A Maundy Thursday Sermon on The Farewell Discourses (John 13-16)

When we come again to these annual festivals in the church year, it’s always a challenge for the clergy to try to say something fresh – especially if I try to remember what I’ve said before, and wonder if you’ll remember it!

But Maundy Thursday offers an embarrassment of riches.

On this day, our Lord celebrated the Passover with his disciples and instituted the Lord’s Supper at his Last Supper.

He washed his disciples’ feet.

He gave them the new commandment (the mandate from which the word Maundy comes) to love one another as he had loved them.

He taught his disciples and prepared them for his departure.

He prayed.

He agonised in the Garden of Gethsemane.

He was betrayed and arrested.

This Easter I want to camp out in John’s Gospel.

Today I want to think about the so-called Farewell Discourse, which Jesus addressed to his disciples: his last words before the cross.

Jesus’ last sermon, we might call it.  

And tomorrow, in our Hour at the Cross, I want us to think about the prayer which Jesus prayed as he faced his death, from John chapter 17.

So today our focus is the end of John 13, through to the end of chapter 16.

It would probably take about 14 or 15 minutes to read out loud, and perhaps we should have just done that, on the assumption that Jesus is a much better preacher than the Rector!

Of course I won’t do justice to Jesus’ words in this brief sermon, so you might like to find half an hour this Easter to re-read these chapters on your own.

Quite likely Jesus had much more to say to his disciples and what we have in the Gospel is a selective inspired summary, rather than a word for word transcription.

Jesus probably spoke in Aramaic, of course, whereas the gospels are written in Greek.

We began our service with words from John 13 and I chose a reading from near the beginning and one from the end of Jesus’ sermon, and I just want to notice a few themes with you, and try to give a sense of the whole, with an eye both to the Easter events, and to our living today as disciples of the Lord Jesus in the light of Easter.

Certainly, later on the evening of Maundy Thursday, as Jesus goes to the Garden of Gethsemane, we’ll see his great conflict and turmoil as he faces his coming death.

His humanity will be very evident as he is deeply distressed and troubled and he says, “my soul is overwhelmed with sorrow to the point of death” (Matthew 26:37-38)

Jesus was in anguish and he prayed so earnestly that his sweat was like drops of blood falling to the ground (Luke 22:44).

He embraces his Father’s will that he goes to the cross rather than his natural desire that there might be some other way.

As Jesus prayed this tortured prayer of faithful commitment and rededication, the disciples fell asleep.

Here, as Jesus speaks to them, he is remarkably composed and in control.

He has it together!

He deliberately faces his coming death.

The disciples are bewildered and pretty clueless.

Although he has repeatedly spoken to them of the necessity of his coming death and its part in God’s plans, they seem baffled.

As the horror of the cross looms, it’s not Jesus’ disciples who comfort him, as we might expect, but Jesus who comforts them.

Here is a striking demonstration of Jesus’ self-less love.

Even now he is concerned for others.

He loved his disciples to the end – more than he loved his own life.  

Tomorrow he will die for them and tonight he ministers to them to prepare them for his departure.

This farewell discourse reminds us that Jesus goes to his death quite willingly and intentionally, for the sake of all those who will put their trust in him.

From the point of view of the purposes of God, Jesus’ death is no tragic mistake nor an unexpected failure.

It is the very climax of his ministry – his great hour, as John’s gospel has called it.

As Jesus looks to the cross, his time has come.  

As the Scriptures say, for the joy set before him, Jesus will endure the cross, scorning its shame.

According to John’s Gospel, contrary to appearances, Jesus’ death will be the great moment of his glory.

He will literally be lifted up on the cross, and that will be his exaltation:

In this deliberately terrible and shameful death, God’s awful purposes will shine most brightly.

Jesus’ crown will be a crown of thorns – his throne an instrument of execution.

Jesus will indeed be revealed as the servant king – the bleeding, dying God-Man.

Here manifest at the cross is the splendour of Christ’s love, the radiance of his victory, the brilliance of his humility, his shinning obedience, his glorious faithfulness, his spotless purity.

Jesus warns his disciples that where he is going they cannot now come.

Here their paths diverge for a while.

Jesus must face his death alone.

This is a cup, the cup of God’s wrath, which Jesus alone can drink.

For all their bravado, the disciples could not endure it for a moment.

He will drink it to the dregs so that instead they might share a cup of salvation and blessing.

He will drink the fruit of the vine with them again in the Kingdom of God.

  

Uniquely, Jesus is the sinless lamb of God who will take away the sin of the world.

He is the only and final sacrifice for sin.

There was no other good enough to pay the price of sin.

He will make full and perfect atonement.  

Jesus faced the cross in our place, so that we might not.

His path was a solitary one.  

Yet he does call us, in our own way, to suffer with him.

He calls us to go the way of the cross, not that we might Save The World, but that we might be made like our Saviour.

Jesus’ sufferings are unique and on our behalf, instead of us: he is our substitute.

But the sufferings of Jesus the Head overflow into his body the church.

As Paul will say, we share in those sufferings and even fill them up.

Jesus warns his disciples: if the world hated me, it will hate you.

As the Master was persecuted, so will the servants be.

For us too, the pattern is death to sin and self, and only then resurrection life.

Jesus will go ahead of his disciples and make a way for them to the Father, but only because he has first blazes the trail.

Only later will they be able to follow, when Jesus has opened a new and living way to the Father.

Jesus is the Way.

Jesus goes to prepare a place for all who will follow him.

