Dear Heavenly Father, 

We praise you this Easter Sunday that you mightily raised your Son, Jesus, from the dead. This was your doing and it is marvellous and spectacular in our eyes. Death could not hold him! Our last enemy has now been defeated by the triumph of Jesus over the grave. O death where is your sting? O hell where is your victory?

Lord God, help those of us here this morning who are yet to trust in Jesus, the risen King. Overcome our doubts and in your great mercy open our eyes so as to see and believe that Christ has indeed been raised. To behold Him as Lord of all; with authority over all things in heaven and on earth, including our very lives. That in our doubt we might cry out – even this morning – “My Lord and my God. Jesus, I believe, help my unbelief.”

And now, O Father, grant us all to behold all that Jesus’ resurrection means: that all authority belongs to Him in heaven and on earth; that no power and no enemy can prevail against Him; that faith in Him is not futile, but fertile; that we are no longer enslaved in our sin; that we are fully forgiven and wrapped in His righteousness; that it is not death to die; that the best life is yet to come. Help us to see that the resurrection changes everything.

 Jesus, your death is the death of all death, and your resurrection is the resurrection of all things. By your compelling love free us from the fear of death and the emptiness of living for ourselves. Bring your resurrection power to bear in our lives, homes, churches, community and world. Never let us forget the ultimate reality of your final triumph over death. Re-capture our hearts when they drift.

O Father, we want our lives to count for the display of your Son’s greatness. May the rest of our days be spent for his glory and his gospel. Work in us to this end, and with all your might we pray. In Jesus’ name, amen. 

The following is an extract from an essay I wrote in 2012 on Jewish and Christian receptions to Roman imperium in Judaea under the Julio-Claudians.

 

“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”[1]

– Mark 1:15

 

So much we may conclude, in general terms, of the Jewish receptions of Empire.[2] But where in this spectrum we should place Jesus of Nazareth? As the cornerstone of Christianity did his life, teachings and death represent a departure from common Jewish attitudes, or an adherence to a particular form? Horsley argues,

As we have domesticated Jesus, so we have domesticated his background, so that we talk of ‘the Jews’ as if they were a single entity, when in fact the society in which Jesus lived was immensely complex, involving many realities other than the religious. The peoples of Palestine in the time of Jesus appear as a complex society full of political conflict rather than a unitary religion.[3]

Yet such a conclusion is a categorical fallacy. The attempt to suggest a division here between the ‘religious’ and the ‘political’ is artificial as Judaism was an all-embracing commitment.[4] But rather, as we have seen, different perspectives on all matters, political or otherwise, were derivative of common, overarching theological truths. Thus to ‘interpret’ Jesus as a leader who “stands shoulder to shoulder with these other leaders of movements among the Galilean and Judean people, and pursues the same general agenda…[of] independence from Roman imperial rule…”[5] ought to be critically examined.

 

A central point of contention is the matter of taxes, which perhaps best typified Roman imperial rule in Judaea. In Mark 12 Jesus is questioned about taxes to the emperor and its legality:[6]

And they sent to him some of the Pharisees and some of the Herodians, to trap him in his talk. And they came and said to him, ‘Teacher, we know that you are true and do not care about anyone’s opinion. For you are not swayed by appearances but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? Should we pay them, or should we not?’ But, knowing their hypocrisy, he said to them, ‘Why put me to the test? Bring me a denarius and let me look at it.’ And they brought one. And he said to them, “Whose likeness and inscription is this?” They said to him, “Caesar’s.” Jesus said to them, ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s.’ And they marveled at him.[7]

 

The interpretation and exegesis of this passage is highly disputed amongst scholars from a range of confessional and theological perspectives.[8] However, various observations can still be made. Firstly, it is important to note here that the ‘tax’ [kēnsos] referred to is the tributum capitis or Roman head tax, the precise form of which Judas the Galilean had objected to.[9] Secondly, Jesus’ response, “Render [apodote] to Caesar the things that are Caesar’s…” suggests not merely general payment but also an obligation of restoring the denarius to its original possessor.[10] It is not only lawful to pay Caesar’s head-tax but also an appropriate response to his authority. Thirdly, the words, “…and to God the things that are God’s.” implies a degree of analogy. Jesus seems to purport that it was necessary to render to Rome, and the imperator, what is owed, and also to God what was owed. As Bryan argues,

