I recently read a comment from a pastor who was angry about the behaviour of a politician. Nothing strange about that you may think, and I agree. What was a little out of the ordinary, though, was that the pastor suggested he’d like to do something painful to the politician and, to justify his viewpoint, he quoted the story of Jesus cleansing the Temple.

“WWJD: he would have made a whip and beat the crap out of him!”

I’ve heard a few people over the years use this story about Jesus and the whip as a license for some act of violence against another person (or people). But is that really what Jesus is doing here, and does this story encourage the use of violence?

Jesus in the Temple

Even though the account of the cleansing of the Temple is found in all four Gospels, it’s only the apostle John who mentions a whip (John 2:15). There is no mention of Jesus using the whip against a person; in fact, John reports that he used the whip to drive both the sheep and the cattle out of the Temple. John doesn’t say Jesus hit the animals either.

Jesus’ Purpose

The most important question here is, why did Jesus act in this way? What did he want to teach his followers? It certainly wasn’t to “beat the crap” out of someone with whom we disagree.

All the way through his ministry years, Jesus faced resistance from the Jewish religious leaders. Jesus came with the revelation that God, the father, was compassionate (Luke 6:36). In contrast, the predominant theme of the first century Judaism was purity, not compassion: “You must be holy because I, the LORD your God, am holy.” The Gospels record the constant clash of cultures between Jesus’ compassion for people and the purity code of the day. That’s what the cleansing of the Temple was all about.

Old Testament Temple law didn’t restrict the access of women or non-Jews. But over the centuries, purity laws were extended. By the time of Jesus, women and Gentiles were excluded from the Court of Israel on pain of death.

It was Passover, and space that was meant for people in the Court of Gentiles was taken up by merchants, their tables, and their animals. And that’s why Jesus’ anger boiled over. He had come for those on the margins of society, those who were often excluded by the purity laws – the unclean, the poor, sinners, tax collectors, women, lepers, the disabled, and so on. He came to bring IN those who were kept OUT by man-made religion.

Jesus’ Anger at Injustice

As Jesus is clearing the Temple, he quotes from the Scriptures, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers” (Isaiah 56:7; Jeremiah 7:11). Isaiah goes on to speak of the Temple being for the Gentiles as well (a house of prayer for all nations), a fact that many of Matthew’s readers would have been well aware. And so, Jesus’ action here becomes clear. He’s providing room for those who have been left out. Matthew tells us, “and the blind and the lame came to him in the temple, and he healed them.” Hang on a minute! The blind and the lame weren’t allowed in the Temple. Ah, that’s the point. Jesus consistently brought in those who were left out – and so should his church today!

Grace & Compassion

This story has nothing to do with excusing violence against someone with whom we disagree and everything to do with extending grace and compassion to people in distress. If Jesus were here today, he wouldn’t make a whip and beat the crap out of anyone.

Another occasion makes Jesus’ peaceful intentions clear. He and his disciples had been rejected by a Samaritan town. James and John (the ones most likely to make whips to beat people) suggested they could “call fire down from heaven to destroy them.” Jesus rebuked them because “the Son of man didn’t come to destroy men’s lives, but to save them.” But Jesus, don’t you want to beat the crap out of them? “No, I’m the Prince of Peace, not a man of violence!”

Someone asked me a few days ago, “Where is God in the midst of all the suffering from the bushfires currently ravaging Australia?” It’s a good question and reflects the most frequently asked question about the Christian faith, which goes something like this: “If God is real, why do we see so much suffering and evil in the world?” I mean, if God is really that powerful, really sovereign, really in control, then why doesn’t He do something about the pain and suffering of people? There are several things to be said in answer to this question.

Suffering Caused by Humans

Firstly, it needs to be realised that people cause the vast majority of suffering on planet Earth. We have the free will to make choices. Some people choose well, others don’t. The poor decisions some people make invariably impact others, causing pain and suffering. So far this bushfire season, 24 people have been charged for arson although most of the fires were not deliberately started.

In past studies, criminologists have estimated that 85% of wildfires are caused by humans, with the remaining 15% of fires usually the result of lightning strikes. Human causes of bushfires include arson, along with non-malicious activities. Negligent behaviour of leaving a campfire smouldering, dropped cigarettes and matches, arcing from overhead powerlines, accidental ignition in the course of agricultural clearing, grinding and welding activities, sparks from machinery, and controlled burn escapes are all causes of bushfires.

Climate change is also a contributing factor. Australia’s climate has warmed by more than one degree Celsius over the past century, causing an increase in the frequency and intensity of heatwaves and droughts which dry out the undergrowth and create conditions that increase the risk of bushfires. In turn, the bushfires release a massive amount of carbon dioxide, which raise Australia’s contribution to global greenhouse gas emissions, exacerbating the problems associated with global warming.

At the beginning of time, God gave the responsibility of governing and controlling creation to human beings (Genesis 1:28). So, are we doing a good job? Sometimes “yes” and sometimes “no.”

