Lion of Judah (evening)

Preached on: Sunday 26th March 2023
The sermon text is available as subtitles in the Youtube video (the accuracy of which is not guaranteed). A transcript of the sermon can be made available on request. Additionally, you can download the PowerPoint PDF by clicking here 23-03-26e Message PPT slides multi pages.
Bible references: Revelation 5 & Genesis 49:8-10
Location: Brightons Parish Church

Sermon keypoints:
– victorious over enemies
– eternal rule
– response of praise
– surrender

Communion and children

Preached on: Sunday 11th September 2022
The sermon text is given below or can be download by clicking on the “PDF” button above. Additionally, you can download the PowerPoint PDF by clicking here 22-09-11 Message PPT slides multi pages.
Bible references: Exodus 12:1-3, 21-27; Luke 22:7-8, 13-20
Location: Brightons Parish Church

Sermon keypoints:
– Communion: proclaiming the death of Jesus
– Communion: more than a mere memorial
– Communion: for our children

Let us take a moment to pray before we think about God’s Word:

Come Holy Spirit and soften our hearts to the Word of God.
Come Holy Spirit among us and deepen our understanding of Your Word.
Come Holy Spirit with power and deep conviction, for we ask it in Jesus’ name. Amen.

So, we conclude our series today on Covenants and Sacraments and we’ve been exploring the Biblical foundation for our tradition, that sees children are sharing in the covenants and so, that baptism is then fitting for both children and adults because we understand it to speak more of God’s promise than our response and I must say I’ve had more interaction and comments on this series than probably any series in the last three and a half years. More comments on the door, more emails, more messages which has been lovely. Both those who have resonated with it and those who found it a real challenge and sometimes even disagreed with it. And so, I wonder if you might turn to your neighbor for 30 seconds in a moment and share with them one word to summarize your response so far. Has it been challenging? Hard? Boring? Unhelpful? Hopefully not those two but encouraging. What, however it might be 30 seconds. Over to you just now.

Well, sounds like there’s a lot of interesting words probably out there. Do pick up those conversations and maybe afterwards over a tea and coffee or here in the sanctuary if you’re able to linger for a little bit.

I’ll say at the start, as I’ve said each of the weeks we’ve looked at this, the aim of this series is not necessarily to convince you to change your mind but at least to raise questions. Questions to explore. Maybe to bring a word of challenge, that we might follow through the logic of our theology which I’m not sure we’ve always done. But, at least, to create, maybe create space for a range of practice particularly around Communion, because it was Communion and the idea of children sharing in Communion that really kick-started all this. Our Kirk Session reaffirmed the desire to allow children to share in Communion and to be much more proactive about that than we have been since we took a vote on it some 20 odd years ago or such like, but how the Kirk Session also wanted teaching on Communion before we embark on that and, as I’ve said in preparation, it seemed that we needed a much wider understanding so that we could eventually get to this week to understand well, not only what is Communion, but why would we allow children to be involved.

So, what is Communion about? What is its symbolism meant to convey to us? Well, our reading today from Luke’s gospel took us back to that moment when Jesus instituted Communion for the first time with His disciples. That original moment of institution and we read earlier ‘Then came the day of unleavened bread on which the Passover lamb had to be sacrificed. Jesus sent Peter and John saying ‘Go and make preparations for us to eat the Passover,’’ And we know from our reading that they do so and they go together to share in the Passover meal as part of the wider Passover festival that was a week long and, within that context, Jesus institutes Communion. And so, the context is Passover. That meal that was both a looking back and a looking forward. A looking back to what God had done that He had delivered Israel from captivity, that a life had been given, blood had been spilled, the Passover lamb, so that the judgment of God might pass over the Israelites and without that they would have been just as much in danger. But it was also all looking forward, a looking forward to when God would deliver His people more widely through the Messiah and that was a great hope and expectation of God’s people. And so, it’s into this context that Jesus institutes Communion. A new memorial meal. And so, the symbolism of Passover carries then into Communion as well. Jesus said a little later in the same passage ‘This is my body given for you. This cup is a new covenant in my blood which is poured out for you.’ Just as the life of the Passover lamb was given, so Jesus’ life is given for us, to save us, that the judgment of God might pass over us. After all, in the New Testament we read in Romans 6 that ‘The wages of sin is death, but the gift of God is eternal life in Christ Jesus our lord.’ Paul will go on to say in first Corinthians 5 that Jesus is our Passover lamb. He makes that very clear using those exact words and it leads them a little later on in the same passage same letter to say ‘Whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.’ And so, when we gather to share in Communion, we gather to proclaim His death and what He has done, that He has saved us, that He is the means by which this new covenant is established, this new covenant that replaces the old Mosaic covenant, but which does not undo but rather builds upon that covenant made with Abraham, that we saw in week one, that promise that He made, that God would have a people of His own. I wonder, as we celebrated last week The Lord’s Supper, did we bear that in mind? Did we bear in mind that, in some ways, it’s not all about us, maybe in many ways it’s not all about us? Actually, it’s about Jesus. It’s about proclaiming that good news. It’s about making that known and marveling afresh, that in grace, we would receive a Saviour and that we would be included in His covenant, undeserving as we are, He includes us, He dies for us.

