Drippings from the Honeycomb
More to be desired are [the rules of the Lord] than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. (Psalm 19:10)
I just finished watching the Queen’s funeral at some three and a quarter hours in length. It had been heralded as one of the grandest events of our time, with thousands to be in attendance (including hundreds of heads of state and government), thousands more military personnel, millions of onlookers and billions watching around the world. The unprecedented actual event did not disappoint. It came off as the Queen had wished.
From her death at Balmoral Castle to lying in state at Westminster Hall, her coffin was then carried to Westminster Abbey, a centre-point in English civilization. The service, despite the historic and contemporary Anglican peculiarities, was one that was God focused and Scripture laden. The Arch-bishop of Canterbury’s rather short homily, apart from comments about certain royals’ salvation, was in fact faithful and Gospel centred. He reminded people of the who and not what of Christianity and encouraged others to follow the faith in Jesus that enabled the Queen’s humble service. Nearer the close of the service a rousing version of Love Divine by Charles Wesley, complete with trumpets, stirred people’s souls. Though majoring on liturgy and minoring on explanation, the service, by and large, provided enough to point people to Christ. Following this, and led by our own RCMP “Mounties,” was the mile and a quarter procession to the Arch of Wellington where the Queen’s coffin was transferred to the Royal Hearse, in which she will travel to Windsor Castle. As far as dignified earthly events can come, this was the epitome of decorum and ceremony. As I watched, with a few tears in my own eye, I could not help but think, not of departure, but the glorious coming of our Lord. Titus chapter two and verse thirteen says: waiting for our blessed hope, the appearing of the glory of our great God and Saviour Jesus Christ, The Bible describes this event in even more glorious terms than the pageantry seen at the Queen’s funeral. With suddenness (1 Thes 5:2), brightness (Mt 24:27), and trumpet sound (1 Thes 4:16), Jesus will come again in triumphant glory (Heb 9:28), on the clouds of majesty (Rev 1:7), accompanied by His angels (1 Thes 1:7) and His saints (1 Thes 3:13). What tears of joy this will cause His saints. What tears of terror will this cause amongst doomed sinners. Her Majesty’s funeral was but a glimpse of the glory that we will see that Day. May we be ready through faith in Jesus to welcome Him on it: Come Almighty to deliver Let us all Thy grace receive Suddenly return and never Never more Thy temples leave Thee we would be always blessing Serve Thee as Thy hosts above Pray and praise Thee without ceasing Glory in Thy perfect love Recently in our Why We Believe What We Believe evening service series we've been working through our statement of faith. It is based off of the Fellowship's and includes all of the fundamentals that all Christians have always believed about the Future. In our series we learned of the 4 main views Christians have held on the specifics of the End. Below is a brief summary of these. Given the complex nature and variety of passages related to this subject and that good and godly Christians have disagreed a great measure of humility is produced in approaching this subject. ![]()
On September 4th I shared my End-times Timeline as an Optimistic Post-Tribulational A-millennialist. You can listen to that here. Some were desirous to obtain a copy of the outline I presented. Below is a rough timeline as I see the end unfolding ![]()
To read more from this perspective check out the short book below; originally published in 1945.
A sermon preached at the re-dedication of Greenway Chapel, Jarvis St. Baptist Church/Toronto Baptist Seminary. A sermon preached at Kingswood Congregational Church, Kingswood, Glos, UK on the theme of honey found in the story of Judges.
Where there is strife, there is pride. (Pr 13:10a)
Few like strife, but it is with us. An argument, a child throwing a tantrum, someone maligning another, a fight; strife comes in many different forms, in many different settings, by many different people. We may even be the cause of strife ourselves: an impatient heart, not getting our own way, anger, speaking out of turn, etc (c.f. Ja 4:1–3). Proverbs 13:10 is very revealing. When there is strife know that it is because of pride. Pride is the desire to be as God, to be worshipped, the centre, to have our own way, to determine right and wrong. It may be someone elses pride, it may be your pride or it may be two or more people’s pride, but what it cannot be is no-one’s pride! Wherever there is pride there is the need for repentance and the Lord’s forgiveness in the Gospel. Repentance—a humbling—is always the solution to strife and always produces peace. When there is strife, we must diligently examine our own hearts. Are we at peace with the Lord? What is the cause of any strife in my life? Next, so far as it depends on us (Ro 12:18), are we living at peace with all people (even seeking to be peacemakers)? These two steps won’t necessarily remove strife from us if its presence is beyond our control but may it not be said of us that we were the stirrers of strife for that is pride and pride is sin. Traditionally Roman Catholicism, Eastern Orthodoxy and Protestantism have been recognized as the main visible branches of Christianity. However, since the rise of Pentecostalism, with all of its distinctives, it is worth asking if Pentecostalism is part of Protestantism or unique enough to be its own branch of the visible family tree? A Brief History Coming onto the scene through an indebtedness to dry and dead nominal liberal Protestantism, the holiness tradition and Baptist leaders, Pentecostalism had its origin at a ‘Bible study’ in Topeka Kansas in 1901 on gifts of the Spirit. More famously it gained attention through a ‘revival’ in Azuza Street, California in 1906. Not without an early moral rocky road Pentecostalism soon burst onto the world stage, largely indebted to the subjectivity and experientialism of Romanticism and Post-Modernism. It progressed through 3 phases: Pentecostalism (think denomination), the Charismatic Movement (think Pentecostal doctrines entering traditional denominations) and the New Apostolic Reformation (a belief God is reforming His Church through a return to a revival like in Acts with apostolic figures). Though not universal it has deeply imbibed the Word of Faith movement and Health and Wealth message. Today Pentecostalism is a broad movement with some 600 million adherents (though about ¼ of all Pentecostals are not Trinitarian). Three Caveats:
A Chart of Contrasts: From a cursory survey of key areas of faith and practice, much like the differences between Roman Catholicism and Orthodoxy, it is apparent that Pentecostalism, while related to Protestantism historically and in many ways similar, is in fact a fourth branch of visible Christianity. This is especially so where the “Health and Wealth” and “Word of Faith” movements are felt strongest and may be less apparent in more settled Pentecostal denominations or where the charismatic stage is less strongly exerted upon a individual/church/denomination.