Bono writes, “Extreme poverty has been cut in half in the last 20 years, and the facts show that we can get it to virtually zero within a generation – but only if we act.” That’s right, good people taking charge can end poverty in the next few decades. So instead of blaming God for suffering, we can all make this world a better place.

The same can be said about other significant issues of caring for the Earth and its people. Reducing pollution, caring for the environment, conservation, praying, and work for peace and justice amongst people and nations, economic justice and equality between rich and poor, male and female; racial equality for people of marginalised races; protection for refugees and asylum seekers and so on.

These are not merely political issues; they are significant matters that should concern all of us who pray for God’s kingdom to come, his will to be done on Earth as it is in heaven.

Suffering Caused by Natural Elements

But this still doesn’t account for the suffering that is NOT caused by people. What about natural disasters such as earthquakes, floods, volcanoes, tsunamis, avalanches, extreme weather events, and 15% of bushfires that are not the fault of humans. While I don’t pretend to have all the answers to these complex scientific occurrences, it should be noted that the very things we enjoy on this planet can also harm us.

I love the trees. I appreciate their colour against a blue sky; I love their shade on warm days, and I breathe the oxygen they create. Trees play a role in the formation of rain and wind. Strong winds can cause large tree limbs to break. Sometimes these fall on people and cause injury and death.

Earthquakes are caused when tectonic plates move. If the Earth were solid, rather than being made up of plates that move, life, as we know it could never have survived. Earthquakes and volcanoes have been responsible for creating countries (such as Japan) and the stunning mountain ranges we enjoy. People can ski on many of these mountains. Sometimes avalanches happen, causing injury and death. Some people love climbing mountains. Occasionally they die trying.

Volcanoes occur when magma erupts through a weakness in the Earth’s crust (invariably as a result of an earthquake). Eruptions wouldn’t happen if the Earth were colder. But if this were the case, the cooling would remove the magnetic shield around Earth that protects the planet from cosmic radiation. The result would be out of control global warming, an increase in cancer-causing solar rays, and extensive solar winds that would dry out rivers, lakes, and seas. There goes your fishing, boating and surfing.

Floods cause havoc. They destroy homes, livestock, and people’s lives. They also create an explosion of new plant and animal life. Floods rejuvenate river systems, fill dams, soak agricultural land to prepare it for bumper crops, recharge groundwater systems, fill wetlands, and increase fish production because of nutrients supplied by the land during flooding. The gravity that keeps us on the planet also enables fatal falls; the fire that warms also burns; the water in which we swim can even drown.

Bushfires, as devastating as they are to human and animal life, are also necessary for the rejuvenation of vegetation. In fact, some plants actually need heat and smoke to release their seeds.

So, where is God in the bushfire’s crisis? God is actually right in the midst of suffering, hurting people. There’s a video doing the rounds on social media at present highlighting people who are praying. One lady said, “I don’t pray to the Lord very often but yesterday I never prayed so hard in all my life.” A guy said, “The sirens started up and at that point I was praying – and I was an atheist for 25 years.” Where was God? Right there!

Tragedies happen, and the suffering of people should never be downplayed. During this current crisis, we have an incredible opportunity to come together, to help one another, to be our best selves. Now is not the time for criticism and protests. We’ll have plenty of time to review what could have and should have been done once this crisis is over. Right now, let’s help those in need.

If you’d like to help, you can give a Tax-Deductible donation to the Bayside Foundation. Please specify your gift for “Bushfire Relief”.

 

 

Unlike the other religious people of Jesus’ day, he lived up close and personal with people. He associated with those who respectable pious people would usually shun, and it eventually got him killed.

Jesus came near

He got into the trenches – he got his hands dirty.

He walked and talked with people.

He wasn’t afraid of being a part of their lives.

He placed infinite worth on every human being.

“The common people heard Him gladly” (Mark 12:37)

He saw everyone as worthy.

He was merciful and deliberately went to places where mercy was needed – and provided it.

 

Jesus was the life of the party

He wasn’t a party pooper. He turned water into wine when the wine ran out.

He accepted an invitation to Matthew’s party even though there were undesirables present.

Jesus was accused of being a glutton and a drunkard, but he was neither.

He was holy and blameless.

He faced all of the same temptations we do, yet he did not sin.

He mixed with the people of the world but didn’t compromise with the world.

Jesus was an unexpected God

He didn’t fit into a stereotypical religious box.

Jesus looked for ways to free people from rules and bondage.

His yoke was easy and his burden light.

He lived and taught the law of love – love of God and love of neighbour.

He humanised the poor and demonstrated God’s incredible concern for their well-being and, in doing so, decried those who ignored or dominated them.

He spoke directly to women, something men would not usually do.

The gospels show Jesus speaking to women, and doing so with tenderness and kindness.

His ministry was largely supported by the financial offerings of women.

It was to women that He made his first post-resurrection appearances.

 

Jesus came close

Not only did he heal lepers, he also touched them – the most unclean people in Jesus’ society.

He used children as an example of what the Kingdom of God is like.

He spoke to, loved, and healed his racial enemies like the Samaritans.

He even spoke of a Samaritan as being “good.”

