Archive for the ‘Christian living’ Category
“We give thanks”
I have been working on a daily devotional, chipping away at the material. It is a long project, and taking some time, but I hope will be of eventual value to many. Today’s revision happened to coincide with American Thanksgiving, and so I offer it as both a taster of what I hope will be more to come, but also a nugget of what I trust is goodness for today.
We give thanks to the God and Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and of your love for all the saints. (Colossians 1:3–4)
The apostle Paul was a man distinctly marked by a spirit of thankfulness. It is striking how often in his various writings that theme comes up. It is prominent, rich, and well-developed. It is evident even in the narrative of his life and labours in Luke’s history of the acts of the risen Christ, tracing the work of Christ’s servant, Paul, in the spirit in which he carried it out. In fact, what is interesting is how often what you might have thought would be a brief aside actually develops into a rich and intense flow of appreciation.
Paul’s thanksgivings, even in his shorter letters, rarely last a line or two—they tend to roll on and on! So, for example, starting from Colossians 1:3, he says, “We give thanks to the God and Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and of your love for all the saints.” While there is a natural break in the thought at that point, or at least a pause, Paul actually rolls on for another few lines, speaking of thanksgiving because of the hope that you have, the hope which you heard before in the word of the truth of the gospel which has come to you, bringing forth fruit in you since you heard and knew the grace of God in truth, the things which you learned from our dear fellow servant, a faithful minister of Christ. There are just so many things that make Paul smile in gratitude, and bring his praises and his thanksgivings to God!
While there is a richness, breadth and variety in the expressions of thanksgiving, it is easy to trace them all back to the same root and to identify the same immediate fruit. Yes, there are many times when Paul gives thanks for the gifts that are evident among God’s people. Yes, there are many times when Paul gives thanks for the works that God’s people do. However, you notice where it always begins: “We give thanks to the God and Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and of your love for all the saints.” What lies at the root of Paul’s gratitude to God is the gift of life in Christ, the faith of God’s people toward him, and their love for the other saints. These are typical of the fundamental realities of the new life.
These are basic blessings! So ordinary in some ways, and so extraordinary in others, they are the features of Christian living that Paul simply delights over. “You have faith!” he says. “You have come to believe in the Lord Jesus Christ. You have love for God and for his people. You have hope, that certain prospect of the glory which is to come.” Now, there is much that flows out of all that. There are many details surrounding that. Nevertheless, at root it is the wonder of what God has worked in the hearts of those who were by nature lost and undone that always moves Paul to these heights of appreciation and delight for the divine work. He traces back all of those mercies to the great work of God in Christ Jesus. He is always looking up to the the heart of God and the hand of God from and by which these good things have been dispensed to those who have received them.
That is a wonderful example for us who know the grace of God and see that grace at work around us. It is very easy for us to be complainers and resentful. It is easy for us to concentrate on the things which we lack and the things which do not happen and the things which have not taken place and the difficulties which we face.
But what about if we looked not just in our own lives, but in the lives of our brothers and sisters in Christ, and traced out the faith that they have in Christ Jesus and the love that marks their lives for others who know the Lord and the hope that characterises them? Would it not be good if we could give thanks to God for those who enjoy such mercies? Notice again how all this carries us back heavenward. It turns our hearts and our eyes back towards God, the good and the gracious Giver.
Let us, then, be thankful. If we want to be and remain thankful, then we should always start at the very heart of those saving realities, looking for the faith and the love and the hope that characterises God’s people, recognising them as gifts from heaven, and then turning back to the God who gives them, praising him for what he gives and for their demonstration in the lives of all God’s people.
The worshipper
He is a worshipper. His life revolves around his worship.
Nothing stops him. There is no doubt about his worship. Everyone knows the object of his worship, because he cannot stop talking about it. Even the way he dresses and behaves declares his commitment to his cause. On a Monday morning he is full of the activity of the previous day, recounting everything that took place in the recent worship.
For the whole article, read here.
Fragile
At least where I am serving, people are fragile. It does not take much to make people cry.
Perhaps it is a small act of carelessness or even cruelty. People are already edgy, if not right on the edge. An unkind word, a thoughtless act, a dismissive interaction, and over the edge we go. The soul is trampled, the spirit is crushed, the heart is cast down. Tears well up quickly, tears of helpless frustration, impotent rage, or simply hopeless distress.
On the other hand, it may be an act of thoughtfulness or kindness. Again, the outer shell is often fragile in these days, and the heart is very close to the surface. There are countless ways in which we can do good to all, especially to the household of faith, in these difficult days. It may be a simple word of encouragement. I have seen people well up just because someone bothered to say thank you to them, or took a moment to ask how they were doing. It may be an act of mercy. I have seen people break down because someone has made them a meal, or dropped off a bag of food, or knocked on the door to check in, or gone back to someone who has served them well with a cup of coffee or hot chocolate. In fact, my children have decided that—unless we make someone cry—we probably haven’t done enough for them.
Under such circumstances, we need to be careful about what might, at other times, seem inconsequential. If we are God’s people, we are living in days when a careless or harsh moment might undo years of patient engagement with those around us, for—rest assured—people often remember the painful sting of a single moment far more clearly than they do the soft wash of long periods of more distant warmth. But, by the same token, perhaps this is a season when, very quickly and easily, a simple but sincere word or deed of kindness might open the door to do some real spiritual good. We follow a Saviour who went about doing good (Acts 10:38), and are ourselves to be zealous for good works (Titus 2:14). Now is a good season to consider this.
Remember, then, that many people are now fragile, even brittle. The heart might lie near the surface, more readily touched than it often is. With what words or deeds will you touch it? Will it be with a dark thorn of unkindness which might quickly and easily do more damage than you had ever imagined? Or will it be with a bright point of kindness and goodness which will prove an opportunity for you to serve not only someone’s body, but even their soul?
Zwingli’s plague hymn
What follows is a hymn written by the Swiss Reformer, Ulrich Zwingli (1 January 1484 – 11 October 1531) during a seminal period in his life when he was afflicted with the plague. It is grounded in the language of Psalm 18:2: “The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold.” The whole is divided into three sections, one referring to the onset of the disease, the next to the lowest point, and the last to the joy of recovery, with determination to walk in faith and with holiness from that point on.
Sickness
Help me, O Lord,
My strength and rock;
Lo, at the door
I hear death’s knock.
Uplift thine arm,
Once pierced for me,
That conquered death.
And set me free.
Yet, if thy voice,
In life’s midday.
Recalls my soul,
Then I obey.
In faith and hope
Earth I resign.
Secure of heaven.
For I am thine.
Decline
My pains increase;
Haste to console;
For fear and woe
Seize flesh and soul.
Death is at hand.
My senses fail.
My tongue is dumb;
Now, Christ, prevail.
Lo! Satan strains
To snatch his prey;
I feel his grasp;
Must I give way?
