Romans 6: 1523
 
The contemplation of our natural selves is an essential ingredient in genuine Christian thought. The knowledge of our nature is essential to our faith in God. From our creation the assessment of the human constitution is that we are weak. “The first affirmation of the Old Testament about man and one which underlies all the rest is that he is a creature and as such shares in the feebleness and limitations of all creatures” (Edmond Jacob). We are more dependent upon and upheld by God than we realize. This applies to our nature before the fall. Our flesh is contrasted with the strength and power of God. “The feebleness of man is inherent in his creaturely state” (E.J.).
 
Since the event of the Fall this weakness has now fallen prey to the influence of sin, and detached from God we have no protection from it as an invading and driving impulse. We actually prefer its gratifying dominion over our souls. Its force and enticements enslave us, having gained the consent of the will that is now in bondage to evil. Righteous-ness is alien to our nature and free choices.
 
The consequence, under conviction and admission of sin, its offensiveness to the God who encounters us in his unmotivated mercy, is that the things of the past that fueled and filled our lives of disobedience are now the cause of very painful shame. They were death dealing instruments of a gradual and final separation from God - the dreaded second death. But the freedom and sense of forgiveness in Christ has dramatically altered the fate of the believer. Life is now progress in holiness and, wrapped in that holiness, we shall see the Lord and participate in his everlasting life as eternal companions qualified by the righteousness of the Lord Jesus and born from above by the Holy Spirit.
 
Paul exhorts us to transcend the enslavement of sin with conscious and guarded resolve and recognize that in the transition effected by grace we are actually now the slaves of God in captivity to his love and the wisdom of his righteous will. Paul contrasts the benefits that those who know God actually enjoy in the present and anticipate for the future with the wretchedness of natural man in this world and woes yet to come.
 
Sin pays its grim wages to those in its employ. Under the evil paymaster the pleasures that seemingly accrue are transient and ultimately treacherous to the wellbeing of the soul, wreaking an alienation from God and an appetite for bogus goods and gains that can never satisfy. Sin is absolute subservience to the realm of negativity ruled by the great deceiver. He has nothing beneficial to bestow. Sin is wasting in its nature, depleting of vigor, hope, and joy until it destroys its victims. Holiness is the commencement of abiding in the Lord, strengthening our association with him until we are fully compatible with his nature and made fit for his fellowship. The result of living to and with God is the sublime reality of eternal life - pure gift.

RJS

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Sermon reference: Eternity

Matthew 20:20 - 28
 
This is a passage of Holy Scripture that records an enormous impertinence on the part of Jesus’ aunt - Mary’s sister.  Perhaps it presumes upon closeness of family ties and that Zebedee’s wife assumes that cousins of the Lord would be entitled to special heavenly glory.  “Grant that one of these two sons of mine may sit at your right hand and the other at your left in your kingdom” (v21). 
 
Entitlement, feeling special, is a common human trait indulged by most of us in various circumstances.  It may be only momentary.  But in the case of John, James and their mother it was obvious that their request was well-discussed and considered.  All were agreed about the approach to Jesus and it seemed the best tactic to allow a woman, a senior family member, to voice their united desire to a deferential nephew who would regard Mrs Z with great respect. 
 
In the circumstances - the arrogance of the pleaders, and the coming ordeal that Jesus knew he was going to undergo, - the response of the Savior was measured and mild.  “You don’t know what you are asking. Can you drink the cup I am going to drink?”  The answer of the brothers is both cocky and casual.  They have no concept of the horror Jesus was ordained to endure, and their foolish over-confidence must have been a wound to Jesus’ heart.  They did not know the bitterness of the cup that Jesus was about to drink and its deep and costly salvific purpose.  They simply saw Jesus as a means to their own greatness of status and privilege - an exact contradiction of the attitude and saving action of the Savior.  
 
There can be no allowance for personal ambition in attachment to Christ.  Kinship to Jesus in the flesh rendered no advantage to his natural relatives.  For real and saving connection to him each of them would have to be born from above.  It is extreme folly, but some persons assume that their affinity to a godly relative, or even a parent who is a servant of the gospel in some way, is sufficient qualification for the kingdom.  Nothing of the flesh, nothing human, nothing of this world fits a person for union with the Lord or everlasting life in his presence.  Nothing human brings credit.  Grace alone admits us to divine favor through trust in the Redeemer.  Believers are never permitted to entertain pride or a sense superiority in anything accomplished for the sake of the kingdom.  Personal ambition and self-satisfied accomplishment are to be unknown in the hearts of God’s people.  Nothing in the way of enterprise, nothing endured is to flatter the ego.  Christ qualifies us; Christ equips us; Christ enables us in every task and godly deed.
 
Christian pride and conceit is the most disruptive force in the community of faith.  The outrageous request of a mother in the interest of her sons caused commotion and agitation within the apostolic band.  “When the ten heard about this, they were indignant with the two brothers” (v. 24).  Exaggerated self-worth in the cause of Christ (stolen credit) and the seeking of the esteem of men becomes the cause of either sinful envy or justified distaste.  Self-promotion is a pagan urge.  “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them” (v. 25).  Servant-hood is the key characteristic of the true child of God and their nurturers in the faith (v. 26).  
 
Jesus disarms and dispels our foolish pride through his self-revelation as the Son of Man who came to serve in the most ultimate way possible - “to give his life as a ransom for many” (v. 28).  He frees us from enslavement to satan, self, and sin.  The way of salvation is humility, the other side of faith.  The way of service is humbleness.  Categorically, our God and his Son are exceedingly humble. 
 
RJS

Genesis 6: 5-8, 13-18
Matthew 8: 23 -27
 
Water is the great liquid asset of our earth. In its absence there would be no life, animal or vegetable, no generation or growth of any species, plant or sentient, no refreshment, herbal or human; no sustenance for any creature whatever. Water is the generous and essential gift bestowed by God to all living things upon our planet. Every drop is a marvel for which we should be grateful. It provides power in various forms. It creates prosperity. It speaks symbolically of divine promise both in the natural sphere and the spiritual realm. It is given for our consumption and our contemplation. Water is one of our chief necessities, and as such it is supremely good. But in our world, disordered by our breach with God, water can also constitute a danger and be used by our Maker as an instrument of judgment. Creation animated by it may also be annihilated by it. Dependent upon it, we may also be destroyed by it. Energy and elements moved by God may become the enemies of wickedness and be deployed in the cause of divine justice and the vindication of his pure righteousness.
 