Are Christians still sinners or are they completely saints or are they somehow both? In his commentary on Romans, Martin Luther said that Christians are “both righteous [saints—holy or just ones] and sinners, at the same time.”[1] Like many areas of theology there exist apparent contradictions that may be reconciled in understanding through closer study and the appreciation of nuance (like forgiveness). What shall we make of the apparent contradiction? Take Paul for example. One the one hand throughout Paul’s letters he could write of “the saints.” In Phil 1:1 he greeted “all the saints in Christ Jesus who are at Philippi, with the overseers and deacons.” In Eph 2:19 he says of those who have been justified (declared right or just) through faith in Jesus, “are no longer aliens, but you are fellow citizens with the saints and members of the household of God.” Saint is a common word in the New Testament used to speak—not of exemplary Christians—but of everyday believers. Yet, the same Paul as a saint “could also say, “Christ Jesus came to save sinners, of whom I am foremost (1 Ti 1:15, emphasis added). Describing, not the old self but the present life of the Christian, Paul said emphatically, though lamentably, “wretched man that I am” (Ro 7:24, emphasis added). Clearly Luther’s summary is Biblically confirmed, we are saints and sinners. But what shall we make of this? How should we understand this? The best way to think about this apparent tension is to differentiate between positional and practical righteousness (sometimes known as imputed and imparted righteousness). Positional righteousness is the declarative righteousness that we have in God’s eye’s because we have trusted in Jesus and have been clothed in His righteousness. Our status before God is one of righteousness. You might visualize it like this: [1] Luther, Commentary on Romans, ch. 5. Practical righteousness is that progressive work by the Spirit and through faith whereby we put off the flesh and pursue righteousness. Our state remains sinful though we are being made righteous. You might visualize it like this: Verbally we might display both positional and practical righteousness this way:
Unbeliever Believer Status: Sinner Status: Righteous State: Sinner State: Saved Sinner The Apostle Peter summarized this common Biblical line of thinking in 1 Peter chapter one. We weren’t holy, have been made holy and are called to live in line with our new identity. But what about verses about bring a new creation or creature (2 Cor 5:17) or the new self (Eph 4:24), or even regeneration (Jn 3; Tit 3:5) or liberation from sin’s domain (Ro 6:18)? What do they add to this question? Think back to the last image. These passages speak not to a change in our sinful state but to our spiritual renewal that Christ has effected through the Gospel. In Christ we who once were dead sinners are now alive by the Spirit who also is at work renewing and sanctifying our souls (mind, will, affections and conscience). Even though we are still sinners we are sinners of a rather different sort. We are saved sinners and this is no small difference. We are forgiven (have positional righteousness), we have the gift of the Holy Spirit, our souls are being renewed and transformed so that our practice or state may come to reflect our status or position (e.g. Ro 1:7; 1 Cor 1:2). Progressively our lives are conforming to the identity that we have been given in Christ. Forgiveness is key to Christianity. However, when it comes to forgiveness, ourselves and God it can be somewhat confusing. Part of this confusion surrounds the different ways forgiveness is used in the Bible. This blog is meant to help clarify the forgiveness we desperately need from the God who stands ready to offer it. There are two basic ways the Bible speaks about God’s forgiveness of our sin. The first is being forgiven (a once in a life time event), often called forensic or legal forgiveness. The second is receiving forgiveness (ongoing for the Christian), often known as relational forgiveness. These can be conveniently found in 1 John 1:9 and 1 John 2:1. Being Forgiven (Forensic or Legal Forgiveness) Most people are well aware that they have sinned and offended a holy God. Like the request in the Lord’s Prayer’s—“forgive us our sins”—many people know their sin needs forgiving. They may do this day in and day out, yet never with an assurance that they’ve received forgiveness, always feeling a need to keep asking for God’s forgiveness on a regular basis. The issue here is that such a person needs to understand themselves and how forgiveness itself works. People aren’t sinners because they sin, they sin because they are sinners. WE need forgiveness, not just our sins. This is what Jesus was driving at in Mk 7:21, “For from within, out of the heart of man, come…” OUR sinfulness has separated us from God, including His hearing our prayers (1 Pe 3:12b). Asking for forgiveness for sin A or B from someone who is our enemy just doesn’t make sense. It would be like asking a bank we’ve never had a relationship with and had publically dragged through the mud for a small loan. God will not forgive us until we are reconciled to Him through the