He harms me not,
I fear no loss,
For here I lie
Beneath thy cross.
Recovery
My God! My Lord!
Healed by thy hand.
Upon the earth
Once more I stand.
Let sin no more
Rule over me;
My mouth shall sing
Alone to thee.
Though now delayed,
My hour will come.
Involved, perchance.
In deeper gloom.
But, let it come;
With joy I’ll rise,
And bear my yoke
Straight to the skies.
Conditional lives
“All of this is conditional.”
So said our Prime Minister when setting out the proposals for the ending of the UK’s national lockdown. It seems like a sensible thing to say. Whether or not you like the idea of being a slave to ‘the science’, our widespread ignorance makes it at least reasonable to suggest that we can only proceed step by step, simply because we do not know what will happen when we take each step. Even a bolder and more definite plan, and even taking account of the more detailed advice that has been promised, it always has to be what is insistently called “a conditional plan.”
It is striking to see how angry and afraid people become because of this. It reminds me of a road trip to preach at a church in the Midlands many years ago. Setting out in good time, I discovered that a major motorway had been closed overnight and the re-opening had been delayed. In company with thousands of others, I queued. In company with hundreds of others, I got fed up queuing and tried to find a way around. When those hundreds of us ended up in other and worse queues, I returned to my original queue, which was still shorter. When the road opened, off we all went, most of us now late. To begin with, I had the pedal to the metal, wondering if I could still get there in time, occasionally dropping out of the fast lane to let someone past at a ridiculous rate of knots. And I noticed their faces and their driving styles. They appeared, typically, angry or scared. Their plans were in disarray. They had thought that they were in control, and now they needed to get back in control, to catch up lost time, to get a grip again on their lives. It seemed to me that they thought that they had been in charge of things, and, when things were taken out of their hands, they became deeply agitated. At some level, it was idolatry of the self. At that point, I slowed down, called ahead to say that I would be late, and drove—relatively safely and sanely—to the place where I was preaching. I arrived about thirty minutes into the service, stepping inside the door as a man was fervently pleading for the safe arrival of the preacher. His earnestness suggested that he would be the man who would have to step in if I did not arrive. His relief when he opened his eyes was palpable. I don’t know if anyone has ever been that glad to see me! But I had been taught again that I am not in control.
It is a lesson that has been pressed home again in the last few weeks. On one level, everything has fallen apart. So much that I had planned, for which I had prepared, and upon which I had presumed over the course of the coming months, now lies in ashes. The plans for the Lord’s day ministry that I had in mind, the evangelistic efforts locally, the connections and investments close at hand, all proved conditional. Next week I should have been at a conference in the UK and then one in the US. They were, it seems, eminently conditional. This week, my involvement in a European conference in the summer was tentatively cancelled, but that’s conditional on the next few weeks. Possibly rescheduling of these conferences for the future is … er … conditional upon factors outside of our control. We are looking at plans for post-lockdown church meetings. Much of it is conditional. At its most visceral, we have come again face to face with our own mortality, and with the mortality of those who are most dear to us. My life is conditional. Perhaps the fear has faded a bit, but all plans might have been ended by death. I have had to face again my utter weakness. I have been reminded—I have needed to be reminded—that I am not in control, and that God is. In fact, in that there is something quite refreshing.
You see, I spend a lot of time planning. I think efficiency is a marvellous thing. My days tend to be quite full, even if not always well-constructed and minutely-detailed. I like a bit of flex. The bigger picture tends to be, in my calendar, a rainbow-hued glory of seamless transition from place to place and task to task. In the last few weeks, I have spent at least as much time deleting and re-ordering as I have entering and scheduling.
And in that there can be a real sense of relief. The first few weeks of lockdown, everything just dropped. The schedule to which I was a self-indentured slave meant very little. There were times when I could have danced, others when I felt the responsibility for diligence with a newly-cleansed calendar. But it was not simply the absence of the demand that offered peace; for many, the fact that they were no longer in control seemed to induce fear or anger. What gave me peace was the reminder that while I am not in control, God is.
Everything I plan is always conditional. I just tend to forget that it is so. Every plan, made by every individual and institution, every prime minister, president and potentate, every governor and every government and every grunt, is conditional. The world’s plans have been brought to a standstill, or even to nothing, by a virus we can barely trace or track. We all tend to forget that it is so. James reminds us of this reality at the personal, visceral level:
Come now, you who say, “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit”; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapour that appears for a little time and then vanishes away. Instead you ought to say, “If the Lord wills, we shall live and do this or that.” But now you boast in your arrogance. All such boasting is evil. (Jas 4:13–16).
We make our plans, and we forget that even tomorrow is not guaranteed. It is not wrong to make plans, but we ought to say, “If the Lord wills, we shall live and do this or that.” Anything else is to boast in arrogance, and all such boasting is evil. What I ought to remember is that the only words which never fall to the ground are God’s. Nothing fails of any of his plans and promises. In that true sense, nothing has fallen apart; nothing has ended prematurely; nothing has been rescheduled. Everything has worked out as the Lord God has intended. From my perspective, all has proved conditional. From the throne of heaven, all comes to pass as it was intended. God’s sovereign determinations and unconditional decrees have issued in unfailing outcomes.
If we become angry or afraid because of the conditional nature of our plans and purposes, it is because we have not reckoned with our humanity, our mortality, our feeble finitude. We are not in control. That is true in the great things of our existence, and it is true of all the minute details of our individual lives. That tends to make the self-determining heart afraid and angry, or drift into despair, or insist upon the emptiness and pointlessness of it all. But true faith faces this, and turns to God and puts all things in his hands, and hangs all our plans and purposes upon his merciful and loving designs, without fear or anger.
My times are in your hand;
My God, I wish them there;
My life, my friends, my soul I leave
Entirely to your care.
My times are in your hand;
Whatever may unfold;
Pleasing or painful, dark or bright,
All by your love controlled.
My times are in your hand;
Why should I doubt or fear?
My Father’s hand will never cause
His child a needless tear.
My times are in your hand,
Jesus, the crucified!
Those hands my cruel sins had pierced
Are now my guard and guide.
My times are in your hand,
I’ll trust abidingly;
And, after death, at your right hand
I shall forever be.
William Freeman Lloyd (with minor modernisations)
Planning like immortals
How are you planning under these present circumstances? Some, it seems clear, are not planning at all. If this life is all, and if there is nothing else to worry about, if—in short—the dead do not rise, then, “Let us eat and drink, for tomorrow we die!” (1Cor 15:32). It is hard not to see that attitude in the thoughtlessness of many, even if the words themselves are missing. They have barely considered the implications of mortality.
Others, more cautious, are making more careful preparations. Have you noticed, though, what you assume in making your plans? If you are anything like me, you instinctively assume that you will be fine. That you will not have to self-isolate. That you will not fall sick. That you will not be hospitalised. That you will not die. We plan like immortals.