Jesus does not, apparently, see a contradiction here…. The basis on which he has said that something is owed to Caesar is that it bears Caesar’s image. What then bears God’s image, so that it should be owed to God? No Jew, Pharisee, or even Herodian could fail to know the answer to that. They themselves bore God’s ‘image’[11]. They owed a mere head-tax to Caesar, because the coinage was Caesar’s. But they owed themselves to God, because they belonged to God.[12]

However, there is a risk of overemphasising the analogy: that is to say, Jesus accepted Roman imperium because he perceived it as an “as an irrelevant distraction from the real business of receiving God’s kingdom.”[13] As much as Jesus was not foremost political in his agenda, his was neither apolitical. A more nuanced understanding suggests that acceptance of and submission to Roman rule was part of accepting and submitting to God, for all things belonged to Him.

 

Ultimately, Jesus did not reject or counsel rejection of Roman imperium but rather accepted its authority as that which derived from the authority of God. Simultaneously, however, he was willing and sought to critique and challenge Roman imperium, yet not necessarily as a means to dismantle or replace them.[14] Importantly, when understanding Jesus’ attitudes towards Empire, our tendency towards a post-colonial reading of texts ought to be considered. For as Sugirtharajah affirms, “What is strikingly clear is that Jesus’s alternative vision did not challenge or seek to radically alter the colonial apparatus.”[15]

The book of Ephesians is profoundly personal and yet breathtakingly global. So far in this series we have seen that Christians are those who by grace have been chosen by God, adopted, redeemed, and forgiven. This was achieved by Christ’s death on the cross by which He has reconciled all people – both Jew and Gentile – to God. These adopted, redeemed and forgiven people from all cultures, nations, peoples and groups now form one body – the Church. Yet, a primary question remains unanswered. How are we (the Church) to live? More specifically, how are we to live as a corporate body? And how are we to live as individual members? It is the first part of this broader question that this article seeks to answer.

Training is important. What may at first seem fruitless and repetitive over time produces strength, perseverance and excellence. As a society I think we recognise this. It’s why we admire athletes, musicians and professionals. It’s why we ourselves go to the gym, show up at team practice and attend workshops. Training is important. This is no less true for the body of Christ.

The church is to be trained in the word so that they might reach unity and maturity in Christ.

1. Training in the word

 “…Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.”

– Ephesians 4:11-13

Through His victory over sin and death Jesus has gifted His Church with apostles, prophets, evangelists, pastors and teachers. Their role is to build up the body by enabling and training God’s people in order that all members of the body may build the body, each in their own unique way; as chapter 4, verse 7 notes, “To each one of us grace was given according to the measure of Christ’s gift.”

The body of Christ is to be enabled and trained through the teaching of God’s word. The Bible is God’s provision for the edification and care of his Church. Therefore, the teaching of God’s word is central to the growth of a church. It is why we must keep the Bible at the centre of our ministries and lives, letting it shape our communal gatherings, minds and hearts. As Martin Lloyd-Jones wrote, “Preaching the Word is the primary task of the Church, the primary task of the leaders of the Church, the people who are set in this position of authority; and we must not allow anything to deflect us from this, however good the cause, however great the need.”¹ Ephesians 4 offers two motives for goals for this training: Unity and Maturity.

2. Training for Unity

 “Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.”

– Ephesians 4:3-6

Churches are diverse places. You will find people from religious backgrounds sitting next to former sceptics, professionals sharing communion with the homeless, high schoolers and the elderly, businessmen and former drug addicts, refugees and immigrants. Churches are a melting pot for learning and acceptance. But due to our sinful hearts more often than not our diversity leads to exclusivity and conflict. The ultimate, cosmic reality is that as Christians we are all one in Christ Jesus². There is but one Church, one Spirit that binds us together, one hope that we yearn for, one Lord that we worship, one faith that we profess, one baptism that we share, and one God and Father to whom we belong. Knitted together by the blood of our Christ, united as one by His resurrection. The basis for our unity, in the midst of our diversity, is our oneness in Christ. Paul appealed to the Ephesians, and he appeals to us, to make every effort to maintain this unity. Naturally we scorn that which is different; gravitate towards that which is familiar but Christ is like a magnet; drawing us together to Himself through the gospel.

We may resist and struggle all we like but the ultimate reality is unchanged: we are one in Christ. We need to train and be trained to live and love in unity.