Not that Jesus will rush ahead to heaven to get their rooms just so and fluff up the cushions or choose curtains in their favourite colours for their heavenly home.

No, by his going, by his death, Jesus prepares a place for them: he wins their entry into heaven.

He makes it possible for sinners like you and me to come into the presence of a holy God.

For Jesus’ disciples, the life of faith will change from this point on.

For the last three years, Jesus has been the centre of their world.

They have been with him full-time and it’s been an amazing journey.  

Soon Jesus will no longer be with them physically.

Now they will pray to the Father in Jesus’ name, and Jesus will do even greater things through them.

They will depend on Jesus’ saving work for them and their prayers will be for the coming of his Kingdom.

It’s hard to imagine greater miracles than those which Jesus did when he was on earth.

What could these greater things be, walking further on water?

Crossing an ocean on foot?

Feeding 20 000 people with one loaf of bread?

Raising whole graveyards full of people?

The point, I think, is not that Jesus’ disciples will do more spectacular miracles than he did but that Jesus’ death will bring in the greater age of the Spirit.

Jesus ministry was confined to a small part of the middle east for 3 years.

But the disciples’ ministry will begin to take the gospel, in the power of the Spirit, to all the nations.

The Holy Spirit will be poured out in a new way, permanently filling all God’s people.
Jesus’ going will mean that the Spirit is sent.

His saving death is the essential pre-condition of Pentecost.

Down the centuries and around the world, the great good news of the gospel will ring out and countless millions will receive new resurrection life – a multitude from every people and tribe and nation, which no one can number.

God’s gift of spiritual life to the nations is really the greatest miracle of all – one that keeps on being performed even today.  

Judgement day will reveal that Jesus has done far greater works through his Spirit-empowered disciples than he ever did when he walked in Judea.

After Jesus goes his disciples are to go on living in loving obedience to him, sanctified by the Word of truth, and the Holy Spirit will lead them into all truth.

They will be bereft of Jesus, but they won’t be left alone.

Just as Jesus had been alongside them, God the Father would send the Holy Spirit to be alongside them, like a union rep at a tribunal or a defence solicitor at a trial.

The Spirit will be with us and on our side to help us.

We are not alone.

Till now Jesus has been the disciples Counsellor but from now on the Holy Spirit will be another Counsellor, almost another Jesus to them.

Or to put it differently, Jesus will be with them by his Spirit.

He will not leave his children as orphans but will come to them.

As our liturgy has it:

The Lord is Here.

His Spirit is with us.

It is for the disciples good that Jesus goes on his great Exodus, on his last and most terrible journey, and, despite their fears and their tears they are to be glad.

Their world will fall apart, but Jesus The Resurrection will put it back together again, transformed and renewed.

It will seem like Satan has triumphed, but their grief will turn to joy.

They need not fear.

The Spirit will give them new power and purpose as they become Jesus witnesses.

On resurrection day, the disciples will be like a mother who almost forgets the pain of the birth as she delights to hold her new-born child.

You might think that’s easy for me to say, but some women do deliberately have more than one child, don’t they, so there must be some truth in it!

As they live with the physical absence of Jesus, the key to their fruitfulness is simply the remain in Jesus.

They are united to him by faith in the Spirit.

Jesus is the Vine.

They are the branches.  

Their life and vitality depend entirely on him.

Jesus says he told his disciples all this in advance so they might believe.

As Jesus’ friends, they know his business, his plans.

And by his resurrection, Jesus was vindicated.

All his saving work was fulfilled and accomplished, just as he had said beforehand that it would be.

Jesus is the true prophet whose words have come true.

As Jesus sent his Spirit at Pentecost, kept his promise.

Jesus said, “I have much more to say to you, more than you can now bear.”

And I feel a bit like that too!

It would be the Spirit’s work to bring back to the disciples minds all that Jesus had taught them and to lead them into all truth.

The New Testament is the fruit of the Spirit’s work, and he speaks that word to us still today.

Jesus said to his disciples: “I have told you these things, so that in me you may have peace.

In this world you will have trouble.

But take heart!

I have overcome the world!”

May we be heartened this Easter to live for the risen Lord Jesus in his troubled and troubling world.

May we know his peace as we rejoice that Jesus has overcome the world.

To him, with the Father and the Spirit, be all glory and honour and power and praise, now and for ever. Amen. 

Music for Good Friday

Facebook friends have suggested the following:

Bach St Matthew's Passion, especially the opening section

Hillsongs, Man of Sorrows - https://youtu.be/YlOJ5o8W4Lw

Droop Sacred Head from Olivet To Calvary

What Wondrous Love is This (Animation) - https://www.youtube.com/watch?v=FksX-dmtepA,

Matt Searles version of Psalm 45, O King - https://mattsearles.bandcamp.com/track/o-king-psalm-45

Godfrey Birtill's When I look at the blood

Relevance and Accessibility

Sir Geoffrey Hill (1932-2016), Oxford Professor of Poetry, once said:

"The craft of poetry is not a spillage but an ingathering; relevance and accessibility strike me as words of very slight value... Accessibility is a perfectly good word if the matter under discussion concerns supermarket aisles, library stacks or public lavatories, but it has no proper place in the discussion of poetry."

(Quoted in Oxford Today, Trinity Term 2017 - Volume 29 No 2,  p63)

Joseph & Jesus

The Revd Prof Oliver O'Donovan reflects on the Old Testament story of Joseph alongside the Easter story. http://www.abc.net.au/religion/articles/2017/04/10/4651280.htm

He says: "I propose to hold the cheerful story of Joseph and his brothers as a mirror up to the story of Christ's betrayal and death. It tells how God sent a man in search of his brothers to rescue them from danger, of how he found them in the end, of how a judgment was accomplished and a reconciliation won."