 

Jesus taught everyone is included

He helped Israel’s oppressors. Centurions and tax collectors were not exempt from Jesus’ kindness and attention.

He even called a tax collector to be a disciple and write the first gospel.

He taught us to love our enemies and revealed what this looked like.

 

In the words of the apostle Paul, even though “he had equal status with God he didn’t think so much of himself that he had to cling to the advantages of that status no matter what. Not at all. When the time came, he set aside the privileges of deity and took on the status of a slave, became human! Having become human, he stayed human. It was an incredibly humbling process. He didn’t claim special privileges. Instead, he lived a selfless, obedient life and then died a selfless, obedient death—and the worst kind of death at that—a crucifixion” (Philippians 2:5-8 MSG).

 

Jesus is God in human form

“The Word became flesh and blood, and moved into the neighbourhood” (John 1:14)

He lived, worked, and ministered amongst people ~ and he still does.

Jesus has a body on earth – the Body of Christ.

It’s you and it’s me, reflecting his nature wherever we are.

 

 

 

The Bible has a lot of practical advice to give when it comes to money, especially how to manage it well and how to stay away from bad debt.

Australia has one of the highest household debt rates in the world. While other countries’ household debt has levelled out or is decreasing, Australia’s is still on the rise.

In 2015, the ratio of household spending to income was 212%. This means if a person earns $80,000 net, they are spending $169,600 per year. Obviously, this is not sustainable.

We live in a society that encourages debt: “have it now – pay later,” which is all very well if you’re able to pay later. But if something happens and you’re unable to repay, the interest rates are crippling.

We need to remember that banks and other financial institutions are businesses. They aim to make money. That’s why they will frequently allow you to increase the limit on your credit card. It’s not because they love you, they want you to spend more and pay them more interest. Then, when your credit card statement comes in, they’ll give you a “minimum amount to pay”.  But if you only pay that amount, you will be slugged a high-interest rate that will only compound your debt problem.

Ancient wisdom

In managing money and defeating debt, we need to look no further than the wisdom found in the ancient Book of Proverbs. Complied in the 4th Century BCE, it contains a thousand years of wisdom that dates back to 1,400 BCE. The knowledge that is just as relevant today!

For example, “The rich rule over the poor, and the borrower is a servant to the lender” (Proverbs 22:7). So, how can we manage our money well?

Spend less than you earn

It may sound like stating the obvious, but the best way to manage money is to spend less than you earn! As noted above, most people spend much more than they make, and this naturally leads to increasing debt. Some say all they need is a pay rise, but if you are in the habit of always spending more than you earn then a pay rise won’t help, and “If you lack the means to pay, your very bed will be snatched from under you” (Proverbs 22: 27).

One way to spend less than you earn is to resist the manipulative nature of advertising, especially the alluring power of a bargain. Remember, goods that are on sale still cost you money – you haven’t saved – and if you buy two, you don’t save more! It’s only a bargain if you need it and you can afford it! If you can’t afford it, it isn’t a good deal, no matter how cheap or tempting it may be. Proverbs tells us, “A man lacking in judgment strikes hands in a bargain” (Proverbs 17:18). You may be clapping your hands now, but you won’t be later.

When you’re shopping, practice restraint, and prayer. Self-control is a fruit of the Holy Spirit in your life, so acknowledge his presence with you and pray for help rather than purchase irresponsibly. “Like a city whose walls are broken down is a man who lacks self-control” (Proverbs 25:28; cf. Phil 4:6-7).

Credit where credit’s due

If you use a credit card, be disciplined to pay it off every month. And if you can’t, don’t get one or perform plastic surgery! Christie and I have used credit cards all our married life, but we always pay it off fully each month. We also tie it in with frequent flyers that go towards our annual family holiday. If you currently have a credit card debt, then restrain yourself until you’ve paid it off. Discipline yourself to limit your spending to the essentials until your obligation is paid – “Let no debt remain outstanding, except the continuing debt to love one another …” (Romans 13:8).

Realise that NOTHING in life is free. There’s no such thing as a “free” puppy, and that’s true of a lot of stuff we buy, whether it’s a car, home, or computer. Everything costs more than the initial price. Be aware!

No short cuts

Follow the God-ordained means of acquisition – hard work, saving, planning, self-control, patience and sowing. Jesus taught his followers to count the cost (Luke 14:28-30). I realise this is concerning the cost of discipleship, but how about we count the cost of what it takes to flourish in this world? Over the years, Christie and I have worked extremely hard. When we pioneered Bayside Church, we both worked outside of the church for many years because the church wasn’t able to support us financially. We gladly did this, not only to provide for ourselves and our children but also for others. We have worked hard, saved, planned, tithed, and waited for the blessing of God.

Proverbs gives us some eternal wisdom encouraging the lazy person to watch the ant as it “stores its provisions in summer and gathers its food at harvest. How long will you lie there, you sluggard? When will you get up from your sleep? A little sleep, a little slumber, a little folding of the hands to rest—and poverty will come on you like a thief and scarcity like an armed man” (6:6-11).