I wonder if we know that and own that, when we share in the sacrament? Yet, is Communion more than just a remembering, is it more than a mere memorial? Is it just about remembering or proclaiming? Well, Paul will say in first Corinthians as well, he writes quite a lot in there about the Passover and Communion he says that because there’s one bread, we are one body and so, it reminds us of our unity, Also, we saw in our passage from Jesus saying that He won’t share in this meal until the fulfillment of the kingdom. And that’s picked up in the Revelation 19 where we see that future banquet, that God’s people will share in. And so, Communion points us forward, just like Passover did as well. So, it is more than mere memorial, bringing these parts in and yet we can say more even still.

And this is where we’re going to maybe diverge a little, depending on your background and tradition, because within what Jesus said is understood to be a promise. Jesus said ‘This is my body.; This is my body. And, as we heard last week, thinking about sacraments within our reformed tradition, a sacrament was understood to be an outward sign of a promise from God. And the promise for Communion is this promise, ‘this is my body.’ There is a lot of room for misunderstanding this and some of our denominations go down very different tracks from where we go, in the wider reformed tradition, not just of the Church of Scotland. Many congregations would see themselves as holding to how we interpret this, for we do not interpret this literally, and so, when we share Communion, it’s not the literal body and blood of Jesus, nor is Jesus behind the elements somehow, as some traditions would have it, but that, as we share in these visible signs, they’re signs pointing us to Jesus, pointing us to this fulfillment that, as we share in Communion, He is here by the Spirit, He’s in our midst. And so, as bread and wine nurture the body, Jesus, by His Spirit, nurtures our soul. And so, those signs point us to Him so that, in faith, we receive from Him and are nourished.

Now, I wonder whether that’s where some of our practice around Communion might come. Sometimes, we seem to be very overly serious at times and maybe it’s because of this promise, this understanding, but let’s remember too that Jesus is also present when we pray, Jesus is present in worship, that He’s amongst us when two or three gather, He’s amongst us as He inhabits the praises of His people, He’s amongst us as we read His Word. So. He’s amongst us in all these ways, to sustain our faith and to build us up and maybe, maybe it’s part of this that leads us in a reluctance to change. I’m not sure, but we can at least say that Communion is more than a memorial, it’s more than just a looking back and I think many of us could testify to a benefit when we share in Communion that, not only do we remember, but we also feel that benefit because upon our consciences, within our souls, is affirmed that Jesus died for us and so God loves me. Jesus died for us and so we are united. Jesus died for the redemption of all things and so that the kingdom will be all, in all one day, Communion is a very rich and meaningful gift from God not just to look back but to bless us, sustain us, as we rightfully proclaim His death.

So, what about children? And all of this and the benefits that we receive and what we mark and what we proclaim? What about children? Should they share in it? If so, is there a certain age? Do they need to have a measure of understanding around Communion? Let me be clear, that any change of practice, whatever we do in church, whatever we do should not be because of sentimentality or because something just seems like a nice idea, and particularly with something that means so much to us, we should do it because of the Scriptures, of following through the logic of our theology, of it contributing to the purposes of God amongst us.