Into the Far Country: Reflections on the Betrayal of Joseph and the Trial of Jesus

The Donkey by G K Chesterton

Text: https://www.chesterton.org/the-donkey/

Audio: https://www.youtube.com/watch?v=s0oVfVtgcHM

Palm Sunday - The Triumphal Entry Matthew 21:1-11

In a public service to the clergy, some headings for Sunday's Gospel Lectionary readings.

Quite a number of years ago I jotted down these headings from sermons I listened to on the interweb:

From Nathan Buttery:

(1) The King who Controls his own Destiny (vv1-3)

(2) The King who Comes in Humility (vv4-7)

(3) The King who will Complete the Victory (vv8-11)

From Rico Tice:

(1) The king’s sovereignty (vv1-3)

 (2) The king’s humility (vv4-9)

Today I also listened to:

St Helen’s Bishopsgate – William Taylor – Matthew 21:1-11 – God’s King – http://www.st-helens.org.uk/resources/media-library/src/talk/7414/title/1-god-s-king -19 November 2002 – Series: A Godless Affair

Promise and long-awaited fulfilment: Jesus is the authentic deal, the real McCoy

 Ch 19-25: The authentic Kingdom v the religious sham

 (1)   The arrival of Jesus as God’s king in God’s city

 Donkey a kind of robin reliant not the gold state carriage or presidential helicopter, no stretch limo with police out-riders

not a war horse but donkey a sign of peace, not an armoured personnel carrier

(2)   The acclamation of God’s king by the gathered people of God

The choreography of vv6-9 – who is speaking here

 The king will gather his people to him and bring the redeemed of the Lord into Jerusalem

 Is 35 – the ransomed of the Lord will come in with singing

 Ps 118 – God’s people welcome God’s king into God’s city

 V10 – stirred – suggests an earthquake – the city is shaken by Jesus

Parish Magazine Item

From The Rectory

Of course, being in my line of work, I have been to more than the average number of funerals. Sometimes, understandably, people are not very frank about the deceased, but they are often fascinating occasions. Even if one has known the deceased fairly well, there can often be unexpected revelations in a good eulogy. Though I have never yet been at a funeral where the tribute was given by a former President of the United States.

Martin McGuiness’ funeral was a predictably extraordinary conclusion to a most remarkable life. Reactions ranged from the highest praise to the unmitigated opprobrium. Our newspaper contained remarkable examples of forgiveness and well as some comments which seemed frankly vengeful. It was unusual to hear repentance and divine punishment discussed on the main news bulletins.  

The criticisms of McGuiness are understandable, especially from those who have suffered great loss as a result of his actions or of those under his command. Some chose to overlook the first part of McGuiness’ life for the sake of hailing him for the far-reaching and much needed changes which he helped to bring about in Northern Ireland. Whatever our views of him and his past, his was an amazing journey from the Bogside to Deputy First Minister.  

Norman Tebbit’s wife was permanently disabled as a result of the 1984 IRA bombing on the Grand Hotel in Brighton. I expect we might find his comments distasteful, but they are thought provoking: Tebbit called McGuiness a coward who became a so-called “man of peace” out of personal expediency because he feared arrest and imprisonment for multiple murders. Tebbit claimed the world is a sweeter, cleaner place without McGuiness, who in his view never confessed his sins, repented nor sought atonement. Tebbit said: “He claimed to be a Roman Catholic. I hope that his beliefs turn out to be true and he'll be parked in a particularly hot and unpleasant corner of hell for the rest of eternity.”

We can be thankful that it is not our job to judge any individual. We cannot see into men’s hearts and we can trust the Judge of all the world to do right.

It seems to me that we ought to avoid both naivety and cynicism.

I am no expert on the politics of Northern Ireland but some informed commentators have agreed with the view that McGuiness’ conversion to peace was merely tactical. The IRA had been infiltrated by the British security services and both sides knew they could never win by force alone. As I understand it, McGuinness never apologised for the so-called armed struggle, which had included the calculated murder of many innocent people. That cannot be called real repentance.

Yet we must hold on to the fact that God’s transforming power can reach the most hardened. The Bible asks, “Can a leopard change its spots?”, expecting the answer, “no”, but God can change and cleanse even the most wicked of people. By God’s grace and the power of his Holy Spirit, real repentance and forgiveness are possible. As the hymn has it: “The vilest offender who truly believes that moment from Jesus a pardon receives”.

The extent of God’s grace takes some getting used to. The fact is that all of us are sinners who deserve his judgement. We rightly look to God for justice, but because Jesus died for sinners like you and me on the cross, God can be both the just judge, and the one who vindicates guilty sinners. Ultimately, if we are to have any hope, we must look to God for his mercy, not demand our just deserts. God does not desire the death of a sinner but rather that he might turn from his wickedness and live. Christ’s arms are ever open to any who will turn to him.