Debt can turn a want into a need. For example, “I WANT a plasma TV” quickly turns to “I NEED to pay it off.” We have found it far better to work hard, save, and then buy. It’s a much more satisfying journey that way.

Good debt

Debt is more appropriate in purchasing appreciating rather than depreciation assets. For example, I believe it’s okay, in fact wise, to borrow money to buy a house more so than buying a car. I encourage people to, where possible, buy a home rather than rent one. I am very grateful that God led us to buy the Bayside Centre in 1999. Although it was a stretch at the time (we borrowed $960,000), it didn’t break us. In fact, the church grew, and God prospered us. Today the building is worth several million dollars and so it’s been an excellent investment for the Kingdom of God.

How to get out of debt

If you’re in serious debt today, then you need to have a plan to get out of it as soon as possible. Ask yourself: How did I get into debt in the first place? To get out of debt, you’ll need to seek some sound financial advice. Remember, “Plans fail for lack of counsel, but with many advisers, they succeed” (Proverbs 15:22). You’ll probably be advised to consolidate your debts and arrive at a manageable weekly/monthly figure to pay it off. It may take months or years but stay focused, and you’ll eventually have great joy in paying the last payment and entering the freedom of debt-free living. Hopefully, the pain you experience will be an excellent deterrent to repeating the process!

Should I tithe if I’m in debt?

It’s a good question and one that only the person in debt is qualified to answer. Personally, I have made it a habit to always honour God with everything I own; and to give him the first and the best (Proverbs 3:9). Christie and I have tithed all our married life, and before we were married. On top of that, we have given offerings to various needs and causes. The tithe come out of our income FIRST, we then budget on the 90%, and spend less than we earn: “The wicked borrow and do not repay, but the righteous give generously” (Ps 37:21).

But if you’re in debt, only you can decide how much to give (if at all). “You must each decide in your heart how much to give. And don’t give reluctantly or in response to pressure. “For God loves a person who gives cheerfully” (2 Cor 9:7).

I had an email from a Bayside Church member recently in which he told me of his greater commitment “to reading the Bible first, then working later,” rather than getting up and working straight away. He then went on to ask me which Bible translation he should use, asking specifically about The Passion Translation (TPT), which comes in for quite a lot of criticism online.

And so, here are some things to consider when choosing a Bible and learning to read and study it effectively.

Translating is tough

An important thing to consider when choosing a Bible is the difficulty of translating something from one language to another.

For example, some words cannot be translated from one language to another because there is no equivalent word. Consider the dilemma for Bible translators in PNG where there is little or no knowledge of sheep. The figures of sheep, lambs, and shepherds figure so prominently in the Bible, so what were the translators to do to remain faithful to God’s Word? Should they translate word for word, making up a new word for sheep (or using the English one) and teaching the people what a lamb is? Or should they find the closest equivalent to sheep in the local culture? They ended up choosing the second option, which meant the words sheep and lamb were translated as “pig” in the PNG Bible.

So, Jesus is the “Pig of God who takes away the sin of the world.” It sounds awful to us and would be offensive to Jewish or Muslim readers, but they had to translate it in a way that the local people could understand God’s Word.

The same happened for the translators of the Inuit Bible because there is no word for “joy” in the Inuktitut language. The translators puzzled over this for a long time and finally settled on the best metaphor they could find – the wagging of husky’s tails while enjoying food after a long expedition. And so, “There is more tail-wagging in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.” “The fruit of the Spirit is love, tail wagging, peace…”

The same is true when it comes to English because certain words in Hebrew, Aramaic, or koine Greek have no easy translation in English.

Word or meaning?

I was recently reading a novel in which the following expression was used: “He was behind the eight-ball from the get-go.” While I know what the author meant, I wondered how my friends would go with this whose first language is not English. And how about people reading this, two or three thousand years from now? Would a word-for-word translation help them, or would it be better to translate the concept? I believe the latter is the better answer, and so it is with the Bible.

A word for word translation (KJV, NKJV, NASB, Amplified) is okay but tends to be very wooden and not easy to read, and some ancient concepts don’t translate. Consider Jeremiah 1:11-12 as an example. The NKJV puts it this way:

“Jeremiah, what do you see?”

And I said, “I see a branch of an almond tree.”

Then the Lord said to me, “You have seen well, for I am ready to perform My word.”

The modern English reader is left bewildered by this exchange between God and the prophet, as it makes no sense to us at all. A study of the Hebrew language reveals the answer: the Hebrew word for almond tree is shaqed, whereas the word translated “I am ready” is shaqad. The author is using a play on words that gets lost in translation. And so, this is a 3000-year-old equivalent of “behind the eight-ball from the get-go.” God is telling Jeremiah that he’s going to be true to his word. This meaning is brought forth clearly in The Message Bible (MSG), a Bible that word-for-word proponents invariably criticize:

God’s Message came to me: “What do you see, Jeremiah?”

I said, “A walking stick—that’s all.”

And God said, “Good eyes! I’m sticking with you.

I’ll make every word I give you come true.”