In fact, most of us always have. We have said, in effect, what the people of James’ day said: “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit” (Jas 4:13). We have lived our lives as if our tomorrows were assured. To some extent, we still do, despite the disease sweeping the globe. Most of us, I imagine, are still planning on the assumption that we will be fine. Perhaps the old and the weak might struggle; perhaps the foolish and the feeble might be swept away. We, on the other, will batten down the hatches, and we shall emerge when the storm is past. It goes for the selfish stockpiling and panic purchasing that is blighting our communities with ugliness and distress. The assumption of all that selfishness and greediness is that I will be alive and well to enjoy the fruits of my investments.
And what was the warning that James issued in his day? Yes, you have made your plans to go here and there, to do this and that, but “you do not know what will happen tomorrow. For what is your life? It is even a vapour that appears for a little time and then vanishes away” (Jas 4:14). We plan like immortals, but we are feeble and frail. We plan like immortals, but we are the dust of the earth. We plan like immortals, but we cannot guarantee a moment of our lives under the best of circumstances. In this present season, we certainly cannot presume upon the future.
What is the alternative? It is not wrong to make preparations for tomorrow, and this situation should not freeze us with fear or debilitate us with despair. But we ought ought to say, “If the Lord wills, we shall live and do this or that” (Jas 4:15). It was always true, but it ought to press upon us now, that our times are in God’s hands. We should make our plans in conscious dependence on him. When I remember this, it makes a difference to the way I plan. I still prepare a sermon, but I am conscious that I may not be alive and well to deliver it. I no longer presume that I will stand to preach, but I urge others to be ready, and to be ready to be unable, too. And, when I have planned, I ask that the Lord might preserve me, if it be his will, to do what I have planned.
I still make my plans to care for my family and God’s flock, but I take pains to make sure that—as much as lies in me—I am prepared both for the best and for the worst, not least by committing all to the hands of God. We have drawn up our timetables for schooling at home, we have thought about how to care for our neighbours, we have made some preparations for various aspects of encouraging and comforting and evangelising ministries. We want to be ready for what lies ahead. But, after all my best planning and preparing, I still need to sit back and say, with all humility, “If the Lord wills, I shall live and do this or that.”
For some, this may be a shift in our whole outlook, and a most necessary one in these days. To presume that all will go well with you is to “boast in your arrogance. All such boasting is evil” (Jas 4:16). It is to plan like an immortal. And I am not.
The repeated imagery of the Scriptures for the life of man is that of something fundamentally fragile and frail: “As for man, his days are like grass; as a flower of the field, so he flourishes. For the wind passes over it, and it is gone, and its place remembers it no more” (Ps 103:15–16). It is not morbid for me to remember this in these days; it is wise. It will keep me humble.
So, God helping me, I will plan like a mortal. So should you. When it comes to the matters of this life, we should make our plans wisely and carefully and selflessly, and write above every moment, “If the Lord wills.” And there is a yet more careful preparation that we all need. If I am to plan like a mortal, I need to prepare for my death. For this will come, one way or another, and the dead do rise, either to the resurrection of life or to the resurrection of condemnation (Jn 5.29). There is only one proper and adequate preparation that I can make, and that is to trust in the Lord Jesus Christ, who only is able to deliver, not merely from sickness, but from sin and death and hell, and to grant eternal life, a true and happy immortality. Let us not, then, live boastfully and arrogantly. Let us not now plan like immortals. Let us remember that we are dust, and let us prepare by faith to live righteously and to die confidently, trusting in the Lord, in whose hands is life everlasting.
Sad fulfilments
In 2013, Evangelical Press published a book called The New Calvinism Considered (Amazon.com, Amazon.co.uk). Here is a quotation from near the end of the book. Sad events in the last few weeks and months are proving true some of these unhappy predictions, and I grieve over those who asked, “What next?” even while I remain grateful for those still asking, “What more?”
From its beginning, the new Calvinism was in some respects a splendid and many-coloured thing. But it did have and still does involve some fearful tensions. It has within it still some wonderful prospects and it contains within it some significant and increasingly evident dangers. But remember that mere fads never last. I am far from saying that the new Calvinism is a mere fad, but there is an appetite for novelty in the world and among professing Christians that has carried and perhaps is still carrying people into this movement on a wave of enthusiasm. The novelty will not last forever and the freshness is already fading, despite what will be the increasingly desperate attempts of some to keep the fireworks going off by increasingly extreme gestures and gimmicks.
I suspect that when the freshness and the newness wears off, we will be left with many people asking at least two questions. Some will say, and are already saying, ‘What next?’ They will look for the next fad, the next new wave, and will jump aboard and be carried on to whatever seems new and stimulating. But some will ask, and are already asking, ‘What more? What else is there? What am I missing? This is the God that I want to know and serve. How can I know him more? How can I know him better without losing that sense of wonder because of God’s love and grace toward me in Christ Jesus? How can I grow in the grace and knowledge of our Lord and Saviour Jesus Christ? How can I grow in holiness, becoming more and more like Christ Jesus?’
It’s coming home
This Wednesday evening something momentous is happening. All around the country, people will gather together. They will probably be keyed up all day, and it will only get more intense as the evening draws on. They will come together with expectation and hope in their hearts. Their songs will express these deep desires. After all, something will happen that is special in itself, with the prospect of much more ahead. By the end of the evening, those people might be rejoicing over something that has not happened, for most of them, in their lifetime.
And, if Wednesday pans out OK, there is more to which we can look forward. After Wednesday, Sunday. And on Sunday … well! Sunday could be the greatest of days! Sunday could be the day when glory, so long looked for and longed for, finally comes. Sunday could be the day we have all been waiting for. Again, that Sunday would be something special in itself, but it holds the promise of so much more. All those years of hurt never stopped me dreaming.
Yes, that’s right. For many of us, Wednesday night is the prayer meeting, and after that we look forward to the Lord’s day.
On Wednesday evening, many of us have the opportunity to seek the face of the Lord of hosts. Our brothers and sisters will expect us to be there with them. It is our assurance that, as we pray together, we shall do so at the very throne of grace, in the presence of our God. We gather together as Christians with the privilege of asking our Father in heaven for the blessings we most desire. As we do so, we anticipate that he will answer us. We shall do business with heaven. It might not be immediately spectacular, but there will be some celestial traffic, and we shall obtain good and needful things for our immortal souls and our often-painful pilgrimage. More than that, we might obtain not just drops but showers of blessing. This might be the night when the Lord draws near in a distinct way and shows his favour to us, granting the Spirit in a measure to which we are unaccustomed.