And so, what then might be the grounds for including children and sharing Communion? Well, Jesus said ‘This is my body given for you.’ Was the body of Jesus given for our children? We’ve been saying over the last two weeks, that children share in the new covenant and so Jesus gave His body for them as well. That would be one reason to include our children in Communion. Communion, as we saw, also replaced Passover and Passover, as we read, was a meal that the family would share in and children would be present and so, carrying over that should mean then that children might share in Communion, that God wouldn’t necessarily change His practice with the change from one to the other. Now, some might say ‘Well, I don’t read in the New Testament anywhere of children sharing in Communion.’ and that’s a fair point, however, I’d respond to you and say ‘Well, there’s no mention of women sharing in Communion either, so we’re going to follow through that logic.’ Probably not. No, unless any of you are up for a real fight. Now, we might then reach a point where we say ‘Okay, okay, maybe children should be involved for those reasons but what age? What age, Scott? Do they need a level of understanding, a level of cognition about this because, after all, it’s a serious matter, it’s an important thing we do?’ And it is an important thing. Jesus says ‘Do this in remembrance of me.’ Paul says in first Corinthians that we have to examine ourselves and discern the body of Christ. We might ask ‘Well, can children do those things? Can they?’ Well, let’s think about these lines a little bit more. Jesus does say ‘Do this in remembrance of me’ and those words are quoted in and all the Gospels in one way or another, and by Paul in first Corinthians chapter 11. It’s interesting though, that when Paul writing in first Corinthians 11 quotes that he then concludes his writing of it in that little portion by equaling remembrance with proclamation. I wonder if we misread into remembrance that it’s all about memory? Remembrance can also mean proclaiming. Proclaiming this rather than it being sidelined, rather than it being neglected that, actually, it’s to be central to our life, it’s to be central to our message that is what’s to be core to us as a church. And there’s another point; we read this line very individualistically even, because that is our culture but, in the day of the early church, in the day of Israel with Passover or Communion, they were a much more communal society and so, maybe, they understood these words in a much more collective manner that, together, we share in Communion, that together we proclaim the Lord’s death, not necessarily just at the individual level and so, as long as we’re doing that together, we would be doing justice to the words of Jesus because, let’s remember too, that Passover was a remembrance and a proclamation and yet children were involved, involved from such a young age that the passage suggests they’ll come eventually to ask you ‘Why? What does this ceremony mean to you?’ They’re involved before they even understand but able to see that something is meant by this and so, they ask the question. So, I think there are grounds for children still being allowed to share in Communion without necessarily setting a benchmark because of this particular verse And, if we are going to set a benchmark that remembrance means we must understand and we must have a level of cognition, then what are we going to do with those amongst us who suffer from dementia? Are you going to go and ask them, well, what does Communion mean to you and, if they can’t give you a certain answer, are you going to bar them, are you going to cut them out? Why is it one rule for the adults and one rule for the children? And now, you might say to them well, you might say to me ‘Well, Scott, they’ve shown a life of faith so why would you just turn them away now?’ Well, what is faith? Faith is a sign that you share in the new covenant and haven’t we been saying that our children, the children of believers, share in the new covenant? Or what about Paul’s words in first Corinthians 11 about examining and discerning? Well, if you read around that passage, you’ll see that Paul gives that to correct sinful behavior. He doesn’t give it so as to exclude individuals or exclude children. It’s to discern, not the meaning of the sacrament, but that we are family, we are part of the body together and we have to examine the sin that exists between one another because of that sinfulness. That’s what we have to examine. And so, I don’t think, either in the words of Jesus or the words of Paul, that we shouldn’t preclude children from sharing in Communion. I don’t think we should set a bar for their entry necessarily, because, otherwise, entrance then becomes based on our understanding rather than upon grace, and wouldn’t we be potentially also stunting their faith, their growth of faith. We’ve remarked about the Queen’s life of faith, of faith that she came to have and own for herself in her early years so that, the moment that she became Queen, she could see it as a calling from God,

and then she followed through that faith all her days until the very end. And don’t we want that for our kids? Don’t we want to remove every hindrance to them and give them every opportunity to grow in that faith? It’s been said through various bits of research that everyone, adults and children alike, have different ways of meeting with God. Some of us are very word orientated and that if we’re not that doesn’t mean you should neglect the Bible but it means you might resonate with it a little bit less. Some of us are very service oriented or emotion orientated but others of us are very symbol orientated. It’s partly why we started lighting a candle during lockdown, to give that symbolic meaning of God amongst us. But children can be very symbolic in their learning of faith. In the practice of doing, they learn by doing. And, as a church, as a reformed church, we don’t really do symbolism much, do we? How much symbolism do we talk about or point our children to, really. The one symbol, beyond lighting a candle, is Communion and yet we bar them from it. And so, are we stunting their growth somehow, because we won’t allow them to come, for whatever reason. I worry that we’re stunting their growth.

So, where does this leave us? Well, I think we’re still on a journey. I don’t assume or conclude that I’ve necessarily convinced you and, as I say, I’m not seeking to convince you but, at least, to give you a measure of reassurance, hopefully, that there’s good grounds of this, Biblical grounds for allowing this change, I do think that we should be force feeding our children. So, just in case you’re wondering what does this lead to? I’m not advocating that we force feed our children and not to force feed an infant but I would, following the logic of our theology, I would say, as soon as a child seeks to share in the sacrament why not? Why not? They’re part of the new covenant and so let them share. But this will be a very personal and family-based decision. And that’s good, and right. And, okay, we’re not advocating that we have a uniform approach. Actually, maturity is not necessarily about uniformity. But I’m saying, you know, there is variance of understanding around baptism, about Communion, and can we hold that variance and tension, in unity, and so, allow space for a bit of both-and rather than either-or?

Now, I say, we’re still on a journey. I think there’ll be many questions because I’m sure I could have been clearer or more helpful. Looking forward to those questions. I had already put in a diary a meeting with the Sunday School leaders for the 27th of September but I think it might be of benefit to open that out. And so, if you would like to come and ask questions, wrestle through this a bit more, then come, come to that meeting. We’ll put it in the notices from next week. Ahead of December Communion, if we’re still aiming for then as an all-age Communion, I’d like to produce some materials to help families, to explain this to their children because understanding is not unimportant. Understanding is not unimportant. It’s just not the benchmark. The benchmark should be Jesus and what He has done and whether we share, and what He has done and, as I say, I think our children do and so, if we do go ahead with an all-age Communion in December, some materials for families might be helpful. But I think also, during that Communion, I recognize that there might be families that think well. I don’t want our children yet to share in it, but maybe we could offer a blessing, a prayer of blessing for the children, as adults, taking part in Communion so that no one is left out, that they still receive from God.