The goal of training is to “reach unity in the faith”³. “From him [Christ] the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.”⁴ Through teaching God word, we need to train our people and ourselves to put aside partiality and selfishness, to value and honour our different roles and gifts, and to engage and do life with one another, not just on Sundays but throughout the week.

3. Training for Maturity

“Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming. Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ.”

– Ephesians 4:14-15

Imagine a toddler being thrashed about in the ocean. How would you feel?

That is the image that Paul presents in verse 14. Where Christians are not being trained in God’s word they are being captivated by the false teachings and empty philosophies of our world. It is not only dangerous but deadly. I wonder if you have ever seen the world in this way? As a billowing depth that seeks to drown us in its ‘truths’ and values. I wonder if you have ever thought of the Bible in this way? As an anchor that grounds our life, minds, hearts and souls in a world that tries to drown us with these ‘truths’ and values. The desperate picture painted by Paul ought to drive us to grasp the necessity of growing in Christian maturity.

We need to train and be trained to grow in maturity as one people. The goal of training is to “become mature, attaining to the whole measure of the fullness of Christ.”⁵ Through teaching God word, we need to train our people and ourselves to speak the gospel into the lives of those around us, to grow in knowledge of God, and to live and think in our society and culture.

 Where training God’s people in His word is not primary, unity is feeble and maturity missing.

The church is to be trained in the word so that they might reach unity and maturity in Christ. As a Christian how are you being trained in God’s word to grow in unity and maturity? Do you see it as an optional extra if time permits or a core necessity of your life? Be trained in the word and in so grow in unity and maturity. For those of us who have the gracious privilege of teaching and equipping God’s people, let us be reminded: We preach and teach the Bible, not our own opinions, anecdotes and hobbyhorses. We don’t just offer good wisdom and advice that informs but good news that transforms. We extend to others God-breathed Scripture that is sufficient for teaching, rebuking, correcting and training in righteousness. Let us never grow weary of doing so.

*****

Originally written for the LAS Article Series (March 2013) - Ephesians

http://www.thelas.info/2013/03/ephesians-training-saints/

Audio: How to Read the Bible (Part 3: Putting it into Practice)
Speaker: Michael Tong
Date: 26/01/13
CrossWord Youth Training Days

Additional Resources
1. Handout (7 Tips for Better Bible Study)
2. Bible Reading Plans: http://www.ligonier.org/blog/bible-reading-plans/
3. Devotionals: http://thegospelcoalition.org/blogs/loveofgod/
http://www.desiringgod.org/blog/posts/new-devotional-app

…..
The overarching aim of the series is to be equipped with practical tools and mutual encouragement to cultivate a daily desire to read, interpret and apply God’s word it in our lives as He transforms us to be more like Christ through them.

Audio: How to Read the Bible (Part 2: Content and Context)
Speaker: Michael Tong
Date: 19/01/13
CrossWord Youth Training Days

Additional Resources
1. Summary Notes
2. Handout (Interpreting the Bible: An Introduction)
3. ESV Study Bible
4. How to Read the Bible for all its Worth by Gordon Fee & Stuart Douglas
5. New Bible Dictionary and New Bible Commentary

…..
The overarching aim of the series is to be equipped with practical tools and mutual encouragement to cultivate a daily desire to read, interpret and apply God’s word it in our lives as He transforms us to be more like Christ through them.

 

Audio: How to Read the Bible (Part 1: God’s Big Picture)

Speaker: Michael Tong
Date: 12/01/13
CrossWord Youth Training Days

Additional Resources
1. Handout (God’s Big Picture - An outline of Biblical history)
2. God’s Big Picture by Vaughan Roberts
3. According to the Plan by Graeme Goldsworthy

…..
The overarching aim of the series is to be equipped with practical tools and mutual encouragement to cultivate a daily desire to read, interpret and apply God’s word it in our lives as He transforms us to be more like Christ through them.

Oscar Wilde once said, “When I was young I thought that money was the most important thing in life; now that I am old I know that it is.” He is not alone. Money matters to us. We exist in a society that not only craves money but functions on it. We ourselves pass our lives working to earn money and to spend it. In one sense of course money is entirely worthless. It amounts to little more than copper and plastic, digits and figures. In another sense, it is indispensable . It’s value is found in what it can provide: physical possessions, power and experiences.