And after Wednesday, Sunday. And on Sunday … well! It is the day of resurrection. It is the Lord’s day. It is our chief of days. It is the day on which the risen Christ made it his pattern to meet with his disciples. It is the day when we anticipate that the Spirit will work among us so as to make his abiding presence with us sweet and profitable to our hearts. We shall, we trust, as the Word of the Most High God is declared to us, hear the voice of the Eternal. We anticipate the opportunity to enjoy the light of the knowledge of the glory of God in the face of Jesus Christ. We shall sing his praises with our blood-bought brothers and sisters, encouraging one another in the Way. We shall seek his face again as a congregation, pleading for those blessings which the Lord delights to give. We will spend time together considering the things of God and serving our great King. We hope that this might be the day on which friends we have prayed for come to hear the truth, and to heed it. We long to see people being saved. We hope that God might condescend in a distinct way and show us his glory, so that we shall be changed, and never be the same again. We pray that we might get such a sense of eternity, such a grip upon heavenly reality, that we would spend the rest of our lives with a more sure and sweet sense of the things which are not seen but which are most real.
The problem in the eyes of many is that on Wednesday evening England are playing a World Cup semi-final. If they win, the final is due to take place on Sunday afternoon. And so it may come down to a simple choice. Who or what is more important? Football is fine and dandy, and this is a great sporting occasion. There is nothing inherently wrong with enjoying football. However, if you choose football over the Lord God, if you choose to prioritise worship in that way, then football has become your idol.
So, will you miss this or spoil this for a game of football? You might say, “But what if it’s another ordinary prayer meeting? What if it’s another ordinary Sunday?” Remember what you are doing, or ought to be doing, when you gather for prayer, when the church congregates for worship. It is never, in that sense, ordinary or mundane. And with whom and on what basis are you engaging? What would a World Cup victory mean when you lose your job, or your health, or your wife or child? What will it mean when you come to the end of your own life? How will it sustain you against temptation? How will it uphold you and enable you in the battle for real godliness?
Some might say, “Think of the opportunities for witness!” Actually, the best witness you can give is the plain evidence that the Lord is supreme, and that not even an otherwise-beloved sport is allowed to rival him.
Some might say, “What about the scope for fellowship?” Fellowship isn’t simply being together at the same time in the same place, not even united around the same object or activity. It is Christian engagement designed to stir one another up to love and good works, a communion with each other that flows out of union and communion with God. Even a bunch of Christian friends gathering to enjoy a game of football on another occasion is not fellowship, though it might be a joy in other ways.
Some might say, “Can’t we just slide it all around and still get a blessing? Why can’t we do both? Why not get the game in and then get to church before it starts, or at least before it’s over? I went this morning, why do I need to or have to go again?” Would you say to your wife, “I just want to spend some time with this other lass, and then I will get straight back to you?” How do you think that would go? Did you really get your fill of God? Truly to meet with God stirs rather than sates the appetite of a healthy soul. It never leads us to neglect further opportunities to meet with the Lord, but rather to desire them. Would you say to God in as many words, “I simply want to give my idol its due, but I will turn my attention to you just as soon as I have bowed before my other god.”
The point is that the choices we will make or the priorities we will establish are not actually about football. These words are not against football: football does not inherently fall into the category of sin’s passing pleasures. The choice we will make has to do with our attitude to and expectations of God and his worship on his day. If football trumps God, or if we offer God a cold performance with a grudging heart, then we will be saying with our attitudes and actions what we might never dare to say with our lips.
We are told – and these are the words that are used – that this is the chance for us to witness the potential immortals. But we already have the assurance of meeting with the actual Eternal One. What or who is most important? What is most sweet? What is most real?
Saviour, if of Zion’s city
I, through grace, a member am,
Let the world deride or pity,
I will glory in thy Name:
Fading is the worldling’s pleasure,
All his boasted pomp and show;
Solid joys and lasting treasure
None but Zion’s children know.
The deal
“I’m just not being fed,” s/he said. “This is not a very friendly church. No one really speaks to me. I am not the only one who feels this way. There are lots of people who are struggling. I’m just not sure that this is the right place for me. Why can’t we be more like Broadstreet Evangelical? I really think that I would be better off there.”
“I am very sorry to hear that,” said the pastor. “Might I suggest a deal? I recommend that you go to Broadstreet Evangelical for six months, but on the following conditions:
- You must not arrive more than two minutes before any service begins. If possible, slip in just afterwards. You should leave as soon as it is over, or – ideally – just before it is properly finished.
- Please do not attend more than one service a week, certainly not more than once on any given day. When you are able, miss occasional days altogether.
- Please minimise all contact with others who attend the church. Avoid face-to-face communication at all costs, but – if possible – filter out any notes, cards, texts, emails, or any other such interaction. Cut right down on meaningful conversation.
- You should not go to anyone’s home, nor invite anyone to yours.
- Under no circumstances must you engage with the elders. Don’t call them or answer the phone if they call. If you can, wait until they are looking the other way or engaged with someone else before you leave. If necessary, find an alternative exit. Make all conversation as perfunctory as possible. Do not come to them for counsel, consult with them in difficulty, seek them out when distressed, or listen to their advice.
- Cultivate a healthy sense of resentment (passive-aggressive behaviour is fine) toward anyone who might even begin to suggest that you could make some sort of contribution to the life of the church. Maintain the stance that your occasional presence is quite sacrifice enough.
- If you must engage with others, seek out the least spiritually healthy in the church. As soon as possible, steer the conversation round to the faults of the church, her members, and her elders.
- Maintain a healthy circle of worldly friends. Spend as much time with them as possible, going to all the places they attend, engaging in all the chatter they pursue, indulging in all the activities they embrace. Keep up a lively social media engagement with such.
- Put the advice of friends, family, doctors, self-help books, and anything else really, above and before the advice of any spiritually mature Christian.
- Should anyone seek to reach out to you to minister to you, cultivate unreliability: assure them of your best intentions, but evade, postpone, or cancel all such interaction with varying degrees of notice. Train them to expect you to seem vaguely positive but never actually available.
- Sleep through some sermons.
- Don’t read. Just don’t.
- Don’t push yourself. You’re worth it!
- Minimise private devotion, especially private prayer. Make sure that you are at least as busy with other significant demands as you have been for the last couple of years. Don’t read any ‘tricky bits’ from the Bible, and don’t overdose on the obvious stuff.
- Take long holidays, and give yourself plenty of time on your return to ‘get back into the swing of things.’
- Never volunteer. Avoid being nominated.
- Under no circumstances make meaningful eye contact.
- Look out for others now at Broadstreet who left this congregation for the same reasons as you are giving. If they are speaking, you might want to listen.
- Also, if anyone at Broadstreet tries to pin you down, I would recommend an occasional visit to Gaping Lane Community Church. By all means be subtle, but make clear that if Broadstreet is becoming a little narrow, the open-minded congregation over at Gaping Lane might be the place for you.