The New International Version (NIV) gives a helpful footnote explaining the true meaning and does this throughout its translation.

What Bibles and study tools do I use?

I enjoy reading and studying the NIV as it’s a “Thought for Thought” translation rather than word-for-word. I supplement the NIV with the New Living Translation (NLT), MSG, and TPT. I refer to others as necessary.

Bible Gateway and Bible Hub apps and websites are excellent study resources. Bible hub has a button for HEBREW (OT) and GREEK (NT), so you can go deeper into words you’d like to get a fuller meaning on. Greek and Hebrew are much more expressive than English, so we lose a lot in translation into our language. For example, four Greek words describe various kinds of love. In English, we have “love.” It’s the same with “Praise,” where there are seven different Hebrew words.

I also highly recommend:

The Jewish Study Bible

The Jewish Annotated New Testament

The New Interpreter’s Study Bible

I believe The Message Bible is an excellent translation (not just a paraphrase) of the Bible as Eugene Peterson is a Greek and Hebrew scholar who brings the meaning of ancient documents into modern vernacular in a way that reflects the original sense.

Buyer beware!

Beware: There are no perfect translations of the Bible, which is why I encourage you to read several versions. The Bible is the accurate and reliable Word of God in its original languages. It needs to be studied in its cultural and historical context to determine the original meaning. Then bring that meaning into your life and incarnate the truth. The Bible is not a static document. It is alive and active (Hebrews 4:12)

The Bible also needs to be re-translated regularly to keep up with language changes. For example, it would be tough for us to understand the original 1611 KJV because English has changed so much. Consider John 3:16, in the 1611 King James Version:

“For God so loued þe world, that he gaue his only begotten Sonne: that whosoeuer beleeueth in him, should not perish, but haue euerlasting life.” We get the gist but we wouldn’t want to do all our Bible reading and study with this translation.

So, love God’s Word. Read it, study it and, most importantly of all, put it into practice. Be like Jesus, who was the Word made flesh.

For more on this topic:

Sermon:

 

 

 

 

 

 

In last week’s blog, we looked at the things Aussies love about the church and there’s quite a lot. I wished the story ended there, but it’s only half the picture. There are several things that Australians dislike about Christians and the church. I’m grateful for research such as McCrindle’s Faith and Belief in Australia Report because it helps us to be aware of these things and to avoid unnecessarily offending people.

What Do Aussies Dislike about the Church?

The number one turnoff is “hearing from public figures and celebrities who are examples of that faith.” It’s not that people don’t appreciate a person who has faith; it’s that they don’t welcome that faith being thrust upon them without invitation.

We’ve seen both good and bad examples of this in recent times in Australia. We have a Christian Prime Minister. Scott Morrison’s faith is a well-known fact, but, by his admission, he doesn’t mix his religion with politics. He realises, rightly, that he’s employed to be a politician, not a preacher.

A few weeks ago, 60 Minutes featured an interview with Nic Vujicic and it was evident that the interviewer, Peter Overton, has great respect for Nic and his family, as he was deeply moved during the interview. Peter described Nic as a “Christian evangelical pastor who is spreading a message of hope all around the world.” Nic has endeared himself to millions of people being a man whose faith has helped him rise above incredible adversity. He comes across as authentic, fun-loving, and cheeky, and many people adore him, even if they are not followers of Jesus themselves.

The Other Side of the Coin

Contrast Scott Morrison and Nic Vujicic with some of the other “Christian” voices we’ve heard over the past few years. People (and so-called Christian organisations) that come across as moralising, condemning and condescending. They are invariably bearers of bad news rather than the good news of the gospel, and they irritate and repel people from the Christian faith. Their intentions may be good, but the results of their words and actions cause people to roll their eyes and walk away.

Living in the Shadows of Church Abuse

Right now, Australians (as well as people from other nations) are particularly sensitive to Christians being a self-appointed moral voice, because of the negative influence of church abuse. For years we’ve been hearing awful accounts of child abuse at the hands of church leaders. At the same time, the church’s main message during the same-sex marriage debate was a negative one. Try and see this the way the average Aussie would: Church leaders abuse children, church leaders cover it up and church leaders dictate what two adults of the same gender can or can’t do in the privacy of their relationship. The hypocrisy is deafening.

Christianity’s Biggest Blocker

It’s no surprise then that the biggest blocker to Christianity in Australia is the church’s stance and teaching on homosexuality. Second to this is the question of how a loving God could allow people to go to hell, questions about the reliability and validity of the Bible, and the church’s attitude to women in ministry.

Some quarters of the church continue to handle these topics poorly, cherry-picking verses that exclude people from church or ministry while ignoring other texts that address sins that may be a little too close to home. Sins such as gluttony, greed, and gossip spring to mind. It’s no wonder that 44% of Australians say they don’t value anything about the church.

Let’s Face the Facts

I believe the church in Australia would do well to imitate the example of Abraham, who “without weakening in his faith … faced the fact that his body was as good as dead” (Romans 4:19). Let’s own it, let’s face the fact, the church has made some big mistakes in the past, and we’re sorry.