The Revd Marc Lloyd

The Reformation & The Solas

Some notes:

Historical introduction:

http://marclloyd.blogspot.co.uk/2017/03/lent-course-1-reformation-introduction.html

Scripture alone:

http://marclloyd.blogspot.co.uk/2017/03/reformation-500-lent-course-session-2.html

Faith alone:

http://marclloyd.blogspot.co.uk/2017/03/reformation-500-lent-course-session-3.html

Grace alone:

http://marclloyd.blogspot.co.uk/2017/03/reformation-500-lent-course-session-4.html

Christ alone & the glory of God alone:

http://marclloyd.blogspot.co.uk/2017/04/reformation-500-christ-alone-and-glory.html

Reformation 500 - Christ Alone and The Glory of God Alone

The final instalment of my notes for the Lent Course:

 Reformation 500 Lent Course Session 5

Review so far

Sola No. 4: Solus Christus - In Christ Alone

Christianity is Christ! The clue is in the title. Take Christ out and we are more or less left with inanity!

“Solus Christus is an excellent summary of theology’s first principle, and first love. The gospel is essentially the announcement – the setting forth in speech – of what is in Jesus Christ.” Vanhoozer, After Babel, p149

Colossians 2:3; Ephesians 3:8

Acts 4:12 – The only Saviour; John 14:6 – The only way to God the Father

Christ’s unique person – The eternal Son – The God-Man – Hebrews 4:15; Colossians 2:9

Christ’s unique saving work – incarnation – life – death – resurrection – ascension – return – 2 Corinthians 5:19

Christ the Anointed One / Messiah (cf. OT) as prophet, priest and king (see Institutes II.15.1-6, Letham, The Work of  Christ) – revealer, reconciler, ruler

1 Timothy 2:1-6 – As God and man Christ is uniquely qualified to be our Mediator – represents both God and man – as a man he can die; as God his death is of infinite value

Christ’s saving work – all that is needed for salvation - John 19:30 - “It is finished” – not “I am finished”, a cry of victory, “done!”, “accomplished!”, “achieved!” – price fully paid, Jesus’ saving work complete

Christ unique sinless means he is the only possible saviour – the lamb of God without spot or blemish (1 Peter 1:19) – an acceptable sacrifice – everyone else is part of the problem not part of the solution!

The cross as essential and central – Emil Brunner, “Luther certainly hit the nail on the head when he described Christian theology… as a theologia crucis [a theology of the cross]. The whole struggle of the Reformation for the sola fides, the soli deo gloria, was simply the struggle for the right interpretation of the Cross. He who understands the Cross aright – this is the opinion of the Reformers – understands the Bible and understands Jesus Christ.” Luther says: “this text – ‘He bore our sins’ – must be understood particularly thoroughly as the foundation upon which stands the whole of the New Testament or the Gospel, as that which alone distinguishes us and our religion from all other religions…. Whoever believes this article of faith is secure against all errors, and God and the Holy Ghost is necessarily with him.” The Mediator, p435 citing Luther Works v25, p330 – 1 Peter 2:24

Christ as the centre and goal of the Scriptures - Luke 24; John 5:39-40 – The Written Word leads us to the Incarnate Word

Every spiritual blessing in Christ – Ephesians 1:3

Faith unites us to Christ – what is in Christ (light, life, love etc.) is all ours in Him (Luther’s marriage analogy – Christ’s riches, status ours, our debts his etc.)

Colossians – Christ is supreme (1:15ff) therefore Christ is sufficient, so stick with him (2:6ff) – no need to add anything to Christ – in fact, adding anything to Christ as necessary for salvation takes away from Christ’s saving work – he alone is powerful to save

Gospel plus something is actually less than the gospel – not saving good news any more

As opposed to our good works / morality – we cannot save ourselves (see sessions on grace and faith) – we need a Saviour not just a bit of help or a few tips nor education nor example etc.

Not religion or “church” without Christ etc. Not by sound theology

As opposed to the saints esp. Mary – no excess merit of the saints – not as mediators – not to be prayed to

Notice that Mary calls God her Saviour – she is not the rescuer, she was in need of rescue (as we all are)

Cf. The sacrifice of Christ and the supposed sacrifice of the Mass – the once for all nature of Christ’s sacrifice – Hebrews 9-10 – his unique and final High Priesthood

Also Turks at the gates

Galatians 1:6-9 – stick with the grace and gospel of Christ as proclaimed by the Apostles

What might people be tempted to add to Christ? Or depend on instead of Christ?

Sola No. 5: Soli Deo Gloria - To The Glory of God Alone

What do you think of as glorious? What answers might you give in a word association game for “glory”?

What is the ultimate aim (or aims) of your life? How might others describe their ultimate goals?

Is your God to small? Do you underestimate or neglect his glory and greatness? How?

Vandrunem: “Soli Deo Gloria can be understood as the glue that holds the other solas in place, or the center that draws the other solas in a grand, unified whole.” (p15) – the logical consequence of the other solas – a necessary and fitting conclusion of them – salvation is the work of God alone so he alone gets the glory

The Te Deum Laudamus - “We praise thee, O God; we acknowledge thee to be the Lord….” Etc. (BCP Morning Prayer)

Glory – Hebrew: kabod – heaviness, weight, substance, mass, worth, presence, value, splendour, reputation, honour – God substantial (cf. human dust!)

Rick Warren: The glory of God: “It is who God is. It is the essence of his nature, the weight of his importance, the radiance of his splendour, demonstration of his power, and the atmosphere of his presence. God’s glory is the expression of his goodness and all his other intrinsic, eternal qualities.” (The Purpose Driven Life, p53)

The glory cloud – Exodus 13:21-22; 14:19-20; 16:6-10; 19:9, 16-18; 40:36-38; Numbers 9:15-23 cf. Psalm 97:1-2 – clouds surrounding God; Psalm 99:7 – associated with the Holy Spirit – Isaiah 63:11-15; Nehemiah 9:19-20; Haggai 2:5 – tabernacle – Exodus 40:34-35

Moses’ request to see God’s glory – Exodus 33:18-23 – note connection with God’s presence (vv14-15), name, character etc.