“There’s some other stuff,” said the pastor, “but that should do for starters. It should not take a great deal of investment – no new skills to learn, no additional duties to embrace. Perhaps if you would be willing to give it a go for six months, and then come back and let me know how your soul has prospered and your walk with the Lord has developed? Then we can chat again. Deal?”
The turn of the year
The turn of the year is a good time to look back and to look ahead. In times past, many healthy Christians would use significant seasons – the new year, for example, or a birthday, or the anniversary of one’s conversion (if known) – to pause and to ponder the course of their lives. It was for them, and could be for us, a season of searching self-examination. It was a means of doing their souls much good. There are sermons and books by men like Stephen Charnock, Henry Scudder and Jonathan Edwards, designed to prompt and assist in this process.
It is unlikely that you will simply find the time to engage in such activity. You will have to make the time. You will need deliberately to think about your ways and turn your feet back to God’s testimonies (Ps 119.59). I would encourage you to make and take the time necessary, to invest the energy required, in such a season. The following outline might help.
To begin with, there must be review. Those who keep a diary or journal might find that flicking through the entries helps refresh the memory. For others, it might be as simple as looking back over a year of calendar entries. We ought to look beyond a mere record of activity, and think about the ebbs and flows of the year, the spiritual realities that underpin the outward engagement. Where was I? What was I doing? How was I doing? What battles did I fight? What defeats did I suffer or what victories did I win? In what service did I engage? But there are also plans for the future. What lies ahead? Perhaps more of a preview, this, or at least a review of your intentions and expectations. What are the opportunities before you? What distinct challenges or particular privileges do you anticipate? What battles must you fight? Where have you been beaten back but intend to forge ahead?
This element is not mere rehearsal. We must also reflect on our life. We must think over those questions. We must ponder carefully the manner and motives of our walking through this fallen world. What are the high points and the low points? Have we made progress? Are there patterns of sin that have been entrenched or besieged? Will you, in future days, assault such sins? If so, when and how? Are there habits of righteousness that have been strengthened or undermined? Will you, in the coming year, pursue such habits? If so, by what means and with what strength? Like John Newton, we have come through many dangers, toils and snares, and many more lie ahead. What has been and what will be the overall tenor of my life? How has the Lord dealt with me, and how have I dealt with the Lord? How could or should that change, from my side, in the days ahead. Consider that you are a year closer to death, and every day carries you closer to the giving of an account and, for the saints, a reward. Are you stepping, day by day, closer to glory?
With such substance in your heart, you will find much in which to rejoice. It is vitally important that you do so. “Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you” (1Thes 5.16-18). Perhaps it has been a year of serious trials. If so, Christian, God has never left you or forsaken you. You have never been separated from him; you have not fallen out of his hands; he has made all things work together for good for you. Perhaps there have been painful chastisements. If so, believer, it is because God loves you and treats you like a son. If you have been wise, you will have learned God’s statutes through your affliction. No doubt there have been incalculable blessings, measured first against your true deservings. As creatures, you have been given life and breath and all things. As sinners, God has not removed his grace from us. As sons, he has lavished good things upon us in measures that the most generous earthly father cannot begin to match. How good God has been to us! What mercies has he shown to you? What blessings have been poured out? How much pain and sorrow has been withheld from you, how much of pleasure and profit has been dispensed? If you are not a believer, you have been spared death and hell, and – even by virtue of reading such an article as this – have been reminded that the Lord is patient and longsuffering, and now calls all men everywhere to repent, holding out Christ to the repenting sinner.
And we must repent. The finest saint you know is a mass of corruption. Whatever progress you have made this year, you have not attained perfection. Far from it! Your reflective review, if honest, must reveal a host of sins of omission and a horde of sins of commission. By the first, we refer to all those things that you should have done but have failed to do. By the second, we mean all those things you ought not to have done but nevertheless have done. What a fearful catalogue of transgression is the best life! Now is a time to heap up all your sins and iniquities and transgressions and come again to the fountain opened for sin and for uncleanness, to the cleansing flood which makes the foulest clean. We must come to the God who says that though our sins are scarlet, he can make them as white as snow. It is the blood of Jesus Christ which cleanses us from all trangression. Now is a good time for deep and honest soul-searching, to examine ourselves in the mirror of the Word and come humbly and honestly before the Lord, seeking mercy and forgiveness. Such a spirit is itself a test of our spiritual state: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us” (1Jn 1.8–10)
It is also a good season to reorient ourselves. We are fools if we imagine that our sense of eternity is not constantly being eroded in a world which lives for the here and now. A flood of distractions and diversions constantly demands our attention, and we lose sight of the things which are eternal. We hear, each day, countless carnal sermons. The world is badgering us to think, speak and act in a way acceptable to the unconverted crowd. Now is a good time to draw back a little from that rushing tide, to slip into an eddy and ask about the direction of our lives. What principles guide us? What precepts govern us? What patterns do we follow? Again, the psalmist thought about his ways and turned his feet back to God’s testimonies. There was a sense not only that he had, at points, departed from the way, but that he intended to get back into the way. Have you been listening to much to the voices that charm but deceive? By what standards will you now judge and by what system will you now travel?
Then, with all this in mind, resolve to walk with God and work for God. This cannot be a matter of mere human strength. It must be a dependent determination. Think again of how often the poet of Psalm 119 weaves together his absolute dependence on God and his absolute determination in God. Consider some sample statements: “With my whole heart I have sought You; oh, let me not wander from Your commandments!” (v10); “I will run the course of Your commandments, for You shall enlarge my heart” (v32); “Revive me according to Your lovingkindness, so that I may keep the testimony of Your mouth” (v88). Will you blend such elements in your heart and life? Will you cry out to the Lord to make his Word a lamp to your feet and a light to your path (v105), and commit to restrain your feet from every evil way, that you may keep his word (v101)? Too many will enter upon the new year with vague desires that perhaps the Lord will make things better. Many are marked by a pietistic passivity that wishes to be holy but will not work for holiness. The true child of God recognises that without Christ he can do nothing, but that he can do all things through Christ who strengthens him. We must abide in Christ to bear fruit. We must seek the fruit of the Spirit as we abide in Christ.
You can see that such a process is not the matter of a moment. We need to set aside time for such an engagement, to review from our Bibles our way in and through this world. We must wrestle to look at time – past, present and future – through the lens of eternity. We must be rigorously honest, however painful such honesty might be. We must be profoundly humble, however troubling such humility might be. We must turn again to God in Christ, and gaze upon him until we see things as they are, and not as we or others might wish them to be. If we do this, we should not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day. For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal (2Cor 4.16-18). With such a perspective, we can sing with the old poet, Augustus Toplady,
Kind Author, and Ground of my hope,
Thee, Thee, for my God I avow;
My glad Ebenezer set up,
And own Thou hast helped me till now.
I muse on the years that are past,
Wherein my defence Thou hast proved;
Nor wilt Thou relinquish at last
A sinner so signally loved!