In the future, we want to serve others and not just preach to them. We want to earn the right to be heard again. We desire to create communities of faith that welcome all people who God loves and for whom Jesus died. We will value the gifts of women to teach and preach the gospel, just like so many women in the New Testament did. We will encourage people to ask questions and express doubts. We will admit that many of us are uncomfortable with the thought of a loving God allowing people to be condemned to hell for time without end.

McCrindle’s research shows that some people feel there’s a disparity between the church and the Jesus that the church claims to represent. I agree.

This was brought home to me recently when I officiated at a wedding for a close friend. He’s an agnostic, and most of his family are atheists. I counted it such a privilege to be asked to perform the wedding, and respected the space I was in. During the day, I discovered there were a small number of Christian family members present. They were easy to spot at the reception. They were the ones sitting along the wall with sour looks on their faces while the rest of us danced, chatted, and had fun. Sadly, that’s often the picture Aussies have of the church, sometimes they’re not wrong!

 

 

 

 

 

 

 

 

 

 

 

 

There are several things Australians love about Christianity and the Christian Church.

Before I share those things with you, let me make a couple of things clear.

Making the Gospel Relevant?

Firstly, I’m not talking here about making the gospel relevant.  I’m not keen on that language because the gospel is already relevant.  There will always be a desire amongst people for things like mercy, forgiveness and second chances.

Be Wise In Conversation

Secondly, there will always be those who oppose Christians and the church no matter what we do. So, I’m not suggesting we water down Jesus’ teaching to become palatable to everyone.

With that in mind, I feel that some Christian people go out of their way to be obnoxious and, by their teaching and behaviour, end up repelling people from the gospel.

There’s enough evidence in the life and teaching of Jesus, as well as in the Scriptures, to suggest the church’s job is not to annoy people.

Consider the young Jesus who “grew in wisdom and in stature and in favour with God and all the people” (Luke 2:52 NLT). In other words, Jesus had the approval and admiration of others.  When Jesus started teaching people, they really enjoyed listening to him (Mark 12:37). The only people he annoyed were the religious leaders. My how things have changed!

Those who continued Jesus’ teaching also encouraged this approach. The apostle Peter wrote, “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).  Peter suggests that others should be the ones who initiate a faith conversation and, when the conversation is taking place, the Jesus-follower should exemplify a kind and courteous approach.

Many Australians are not opposed to having a discussion or debate on spiritual matters, but there’s no room for the obnoxious Bible-bashing by which some Christians are known.  Research shows that conversations with people (especially friends) are the most significant prompt for Aussies to think about spiritual or religious things.

What’s Valued?

So, what do Aussies love about the church?  McCrindle Research discovered what is most highly valued is the work that churches and Christian organisations do in looking after people who are homeless.  The offering of financial assistance, food aid programs, and disaster relief also feature prominently.

On occasions, I’ve had people suggest that Bayside Church is too focused on social justice. “Why don’t you just preach the gospel,” they ask.  My response is always the same.  I am preaching the gospel; sometimes, I use words!

Care for the underprivileged and alleviating poverty, should be a major part of the church’s ministry today just as it was with the first-century church. It’s a vital part of the gospel that Jesus taught was to be “good news to the poor”. What could better news be for people in poverty than that their poverty was to be alleviated?  I pray that every church in Australia becomes gripped with this passion.  There’s no doubt that the church is on the nose right now (more on that next week).

May I suggest that now would be a good time to lay aside our rights and demands and focus on helping others?

Living an Authentic Faith

I have no doubt that the church would grow in wisdom and stature, and in favour with God and people if it did this.

The research on which I’ve based this blog reveals that Aussies want to see Christians live out an authentic faith. People want to know that we are the real deal, not that we are perfect but that we are not hypocrites.

Known For Love

People are also attracted to the Christian faith when they’re going through a personal trauma or significant life change. That’s because Christians are known, by and large, as being caring, loving and kind. Love, hope, and care are the three attributes of Jesus that Aussies connect with the most, and they want to see these qualities in the lives of his followers. When it comes to the Christian church, Australians most value the church’s offer of a supportive community.

More than half of Australians say they are open to change their current religious views, given the right circumstances and evidence. The younger generations are more likely than older people to change their current religious beliefs. So, even though Christianity is in decline in Australia right now, all is not lost. But there are some significant repellents to the church and Christianity right now, and these need to be seriously addressed. More on that, in next week’s blog.

 

Photo Attribute:  Ed Yourdon from New York City, USA [CC BY-SA 2.0 (https://creativecommons.org/licenses/by-sa/2.0)]

In Matthew 16:19 Jesus made an interesting, and somewhat confusing, promise to one of his disciples, Peter: “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be [or have been] bound in heaven, and whatever you loose on earth will be [or have been] loosed in heaven.” What did Jesus mean by binding and loosing?

The Roman Catholic tradition attaches it to the spiritual power of the papacy to issue edicts, which may be closer to the original meaning than what is common in evangelicalism. The contemporary Church tends to apply binding and loosing to spiritual warfare. While spiritual warfare is vitally important, there is no biblical basis for taking Jesus’ words to Peter to refer to the binding and loosing of evil spirits.