Water is a cleansing agent. It removes dirt (bathing). It represents purification (hence baptism).  Water as judgment is found in the narrative of the flood commencing in Genesis ch 6 - a devastating occurrence of divine displeasure. Noah’s world is drowned in a prolonged downpour of wrathful rain. The waters rise, the world is ruined, the race is erased from the earth - except “Mr Noah” and his family. Noah finds grace i.e. salvation from doom through the Ark that the Lord has designed for him. In actual fact, “Grace finds Noah” (Alec Motyer). This information as to divine favor toward God’s chosen ones of the former covenant ultimately germinates over time into the full apostolic gospel. Christ is foreshadowed in the deliverance of Noah. “Blessedness there is none, except in the Gospel-ark, which is Christ Jesus. Behold him! Behold him! What is the ark of old to us, but an emblem of his full redemption?” (Henry Law).
 
The surging, raging, angry danger of water is illustrated in Matthew ch 8 vv 23 -27 when Jesus calmed the furious storm that terrified his disciples as they crossed the lake. It arrived all of a sudden and the waves swept over the boat. These professional fishermen and skilled navigators were reduced to unfamiliar panic. “But Jesus was sleeping” (v24). It did not occur to them that even the passive presence of Jesus spelt absolute safety. They prodded and pleaded with Jesus to awaken: “Lord, save us! We’re going to drown!” (v25).  Their faith was sufficient to call on him but they had no complete comprehension of the status and power of their silent passenger.  “You of little faith, why are you so afraid”. Jesus rebukes the small confidence of the disciples. “Then he got up and rebuked the winds and the waves, and it was completely calm.” (v26). Every observer of the teaching of the Old Testament would know that control of the waters and the wind was a divine prerogative. The divinity of the Lord Jesus and his Savior-hood was declared in his dominion over the elements. Every ultimate danger due to alienation from God is removed in him. This will be the case in heaven.

Hebrews hated the chaos and cruelty of the sea. They avoided the sea as much as possible. It would pose no threat in the coming kingdom of God. John’s vision in the Book of Revelation would confirm this welcome truth. “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea (21:1). The dread possibility of being swamped and drowned had been forever taken away. The likelihood of falling fatally into water had been entirely removed. The sea before the throne of God is depicted as safely solid - a sea of glass (4:6).
 
RJS

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Matthew 7: 13-14,21-29

 
Lord, there is one priority in our life above all others; one obligation to serve and love you in that very striking way in which our Savior describes it in his summary of the Law: Love God with all your heart, mind and soul and with ALL your strength. Lord, may we so capture a vision of your glory, your greatness, your majesty, your worth, that we become utterly devoted to you in our lives, and that as we consider this passage of Jesus’ teaching, may we realize the great imperative: this life is primarily for an opportunity to meet you, to close with you and to enjoy life with you forever. So, Lord, bless us as we consider this passage, we pray. Be tender. Be gentle. Be compassionate. But also be honest, we pray. In our Savior’s name, Amen.
 
Our passage this morning suggests to us the absolute imperative; the priority of our acknowledgment of God; our service of him, his being utterly first in our lives. Whenever I read the Summary of the Ten Commandments, I crumble within. It’s not just giving God a nod here and there; a little space of time; a little bit of devotion; a little bit of spare time that nothing else is going to preoccupy for us – Wholly devoted! The center of our being and our heart and our attention, and our thinking, our being and our speaking. Every time I read that summary of the Law, I know what condition of sin is. Do I love God with all my heart? No! …Catch him whenever’s convenient. Do I love God with all my soul? No! There are so many other preoccupations, Lord; and preferences and priorities. So many pleasures to seek as well as obligations to fulfill; I scarce have time for you. Do I love you with all my heart? How cold my heart is before you, O Lord! How long it takes to warm my heart to devotion and to time with you. Your gift of time, and I spend it elsewhere. With all my strength? No, Lord! Most of the time I’m too tired to pay attention to you, to be active in worship, because the word Liturgy means work? To work at worship? No, Lord. No, I don’t – forgive me! And on that basis, I have no right on my own authority to address anybody else about these things. But my calling is to preach the word of God whether I’m comfortable with it or not. And so, this morning, we look together at the absolute imperative that Jesus has stated.
 
We do seek out the passage again: “Enter through the narrow gate, for wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.” You see, Jesus is administering to his people, something of a shake-up – the emergency of salvation. You and I – and I’m not just using scare tactics – it’s a reality! As I’ve mentioned many times, I had a visiting preacher when I was in England; a lovely old gentleman, who came to steps like this to proclaim the blessing and collapsed. As he was about to give the blessing, he died. But he inherited the blessing that he had through Christ in the gift of eternal life. You see, salvation is so vital it must be seized the moment it is suggested to us. As the Lord says, “I will not always strive with the spirit of man.” It must be grasped with all our might. It must be pursued with earnestness – full intent! The old Puritans used to speak of souls being exercised; avidly praying to gain the gift of salvation. And Jesus speaks here of the two ways (Matthew 7:13-14); and he uses the words “few find the way to life”. This is not an arithmetical problem. How many will be in heaven, or how many will be excluded? That is to misuse the passage. It is to show that Jesus uses such a word to tell us that there is no other priority in our life but entering the narrow way to the Kingdom. To seize the day! The “few” that Jesus uses is there to make us urgent in our quest for knowing God, to foster keen intent. It’s our life’s solemn priority. You know, John Bunyan – and I meant to look it up before coming – in his Pilgrim’s Progress, speaks of one who gains the gate to heaven. He thinks he will enter. He’s there at the very gate. And as he seeks to pass through, the door is closed, because in his heart he is not ready for the Kingdom. It is possible for people to move to such an extent in their understanding of the faith as they think it, in their pursuit of it as they believe they are, and yet to have wrong notions of salvation and to find that in the end you are excluded from entry because our qualification for entry is Jesus Christ and him alone.
 
And that’s where our faith must lie – and I’m not going to look up all the references I could this morning – but you see, when Jesus speaks of the gate, he tells us in John 10:9 that he is the gate and whoever makes entrance through him will gain eternal life. It’s not that God is mean or not generous; Christ’s arms are broad and would welcome everyone and anyone into the Kingdom. The fact is that human nature is not attracted to the Kingdom. Many are carelessly mistaken. (Matthew 7:21-23) “Not everyone who says to me ‘Lord, Lord’, will enter the Kingdom of heaven but only he who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and perform many miracles?’ And I will tell them plainly, I never knew you; away from me you evil doers.”
 