1 Samuel 4:21-22 – Phinehas’ wife calls her son Ichabod = no glory – the glory of the Lord has departed with the capture of the ark

Glory cloud filling the temple – 1 Kings 8:10-11; 2 Chronicles 5:13-14; 7:1-3

Visions of God: Ezekiel 1 esp. v28; 3:12, 23; Isaiah 6

The glory cloud departing from the temple – Ezekiel 10:18-19

God is the Glory of Israel (1 Samuel 15:29), the King of Glory (Psalm 24:8, 9, 10) and the God of Glory (Psalm 29:3; Acts 7:2). God the Father the Father of Glory (Ephesians 1:17) – God’s name glorious and awesome (Deuteronomy 28:58)

NT Greek: doxa LXX for kabod – secular Greek, opinion, reputation

We give God glory (praise, honour, esteem) because he is glorious!

John Calvin: “Our being should be employed for [God’s] glory: for how unreasonable would it be for creatures, whom he has formed and whom he sustains, to live for any other purpose than for making his glory known? … The whole order of things would be strangely subverted, were not God, who is the beginning of all things, the end also…. God justly claims for himself absolute supremacy, and that in the condition of mankind and of the whole world nothing is to be sought beyond his own glory. It hence follows, that absurd and contrary to reason, and even insane, are all those sentiments which tend to diminish his glory.”

Calvin: “We never truly glory in him until we have utterly discarded our own glory…. The elect are justified by the Lord in order that they may glory in him, and in none else.” Institutes 3.13.2

The glory of God revealed in creation – Psalm 19; 8 – Calvin, creation the theatre of God’s glory, Institutes 1.14.20, Commentary on Hebrews 11:3

God Himself, the Giver not just his gifts! – Seek first – Matthew 6:33

The passing nature of human glories – Psalm 103:14ff – wealth uncertain (Matthew 6:19ff), fame fleeting etc.

Heaven as glory – when a Christian dies they have been “called to glory” – BCP, “the hope of glory” – future glory – Romans 8:17-18; Titus 2:13, we await the glorious appearing of our great God and Savour, Jesus Christ – “he will come again in glory to judge the living and the dead”

Jesus the radiance of God’s glory – Hebrews 1:3 – his glory seen by the apostles, John 1:14 – the crucified Lord of Glory, 1 Corinthians 2:8 – Transfiguration reveals Christ’s glory – 2 Corinthians 4:3-6, God has given us the light of the knowledge of the glory of God in the face of Christ

Glory revealed by Jesus’ signs – John 2:11; 11:4; also work of the Spirit 16:14; disciples 17:10 – esp. Jesus’ death – 12:23-28; 13:31; 17:1-4; Christ’s glory 17:22, 24

Jesus a reversal of worldly glory – greatness in humble, self-sacrificial service not status / display – Philippians 2:5-11 – John 5:44; 12:42-43

2 Corinthians 11:30; 12:8-10 – glorying in weakness

Basil the Great of Caesarea (d. 379): “A man glories fully and perfectly in God when he does not extol himself on account of his own righteousness, but knows that he is lacking in true righteousness, and that he is really justified by faith alone in Christ. Paul boasts of the fact that he despises his own righteousness, but seeks that righteousness by faith which comes through Christ, which comes from God, so that he may know him and the power of his resurrection and may share in his sufferings, becoming like him in his death, that if possible he may somehow attain the resurrection from the dead.” (Homily 20.3)

Luke 2:14 – The song of the angels

Romans 3:23 – all have sinned and fall short of the glory of God

Cf. Babel – Genesis 11 – a false striving for glory without God

Nebuchadnezzar’s failure to glorify God – Daniel 4:30-34, 37

Herod fails to glorify God – Acts 12:21-24

Ephesians 1:6, 12-14 – God saves his people for the sake of the glory of his name – Psalm 79:9; 102:15

We glorify God by bearing fruit as Jesus’ disciples – John 15:8

Isaiah 42:8; 43:7; 48:11; 61:1

Jonathan Edwards, The End for Which God Created the World – no need or inadequacy in our perfect Triune God - his own glory – the overflow of God’s goodness

Is it egotistical of God to want to glorify himself?

No, because God is the highest possible good, the sum of all perfections, it is good for God to glorify himself. It is for our good.

Westminster Shorter Catechism: “Q: What is the chief end of man? A: To glorify God and enjoy him for ever”

1 duty not 2, glorify God by enjoying him

John Piper: “God is most glorified in us when we are most satisfied in him”

The alternative – some praise to me!

Good works not to earn salvation but out of gratitude and for the glory of God (see quotations from The Augsburg Confession 20.27-28 and Cranmer, Sermon on Salvation, quoted in Reformation Anglicanism, p170)

J. S. Bach – manuscripts: “JJ” = Jesu juva = Jesus, help! - “SDG”

How do the other solas lead to the glory of God alone?

Salvation entirely the sovereign, gracious work of God

Psalm 29:2; 115:1

1 Corinthians 10:31 – everything to be done to the glory of God

Romans 11:33-36; Revelation 1:5-6

Kipling’s, Non Nobis Domine (1934) – “Not unto us, O Lord! / The Praise or Glory be” etc. (hymn, Google!)

