a counterfeit means that the genuine article must also exist. No one would make a counterfeit $7 note because there’s no such thing. The presence of phony and abusive priests and ministers, as tragic as that is, also points to the fact that most men and woman in these positions are not fake, they’re the real deal.

I encourage you to look for a church community that is safe, one that has proper processes and policies in place to protect all people, especially children and the vulnerable. While no church is perfect, it is possible to find a community of believers where you can grow in your faith and contribute to making the world a better place. It’s also in a community that you can find a measure of healing as well as the strength to live beyond what has happened in your past.

And if you have offended by sexually abused children (or adults) I encourage you to come forward, not only to receive justice but also to get help. The abuser has invariably been abused and there is support available.

If you are struggling, please call Lifeline on 13 11 14 or the LightFM Careline on 9583 2273.

 

 

[1] Most victims of abuse do not make themselves known. Some have already dealt with the effects of abuse on their own; others don’t want to drag all the painful memories up again. Some don’t want their identity known or don’t want to go to court. Other victims think they are the only ones who experienced abuse, and it’s not until someone else comes forward that they realise they’re not the only one. That is why we often see others claim to be victims of abuse once one person has told their story. Then there’s the very real effect of Stockholm Syndrome, where the victim develops feelings of trust or affection towards a captor.

[2] https://www.news.com.au/national/andrew-bolt-says-cardinal-george-pell-was-fasely-convicted-of-sexually-abusing-two-boys/news-story/093735c7e28d42350460f05d0aca7b00

[3] Isaiah 10:1-3

[4] Matthew 18:6

 

Maybe you’ve just read the title of this blog and thought, “Surely Jesus doesn’t get exasperated? He’s gentle Jesus meek and mild right?”  Wrong!  In fact, Jesus is never described as “mild” in the Bible while he is defined as “meek.”[i]

The mild Jesus seems to be the invention of hymns, poems, and a rather insipid view of the Christian faith that sees strong emotion as sinful or at least unfitting of God.  And yet, in the Bible God is portrayed as angry against injustice and jealous over his people. God has strong feelings, and so does Jesus (God in human form).

Emotional Jesus

The Gospels frequently describe the emotions of Jesus. At various times He was joyful, exhausted, angry, sorrowful, compassionate, frustrated, empathetic, disgusted and, yes, exasperated.

Mark’s gospel describes a time when “The Pharisees came and began to argue with him, asking for a sign from heaven, to test him. He sighed deeply in his spirit and said, “Why does this generation ask for a sign? Truly I tell you, no sign will be given to it.” Then he left them, got back into the boat and crossed to the other side.”(Mark 8:11-13 NIV) Notice that Jesus, “sighed deeply in his spirit”.  He was experiencing strong emotion, intense exasperation, because of the stubbornness of the Pharisees.

A quick look at the previous chapters shows us why Jesus was so annoyed with these guys asking for a sign. Not long before this Jesus fed 5,000+ predominantly Jewish people on the western side of the Sea of Galilee.  A while later he sailed to the eastern side of this Sea and fed 4000+ gentiles.  Add to that some healings and miracles, and walking on water, and it’s easy to understand his exasperation – there was already so much to see, but they wanted more.

Feeding the More Mentality

Sadly, the “mentality of more” didn’t pass away with the Pharisees.  It’s still alive and well even amongst followers of Jesus today who have bought into a consumer mindset of their faith.

While the poor are being fed, orphans adopted, and healings are happening; pastors and leaders faithfully preach and teach the Scriptures week after week, provide opportunities for service, connection, and worship, encourage, pray, counsel, and inspire with vision, some Christians too easily ‘channel their inner Pharisee’ and ask for more – a bit like Oliver Twist.

The twist here is that, unlike Oliver, Christians in the Western world are already exceptionally well fed, but what they have is never enough.

Our needs aren’t being met in this church anymore.

The sermons are not relevant to me.

The worship is better is that church (whatever that means).

The songs are too modern/old, too loud/quiet, fast/slow.

The list is endless, and I’m sure you get the picture.  Amazing things are happening all around these people but they want more and, like the consumers they are, they will go anywhere to get what they want.

The Heart of the Problem

The fundamental problem here is that these consumer Christians, just like the Pharisees that exasperated Jesus, have put themselves in the centre of the universe. In their minds, even if they don’t express it plainly, the whole world revolves around them, their needs and their wants.

And so, life is a constant disappointment because the rest of the world doesn’t recognise the position they perceive for themselves. They are restless souls always looking to get their own way, and for everything to be made-to-order just the way they like it.