We’re still on our journey and I’ve tried to help us understand the tradition we share in and why, then, it might, following through that logic through, say that children should share in both sacraments. Hopefully we’ve seen its biblical basis. Hopefully we’ve seen how it still promotes grace alone, salvation by grace alone, through faith alone, and Christ alone, to the glory of God alone. But whether you’re convinced or not, I hope that we all grow in our confidence of God’s saving purposes and provision through Jesus, and maintain that bond of unity and peace for, as Paul says, because there is one loaf, we who are many, are one body, for we all share the one loaf. There is one body and one Spirit, just as you were called to one hope when you were called one lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all, and to Him be the glory, now and forever, Amen.

Theology of children

Preached on: Sunday 4th September 2022
The sermon text is given below or can be download by clicking on the “PDF” button above. Additionally, you can download the PowerPoint PDF by clicking here22-09-04 Message PPT slides multi pages.
Bible references: Genesis 15:1-6 and Romans 4:1-16
Location: Brightons Parish Church

Sermon keypoints:
– Theology of children
– Sacraments: signs and seals of God’s promise
– Baptism and the response of faith

Let us take a moment to pray before we think about God’s Word:

Come Holy Spirit and soften our hearts to the Word of God.
Come Holy Spirit to mature and strengthen our faith.
Come Holy Spirit with power and deep conviction, for we ask it in Jesus’ name. Amen.

We’re in this new series on Covenants and sacraments and last week we began by exploring a range of scriptures that point to and give a basis to our tradition that we understand children to share in the covenants, and this week builds on that and we also get onto talking about the sacraments, particularly the sacrament of baptism and I must admit that I come before you with a degree of trepidation, apprehension, a measure of internal trembling because today, we touch upon holy things, holy things. I’m also aware that we touch upon things that we might see differently upon and I dearly hope that we maintain unity through all. I’m not wanting to do otherwise. I’m aware I can easily get this wrong. I’m trying prayerfully not to, because I’m still on a journey, I’m still seeking clarity, I’m still asking questions and so, really, I’m sharing with you as far as I’ve got in my understanding of things. Let me reiterate what I said last week, I’m not necessarily trying to convince you to change rather, I was seeking, through this series together, as a measure of assurance, hopefully, that the transition we find ourselves in, the changes that might come in the months ahead, are biblically grounded and, if we are convinced, then to have even a measure of confidence about what we propose to do as we understand the place and inclusion of children within the life of the church, but also within the covenants. And so within access to the sacraments I said last week at the very end that I’m sure last week raised questions for us, questions I didn’t have time to get into and I will seek to engage with them this week and next, though I’ll give you a heads-up, I might not give you the answer you’re looking for and partly the reason for that is, I think we need to accept there’s a degree of mystery here, and I say that because what we’re going to get into is a Theology of Children really. I’m not sure that scripture always asks the questions we do and I think partly the reason for that is, within scripture I increasingly see that thread of covenant, of covenant theology woven in the scriptures and so it assumes various conclusions or reaches various conclusions because of that theology and so, as I say, it doesn’t raise the questions we do, it doesn’t even use the language that we do at times, particularly when it comes to our children.

And so, at the heart, as we think about the place of children, about the meaning of the sacraments, about the right and proper recipients of the sacraments, baptism and communion, at the heart of it is our theology of children and particularly the theology of children of believers because that’s what the scripture addresses and that can be very emotive.

And so, I first want us to focus on that and then from there go on to think about baptism and what baptism means in our tradition, which might be different from where you’re coming from, if you’ve come from another tradition and so, I want to take us to a range of different places where I see this thread of covenant woven through the scriptures.

First off, and we’re going to go into the Old Testament to begin, to that point in the Old Testament story where David has committed adultery with Bathsheba and a son was born to them but that son dies and in this, probably the hours or days following that, in his season of grief David says this ‘Can I bring him back again? (the answer being no) ‘I will go to him but he will not return to me.’ I will go to him but he will not return to me. We see here in David’s words that he has a theology, an understanding, a belief in the eternal life, that there’s life beyond death and that this child, he has lost, he will go to be with. There’s no question around that in his mind. It is sure, guaranteed. What gives him such confidence? Well, the only thing it can be is the covenant, that children shared in the covenant.

And, if you don’t know my story, then this is not hypothetical for us. This is not a lecture in an ivory tower because, just ten days ago, Gill and I marked the seventh anniversary of our first son. This is not hypothetical. So, if children are not in the covenant and then they don’t somehow share in God’s saving provision then there’s really very little comfort.