The social means of grace
John Ashworth on the blessing of the various gatherings of the saints of God, not least the midweek meetings:
In all churches a love for the social means of grace is one sign of spiritual health in either rich or poor; and those that are the most anxious to increase their spiritual strength will esteem these most highly. When we try to find arguments against class meetings, church meetings, prayer meetings, &c., it is an indication that we are not very fast growing in grace: we need these helps by the way. The world daily rolls in uponus, and we need a strong arm to roll it back, to keep it in its proper place. Means are required, and the week-day means are often a powerful check.
So, will you make a happy priority of church attendance tomorrow?
Your own self
In a sermon on 1 Peter 2.24, focused on the fact that Christ “his own self” bore our sins, Spurgeon makes this potent application. Having made clear at first that the death of Christ is not just an example, he is not slow to emphasize that it is also an example. We too should take personal responsibilty for what is given into our hands. We would do well to consider Spurgeon’s words:
Let me remind you of our text: “Who his own self bare our sins in his own body on the tree” There is a poor Christian woman lying bedridden; she very seldom has a visitor, do you know her? “Yes, I know her, and I got a city missionary to call upon her.” But the text says, “Who his own self bare our sins.” Poor Mary is in great need. “Yes, I know, sir, and I asked somebody to give me something to give to her.” Listen: “Who his own self bare our sins in his own body on the tree.” There is your sister, who is unconverted. “Yes, air, I know it; and I—I—I have asked Mrs. So-and-so to speak to her.” “Who his own self bare our sins.” Can you not get to that point, and do something your own self? “But I might do it badly.” Have you ever tried to do it at all? I do believe that personal service for Christ, even when it is far from perfect, is generally much more efficient than that sort of substituted service which so many prefer. Oh, if we could but get all those who are members of our churches personally to serve the Lord Jesus Christ, what a powerful church we should have! Would not the whole South of London soon feel the power of this church of more than 5,000 members, if you all went to this holy war,—each man, each woman, by himself or herself? But it is not so; many of you just talk about it, or propose to do something, or try to get other people to do something. “Well, but really, sir,” says one, “what could I do?” My dear friend, I do not know exactly what you could do, but I know that you could do something. “Oh, but I have no abilities; I could not do anything!” Now, suppose I were to call to see you, and, meeting you in your parlour, I were to say, “Now, my dear friend, you are no good to us; you have no abilities; you cannot do anything.” I am afraid that you would be offended with me, do you not think that you would? Now, it is not true, is it? You can do something; there never yet was a Christian who had not some niche to occupy,—at least one talent to lay out in his Master’s service. You young people, who have lately joined the church,—little more than boys and girls,—begin personally to serve Christ while you are yet young, or else I am afraid that we shall not be able to get you into harness in after life. And even those who are encumbered with large families and great businesses, or with old age and infirmities, yet say, nevertheless, “We must not sit still; we must not be idle, we must do something for our Lord and Saviour Jesus Christ, we must serve him who, his own self, bore our sins in his own body on the tree.” In the spirit of this text, go forth, and, even before you go to bed, do something to prove your love to Jesus; and unto his name be glory for ever and ever! Amen and Amen.
C. H. Spurgeon, “Our Lord’s Substitution,” in The Metropolitan Tabernacle Pulpit Sermons, vol. 48 (London: Passmore & Alabaster, 1902), 370–371.
Rutherford’s regrets
In a letter to John Fleming, Bailie of Leith, Samuel Rutherford lists a number of concerns about his attitudes and actions:
I have been much challenged,
1. For not referring all to God, as the last end:that I do not eat, drink, sleep, journey, speak and think for God.
2. That I have not benefited by good company; and that I left not some word of conviction, even upon natural and wicked men, as by reproving swearing in them; or because of being a silent witness to their loose carriage; and because I intended not in all companies to do good.
3. That the woes and calamities of the kirk, and particular professors, have not moved me.
4. That in reading the life of David, Paul, and the like, when it humbled me, I, coming so far short of their holiness, laboured not to imitate them, afar off at least, according to the measure of God’s grace.
5. That unrepented sins of youth were not looked to and lamented for.
6. That sudden stirrings of pride, lust, revenge, love of honours, were not resisted and mourned for
7. That my charity was cold.
8. That the experience I had of God’s hearing me,in this and the other particular, being gathered, yet in a new trouble I had always (once at least) my faith to seek, as if I were to begin at A, B, C, again.
9. That I have not more boldly contradicted the enemies speaking against the truth, either in public church-meetings, or at tables, or ordinary conference.
10. That in great troubles, I have received false reports of Christ’s love, and misbelieved Him in His chastening; whereas the event hath said that all was in mercy.
11. Nothing more moveth me, and burdeneth my soul, than that I could never, in my prosperity, so wrestle in prayer with God, nor be so dead to the world, so hungry and sick of love for Christ, so heavenly-minded, as when ten stoneweight of a heavy cross was upon me.
12. That the cross extorted vows of new obedience, which ease hath blown away, as chaff before the wind.
13. That practice was so short and narrow, and light so long and broad.
14. That death hath not been often meditated upon.
15. That I have not been careful of gaining others to Christ.
16. That my grace and gifts bring forth little or no thankfulness.
It is a shame that we ourselves are not more sensitive to our sins and shortcomings.
Sinful speech and the Holy Spirit
Sound words from John Eadie in his commentary on Ephesians (355):
If Christians shall persist in falsehood and deviation from the truth — if they shall indulge in fitful rage, or cherish sullen and malignant dislikes — if they shall be characterized by dishonesty, or insipid and corrupt language, then do they grieve the Holy Spirit of God; for all this perverse insubordination is in utter antagonism to the essence and operations of Him who is the Spirit of truth; and inspires the love of it; who assumed, as a fitting symbol, the form of a dove, and creates meekness and forbearance; and who, as the Spirit of holiness, leads to the appreciation of all that is just in action, noble in sentiment, and healthful and edifying in speech. What can be more grieving to the Holy Ghost than our thwarting the very purpose for which He dwells within us, and contravening all the promptings and suggestions with which He warns and instructs us?
Picking and choosing
Studying out some of the verses from Ephesians 4, I came across the following from Paul Bayne, calling upon the saints to appreciate the diversity of Christ’s present gifts to the church. He speaks against the kind of pickiness that demands or critiques a certain kind of minister in accordance with one’s taste and choosing, rather than receives different kinds of ministers in accordance with Christ’s gracious giving. The language is more than a little archaic, but the point is clear. Bayne says that a
consideration of diversity of gifts doth reprove those that will take mislike at this or that kind, because it is not as they would have. If one speak treatably and stilly, though he lay down the truth soundly, if he apply not forcibly, he is nobody, as if every one should be an Elijah, or a son of thunder. If others, on some plain ground, belabour the conscience, Tush, he is not for them; he doth not go to the depth of his text. They could themselves, at first sight, observe as much; as if every barque that sailed did draw a like depth, yet all sorts carry their passengers safe to their haven. So in ministers, every one hath not a like insight into doctrine, yet all be God’s instruments to thy salvation. This is a malapert, itching humour, which, if you will be Christians indeed, you must lay aside. (Bayne on Ephesians, 258-259).