Binding and loosing refer to the action of permitting or not permitting various activities/behaviours for followers of Jesus.

First, let’s see how this worked in Old Testament times. For example; in Israel’s attack on the city of Jericho, some commandments were suspended. The Levites (priests) who were usually exempt from military duties, led the procession. In other words, the Levites, who were generally bound by a law that prohibited their involvement in battle, were now loosed. Likewise, the people of Israel who were to do no work on the Sabbath marched around Jericho once a day for six days, and then seven times on the Sabbath day. They were loosed from the Sabbath law that usually bound them for the higher purpose of being spared from an enemy that wanted to destroy them.

We see this same principle at work with the midwives in Exodus chapter one where Pharaoh gave them this instruction: “When you help the Hebrew women give birth, observe them as they deliver. If the child is a son, kill him.” The midwives were bound by law to obey Pharaoh, but they were loosed from that law. They also lied to cover up their disobedience, and God blessed them for it. They were loosed from the requirement, “you shall not lie,” for the higher purpose of saving human life.

Rahab, the prostitute, also lied to protect the Hebrew spies (Joshua 2). She told the soldiers the men had already left even though they were still hiding in her house. James 2:25 says she was justified by her good works and Hebrews 11:31 says her faith saved her life.

In the incredible book, The Hiding Place, Corrie Ten Boom tells the story of how her family hid Jewish people whose lives were threatened during World War II. The Ten Boom family lied to the Nazi’s about having Jewish people in the house. The Ten Boom’s, along with the midwives and Rahab, were loosed from the law against lying for the higher purpose of saving human life.

Another example in the Hebrew Scriptures is King David and his men eating in the Temple (see 1 Sam 21:6). Jesus referred to this story when the Pharisees condemned Jesus and his followers for picking and eating grains of wheat on the Sabbath Day (Mark 2:23-28). Jesus reminded them that the Sabbath day of rest was made for the good of people and not the other way around and that people were not bound from feeding themselves when they were hungry on the Sabbath.

The religious legalists of Jesus’ day are just the same as their counterparts in our time. They are unbending and inflexible and love the law more than they love people.

Jesus put it this way, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Matthew 11:28-30).

A Rabbi’s Yoke was his interpretation of the Scriptures that he taught to others. A Rabbi would determine from the Scriptures what was permissible and what was not (binding and loosing), and how to best apply the Scriptures in his particular time and culture.

If a Rabbi wanted to preach a new “yoke,” (a different interpretation of the Scriptures) he had to be approved by two other rabbis who had smicha (authority). If he received approval, he was deemed to have smicha in his own right. He would then begin teaching his new “yoke” by saying, “You have heard that it was said…but I tell you…”

In Matthew 16, Jesus gave the keys of the kingdom of heaven to Peter, thus imbuing him with smicha to lock/unlock (authorise/forbid; bind/loose) in the Church.

No evidence in Scripture shows these “keys” were given to anyone else but those in church leadership. We may infer, therefore, that binding and loosing is done by authoritative figures in church roles of leadership who are called to be apostles, prophets, evangelists, pastors, and teachers. These leaders make spiritual decisions in applying God’s truth to daily life for the benefit and good of all God’s people.

Not surprisingly, the first significant conflict faced by the first-century Church was a confrontation with legalistic Christians (see Acts 15:1-35). According to them, simply trusting in Jesus’ work of death and resurrection was not enough for salvation. Even non-Jews were expected to be circumcised and obey the Law of Moses. To face this challenge, the apostles and other disciples met in Jerusalem. After much discussion, Peter used the keys Jesus gave him and loosed (unlocked) the Gentile followers of Jesus from circumcision saying, “We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”

Then James, the head of the Jerusalem Church, issued a decree to bind believing Gentiles to abstain from four pagan practices (Acts 15:13-20). Refraining from these practices were also the initial requirements of the Sanhedrin for admitting Gentiles into Judaism. The result of these decisions was freedom, rejoicing, and encouragement – things that always accompany the teaching of the gospel.

We see this same principle of binding and loosing in our society today. We are usually bound from going through a red light, but an ambulance, fire truck or police car is loosed from this law when a higher law (saving human life, property or catching a lawbreaker) comes into play. In the same way, a judge has the power to lock up (bind) or release (loose) a person in jail.

We find this same binding and loosing principle operating in Paul’s letters. For example, in 1 Timothy 2:11-12, Paul temporarily restricted (bound) women from speaking or teaching in the Church. 1 Timothy was written to prevent the spread of heresy in the Church. It appears that women were the main culprits of spreading the false teaching and so Paul temporarily prohibited them from teaching until they had been instructed in the Word, thus correcting the error that was being taught. This was never meant to be binding on women in ministry for all time and, if it were, it would contradict other parts of the New Testament that endorse the teaching ministry of women.