Last week I quoted Wayne Grudem a number of times and his Systematic Theology is excellent in many ways but I went back to it this week as I approached this issue and this idea of trying to understand the theology of children and, literally, there is scant, scant comfort or hope given about our children. It’s almost a bit of a wish rather than any confidence.

So, as we think through the place of children, we do need to think about that dynamic because no one shares in the life eternal except through Jesus.

So, what about the children of believers? Or, let’s go into the New Testament where in Ephesians Paul is writing to the church and not only does he address the whole body of believers, he talks to children saying ‘Obey your parents and The Lord, for this is right’ and he goes on to quote a law from the Old Testament. Then he addresses fathers, really parents in general, ‘Do not exasperate your children instead, bring them up in the training and instruction of The Lord.’ Now, again, if children are outside the covenant and somehow, they don’t share in the things of the Kingdom what are we trying to instruct them in and train them in? Because, if it’s trying to follow the ways of Jesus, if it’s trying to live out for example the Sermon on the Mount, as we’ve just looked at, then all you’re teaching them, all you’re doing to them, is putting a millstone around their neck. And here’s why: not one of us, adult or child, can walk in the ways of the Kingdom without the Spirit’s help. Various scriptures around that. So, if we are trying to teach our children to walk in the way of The Lord, and they have no chance to do so because they don’t belong in the covenant, it’s just a millstone round their neck. And it goes into various other aspects. It should not only reshape our thinking around what we do in Sunday School, it should reshape our thinking around the songs we sing or the prayers we teach them. Over the summer we sang a song at the early service ‘This little light of mine, I’m going to let it shine’, if they don’t have the light of Jesus, they shouldn’t be singing that song. We shouldn’t be teaching them to pray in the name of Jesus because, when we say in the name of Jesus, Amen, it’s not some magic words to get what we want. When we say in the name of Jesus, we’re saying before God, I don’t come in my own merit, I’ve not earned this, I don’t even deserve to be heard, but only because of Jesus, because I share in His righteousness can I come before you my Holy God with confidence. The writer to Hebrews says ‘with confidence, with boldness because of Jesus.’ No child who’s outside the covenant can pray in Jesus’ name and genuinely say those words. If children are outside the covenant, the only things we should teach them are God and His character, the history of His dealings with God’s people, that they’re a bunch of sinners, they need forgiven and that forgiveness is provided by Jesus and they need to repent, and until they do so, well, you can follow the dots in that line.

I think that is literally where it leads us if we follow the logic of our theology of children through, but covenant theology says differently. They’re part of the covenant and so they somehow share in the things of the Kingdom and we can instruct them from the earliest of ages to walk in the ways of The Lord.

And let’s go on to one of the gospels. Jesus says ‘Let the little children come to me and do not hinder them, for the kingdom of heaven belongs to such as these.’ It’s interesting that Matthew omits what the other gospel writers include, where He basically alludes to having child-like faith. Matthew excludes that. Why? Well, Matthew is writing to a Jewish audience, predominantly, a Jewish audience, who would what? Understand the covenants and that children are included in the covenants. And so, Jesus says ‘The kingdom of heaven belongs to these children.’ You’re bringing to me babes in arms and beyond, because they share in the covenant already. Children do not share in the covenant because they’re children, none, no one does by right of birth or anything just by being a child. We share in the covenant because God invites us to be part of that covenant and He includes His children. And I had not seen that until this week, until I was pondering how to explain this and how to give us assurance that there is this thread of covenant theology across the scriptures, it’s there in the words of Jesus as well. I think often when we come to a theology of children, we develop quite an individualistic, western perspective on it and so, when we raise questions about children, about their place within God’s saving purposes, I want their place within the covenant. I’m not sure scripture answers the questions as directly as we’d like or in the language that we’d like and I have avoided certain language and avoided answering your questions a bit directly because I’m not sure the Scriptures do it but they give us these hints that children are included in the covenant and it’s there much more plainly in what we looked at last week, and maybe our forefathers, in the reformed faith, got into a bit of trickiness and developed very complicated systems because they felt a pressure to answer the questions rather than except there’s a degree of mystery. I don’t know how it happened, I don’t know exactly what it means but, as I look at the thread across the Scriptures, increasingly, increasingly I’m convinced of children sharing in the covenant.

And so, what is your theology of children? Are they inside or are they outside? They might come to church and we might say that, yes, you’re part of the church, but really we’re just saying they’re part of the organization, the community, they don’t really belong to God’s people until they’ve confirmed that, expressed that in some way, until they can give the answer you’re looking for. And so, I asked you to follow through the logic of your theology and what would give you comfort in the face of grief, what would guide you and how to disciple our children if you don’t hold to this? I’m not saying you have to hold it, I’m not saying that but might we create space to say ‘I can see where you’re coming from, Scott’, you can see where others are coming from. I might not agree to that, I can’t get to that place yet, but we can have space for one another?