I think a lot about eternity at night time – I’m sorry for the personal story, but I’m not getting at anyone – I’m simply saying that we as humans before God, need as a priority to get right with God and to be sure of it. And I know that to deceive oneself is so easy and I’ve often thought of the shock to the system that if you think you know God and you’re familiar with Him but you haven’t taken the narrow way, the way of not just acknowledging Christ but the way of obedience through faith and through attention to his commands and loving him with all your heart, mind and soul and all your strength – which is what he deserves! He gave us our heart mind and soul. And every iota of strength that we have comes from God; physical, mental, spiritual. I’ve often imagined what would it be like… What would it be like if the Lord came now at 2 a.m. and I’m there solo in front of Him, and I’ve got all my ideas of the faith and all my experiences as a professed believer and all the things I think I know about the way of God. And what if I were to look to the throne and I would see the nod of the Lamb of God and I were directed to the left as one of the goats and not of the sheep?
 
I look into the eyes of everyone and I think, where will you be? Where will you be? You see, exclusion is a possibility we must reckon on. I’m not saying personally, for ourselves, but there will be people who will be shut out of the Kingdom depending on their attitude to the lord Jesus Christ. Luke 13:22-27… You see, we ought to sit bolt upright when we hear the Word of God; BOLT UPRIGHT!  – it’s our only link with heaven and with the Lord. (Luke 13:22-27) “Then Jesus went through the towns and villages, teaching as He made his way to Jerusalem. Someone asked Him, ‘Lord, are only a few people going to be saved?’ ” Jesus isn’t answering that question in mathematical terms. His language is one of urgency. Don’t consider others in that sense, consider your own responsibility. Do you want to be in the Kingdom? Ensure that you are! There are two perspectives on this: If the Lord is sovereign and triumphant through the death of Christ, then surely the majority of human beings will be in heaven by His grace. It’s not a sentimental approach, it’s by His grace. We are undeserving. And there is the other view based on passages like this, that Jesus always calls his flock a little flock. It may be a term of affection; it may indicate that those who gain heaven will be many as Jesus tells us in Matthew, chapter eleven. “Many will come from the East and West and sit down with Abraham, Isaac and Jacob at the feast in the Kingdom.” Many will come, but comparatively it may be few compared to the absolute total of human beings that have dwelt on this planet. Who knows? That’s speculative. Jesus is saying don’t speculate! Make sure you’re not too late. He said to them, “Make every effort to enter through the narrow door.” Is that our resolve every day when the opportunity comes? No! It’s not mine, I admit it. My mind is distracted by so many things, so many temporal and cheap affections that I could well do without. But Jesus says, “Make every effort to enter through the narrow door.” I consider the great suffering of hell will be the realization of lost opportunity. I was created to know God; I ignored him; I departed from him; I disobeyed him and now I know the consequence that having abandoned him, he now realizes that I’m not happy with his fellowship, that I don’t truly desire it, that I don’t prefer holiness and therefore God gives way to my preference and I am abandoned by him. Imagine the shock of that! No further chance, no further opportunity. The Lord passes me by because I ignored Him so many times.
 
If you get a chance, read the life of Brownlow North, the great English evangelist of the Nineteenth Century, who ignored God and His call, time and time again, roistering in night clubs and spending time opening wine bottles and celebrating with the crowd. And then, he said, one night there was a tap on his shoulder, as it were, from the Lord, and he said, “I know this is my last chance. If I refuse this time, it’s forever.” And with that urgent awareness, Brownlow North became a believer and, in due course, a powerful preacher of the gospel. And his interpretation of the rich man and the poor man – If you are as careless about your soul, it will keep you awake all night. As he said so often, “I know if that if I’d resisted one more time, that would have been the end.”
 
I think there are times like that for all of us, not as drastic, but we sense this call to be with the Lord as our priority, as a bit of free time, as a bit of spare space in our day. And the Lord says, “Come on, I’m waiting. Your name’s in my diary. I want an appointment with you.” And for some reason we shrug it off. Oh no, Lord, I must do this, or there is something else that I would enjoy more. And you realize how impoverished your soul is because of that refusal. Sorry to go back to personal experience, but there was a day when I was free and I planned to go from the Isle of Wight to the mainland, to Portsmouth. And as I walked past my door and saw my desk and empty chair, it was as if God was saying, “Come aside”. He wasn’t saying don’t go at all, just come aside. And I very deliberately went to the front door, walked through it and closed it. And I had this dreadful sense! – there was the Lord begging me to stay. For how long? Five minutes? Ten minutes? Ten hours? I don’t know. But I refused it and the recovery period was very long.
 
Did I read the passage from Luke? Here it is… “Make every effort to enter through the narrow door because many, I tell you, will try to enter and will not be able to.” That’s the pang of hell… not being able to – the same as Brownlow North says about the poor man who went to Abraham’s bosom and the rich man who was cast into hell. And he was saying, “I can’t, you know? There’s a gulf between us. I can’t cross it. But Lord, send Moses to my brothers and they’ll listen to him.” No! You see, the brothers were too preoccupied too with wealth-getting and worldly security and worldly obligations and worldly goals. “What does it profit a man if he gains the whole world and loses his soul,” says Jesus? It is so crucial. It’s as critical as that! One day you and I are going to stand before the Lord who reads the hearts and when he reads the verdict on us, and – if it’s unfavorable – we shall fully agree because all the book is at the end of life and the Day of Judgement is our conscience being opened to us. And, Lord, I can see how I refused you. I can see how I neglected you, that I forgot you – you weren’t important to me! “Once the owner of the house gets up and closes the door, you will stand outside knocking and pleading, ‘Sir, open the door for us.’ But he will answer, ‘I don’t know you. Well, where do you come from?’ ‘But Lord, I’ve been walking with you.’ Then you will say, ‘We ate and drank with you and you taught in our streets.’ But he will reply, ‘I don’t know you or where you come from. Away from me all you evildoers.’ ” You see, the great evil is departing from God, ignoring him, not recognizing him, not returning to him, not engaging our minds upon him. Our creator, our maker, our sustainer, our savior; and we scarcely give him a thought? Except when we need something or we’re frightened of something.
 