Habakkuk 2:14; Revelation 21:1-2, 22-26 – The New Jerusalem: the glory of God gives it light and the glory of the nations will be brought into it

Summary

[Salvation] according to Scripture alone, in Christ alone, by grace alone, through faith alone, to the glory of God alone

Which sola seems most important or relevant to you? Is there one you think we especially risk neglecting?

How will the solas help to shape your prayers and praises, the way you think and live, your evangelism?

What do you think Luther or Calvin might make of the state of the church / society today?

Further reading / resources:

John Piper, God’s Passion for His Glory: Living the Vision of Jonathan Edwards (Crossway, 1998)

David Vandrunem, God’s Glory Alone: The Majestic Heart of the Christian Faith and Life – What the Reformers taught… and why it still matters – The 5 Solas Series (Zondervan, 2015)

Glen Scrivener sermons - http://christthetruth.net/2010/08/04/christ-alone-sermon/

http://christthetruth.net/2010/08/30/gods-glory-alone-sermon/

Books that judge us

Plundered from a friend on Facebook.

A. A. Milne said:

“One does not argue about *The Wind in the Willows*. The young man gives it to the girl with whom he is in love, and, if she does not like it, asks her to return his letters. The older man tries it on his nephew, and alters his will accordingly.

"The book is a test of character. We can't criticize it, because it is criticizing us. But I must give you one word of warning. When you sit down to it, don't be so ridiculous as to suppose that you are sitting in judgment on my taste, or on the art of Kenneth Grahame. You are merely sitting in judgment on yourself. You may be worthy: I don't know, But it is you who are on trial.”

And more so, of course, when you come to read the Word of God

John 11 My sermon

If you are coming to Bodle Street or Warbleton on Sunday, you may wish to look away now.

My uplifting and light-hearted all age talk might go something like this:

We must all face death.

In the face of death Jesus loves and cares (vv3, 5, 35-36)

Jesus is angry at death (vv33, 38)

Jesus demonstrates his power over death:

(a) by raising Lazarus (vv38-44)

(b) by his own resurrection (ch 20-21)

But Jesus deliberately delayed going to Lazarus (vv5-6, v21) so that God's glory might be revealed and so that we might believe (v4, vv14-15, v40, v42)

We are all spiritually dead without Jesus and in need of his resurrection power. To see who Jesus is and to trust in him are more important than extending our physical lives or avoiding discomfort.

Jesus is the resurrection and the life. Will we put our trust tim him? (vv25-26)

Snappy and child-friendly, eh?

John 11 - some sermon headings

17^th March 2013 – Anthony Bewes – Invitation Service – St Ebbe’s

(1) The claim – v25 – Jesus is the resurrection and the life and whoever believes in him will live

(2) The credentials – Lazarus’ resurrection, and indeed Jesus’ resurrection

(3) The crunch – v26 – do you believe this?

* * *

Pete Wilkinson - 12 Jun 2009 – St Ebbe’s Website

Have you ever received a message like that in v3?

(1) Jesus declares his power over death (first part of the chapter)

(2) Jesus demonstrates his power over death (second part of the chapter)

4 surprises

(1) Strange love (vv1-6) – strange that Jesus delays and does nothing

God’s inexplicable delays can be matters of love

We can often be like toddlers who can only understand now not later

(2) Strange confidence (vv7-10) – Jesus is willing to head back to Judea / near Jerusalem, facing death, trusting God’s timing – a whole different way of seeing death merely as sleep

In the words of John Wesley, we are immortal till our work on earth is done

(3) Strange joy (vv14-15) – Lazarus died, Jesus glad he was not there

(4) Strange comfort (vv17-27) – I am the resurrection and the life – hold on to me in the face of death – do you believe this / trust in me?

Also 19 Jun 2009

Jesus is confronted by death and Jesus confronts death

For God’s glory and for our faith

Cf. v32, “if only…” – words that often follow death

(1) Jesus’ tears (v35)

(2) Jesus’ anger (vv33, 38) – deeply moved = moved to anger, outrage, indignation at death, like a horse snorting

(3) Jesus’ power

* * *

Rico Tice – All Souls’, Langham Place - 3D-Life in perspective - E001 Guest Services - 16/03/2008

(1) Jesus Christ was indignant about death (v33, v38)

Jesus came to draw the sting of death, sin

(2) Jesus Christ demonstrated his power over death

* * *

Charlie Newcombe - http://www.emmanuelwimbledon.org.uk/Media/AllMedia.aspx - 7. Christ our Life - THE SEVEN SIGNS - in John's Gospel - 09/09/2007

3 themes in vv25 and 26

(1) In Jesus there is a realism about death – “even though he dies” – death is a sure thing and a sad thing

(2) In Jesus there is a reversal of death – Jesus not only makes the claim but proves his credentials

(3) In Jesus there is a response to death – believing in Jesus is required (v15, vv25-26, v40, v42, v45)

* * *

Simon Vibert, Lives Jesus Changed: Lessons about Life from John’s Gospel (Christian Focus, 2010)

Mary, Martha and Lazarus: Life that Doesn’t End in Death

They think it’s all over

Faith emerges slowly

Even bringing a dead man back to life is not enough to convince some

* * *

John Chapman, St Helen’s, Bishopsgate, 31 January 1989

(1) Death comes to everyone – do you think you are equipped to handle it?

(2) Death is not the end – do you trust Jesus with your death?

Jesus says the judgement day has arrived in me (v25): he is the last day of the resurrection brought into the present.

Whether or not we have eternal life, depends on our response to Jesus

* * *

The end of all things

Jesus says (in John 11v4) this sickness of Lazarus' will not end in death.