The principle of binding and loosing is still to be operated in church life by church leaders today for the welfare of God’s people. An excellent example of this is when people who are in de-facto (common law) relationships come into the Church. This has happened many times over the years at Bayside Church. Invariably these people have been together for many years and have children. They are a family unit and, even though we uphold the standard of marriage, a higher law comes into play – that is, the maintaining of a family unit. This level of grace should be given to all people who genuinely desire to follow Jesus, and space should be given to the Holy Spirit to achieve what he wants to in his time and his way!

I love the wisdom of James in Acts 15:19, “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God.” What if every Christian had this Bible verse engraved on their heart? If we lived this truth, we wouldn’t build walls to keep people out, we would build bridges that let people come in.

We should not make it difficult for people who are turning to God!

 

On 29 November 2017, Victoria became the first Australian state to pass legislation allowing voluntary assisted dying. The law gives anyone suffering a terminal illness, with less than six months to live, the right to end their life. “From 19 June 2019, Victorians at the end of life who are suffering and who meet strict eligibility criteria will be able to request access to voluntary assisted dying. The law allows for an 18-month implementation period to give health services time to plan and prepare for voluntary assisted dying.” For more information, check out the Victorian State Government website.

I concede that this is a highly emotional and divisive topic and I acknowledge every person’s right to their opinion for their reasons.

Christie and I spoke a while ago with an MP who was part of the cross-party committee and ministerial advisory panel. This group visited countries and states that have already introduced similar legislation; they talked to numerous people who hold varying views for various reasons. The exhaustive report, which contains 66 recommendations, is considered to be among the most conservative legislation of its type in the world. [1] The committee said any request to die must come from a terminally ill, mentally competent patient over the age of 18 in the final weeks or months of their life, and must be approved by a primary doctor/ specialist and an independent secondary doctor.

The Bill (and hence this blog) has to do with voluntary assisted dying (VAD) rather than euthanasia or assisted suicide. VAD refers to people who are already dying and where the patient takes the medication prescribed. Euthanasia is usually where the doctor administers the medicine, whilst assisted suicide includes people who are not terminally ill, but who are being helped to commit suicide. It’s vital that these definitions are understood.

I take my calling as a pastor very seriously, and my pastoral gift causes me to see and engage with people and not just issues. I am not a blogger who is removed from people and their pain; I am a pastor who happens to write a weekly blog as part of my ministry. I often receive criticism from those who think I should be black and white about specific issues, but what individuals deal with in daily life concerns me more than statistics, disputes, questions and cherry-picked Bible verses. And so, when it comes to VAD, I believe it’s important to consider the following pastoral concerns that affect precious people and their loved ones in the final weeks or months of life with a terminal illness:

  • While palliative care in Australia is amongst the best in the world, it is not available to everyone. A while ago I listened to a radio interview with an oncologist and she said the resources of finance, people and equipment for palliative care are insufficient and not always available within the timeframe they’re needed. In other words, just because palliative care is requested doesn’t mean the patient will receive it when they need it. Obviously more resources need to be made available, and this is a significant recommendation of the VAD report.
  • Not every condition responds to palliative care, and so some terminally ill people opt for suicide to spare themselves and their families the pain (or non-pain symptoms) that will surround their death. The Australian Bureau of Statistics shows that three Australians over the age of 75 take their lives each week, usually because of terminal illness.[2]  Of course, there are also people younger than 75 who suicide because of a terminal condition.
  • Voluntary assisted dying can be a viewed by the terminally ill as a safety net in case it’s needed. In 2014 Christie and I had the privilege of interviewing Peter Short on The Exchange TV program.[3]  Peter was terminally ill with oesophageal cancer and used his final months to advocate for VAD. A couple of years ago, we attended the launch of the documentary Fade to Black that details Peter’s last months.[4]  Peter was given a dose of Nembutal in case his symptoms became too much to bear but, in the end, he found palliative care sufficient and he passed away peacefully during December 2014. I’ve heard many people talk about VAD as a safety net that gives them peace just knowing they have a way to end intolerable suffering should it occur. Very few end up taking it. As Andrew Denton says, “it’s not about someone choosing to end their life because they want to end their life, it’s about someone who is already dying choosing to end their suffering.”
  • It’s crucial that we become better at having deep and meaningful conversations about death and dying, something I find many people are uncomfortable with, but appreciate when they happen. Some months ago, I interviewed Graham Crossan[5], a member of Bayside Church, who has Motor Neurone Disease. We chatted about lots of things including living with a terminal illness, death and dying. Many people in our church told me how grateful they were for the honest discussion.

Whatever your opinion is of voluntary assisted dying, it’s important to think carefully about it as it affects real people at what for many will be the most challenging time for them, their friends and family.

 

[1]https://www2.health.vic.gov.au/about/publications/researchandreports/ministerial-advisory-panel-on-voluntary-assisted-dying-final-report

[2]www.aph.gov.au/~/media/wopapub/senate/…/clac…/suicide/…/sub170_pdf.ashx

[3] http://www.theexchangetv.com.au/right-die/

[4] https://www.youtube.com/watch?v=5Pv0zqWowto

[5] https://www.youtube.com/watch?v=rxasDElBbMs

 

 

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.