In everything give thanks
I have a dear old godly friend. He will be 89 this year, if the Lord preserves him. I spent a couple of hours with him this morning in the sheltered accommodation where he lives, not far from the church building. He’s not a member of the church I serve, but a man who delights in God and in his word. He’s suffering from a chest infection at the moment, which adds to woes from a stroke of some sort last year, when he lost quite a lot of memory capacity and speech facility (especially on days when he is tired, as he is at present, because of his illness). One of his particular joys before all these afflictions was his singing, a joy of which he has now been robbed until Christ restores his body at the resurrection. All in all, you would say he is having quite a rough ride.
I sat with him and we read and talked through Psalm 1. How his eyes gleamed with joy when we talked about what it meant to be planted by rivers of water! How he wept when he thought of some of the other residents who are like the chaff, which the wind blows away! How he urged me to wait on and see if there would be an opportunity to speak with them later on! We talked about our love and prayers and words to those for whom we are concerned.
As we spoke and wept and prayed together, he told me that he was very thankful for the illnesses he has suffered. He was really struggling with his speech this morning, so I was not sure that I had got quite the right message. I checked. He insisted. He was grateful for what he had been through. I probably looked at him quizzically. He explained. He patted his Bible, his eyes gleaming once more.
“If it had not been for my illness last year,” he said, “I would not have been given the opportunity to learn this book all over again.”
Blessed indeed is the man whose delight is in the law of the Lord, and in which law he meditates day and night. It makes us truly thankful, genuinely and lastingly happy, even in the midst of great affliction.
Christian greatness
J. C. Ryle, as so often, has the knack of speaking plainly, even painfully, to our hearts, in these comments on Luke’s Gospel, chapter 22, verses 24-30:
Usefulness in the world and the Christian church, a humble readiness to do anything, a cheerful willingness to fill any post, however lowly, are the true tests of Christian greatness. The hero in Christ’s army is not the man who has rank and title and dignity and chariots and horsemen and fifty men to run before him. It is the man who is not concerned about himself but about other people. It is the man who is kind to everyone, tender to everyone, thoughtful toward everyone, ever helpful and sympathetic. It is the man who spends his time binding up the brokenhearted, befriending the friendless, comforting the sorrowful, and enlightening the ignorant. This is the truly great man in God’s sight. The world may ridicule his efforts and deny the sincerity of his motives, but while the world is sneering, God is pleased. This is the man who is walking most closely in the steps of Christ.
Sentiment and principle
There has been an outpouring of grief and shame following the horrific pictures of a Syrian child lying drowned on the shore of the Mediterranean. If you think those photographs are painful, read the account of the father who tried to fight his way through the surf to the beach, losing his wife and then his two sons to the waves, one by one. It is truly agonising. Many have agonised.
It has prompted a spurt of sympathy for the flood of refugees pressing into Europe from various points east. News footage pummels us with insights into the horrific sufferings of their previous lives and their often-incredible journeys. We are stirred by video of them arriving in ‘free Europe’ to the acclaim of cheering crowds who pour out their affection verbally and practically. Nations are – to use the dry rhetoric of government – increasing their refugee quota, spurred on by the feeling of the populace and their knee-jerk reaction to what they have seen.
This is not a comment on the appropriateness, or otherwise, of offering refuge to some or all of these men, women and children. It is not a question about whether or not the flood of refugees contains a trickle of terrorists. It is not in any way an attempt to dismiss the gut-wrenching misery suffered by people made in the image of God, or the gut-wrenching grief we feel as those made in the image of God when we see that suffering before us. It is not a comment on compassion fatigue or our almost voyeuristic fascination with suffering.
But I wonder how long such a response will last, and what kind of investment it will sustain? It won’t be long before those refugees, if they are permitted to stay, are no longer wrapped in the warm embrace of liberal sentiment, but facing the cold reality of life in foreign countries which will not prove to be the Promised Land. They will quite likely be living in enclaves where either they are banding together for security, or among – even surrounded by – others who quite possibly resent them and will manifest their resentment. Even many of those moved to tears by their sorrows and sufferings will find those tears drying up as the realities of life bite and time passes. The tears will be stimulated again by fresh atrocities but the old ones will quickly drift away. Many will feel much and do nothing.
I wonder if the same thing has happened or is happening with the Planned Parenthood videos. Remember those? Yes, just a few weeks ago many were up in arms because of the footage of those who work for Planned Parenthood negotiating the transfer for gain of the body parts of murdered children. Even many of those for whom abortion per se is no issue were stirred by the graphic nature of some of the pictures and the callous nature of the conversations. But again, the consequence has not been the sustained mobilisation of a great mass of committed humanity against the murder of the unborn. Rather, we are troubled by the gross appearance of the thing. Doubtless, if it can be tidied up and carried out in a ‘humane’ way – because there’s nothing like a properly humane murder to assuage the conscience – then we shall go on quite content with the fact of abortion. Sentiment will be assuaged, and life can go on as normal.
I wonder if we could go back even to the slave trade. There is, it seems, little doubt that the primary opponents of the slave trade used powerfully emotive arguments to raise the profile of their cause and enforce their principles. The appalling testimonies of ex-slaves, the diagrams of human beings packed like sardines into the squalid interiors of slaving vessels, the protestations of ex-slavers, some of them converted – all of these served to further the cause. But the cause itself did not advance because of this, nor was it eventually won because of this. It was advanced and won, under God, by men and women who were moved by more than sentiment. It was carried forward by those who were governed by principle.
Reasonable sentiment need not in itself be sinful, but it is not always substantial. Sentiment can be swayed, one way or the other. Sentiment in one direction can be turned back by an opposing sentiment that seems equally reasonably. Sentiment tends to be reactive; it is rarely proactive. It bubbles up in a moment and melts away just as quickly. The sentiment that wishes to find a home for poor refugees might be overcome by a different sentiment when they move in next door. Principle – especially Christian principle – should be grounded in enduring truth. It is anchored in such a way that tides of sentiment or waves of feeling (whether that be weariness in pursuing principle or opposition to the principled) will not carry it away. Principle stands against pressure. Principle identifies and reacts to the fundamental issue, not the peripheral and perhaps unpleasant phenomena surrounding the issue. Righteous principle takes full account of misery, but it is moved by a regard for fundamental reality – matters of truth, mercy, justice, peace, righteousness. Righteous principle acts proactively out of allegiance to God in Christ. Christians need to be a people of principle.