Time is fleeting. Prophets and apostles and the Lord’s parables all make this message clear: Make haste! Matthew 25:13. Our church is, as it were, a dedication of St Matthew’s. It doesn’t mean anything profound, but I think when we’ve looked at anything from Matthew, we ought to take a little more notice of our patron saint. And so, here it is, Matthew 25:13… because it would be nice to be with him for a time in eternity, wouldn’t it? All those who’ve loved the Lord and have so much to relate about him... Here’s Matthew 25:13, “Therefore keep watch because you don’t know the day or the hour.” The Lord Jesus is the only gate. He’s the only gate! John 10:9, “I am the gate. My sheep hear my voice and those who, through me, come through that gate shall be saved.” You see, when people say, isn’t salvation by Christ exclusively rather indicative of a narrow-minded God? No! Christ is wide open to the sinners of this world and their needs and their destiny. He bids them come to him. The fact is, people don’t come. And therefore they’re excluded. Christians are only people who know where bread is to be found. They’re beggars like everybody else. They know where the bread of life is to be found and they’re trying to tell other people, equally beggars, this is where you can find food and sustenance for your soul; the food that is preparation and the sustenance of eternal life through Christ. You see, God’s mercy is wide to all who come. Go to the Galleria today and you’ll see all those people who do not come. Go to some churches today who want a cozy message and invented stories that are not from Scripture; moralistic advice, sentamentalized religion. They choose it, they stay with it, they don’t come. Do you know, the greatest priority in selecting a congregation is, “Where do you hear the word of God?” But you see, few people trust the generosity of the Lord. The Kingdom bids us come but most pass by the entrance swung wide open. Noone prevents anyone from gaining the Kingdom but themselves. Noone gains the kingdom but those whom the Lord draws to himself. You see, what I rejoice about is that God did not leave me to my free will. That desire to do without God, be without him, to be, as some atheists say, FREE!... Free of all authority and control. And when you come to know Christ, you love his yolk. You love his wisdom. You love his commands because they’re all designed to enhance our life in God and our appreciation of him. You see, the broad way is chosen – chosen – by the majority. They’re not forced or compelled, except they’re compelled by their own worldly and evil desires. Did John Bunyan speak of Vanity Fair? It’s a matter of preferences, preoccupations, pressures, pleasures. And they’re all ours; we choose them. We do what we desire. We cannot blame God. But we can only thank God if we hear his voice and come to him by his especial drawing. Because with his chosen ones, God says, “I will not let you have your destructive way! I will woo you to myself!”
 
The grace of God goes out to all without exception in the message of the Gospel and with some, many in constraints aswell, but they refuse to come. And we all would have refused to come, but another way of grace goes out from the Almighty and He says, “This time, the ones I select will come because I’ll woo them. I’ll win them. I’ll show my attractiveness to them. I’ll show them their poverty and need, and my spiritual wealth and generosity and they will be drawn powerfully and yet willingly.” Because God bends the heart, changes the nature, tenderizes our will so that we respond to him positively. It’s all of grace, salvation. It’s all of our own choosing, damnation.
 
The love of God is not the prime consideration, motivation, or enjoyment of those who are excluded from the Kingdom of heaven. I actually know now from talking to people at death about their rejection of Christ that they would be miserable in heaven because Christ means nothing to them. They’re not moved by his love. They don’t find him beautiful or attractive. When I chose the two quotes for the bulletin today I didn’t think that they would be relevant to this scene. Thomas Aquinas says Augustine declares that nobody rightly uses God, for he is to be enjoyed. We don’t come to him out of cupboard love or necessity or circumstantial desperation. We come because he wants us to enjoy him. It’s the devil’s lie that God is mean and miserly. The last end is not utility. You see, God isn’t just a utility. But he is to be enjoyed. The first question is, “What is the chief end of man?” in the Scottish shorter catechism. And Robert Louis Stephenson, after a career of writing anti-religious and anti-God literature, with his hastened tuberculosis went to live in Samoa. In that place of isolation and inactivity, he said, “At last, I came to understand the catechism in which I was trained as a boy and I realized what the purpose of my life was.” And there it is in the shorter catechism, “Man’s chief end is to glorify God,” which we do when we capture a view of Him in His excellence and majesty and beauty and mercy. “And enjoy him forever!” We’re not deprived of Joy when we come to Christ. It is multiplied beyond all measure. The lovely Lord Jesus is so attractive, so full, so generous, but sometimes in our little bodies that are so fragile, we say, Lord I can’t take anymore of this ecstasy - it is too much for me. Like a frail jar, I will just splinter and break if you fill me anymore.
 
Here’s the paradox. When it comes to the gospel and salvation we are told not to work. It’s not a consequence of our effort. It’s not via works or our own righteousness or anything within us. It’s not achieved by anything human or of ourselves. We rest in the promises, or one should say, the great comprehensive promise, the gift of the Messiah. Our substitute on the Cross. The lamb of God who takes away the sins of the world. We rest in God’s salvation. We receive it. And yet, at the same time, Scripture bids us to strive for possession; not by works, not by trust in the self, but by intense desire; to strive for salvation. Lord, I look at you; I find you so appealing, so attractive… I must have you, above everything else in this life and the life to come.
 
Matthew 11:12, Jesus is talking about John the Baptist. “I tell you the truth, among those born of women, there has not risen anyone greater than John the Baptist, yet he who is least in the Kingdom of heaven is greater than he. From the days of …” this is very poignant… “from the days of John the Baptist until now the kingdom of heaven has been forcefully advancing.” Grace is a very strong, omnipotent power. It deals with hostility to God and that residual hostility within ourselves: that aversion to God. And it overcomes us. It tames us. It draws us to God when we would flee from him. O, I know what that’s like, to flee from God. Adam and Eve knew that too. We’re not ready to meet with him and we don’t want to. God works within. It may be gradual. It may be sudden. And he softens and tenderizes the heart. Ezekiel says, “I will take away the heart of stone and give you a heart of flesh.” You see, grace is a force, it is a strength. If there was some emergency in this church at this moment, a fire, an explosion, or whatever, and somebody in this chapel was very close to the source of harm and injury and we rushed up to them and grabbed them or virtually thrust them out of the door, that wouldn’t be an assault, it would be mercy. It’s the force of compassion and grace that God exercises upon our lost, hostile souls.
 