Now, what I’m outlining is part of the tradition we are part of but it’s not just about sacraments, it’s also just not about covenants, it’s also about sacraments and in our tradition, we have two sacraments, baptism and communion. And communion we’ll celebrate in this morning and we’ll think a little bit about that when it comes but much more next week. Today the focus is really on baptism. We might be wondering ‘Well, why do we use the words ‘sacraments’? What is a sacrament?’ because it’s not a Biblical word. But then again, neither is Trinity so, just because it’s not in the Bible doesn’t mean we don’t use it. It points to something, it’s shorthand for something. John Calvin, in his writing, that great reformer said ‘A sacrament is an outward sign by which The Lord seals on our consciences the promises of His good will towards us, in order to sustain the weakness of our faith.’ So, sacrament is an outward sign, a visible pointing to a promise, to give us assurance, greater reassurance, greater confidence and a promise, and we’ll get to that, what that promises in a moment when we’re thinking about baptism.

If we’re trying to think ‘Well, what happens in baptism or what is the symbolism of baptism conveying?’ When you turn to the New Testament scriptures it’s not as clear as you might think. It’s not as clear as you might think and I want to give you a few examples of that, or one example really. Romans chapter 6 verse 3 Paul says a little after what we looked at this morning ‘Don’t you know that all of us who were baptized into Christ Jesus, were baptized into his death.’ There are three ways, at least, of interpreting this verse and the first two I would argue are wrong.

So, for example, number one, you might read this and say ‘Well clearly this is saying when we’re baptized, that’s when we’re saved, that’s when we’re baptized into Jesus and sharing His death, that’s when we’re saved.’ And so, maybe we should say that baptism saves you. When, either as a child or an adult, that’s when you’re saved based on one interpretation of this verse. However, that would be slightly problematic for all the people who are Christians but never been baptized. Or take the thief on the cross, hanging on the cross beside Jesus on Calvary’s hill. Is he baptized before he was saved? And Jesus says to him ‘You’ll share this day in the kingdom of God.’ Clearly not so. That interpretation cannot be right. Baptism does not save us.

Interpretation number two, maybe more of a kind of Baptist interpretation we might say or that broad kind of line of thought, that this is talking about baptism portraying our dying with Jesus and our being raised to life with Jesus. And, in part, we can understand that symbolism however that’s not what Paul says. He says ‘all of us who were baptized.’ So, something happened to us. It’s not just portraying something. Something happened in a baptism and we were baptized into His death and every Baptist is going to react and push against that interpretation because of problem number one. Baptism doesn’t save us. So, this verse is not about the act of baptism, it’s rather pointing to the spiritual dynamics of what happens when we come to faith. That when we come to faith it is like being baptized and we’ll talk about what baptism is in a second. And so, it’s that spiritual metaphor that Paul’s getting at. He’s not actually talking about the act of baptism and there are a number of verses, particularly in the epistles, where Paul talks about baptism, but he’s not talking about the act of baptism, he’s talking about what happened when you came to faith, it was like being baptized, in that moment, it’s what he’s getting at. And so, we have to be careful about the text we use to understand what happens in baptism and what the symbolism of baptism means and, if we make baptism about our faith, about our response of faith, it also leads into other problems because then, in one part you could argue it’s more about us and our response than what we argue for in reformed faith, where it’s everything’s to the glory of God.

There are other dynamics and other issues but I don’t have time to get into them but just some food for thought. So, what is baptism symbolizing. Well, in Acts we read of this and Paul is recounting some of his story and someone said to Paul, ‘Get up, be baptized and wash your sins away, calling on his name again.’ Baptism doesn’t save so that’s not what this verse is saying, but, clearly, baptism is a symbolism of sins being washed away through Jesus. It’s speaking of our spiritual need and of that need being met through Jesus, The Lord. And, you know, that’s the very same thing that circumcision was trying to communicate. Paul, in the passage we read today, said ‘Abraham received circumcision as a sign and a seal.’ There’s that language of John Calvin, a sign and a seal, ‘of the righteousness that he had by faith while he was still uncircumcised. He is the father of all who believe but have not been circumcised in order that righteousness might be credited to them.’ We saw in the passage in Genesis that, right, Abraham was credited with righteousness because he believed God, and we know from last week, that is in chapter 17, we get the sign of circumcision so he’s made right with God, he’s forgiven, he’s cleansed of his sins before he ever gets circumcision. That’s what Paul’s argument is here. And so, circumcision was a sign and a seal that righteousness, God will give righteousness, on the basis of faith. That’s the promise John Calvin spoke of. A promise, that’s the promise that circumcision pointed to and because circumcision and baptism are conveying the same thing, that’s what baptism conveys as well. They’re both talking about being forgiven, made right with God, of being washed of your sin, based on the promise of God to forgive, on the basis of faith and they point to that internal need and God’s promise to do so, to forgive, to make you right in faith.