Mere sentiment can be dangerous. In the unprincipled – and, once we have abandoned any notion of enduring, fixed, eternal truth, truth grounded outside of our experience and feelings, we have no real basis for true principle – sentiment can move individuals and groups far and fast. It can even leave them horrified by what they accomplished under the influence of sentiment and in the absence of principle. Principle can also be dangerous if it is the wild-eyed conviction about things that are foul and vile. Then unrighteous zeal can drive a person or group to truly terrifying extremes. But principle grounded in divine truth, with appropriate sentiment yoked behind, can and should accomplish much.
So, we will, in this fallen world, hear or see many things that horrify us. Many of them should horrify us. But they do not properly and persistently move us because principle is lacking. Perhaps we also hear and see things that ought to horrify us and move us, but do not because principle is lacking. How many vile things do we see – perhaps even enjoy – without a proper feeling reaction? Principle is not unfeeling; it actuates and directs feeling in proper channels. When faced with a moral challenge, we would do well to ask not only, “What do I feel?” but “What should I feel and what should I then do?” We must dig down to and stir up righteous principle. Reasonable sentiment might galvanise and stir us, but only righteous principle will guide and sustain us.
John Fletcher’s self-examination
The Wesleyan preacher and theologian John Fletcher of Madeley drew up a series of questions for self-examination. I found them a helpful stimulus.
- Did I awake spiritual, and did I keep my mind from wandering?
- Have I got nearer God this day in times of prayer, or have I given way to a lazy idle spirit?
- Has my faith been weakened or strengthened this day?
- Have I this day walked by faith?
- Have I denied myself in all unkind words and thoughts?
- Have I made the most of my precious time, as far as I was able to?
- Have I kept my heart pure?
- What have I done for God’s people?
- Have I spent money on myself when I might have used it for the cause of God?
- Have I governed well my tongue this day?
- In how many instances have I denied myself?
- Do my life and conversation adorn the gospel of Jesus Christ?
“Only One Life”
I quoted a couple of lines of this poem by C. T. Studd, a missionary, in our Sunday morning sermon. The whole poem is worth pondering. It usually goes by the title, “Only One Life.”
Two little lines I heard one day,
Travelling along life’s busy way;
Bringing conviction to my heart,
And from my mind would not depart;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
Only one life, yes only one,
Soon will its fleeting hours be done;
Then, in ‘that day’ my Lord to meet,
And stand before His Judgement seat;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
Only one life, the still small voice,
Gently pleads for a better choice
Bidding me selfish aims to leave,
And to God’s holy will to cleave;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
Only one life, a few brief years,
Each with its burdens, hopes, and fears;
Each with its clays I must fulfil,
Living for self or in His will;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
When this bright world would tempt me sore,
When Satan would a victory score;
When self would seek to have its way,
Then help me Lord with joy to say;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
Give me, Father, a purpose deep,
In joy or sorrow Thy word to keep;
Faithful and true what e’er the strife,
Pleasing Thee in my daily life;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
Oh let my love with fervour burn,
And from the world now let me turn;
Living for Thee, and Thee alone,
Bringing Thee pleasure on Thy throne;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
Only one life, yes only one,
Now let me say, “Thy will be done”;
And when at last I’ll hear the call,
I know I’ll say ’twas worth it all;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
— extra stanza —
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
And when I am dying, how happy I’ll be,
If the lamp of my life has been burned out for Thee.
C. T. Studd
“Respect the Authorities”: Summary Thoughts
- Introduction
- Scriptural framework
Summary Thoughts
In relation to the civil magistrates whom God has appointed, the Lord’s pilgrim people live in the space between our Christ’s declaration that His kingdom is not of this world (John 18:36) and His command that we are to give to Caesar the things that are Caesar’s and to God the things that are God’s (Matt. 22:21). There is a divinely appointed and righteous tension at this point. We are of the kingdom of Christ, and that situates us finally and ultimately in and of Christ in the heavenlies. While we are here, that allegiance must be reflected in our giving to God’s appointed authorities what is their rightful due as well as rendering to the Lord that which belongs to Him alone.
It is precisely because Jesus Christ’s kingdom is not of this world that we obtain perspective on the world and its authorities. It is because we serve the eternal King, being citizens of heaven, that we are the best citizens on earth, measured by divine standards. I remember the story of a pastor called before a communist dictator in Eastern Europe before the collapse of the Iron Curtain. The autocrat upbraided the man of God for being subversive and rebellious. “Not at all,” answered the pastor humbly. “We Christians respect our leaders. We are faithful citizens, and we pray for you every day.” What if we were brought before men like Claudius Caesar or Nero Caesar, men like Stalin, Hitler, Mao Zedong, Pol Pot, Ceausescu, and others who may yet be raised up in our nations, perhaps superintending and even directing what we are persuaded is a moral decline and advancing wickedness? Would we be able to say with a clear conscience, “Sir, I am one of your best citizens. I hear what you say even when I cannot heed it, and I pray to my God for you every day”?
As citizens of heaven we recognize that we are sojourners here and that our convictions, character, and conduct should reflect our true homeland and bring honor to our true King. Part of our duty as we make our way through the world is to regard and respect rulers and authorities as God’s appointed temporal vicegerents in the civil sphere to promote righteousness and to prevent wickedness. At their best, they provide a peaceful environment in which the church can go about its gospel business in peace, simply being what God has called us to be. At their worst, the civil authorities make themselves the agitators and architects of all that is most vicious and violent about opposition to the church, employing all the machinery of government in an attempt to crush the people of God.
If the influence of the authorities is benign, we should be genuinely thankful and express that thanks to God, but we should not make the mistake of yoking our hopes for Christ’s heavenly kingdom to the vehicles of political, social, or economic power or renewal. Our confidence does not lie in the politics and parties and pressure groups of any culture. If the rulers over us are malign, we should not orchestrate campaigns of civil resistance or rebellion nor despair of the kingdom of God because that does not rise or fall depending on the state of any nation or nations. In one sense, the progress of God’s kingdom has nothing to do with the civil authorities. Christ is our king, and His kingdom is not of this world.
Even if we face explicit opposition, even if a government should forbid what God commands or command what God forbids, even if we reach the point of confessing that “we ought to obey God rather than men” (Acts 5:29), the Christian’s noncompliance should reflect his supreme commitment to the God who governs all and who will one day subdue all. As such, his demeanor, behavior, and speech should all communicate an acknowledgment of the subordinate authority, even as he obeys the higher one.
The Christian’s spirit is to be one of cheerful, willing, comprehensive submission as required of him by God. We are to offer legitimate support and reverence wherever we are able to the rulers appointed over us by our sovereign Lord, and to pray for them and for ourselves, that the gospel may readily advance as the church pursues the mission entrusted to her by her Redeemer.
Excerpted from the book Passing Through: Pilgrim Life in the Wilderness (Amazon.co.uk or Amazon.com or Westminster Bookstore or RHB).