So, the love of God, in one sense, is violent. “I will not let you go; I will not lose you!” But here’s the, I think, amazing meaning of this selected verse, the kingdom of heaven has been forcefully advancing. It’s the greatest power in the world. People mock it: Atheists, various ideologies, proud men – Proud men who rely on their own minds and their own natural understanding, which is so limited. How many experts have let you down? How many experts have messed up the world with bad policies and bad use of wonderful inventions? Trust no man. Don’t trust in Princes, says the Psalmist. They may be elevated in society, but they may be disastrous in themselves. Forceful men lay hold of the forcefully advancing kingdom. The kingdom of heaven has been forcefully advancing and forceful men lay hold of it. In other words, when we think about the entrance to the kingdom of heaven, the gate into eternal life, the gate into the narrow way that takes us infallibly to eternal life, SHAKE THOSE BARS! Take the kingdom forcefully. I mean it, Lord; I need your grace! Jacob, wrestling in the brook Jabok with the angel, that preincarnate Christophany, Christ appearing before he was born as man, and wrestling with Jacob. And Jacob says, “I will not let you go until you bless me!” You see, in prayer we’re wrestling with God. We’re not being impertinent. We’re saying, God you have given us promises; we argue those promises with you. I will not let you go until you bless me! I so need your favor, your blessing, your grace, your forgiveness. And so we rattle those bars until the doorkeeper opens them, which he’s always been willing to do.
 
So there’s a holy violence. And our violence is to enter the kingdom of heaven. And we need it. And we work on our relationship with God. We set aside periods in our life. Everyone’s life is full, but it’s fuller than it ought to be. There should be time for God, the giver of life. He gives us each day fresh. It’s not a conveyer belt. It’s every day. The lord creates a new day and he says, come and spend some of it with me. And so we come to his Word and we lean on his spirit and we converse with him and we ponder him and think about him. I know for some people it’s a hard thing to set aside with regularity but I also believe we make too many excuses. It should be our total aim. What a blessing it is to be inserted into the fellowship of God the Father, God the Son, and God the Holy Spirit. And we get these little biddings daily and we say, no thank you. What is this life without God? What is it?  Why do so many celebrities commit suicide? Why do so many successful people take their lives? Because they don’t find satisfaction in their attainments or their acquisitions. As Pascal says, the only thrill for man is the pursuit. But once you’ve got what you want, it’s empty and you have to move onto the next one. That’s why you’ve got billionaires. The first billion – O, isn’t it wonderful! I’ve got security in this world! I’ve got power in this world! They don’t really, you know. They never know when they’re going to have to relinquish it –  Ecclesiastes. And then it has to be the next billion. And then it has to be the trillion. Because man cannot be satisfied by things or the things of this world in any way. And Jesus actually said, and we know it’s a somewhat wry expression, but he puts it in these terms, “If you don’t hate mother and father and children for my sake, you do not know me.” You see, we are called into very, very important and intimate relationships. And Jesus isn’t saying hate your relatives, hate your spouses. He’s saying by comparison (because I am the one who blesses you with these people) put me first.  It’s not God being mean. It’s saying, you want pleasure, you want joy, you want companionship? You find it in me. And I will create it in your loved ones for you.
 
The key chronological statement of Holy Scripture; the most vital exhortation that we find in the Bible is this: Now is the day of salvation! Who says that? The apostle, Paul. 2 Cor 6:2. (The great scholar of Gamaliel.) “As God’s fellow workers…” You see, he doesn’t presume that even his companions in the faith are absolutely right with God because we don’t know where anybody else stands. We cannot make the judgement… and we shouldn’t. But “as God’s fellow workers, I urge you not to receive God’s grace in vain. For,” he says, and he’s quoting the Old Testament, “in the time of my favor I heard you and in the day of salvation I helped you. I tell you, now is the time of God’s favor. Now is the day of salvation.” That’s all we have: NOW! I guess what Paul is saying is, don’t miss the moment. Don’t miss the moment. I have a senior colleague in England with a great sense of humor. He was a great communicator. And he wrote a book for popular audiences. It was about the brevity of time and the earnestness with which we ought to seek God, and the warmth and welcome and width of his invitation. And the book was “Don’t Miss the Party”.
 
Let us pray.
 
Lord, make haste to save us. Make haste to help us. Make haste to claim us, possess us and hold us to yourself. Do not let us escape your mercy. Do not let us overlook the great priority of knowing you in your tenderness as a saving God, as a redeeming Lord, as a forgiving Judge. Lord have mercy upon us. Lord have mercy upon us. 

TRINITY SUNDAY
 
The most engaging and exhilarating contemplation for the Christian mind is the mystery of the great Three-in- One. A mystery, not in the allegation that it does not make sense, but in the fact that the three-ness or plurality of God can only be known by revelation - his own self-disclosure. The reality of the Triunity of God is a matter of enabled spiritual observation, not of human discernment or acumen or impossible mathematical juggling. The One Lord manifests himself as Three: Father, Son, and Holy Spirit. Throughout the history of his Word, spoken to mankind via prophets, apostles and chosen witnesses, divine speech proclaims God as being internally, essentially, and by nature, a society of three members of the One Godhead, one Being diversified in three personal entities in harmonious communion, will, and action.
 
Many analogies have been posited to describe the Trinity, but none are exact, nor can our comprehension of the Trinity ever be exhaustive. It is a truth that is known because divine revelation has deigned to make it shown i.e. Creator (the Father), Redeemer (the Son), Life-giver (Holy Spirit). Yet each Person is also collaborative in the shared teamwork actual within the one Deity. This three-ness of God we encounter in Scripture time after time. We glimpse, we intuit, we marvel, we worship, we adore. We believe with heart, mind, and soul because God is close to us in the nearness of Father, Son, and Holy Spirit. We relate to him in that way. He is in us, and we in him. Revelation, instinct, and experience correspond. We are privileged by grace to know God as he is: our Father Dear; our Elder Brother; our Companion and Counselor. And God in the fullness of his goodness is extremely rich to us in so many ways as Father, Son, and Holy Spirit each sharing the gifts of their common wealth according to their Person and role.
 
Revelation chapter 1: A survey of this splendid chapter is a magnificent illustration of the life and work of the Triune God. It is worthy of prolonged and prayerful pondering.
 
vv. 1 - 3. The Lord Jesus is entrusted with a revelation from God (the word of God) which Jesus transmits to John by an angel, and John passes it on to his readers as the testimony of Jesus Christ. This reveals the entwining of minds between the Father and Son in the picture language of source and messenger, proposer and prophet par excellence.
 
v6. Our Redeemer is associated with the author of our salvation and receives acclaim due to God alone. He “has made us to be a kingdom of priests to serve his God and Father - to him be glory and power for ever and ever! Amen”.
 
vv  9 - 10. Again, Jesus is associated in special intimacy with the word of God as its expression, reference is made to the Lord’s Day as an appropriate time for divine connection, and that occurs through the Holy Spirit: “On the Lord’s day I was in the Spirit.”
 
vv. 12 - 16. John goes to some length to relay details of the majestic vision he receives of the Lord Christ. All the terms he employs to describe Jesus are due only to God and speak of the divinity of the Son.
 
vv. 17 - 18. Jesus is characteristically humane to the stunned apostle, comforting him with his right hand of effectual blessing, and assuring him of life perpetual as divine Lord and Benefactor. “I am the First and the Last - the Living One. The word of God pulsates with Trinitarianism.