Gospel. Then He will forgive our sin because of what Jesus did on the Cross. This: Must become this: When we go through God’s appointed way for forgiveness in the Gospel and not simply offer up ‘hail Mary’ prayers we gain an assurance that our sins have been forgiven and that we are now in a right relationship with God. We are forgiven forensically (legally). We are no longer counted as sinners. Having spoken about sin, this is what John goes on to say in the opening of his letter: “if we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness.” (1 John 1:9). We must believe in the GOSPEL. Receiving forgiveness (Relational Forgiveness) Upon faith in the Gospel we who were once God’s enemies are now adopted and considered His children (John 1:12)! We must trust in the promised forgiveness we have been given (1 Jn 2:12). Yet, as any parent knows, even your children still do wrong. Through the Gospel we have been declared forgiven in God’s sight, but that doesn’t mean that we no longer sin. We must understand this distinction. When we fail to live up to our new calling as a Christian through the help of the Spirit and sin, we needn’t despair—even here God offers forgiveness. At the Cross Jesus forgave us past, present and future. Now seated at the right hand of God, Jesus is our advocate before the Father. Appealing to His work on the Cross, the Father forgives our sin when we falter and we, already forgiven forensically, receive His relational forgiveness (Isa 59:1–2; Eph 4:30). John put it this way, “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.” (1 John 2:1). Our sin that relationally impeded our relationship with the Father is forgiven and the relationship is restored afresh. Given the context of the Lord’s Prayer being a sermon about the disciples life in the Kingdom, this is actually the sort of forgiveness in view in the phrase, “forgive us our sins.” It is speaking of relational forgiveness. Those who do not have Jesus as their Saviour and Advocate have no assurance of forgiveness, but they needn’t wonder or keep praying futile prayers. When we trust in the Gospel we can have assurance of forgiveness—“but with you there is forgiveness” (Ps 130:4a). Oh what a blessing it is to know your sins are forgiven, both forensically and relationally!
This week I had the privilege to be the guest speaker at New Life Camp, Priceville. I spoke outside of the regular weeks theme on "Things I know now that I wish I knew then." It was wonderful to see the children at camp and learning from God's word with their peers. We gathered around the campfire pit or in the chapel to engage with God's Word. Feel free to parachute into New Life Camp through these talks: Tuesday Night: Pride and Humility, Ja 4:6 Wednesday Night: Death and Life, Ps 90:12 Thursday Morning: Wisdom and Folly, Prov 1:7
Oh Canada! There are at least two ways to make that exclamation from our national anthem. You can say it with pride and excitement and vigour—Oh Canada! Or you can say it lamentably as if something were bitter sweet—Oh Canada! Ever since I woke up and realized that we weren’t in Kansas anymore as a Christian nation (c. 2005, though in reality this was probably in 1982), every Canada Day has been bitter sweet for me.
Bitter sweet: something that is a mixture of positive and negative (e.g. A family wedding where a loved one cannot be present; or a beautiful sunset over a ragged battlefield; etc). We certainly have much to be thankful for as Canadians: the sheer natural beauty and bounty of this land; the freedoms we presently enjoy; wealth; our Christian heritage and cultures; etc. Yet many of these good things risk being lost. Certainly the beauty is likely to remain though its natural and economic abundance hangs upon good stewardship and prudent economic policies. Our freedoms are also slowly being forgotten as classic liberalism (the freedom of the individual) is slowly being eroded in favour of more authoritarian definitions (e.g. you’re ‘free’ if you believe what the group or government tell you). The Christian faith and morals and pursuit of truth that undergirded our society have systematically been attacked—the church too asleep from liberalism to notice. The image of a strong Christian nation has been replaced with a less unified multi-cultural and culturally Marxist one. The past graces are intermingled with present follies. Much like the Venetian poem by Woodsworth, we can expect most of our glories to be past rather than present as faith, freedom, family and flourishing all languish. What shall we do to stem this tide: get angry; become violent; aggressively turn to politics? Now there is certainly space—at the moment—for civil discourse and engagement but those are ultimately tools of this world. Like a hard fought battle for every inch of the battlefield what Christians must do is fight for one soul at a time through the Gospel all the while we witness to the truth of the Gospel. This is where our hope must lie. It is only through the Gospel transformation of individuals that ultimately a whole society will be transformed for good. Then we would be able to say, Oh Canada once again. |
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