And so, sacraments are signs and seals of God’s promises pointing to God’s promise and of our need. In our tradition baptism is not our response of faith, baptism is pointing to our need and God’s promise to meet that need when there’s faith and actually, then, children and adults in our tradition are baptized for the same reason. They’re not. But an adult is not baptized because of their response of faith, just like our children, when we baptize, we’re saying there is this need, a spiritual need to be made right with God and He will, He has promised to meet that need. He extends that promise to us and to our children and so baptism is more about speaking to us, God speaking to us, than us speaking to God. And maybe, that’s new for you. Maybe you’ve never heard it explained that way because, to be honest, prior to I did all this research, neither had I. Even in my training I don’t think anyone had conveyed it in quite those terms. And, as I say, I’m not convincing you to change your mind upon that, but trying to help you understand where others of us are coming from. But I think there are benefits in viewing baptism this way because the focus is less on ourselves and more on God, more on His promise which is given, not only to us, but to our children.

But some of you will be saying ‘Well, what about faith? Where’s faith play a part in all this.’ And our tradition does not deny the place of faith, it affirms the place of faith. That faith is still central. It’s initiated by faith, a parent, parents come with a child, a babe in arms, to say, I have faith in this promise of God to meet the needs of my child, that somehow, by grace, they are included in the covenant. I don’t know how. I don’t, can’t explain that there’s mystery but, but that’s what Your Word shows. Lord, I come in faith.’ But as a child grows, we call forth a response of faith, to say, ‘Own this! You’re in it, own it. You’ve got the membership but you need to share in that. You need to own it. There’s no point in just having the card to whatever and never going there,’ if you want to put it in such crass term, ‘you need to own it, respond in faith, accept the gift.’ But, as with all of God’s covenants, there’s not only the gift, there’s also the obligation.

I was having a really great chat with one of our members this week and he was emphasizing to me the need for holiness and the response of faith, to live in holiness. The blessings of Jesus don’t come just as blessings, there are also obligations, there’s a call to holiness. Do you know that brothers and sisters? There are obligations as well as blessings.’ And the same is true for our children. And so, we train them in the ways of the Kingdom. We help them understand the things of The Lord and to grow in that and to walk in that. We call forth faith.

But there is another side, a side we’ve often avoided, I think, a side which we’ve shied away from and which has probably meant why our pews are more empty than they maybe should be, of all those children who were baptized in infancy but maybe, now, have walked away because we haven’t shared the other side. We’ve shared the love of God, we’ve shared the Good News, we’ve shared that they can be forgiven through Jesus. All those good things and blessings but there’s another side. There’s a warning and consequences, an obligation and we find it in a number of places within the New Testament. Paul again, writing in Romans, has a picture, describes a picture in chapter 11 of an olive tree and he uses this picture of the olive tree to speak of Israel often, because the Old Testament did that as well, and he says that the people of God are this olive tree but some did not respond in faith, they trusted more in circumcision, they trusted more in their nationality and ethnicity, they didn’t respond in faith to the sign that was given and God has actually broken them off, cut them off from the olive tree,,
and he says then that you’ve been grafted in, new Gentile believers, which includes us to this very day, because I don’t think any of us are Jewish, we are those Gentile believers and we have been grafted in he says in romans 11. But he goes on to say this ‘Consider therefore the kindness and sternness of God. Sternness to those who fell away,’ those who were cut off, because they didn’t respond in faith ‘but kindness to you because you have responded in faith,’ and you’ve been grafted in, ‘provided that you continue in his kindness. Otherwise, you also will be cut off.’ And that warning, that obligation to continue in faith, to persevere in faith until the very end, until we share in the Kingdom of Heaven fully, it’s there in Hebrews. Too many verses to utilize and quote today but go and look. That warning that if we take lightly the death of Jesus, if we shun the death of Jesus and turn from Jesus, if we trample underfoot the blood of Jesus, then then, we become a covenant breaker and we’re not sharing that covenant anymore. And I’m not saying that your children who were baptized and are no longer part of church, I’m not saying that they’ve reached that point because only we’ll know before the judgment seat of God but that might be the trajectory they’re on, because we haven’t warned them, we haven’t said, you’re in the kingdom, you’re in the covenant, it’s all of grace by faith, it’s nothing to do with you, it’s not magic because of baptism, you’re in there, respond in faith but keep on in faith because of the warnings we read in Scripture and we’ve ignored that, we’ve turned from that because it’s hard, it’s really hard, and I think of members of my family who are no longer children and I’m their child, and I think ‘Well, where are you in the faith?’ Maybe I need to take this on board and I need to go and have a conversation with those members of my family saying ‘Look, look have you turned from Jesus?’