RJS

ACTS 2:22 - 36

The interplay between King David and his greater Son in this passage is immensely intriguing.  We learn much about the perceptions of David as an inspired prophet.  We trace the exquisite origins of the God-Man, Jesus Christ.  We move through the phases of our Redeemer’s obedient assignment from his Incarnation and then the consequent stages of his ordained life and ministry in fulfillment of the saving purpose of God:  Accreditation through miracles, wonders and signs (v22).  The agony of death on behalf of sinners (v23).  The resurrection (v24).  Exaltation to the right hand of God (v33a).  The donation of the Holy Spirit (v33b).

This great train of sacred events constitutes the composite accomplishment of human salvation.  The entire experience of Jesus, his every effort, and every event through which he passed is essential to our rescue from rebellion in sin and our restoration to the favor of God.  He is chosen as our Deliverer, he identifies with those he came to redeem, he dies in their stead to procure their ransom from sin and reconciliation to the Father, he rises again to confirm the success of his venture that salvages us from the doom of our wickedness, he ascends to the right hand of God as our tireless Advocate to ensure our eternal welfare through his priestly intercession, and he reigns over all things from the heavenly throne.  David was a faint earthly shadow of his cosmic sovereignty.

The words of the apostle Peter are a veritable wonder.  He encapsulates so much sublime truth in this concise summary of his Pentecostal sermon.  It all happens within the continuity of the single covenant of grace (which is administered under two dispensations i.e. expectation and fulfillment).

Peter is addressing Israel.  The Lord Jesus is the sum of Israel’s hope.  Culpably, the religious leaders of the Hebrew nation failed to accept the evidence of the Messiahship of Jesus of Nazareth.  They incited hostility toward the Lord and engineered his execution.  Evil men outrageously killed the Man.  It was a horrid, abhorrent, and unjust act.  At the same time it was divinely ordained.  God willed it.  The perpetrators were guilty.  Divine and human intent were ingeniously entwined in the plan of salvation which required the death of the Savior.  Both God and man placed Jesus upon the cross; one in love, the other in malice.

The most necessary act of atonement was performed.  Victory over evil and death was consummated in the Messiah’s rising again.  David, his predecessor of the former covenant shares his prophetic insight into the resurrection and exaltation of his Greater Son (vv. 25-28, 34-35).  Ah! The precious unity of the Testaments in their essential meaning and message.  In the glorious dual aftermath of the cross, the rising and elevation of Jesus (vv. 32-33), God fully accredits his Son.  Jews and Gentiles are to be assured of this and trust, adore, and obey Jesus the crucified One as “both Lord and Christ”.

RJS
 

Mark! 16:1-8
 
v1 Spices.
Mary Magdalene, James’ mother also named Mary, and Salome intended to anoint Jesus’ body with spices. It was an act of homage in belief that for their loved one death was a permanent condition. The women were performing an act of affection and respect and endeavoring to preserve a corpse for as long as possible. They had to do something immediately until their mood of mourning would gradually be transformed into manageable and cherished memory. Practical adjustments are necessary in order to cope with acute loss. Ceremony yields a small measure of comfort in bereavement. It is a token of farewell.
 
v2 On their way to the tomb.
The sorrowing party of devoted women were preoccupied with the pending problem that bothered them on their excursion to the tomb where Jesus lay. The grave hewn out of a rock face was sealed with a huge stone that could possibly be rolled along a runner, or shallow channel etched into the ground, if pushed with force and effort, a task too difficult for the small team off women approaching Jesus’ burial place. Their minds were agitated by a seemingly insoluble problem.
 
v4 The large stone had been rolled away.
Heaven had intervened. The women looked up and the stone had been moved aside. The tomb was open to the worried visitors. Then one of the angels within the tomb explained the absence of the body of the Lord. “He is not here.” The crucified one for whom the women were looking was no longer where he had been laid. The shelf carved out of the wall of the tomb where Jesus had been placed was no longer occupied by the dead. Only heavenly messengers of the resurrection were visible in the silent cave. They assured the stunned observers that there was no need for alarm. All was in accord with divine arrangement.
 
v7 Going ahead into Galilee.
Jesus would fulfill his pledge to his disciples and reunite with them in Galilee. The risen One had gone ahead to the appointed place of meeting. It was there that his beloved brethren would see him (Matthew 28:10). Jesu, Joy of man’s desiring, would grant his followers joy on familiar soil. The gospel of the resurrection has to be “earthed” and proclaimed where ordinary folk walk and work, sit and stand. It is the message of the new world bringing hope to the old world of sin and death. The place of former ministry receives new power.
 
Tell his disciples and Peter.
It is understood that Mark’s Gospel is the written record of Peter’s dictated memoir of Jesus and his ministry of speech, action, and sacrifice. The special mention of Peter is poignant to the apostle and to us. Peter is known for his differences with the Lord and his denials of the Lord. With bitter hindsight Peter recognized his sin and failure as a strong tendency in his character, and a regrettable trend in his discipleship. But Jesus’ love and loyalty to this unstable man were unbreakable. Peter was candid about his cowardice and profoundly moved by his Savior’s companionship and service of the kingdom.
 
“Tell Peter” was an affectionate message to a man of notable failure (as was Mark his fellow in human frailty: Mk 14:51-52, Acts 15:37-39). Peter and Mark collaborate to bring us the gospel of forgiveness and new beginnings (2 Tim 4:11, Colossians 4:10, Philemon v24). He has risen! is the confident apostolic message to the church. He is alive! is the church’s confident message to the world.


RJS

Mark 11:1 – 11

vv. 1 - 7   The tale of the triumphal entry is replete with enormous meaning. The preparation suggested by Jesus is an indicator of the great eminence of the rider on the donkey who rode into the city of Jerusalem, the place of such importance in the divine plan of salvation. Jesus had a plan of his own before he filled Zechariah’s prophecy (Zechariah 9: 9-12). Two of his disciples were assigned to go to a village to take charge of a colt that bear the Lord into the capital city of Judah. Jesus had already made arrangements for the donkey to be available. It was his donkey. He could say that no-one else had ever ridden it. Now he needs it in the carrying out of his great salvific assignment. It will be returned to its breeders in due course.
 