No church can be that for every person all the time. Bayside Church doesn’t always tick every box for me, even though I’m its senior leader.  My leadership of Bayside isn’t about getting my way or styling a church that I always enjoy. I’ve made a choice to do nothing out of selfish ambition or vain conceit. But instead, in humility I try and value others above myself, not looking to my own interests but to the interests of the others (Phil 2:3-4).

I continuously seek to take myself off the throne of my life and make sure Jesus is firmly in his rightful place. Sometimes I succeed at this. I encourage you to do the same. You’ll be surprised at how much your church (or workplace, or family) improves when you do, and you’ll stop exasperating the people around you (most of the time).

 

[i] Meekness is having power under control. Jesus was all-powerful but also self-controlled. Meekness should never be confused with weakness.

During the early months of Jesus’ ministry, he was seen as a teacher (Rabbi) who travelled around the Galilean countryside teaching in their synagogues. People loved Jesus right from the start. His message was fresh and insightful and often came with a demonstration of the power of God in signs, wonders, and miracles.

On one particular occasion, Jesus returned to Nazareth, the small rural town of about 400 people where he had been brought up. “On the Sabbath day, he went into the synagogue, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written: ‘The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favour.’ Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. He began by saying to them, “Today this scripture is fulfilled in your hearing” (Luke 4:14-21).

The eyes of everyone in the synagogue were fastened on Jesus for a couple of reasons. Firstly, he was teaching them from the Scriptures, so they were focused on him and secondly, Jesus had stopped reading halfway through a sentence, and they probably wondered why.

Focus on the Good

We don’t know what Jesus taught the people that day. For whatever reason Luke didn’t deem it essential to record the sermon, just the text, and to let us know that Jesus had told the people that this 700-year-old portion of the Hebrew Bible was fulfilled in their hearing on that day!  Wow!

The fact that Jesus stopped reading the Isaiah prophecy halfway through a sentence was very profound. Those in the congregation who knew their scriptures well would have realised that Jesus didn’t complete Isaiah’s sentence: “to proclaim the year of the Lord’s favour and the day of vengeance of our God.” There’s no comma or full stop after the word “favour”.  Jesus just stopped reading, rolled up the scroll, gave it back to the attendant and sat down.

Jesus came to declare the beginning of a period known as “the year of the Lord’s favour.” It’s worth noting that favour is spoken of as a Year whereas vengeance is a Day. These are symbolic rather than real periods, but it’s encouraging that favour lasts a long time whereas vengeance or judgement passes quickly. Jesus didn’t come to bring judgement – he warns of it as a future event, but his emphasis is on the favour, which is the good news, the gospel.

To realise more deeply what Jesus is referring to, it’s helpful to have some understanding of the Hebrew calendar. The Torah mandated a seven-year agricultural cycle for the land of Israel, something which is still observed in contemporary Judaism (Lev 25:10). Every seventh year was to be a Sabbatical year in which the land was rested. No ploughing, sowing or harvesting was to be undertaken. The fields would rest and then be ready to produce crops from the next year, and the cycle would begin again. Then every fiftieth year was to be a Year of Jubilee (or year of the Lord’s favour). It was a sacred time of freedom and celebration when everyone received back their original property, non-commercial debts were cancelled, and slaves would return home to their families. Clearly, this was very GOOD NEWS for many people.

A Modern Jubilee

In modern terms, the closest thing we have to a jubilee is an amnesty. In 1996 the Howard government responded to the Port Arthur massacre by allowing owners of illegal firearms to hand in weapons without penalty. “All up, more than 700,000 guns were removed from the community and destroyed. No other nation had ever attempted anything on this scale” (The Age). More than 50,000 guns were collected at the second amnesty in 2017. Usually possessing an illegal firearm would incur a penalty, but not during an amnesty. That’s what Jesus declared by his statement about the year of the Lord’s favour – a time when we can literally hand over all our sins, and mistakes (that would usually incur a punishment) with no questions asked and no penalty to pay. That’s the time we’re in right now – living in God’s favour; our debts have been cancelled, our sins are forgiven, and past offences are forgotten or overlooked.

The year of God’s favour is a whole new age in which God lifts his people out of their distress. If you are a follower of Jesus, you are continually living in his favour. While I was meditating on this a few days ago, the Holy Spirit impressed upon me that Bayside Church is coming into a Year of Favour – not 365 days but rather a new beginning, a fresh start. Christie and I are so excited about this. We’ve shared it with the church board and staff, and now I share it with you too. May I encourage you to draw close to your church at this time and benefit from all the Lord is doing.