But it's not just Lazarus who has a problem.

The whole of creation is sick.

And the universe will not end in death.

Jesus’ life will not end it death – there will be resurrection.

And so it is with the cosmos.

Death is not the end.

God will make all things new.

Jesus will be the pattern for the whole of creation transformed and renewed.

So death is not the end of all things.

What is the ultimate end?

The end, the goal of creation is sharing in the glory of God, that the Son may be glorified through it (v4)

Reformation 500 Lent Course Session 4 - Through Faith Alone

Reformation 500 Lent Course Session 4

Sola No. 4: Sola Fides – Through Faith Alone

The formal principle of the Reformation – Scripture Alone – how? Authority / method

The material principle of the Reformation – what? – content – the very substance of the gospel

Review – by grace alone

The coherence of all the solas - How does the nature of grace fit with faith? Why is faith a fitting response to grace?

The empty hand – a needy beggar – Augustus Toplady, Rock of Ages hymn, “nothing in my hand I bring, simply to thy cross I cling”

To what extent do you think we live in a meritocracy? Is this / would this be a good thing? What if God operated a meritocratic salvation policy?!

How might someone try to get right with God?

Do you believe in, say, extra-terrestrial life? What difference does that belief or unbelief make to you? Do you believe in close members of your family? In a different way?

Has anyone ever said to you / have you ever said, “I wish I had your faith”? What do you think that might mean? What view of faith does it suggest?

What do you think we mean by “blind faith”? Is Christian faith like that?

Do you think the devil “believes in” God? Do you think the devil has sound doctrine? How is that different from saving faith? James 2:19

“this slogan [sola fide, by faith alone] was not merely a doctrinal nicety cooked up by scholars. It was, the evangelical Reformers insisted, the very essence of the Christian life itself. It was a truth that brought them and many others the comfort and hope for which they had longed and yet, at the same time, a proposition for which many would be prepared to die.” (Jensen in Reformation Anglicanism p125)

Justification an increasingly discussed topic in the period - Humanism a rise of individual consciousness? – a variety of views – lack of official agreed position

Via moderna pre-Reformation thought which influenced Luther said do “what is in you” and God will regard you as worthy of the gift of salvation – but how can one know one has ever done all that one might be able to do? Was I contrite enough? Did I confess all my sins? – lack of assurance

Reminder of Luther’s experience as a conscientious monk wearying his confessors, hating and fearing the righteousness / justice of God (Romans 1:17), which he knew must punish him – Tower experience

Queen Katherine Parr (“survived”!), The Lamentation of a Sinner (1547) – spiritual autobiography – she was “not like other men” an “adulterer, nor fornicator, and so forth” but spiritual pride “most presumptuously thinking nothing of Christ crucified” and “went about to set forth mine own righteousness” – “the blood of Christ was not reputed by me sufficient for to wash me from the filth of my sins… but I sought for such riffraff as the bishop of Rome hath planted in his tyranny and kingdom, trusting with great confidence by the virtue and holiness of them, to receive full remission of my sins.” – she distinguishes between a “history faith” and a “lively faith”, “a dead human, historical faith, gotten by human industry” and “a supernal [supernatural] lively faith, which worketh by charity [=love].” Quoted in Jensen, Reformation Anglicanism

Justification by Faith Alone

Became the particular focus for Luther / the idea he is most associated with – Luther called it the summary of Christian doctrine: “if the article [doctrine] of justification is lost, all Christian doctrine is lost at the same time.” “When the article of justification has fallen, everything has fallen…. This is the chief article from which all other doctrines have flowed…. It alone begets, nourishes, builds, preserves, and defends the church of God; and without it the church of God cannot exist for one hour.”; justification is “the master and prince, the lord, the ruler, and the judge over all kinds of doctrines.” (What Luther Says, vol. 2, pp702-4, 715)

Justification by faith alone “the article by which the church stands or falls” (Johann Heinrich Alsted, 1618 but similarly Luther WA40/3:352.3).

Calvin called justification by faith alone “the main hinge on which salvation turns” and the sum of all piety, Institutes, p726

Cranmer: justification “the strong rock and foundation of the Christian religion” - “whosoever denieth [this doctrine] is not to be counted for a true Christian man… but for an adversary of Christ.” (Homilies, sermon on salvation)

Puritan Thomas Watson: justification is the very “pillar of Christianity. An error about justification is dangerous, like a defect in a foundation. Justification by Christ is a spring of the water of life. To have the poison of corrupt doctrine cast into this spring is damnable.” (A Body of Divinity, p226)

A vitally important question - How can I (a sinner deserving God’s judgement) be right with God?

If you died tonight, why should God let you into his heaven? – all answers that begin, “Because I…” are strictly speaking wrong! – “Because Jesus…”

Justification (dik word group in the Greek NT) – justice / righteousness / vindication / declared in the right / forensic or legal courtroom term – found not guilty, acquitted – the opposite of condemnation

Not a reward but an award / gift – right standing / status (before God) / right relatedness (to God)

Pidgin English: “God he say I’m alright!”

Justified – “Just as if I’d never sinned”

Not made righteous, not infused / imparted / inherent righteousness – cf. but an alien / external / extrinsic imputed righteousness – counted / accounted / considered / reckoned righteous in Christ (faith union – joined to Christ by faith in the Spirit) – clothed in the perfect righteousness of Christ – what God does for me not what God does within me (though he does change my heart and life)

Romans 1:17, 3:9-31 etc.! – universal human sin and guilt, God’s gracious provision of forgiveness in Jesus, received through faith – Luther called Romans 3:21-26 “the chief point, and the very central place of the Epistle, and of the whole Bible”

Luther in fact added in the word allein, alone, in his German translation of Romans 3:28 in 1522

God’s just way of justifying the unjust (v26) – 4v5 – the just God justifies the wicked!