We can imagine Jesus acquainting himself with this beast of burden so that on the day he calls for it and sits upon it the ass will be familiar with Messiah and not buck or shy away. Tender, kindly hands will control and guide the animal along the appointed way of its historic journey. The carers of the colt knew the code word for its release to the disciples. “The Lord needs it.” They were sympathetic friends of Jesus. No essential detail in Jesus’ plan was overlooked. On delivery the disciples threw their cloaks over the back of the donkey for the Lord’s comfort and stability as Jesus rode astride the creature on this significant occasion.
 
vv. 8 - 11     As Jesus made his progress to the city limits crowds of onlookers formed and many spread their cloaks and branches fresh from the fields before Jesus as he wended his way forward. A swell of enthusiasm greeted him, and the people shouted, “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!” Hosanna is the plea “to save now”. The people on the roadside had witnessed and heard of the great deeds performed by Jesus. Many had apprehended the prophetic importance of Jesus, and some had confessed him in the highest terms: Lord! Inaugurator of the coming kingdom foreshadowed in David’s dynasty. Hosanna in the highest! Before us is the bearer, the great undertaker, of God’s covenant saving purpose for his people.
 
These folk could hardly have been so fickle and treacherous as to call for Christ’s crucifixion a few days later. Like all communities there are persons of different type and divisions occur among them. The folk who bayed for Jesus’ death were motivated differently to the citizens and visitors to Jerusalem piously dedicated to the observance of Passover. Enemies of the Lord were able to stir up their supporters. Jesus knew the leading suspects and surveyed the temple. He knew the authorities were dangerously biased against him. He was pondering his destiny soon to be manifested in the very near violent and unjust future.
 
RJS

John 8:46-59
 
The claims of Jesus are colossal.  A moment’s reflection will prove them stunning.  Those whom Jesus called children of the devil were so theologically and spiritually blind that they alleged that Jesus was in league with Satan oblivious to the fact that they were themselves the devil’s captives.  How twisted can human perception become? 
 
Nominal devotees of Abraham and the prophets totally misconstrued the Scriptures of which they were supposedly dedicated scholars and masters.  Their connection with Abraham was totally ethnic, their ties to the prophets purely national in nature.  In fact the level of their religious thought and duty was entirely natural.  They had no concept or awareness of the evangelist’s teaching in his prologue to the gospel that “to all who received him (Messiah), to those who believed in his name, he gave the right to become the children of God – children born not of natural descent, nor of human decision or a husband’s will, but born of God” (John 1:12-13).  Ancestry did not determine as to who were the real children of Abraham but rather birth from above. 
 
Only the truly regenerate can receive spiritual truth and recognize Jesus for who he is.  “He who belongs to God hears what God says.  The reason you do not hear is that you do not belong to God” (John 8:47).  That is straight and shocking talking to the leaders of Jerusalem.  All Jesus’ allusions to his deity scandalized the religious guides of Judaism.  They were not qualified to benefit the souls of their people.  They thought in temporal terms and human chronology.  Jesus was not yet fifty so how could he claim to possess and donate life that will never see death?  The Jews were acutely sensible of the meaning of Christ’s words and utterly incredulous and outraged. 
 
The fact that Jesus implied his deity by stating that Abraham saw his day from history afar and was glad in it was an insinuation that many modern scholars ignore as inconsequential but it incensed the members of Israel’s elite.  “Are you greater than our father Abraham?”  They got Jesus’ message and rejected it.  It was too bold and technically blasphemous. 
 
But for we who love and trust Jesus the claim is true and his due entitlement.  It reveals his dignity and lofty status delighting us in his excellence and worth and the fact of his divinity brings us much consolation and security.  For Jesus rises to the acme of self-disclosure that takes our breath away but sets our heart pulsating with extreme joy and adoration. 
 
Makes the grandest claim possible to the fuming enemies that will plot even more avidly to kill him.  “I tell you the truth, before Abraham was born, I am!” (8:58).  He takes the divine name revealed to the patriarchs, including Abraham, upon himself.  That is why he is greater.  We can only respond with lowly worship. 
 
RJS

By Roger Salter
Special to Virtueonline
www.virtueonline.org

The huge danger in Christian experience and discourse is over-familiarity with the sublime truths of our revealed faith. Beautiful concepts are reduced to banality, towering truth tumbles down to triviality, statements become stereotypical, and prayer becomes platitudinous. Our language becomes hasty, hackneyed and tedious. We communicate in almost casual commonplace style, not bothering to wield words of weight and genuine worth in our speech of God, our commendation of Christ, and what we say about him to the desperate souls of men. 

We have a store of stock phrases evincing the fact that much of our thinking and speaking is instinctive, unexamined and superficial, amounting to automatic and programmed response (especially in personal encounters where we are so often reluctant to listen, launching instead a volley of texts that we have probably not fully digested ourselves, and which we expect to work by virtue of mere repetition - the Evangelical equivalent of “ex opere operato”). Glorious Scriptural truth is conveyed cheaply, bandied about in thoughtless blather betraying shallow comprehension and the absence of sound apprehension incapable of any original grasp or possession of authentic conviction. The profundity of our faith is denied by slipshod grammar. 

The gospel becomes a series of slogans that slip off the tongue so glibly and easily, and so-called extempore prayer is set in a dull, inferior and habitual "personally contrived liturgy", in the sense of an unvarying form that has none of the quality of a well-composed collect or written petition for our corporate and individual approach to God. Sound liturgy, by the way, lends itself to well-constructed personal prayer, otherwise God gets the scraps of our cerebral offering and cold-hearted attention that is not animated by fresh desire, warm devotion and consciousness of who he is. Much prayer life is meagre in its expression of awed reverence before the Lord and simplistic in its appeals to heaven: “O Lord, we just . . . and for your glory. Amen”. Do we truly ponder that for which we ask in the interest of the kingdom? Are our prayers cursorily composed wish lists? Do we have a genuine glimmer of the divine glory and understand its implications in terms of the divine sovereignty and the appropriate response to be rendered to our requests? 

We do not work at our witness, nor try to be appealing in our testimony (especially in humble demeanor) - both to head and to heart. It is enough, seemingly, to be tiresomely formulaic and not to strive for fresh perspectives that address different persons and diverse situations in a way that is winsome and respectful, and aptly specific to the recipient we are befriending at that moment. Our medium of contact, so often, both to God and man, is monotone, predictable, inflexible, devoid of imagination that should be stimulated by all of the God-given phenomena that we encounter in creation, providence, and revelation. Deep meditation and evaluation is the missing ingredient. We are too dependent on prescribed methods and “how to” texts by famous soul-winners (buzz words from the Bible), eager for success as witnesses and debaters, rather than invested in the worth and actual wellbeing of the victim of our evangelistic technique. May the Spirit of God adapt us to any moment of personal contact. 