1. The Doctrine of Creation

To understand what God says about money we must begin with creation. It is the fundamental starting point. The Bible begins with the words, “In the beginning, God…” Notice that it doesn’t begin with detailed descriptions of subatomic particles or ten proofs for the existence of a Creator. It simply begins, “In the beginning, God.” Genesis 1 and 2 then go on to speak of this triune God as a good Creator who sovereignly created all things in the heavens and the earth as well as human beings – men and women – in His image. It is made clear that the God of the Bible not only controls and ordains all things but that He also owns all things, including our very lives. Psalm 24:1 says it like this; “The earth is the LORD’s, and everything in it, the world, and all who live in it”. We are never the ultimate owners; God alone lays claim to our physical possessions and experiences. He declares in Psalm 50:

“I have no need of a bull from your stall
or of goats from your pens,
for every animal of the forest is mine,
and the cattle on a thousand hills.
I know every bird in the mountains,
and the creatures of the field are mine.
If I were hungry I would not tell you,
for the world is mine, and all that is in it.”

God does not need our money precisely because He already owns it. Money, is part of God’s good creation, and He owns all physical possessions, power and experiences.

2. A good gift

In recent years, in lieu of the ‘prosperity gospel’, there has been a shift towards a poverty theology of sorts amongst conservative churches whereby poverty is elevated as a barometer of holiness. Often, faithful Christians tend to avoid, demonise or fear money. Yet the doctrine of creation reminds us that money is intrinsically a good gift. Indeed, God made everything and saw that it was very good. In the Garden of Eden we see a God who is generous in providing a paradise of plenty to His people. Similarly, the new creation to come is cast in images of great extravagance and prosperity – a great banquet, a golden city.

Money is a good gift. Money is a good gift because it is a means by which God provides for us and allows us to enjoy aspects of His good creation. Physical possessions and experiences can and should be enjoyed. Additionally, money is a good gift because it points us to a good God who provides and cares for us.

And yet it’s not that simple is it?

The Bible speaks clearly concerning the danger of money. Paul writes, “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” Jesus himself declares, “it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”

3. A false god

God is Creator. He is distinct and separate from his creation. He not only controls and ordains all things but He also owns all things. Therefore He is worthy of all glory and praise. Revelation 4:11 declares, “You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.” But that’s our problem isn’t it? None of us give God all the glory and praise that He deserves. We do not find our boasting and pleasure in Him but ourselves. We boast in our physical possessions and find pleasure in our experiences. Instead of money being a good gift it becomes a false god. Like in Romans 1 we exchange the Creator for His creation by enjoying his creation more than the Creator himself.

We distort money from being a good gift to a false god when our view and use and enjoyment of money finds its ultimate purpose and meaning in creation and not the Creator. It’s when we find our deepest pleasure and boasting in the gift and not the God who gave it. It’s when we find our joy in our overseas holidays and travel plans. It’s when we advertise our cars and bank accounts. It’s when we say to God, ‘I care more about what you can give me rather than who you are.’ It’s when we enjoy creation more than the Creator.

4. Whose money is it?

God made everything. He gives some of it for us to enjoy and yet all of it is His. God alone lays claim to our physical possessions and experiences. For all of creation comes from His hand. He not only controls and ordains all things but He also owns all things. He alone is worthy of all glory and praise.

So then, money is either a good gift or a false god.

When you recognise that your cars, your wardrobe, your job, your holiday, your home, your savings; your very life is not your own, it changes everything: from the way you view money, to the way you use it, to the way you enjoy it.

So let us not pretend and act like any of it is ours. Let us not rob God of His creation or His glory.


*****

Originally written for the LAS Article Series (February 2013) - Money
http://www.thelas.info/2013/02/whose-money-is-it/

Pitt Town Anglican Church (16.12.12)

1 Corinthians 15:1-5 (NIV84)

“1Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand.2By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.

3For what I received I passed on to you as of first importance^a: that Christ died for our sins according to the Scriptures, 4that he was buried, that he was raised on the third day according to the Scriptures, 5and that he appeared to Peter,^b and then to the Twelve.”

external link here.

Let us anchor your hearts, minds and souls on the Rock of Ages, the Sovereign Lord, the crucified Christ. Let us trust in the God of all comfort. So that even when we don’t have all the answers we still have Christ. 

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updated list of blogs I follow.