Luther argued that the Christian believer is always simultaneously righteous (by faith in Christ) and a sinner (both by nature and in practice until heaven): “We are in truth and totally sinners, with regard to ourselves and our first birth. Contrariwise, in so far as Christ has been given for us, we are holy and just totally. Hence from different aspects we are said to be just and sinners at one and the same time.” 

Again, the importance of the alone – of course RC said faith is important!

Justification, faith and works

The RC church feared the error of justification by faith alone would lead to Antinomianism (nomos=law): if God has acquitted us, can we live as we like, sinning with impunity.

The Reformers countered that we are justified by faith alone, but the faith which justifies (real living faith) is not alone (i.e. it flows from a changed heart and is accompanied by good works) – James 2:14ff – not actually a right strawy Epistle as Luther suggested – no real conflict between justification by faith alone as taught by Luther and James - Real faith works – faith without works is a false / dead faith – good works are the result not the cause of justification, a thankful response

Article XI. Of the Justification of Man: “We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.” = The Homily on Salvation

Saving faith “is not a kind of worthy, meritorious virtue but is a simple dependence on God and his promises.” (Jensen, Reformation Anglicanism, p128) – faith not an alternative Good Work by which we earn salvation

Luther: “If faith is not without all, even the smallest works, it does not justify; indeed it is not even faith.”

Faith itself is a gift of God – Ephesians 2:8-9

Strictly speaking it is Christ who saves my, by grace, received through faith – it is not my faith that saves me – the object of faith is vital – it’s not the quality or quantity of my faith which saves but Jesus in whom I put my faith – even a tiny bit of real faith (faith as small as a mustard seed, Matthew 17:20) saves, since it is faith in such a powerful Saviour - Luther says if you own 100 guldens, it makes no difference if you carry them around in paper sack or an iron chest, they still belong to you; similarly, Christ belongs to us if we lay hold of him with a weak or a strong faith – Mark 9:24 a good prayer – we are not saved by passing a theology exam or by working up a sense of expectation etc. – faith as passive, merely the instrument / means / channel of receiving the gift of salvation

Faith unites the believer to Christ – cf. Luther’s analogy of faith as a wedding ring in The Freedom of a Christian (1520) – he pays our debts, we get his riches and name / standing etc.

The dying thief on the cross (Luke 23:39-43) – saved by faith, no good works to speak of – salvation only ever 9 words / a prayer away

The Parable of the Pharisee and the Tax Collector – justified, v14 – looks to God for mercy (Luke 18:9-14)

The nature of faith

Hebrews 11:1 – description / definition of faith

Calvin defines faith as: “a firm and certain knowledge of God’s benevolence towards us, founded upon the truth of the freely given promise in Christ both revealed to our minds and sealed upon our hearts through the Holy Spirit.” (Institutes III.2.7)

Faith subjective and objective – faith in The Faith

Aspects of saving faith (involves both the intellect and the will):

(1) Knowledge (notitia) – some awareness of and connection to the object / content of faith / a measure of understanding – something in the head as well as the heart

(2) Assent (assensus) – belief that The Faith is true – conviction – believing that before believing in

(3) Trust (fiducia) – personal commitment / dependence / reliance, faithful apprehension – believing in / into Christ, casting ourselves upon him

Which aspects of faith would Satan have?

Luther insisted that we must believe that Christ is as described in the gospels not just for Peter and the saints but for us personally. Cf. getting on a ship – we must climb aboard and entrust ourselves to the ship.

Temporary false faith that is not enduring and saving – Parable of the Sower, rocky soil (Luke 8:13)

Real faith endures – The Perseverance of the Saints – not just a prayer of commitment / going forward at an evangelistic rally but on-going trust

Faith and evidence

2 Corinthians 5:7 contrasts faith and sight (cf. Romans 8:24 – we hope for what we do not yet see) – a future orientation

Faith and evidence – not just a leap in the dark

Doubting Thomas – seeing is believing (John 20:24-31, esp. v.25)

Jesus – reading is believing (vv29ff)

Faith in the Word of God, in God’s promises – a new priority for the Bible and preaching – contrast medieval notion of “implicit faith” in whatever the church teaches which might lack knowledge – Martin Luther: “The ears alone are the organ of the Christian” since faith comes by hearing – Romans 10:17 – cf. Latin Mass as something the congregation watched from afar and likely did not understand etc.

The Lord’s Supper – “feed on him in your heart by faith” – a renewed focus on right reception, not magical or automatic ex opere operato (from the work worked)

Council of Trent (1545-), 6^th session on Justification (concludes 1547) anathematizes sola fide – Canon 9, 11 – justification as a process of renewal within the believer – justification includes sanctification (becoming more holy) – not imputed – believers justified by baptism, forfeited by sin, renewed by penance

A basic human tendency to try to justify / vindicate ourselves – justification by faith alone a humbling doctrine – we must depend entirely on Christ not on ourselves – thus to the glory of God alone

A comforting doctrine – salvation is a gift we did not earn and cannot repay – our standing before God is not a matter of our performance

Further reading / resources:

Glen Scrivener’s sermon: http://christthetruth.net/2010/08/17/faith-alone-sermon/