The poetry in each human soul should come to the fore when we address the living God, and the art of depicting him to others can be enriched by the picture language and dramatic vitality of the descriptive Word. Instead of warbling along in the same old way we ought to wrestle with God for access to his vivid presence and convey the liveliness in knowing him in our daily gait. It is not easy always to avoid the “cult of vain repetition” in our religious expression, or the tendency to cloak Jesus Christ in cliché-ridden terms. We need to request grace from God to relate the thoughts of the Dear One of our souls from the depth of our holy evaluation of him, and in order to fulfill the solemn but joyful onus of the vocation to which he has appointed us. 

Witness, worship, and “wording” to God, are costly. Some fund of deliberation stored in the mind should furnish all these holy activities even when we are called upon in an instant. Arrow prayers are always possible. But only the action of the sovereign Spirit of God is effectual. Without him all human effort is useless. The confession has to be made that he is rarely in our thoughts to the degree that he ought to be. We can be tense and off-putting in our self-reliance or dread-filled sense of duty to placate those who have, and perhaps enforce, a certain type of evangelism as necessary to divine approval. 

Richard S. Storr in his mammoth study of Bernard of Clairvaux opines severally:
His whole theological system, as I have said, implied preaching as the great instrument of grace, the means, under God, of quickening and nurturing in human hearts the desires, affections, high contemplations, the knowledge of the Word, and the intimate powerful bent of the soul toward God, the result of which should be in holy fellowship with Divine Persons and heavenly things, and at last in the Beatific Vision [page 379]. We are all preachers in some fashion called to fashion worthy representation of our Lord. 
​
Intensity of conviction was the force which moulded and pushed into utterance every sermon; and if ten thousand should be against him their numbers would only make it more needful that they be answered and overborne. According to his assured conviction, he stood on rock in his belief, and not on any precarious scaffold which man had builded; and the preachers of a later time, perhaps of our own time, whose principal creed has sometimes seemed to be the uncertainty of all things, - whose controlling conviction the impropriety of conviction, - might learn true wisdom from his example [page 381]. Many statements from Christian voices may have a veneer of orthodoxy but lack the essence of strong conviction. Uncertainty is now touted as the ultimate Christian attitude toward the dying verities of the faith (Bishop Butler, formerly of the Diocese of Southwark and BBC’s Thought For The Day). Conviction is cultivated in the pastures of the Word and in receiving the choicest feed from the hand of the Shepherd. 

Bernard's aim was "to make Divine thoughts clearer to men, and more profoundly impressive upon them, that they may be readier for the coming Tribunal, and for the supreme and ineffable Presence" [page 389]. 

By reason of (this) intimate and incessant conviction on the part of Bernard, his sermons, however deliberate or discursive in their general movement, are always instinct with moral earnestness. We may not perhaps be impressed by this at first, reading them in the atmosphere of a different century, and in a tongue not wholly familiar. But more and more we come to perceive it; while to those to whom, as to himself, the mystical theology was the supreme truth, who shared his spirit, and over whom brooded, as over himself, the nearing shadows of the tremendous Hereafter, each sentence was freighted with spiritual meaning and was alive with emotional force [page 392]. 

It is important to observe also the tender and loyal affectionateness of spirit by which his discourses are distinguished, and the free exhibition of personal experience which adds to their charm, and which gives them a strange modernist of tone. . . One always feels him to be a sympathetic brother-man, who has gone through the deeps in which others are struggling, and has climbed the hills on whose difficult steeps they are still stumbling, till he now has sight, from the delectable mountains, of the City of God; and who is ready to put all that he has gained at the service of his hearers. . . . But all is governed by a paramount purpose to reach and help others, setting them forward on their way, or guarding them against apprehended dangers; and to do this, if need be, by revealing his own spiritual feeling, the secrets and joys of his Christian life [page 408]. 

His early and brief studies in the schools, which had failed to deeply engage his heart and had soon been interrupted, could not in the nature of the case have contributed largely to the fascinating eloquence afterward shown in him. It was by incessant exercise and self-discipline, in the actual performance of public service, that he came to be what he finally was; and the comparison of his earlier sermons with his later makes this apparent. His instructor in preaching, as in the entire conduct of his life, was simply the Love, toward God and man, which urged him to speak of the Lord's redemption, in the way most moving and most impressive. Enthusiasm gave him both the impulse and training . . . . The concentrated purpose detected and defined the appropriate methods [pages 382-3]. 
(Bernard of Clairvaux: The Times, the Man and His Work, Charles Scribner's Sons, New York, 1892). 

The example of St. Bernard, and so many others, means that the Academy can provide valuable resources, but it cannot make the heart of a true theologian: 'It is living, dying, and even being condemned which makes a theologian - not reading, speculating and understanding, states Martin Luther.' "To be a real theologian is to wrestle with none other than the living God - not with ideas about God, but with God himself. And how can a sinner ever hope to deal adequately with this God. If you want to be a real theologian, Luther insists, you must have experienced a sense of condemnation. You must have had a moment of insight, in which your realize just how sinful you really are, and how much you merit the condemnation of God" (The Renewal of Anglicanism, Alister McGrath, SPCK, London, 1993, page 87). 

The example of Bernard illustrates that sermon classes are not crucially essential to those called to preach. Their danger is artificiality, over-directive influences and formation in the image of the tutor, and, additionally, overmuch, even overweening, attention to performance and oneself. Attention to acceptable preaching and increasing pulpit experience will be the principal proof of the validity of the divine call. In so many things Christian in our era, priority is given to technique rather than the marvelous enduements of the Holy Spirit, and nauseating celebrity-ism is the dangerous fruit. 

Our sole reliance as faithful believers is solely upon our gracious God who strengthens our conviction and courage through Scripture, Sacrament, and Spirit, impressing his reality and reliability upon us thereby as we consider his revelation reflectively. And so we pray,

​Blessed Lord, you who caused all Holy Scriptures to be written for our instruction: Help us so to hear them, to read, note, learn, and inwardly digest them that, by patience and comfort of your holy Word, we may embrace and forever hold fast the hope of everlasting life, which you have given us in our Savior Jesus Christ. Amen. Collect for the Second Sunday in Advent.