So, faith is everywhere in this tradition. It’s initiated by faith or calls forth a response of faith and there’s an ongoing faith, both for our children but for us as well, that faith till the very end and Paul has various, numerous various references to that too. Go on and read the Scriptures afresh and you’ll see it dotted throughout. Because faith is central and our tradition does not deny that faith in God and His promise, a promise He extends to all, including our children, so that by grace, unearned, unmerited we share in His covenant and saving provision.

This is our God our glorious, loving, faithful, good God, that I’m more passionate about than ever, because I see this in the Scriptures, I want you to share in that confidence or at least that reassurance, that we’re not against one another, we’re not wanting disunity but that we can understand and make space for one another and it’s all to the glory of God now and forevermore. Amen.

What is God up to?

Preached on: Sunday 28th August 2022
The sermon text is given below or can be download by clicking on the “PDF” button above. Additionally, you can download the PowerPoint PDF by clicking here 22-08-28 Message PPT slides multi pages.
Bible references: Genesis 17:1-2, 7, 9-14 & Titus 2:11-14
Location: Brightons Parish Church

Sermon keypoints:
– God’s plan: a people of His own
– God’s plan: old and new covenants
– God’s plan: the place of children

Let us take a moment to pray before we think about God’s word. Let’s pray together:

Come Holy Spirit and soften our hearts to the word of God that we might receive what You have for us today.
Come Holy Spirit and reveal to us the plan of God.
Come Holy Spirit with power and deep conviction, for we ask it in Jesus’ name. Amen.

I’m going to put three statements up in a moment and I want to ask you, in a moment, to turn to your neighbor and decide which one of them or which couple of them are true. Okay. The statements are:
• baptism saves a child
• infant baptism is a relic of Christendom
• sharing in communion requires cognition – understanding.
So, baptism saves a child infant; baptism is a relic of Christendom – when the church was at its height and such like; and, sharing in communion requires cognition, understanding. I’m going to give you 30 seconds and if you feel up to it, turn to your neighbor and see what you come up with. Which of these is true? Over to you.

So, okay, sounds like I could have left you to talk about that for some time but if you’ve, if you want to, you can obviously debate that over tea and coffee after the service. But, in my understanding of things, I would say that none of these statements is true and we’ll get into those issues over the next two weeks. Now, at the outset of this series, I’m going to put up front that I know that we are quite a broad congregation theologically and some of these issues, particularly around baptism, have actually split the church and I’m certainly not wanting that however, I hope that, from the series, that wherever you stand on this, and you might be someone who holds to more a kind of believer’s baptism, a credo baptism, that you think someone should only be baptized when they respond in faith themselves, that could be as a child but not as an infant, not before you’re able to make your own choice, that might be you and I have people that I highly respect that hold that position and this series is not about persuading you to change that position necessarily however, we need to understand the tradition that Brightons Parish Church finds itself within, a reformed presbyterian tradition, what is it we understand about God’s covenants and God’s sacraments, that we, that might then guide our practice, our life as a congregation, particularly, as I said earlier, as we think about allowing children to be more proactively included. And so, I hope this series will bring greater unity, not disunity, and again, another thing to put out at the start is that this is all a journey for each of us and it has been a journey for me too. A journey that has felt like a maze at times. i grew up in the Church of Scotland. I was baptized as an infant. I would say I really came to faith when I was 19, although there was always a belief in God over those years, but when I came to own a personal faith in Jesus, I was very, very frustrated with the denomination, with my congregation, probably even with my own family, and part of the reason is because I cannot remember one person having ever told me the Gospel that Jesus died for me because God loves me and I need to own that for myself for me to be forgiven and be part of what God is doing in the world. I had not heard that and so, when I came to own that I was frustrated, I was annoyed, I was upset that that hadn’t been done and I attributed that lack of sharing to nominalism. I saw, within the church, of people saying they were Christians or even coming to church where there seemed to be no faith, no follow-through on what was being taught and it was simply a tick box exercise for a lot of people. That I saw, or at least I thought that way. The youth of me was rather more judgmental than I am just now. And I blamed some of that nominalism also on infant baptism, that too many people thought ‘Well, if I get my child baptized, get them dunked, get them wetted, get them christened – I never use the word christened, it’s not in the Bible, so I’m not going to use it, baptism, infant baptism – so, because of that practice, because of the misunderstanding around that practice, I attributed that to a lot of nominalism. ‘Well, my wean’s been done. Job done! Don’t need to turn up at church anymore.’ That’s how it felt and appeared to me and so as I grew in faith over those early years, I came to hold myself to believers-baptism, that you should only get baptized when you can respond in faith. That would deal with all the issues that are wrong with the Church of Scotland, or so I thought. And, actually, in my early 20s I was part of a church where I was training to be a youth worker where they didn’t believe in infant baptism and I chose to get baptized again which I’m never going to do now as a minister. I would not offer that. I would not say yes to that, but I did at that time.

And then, God has a sense of humor and he calls me into the Church of Scotland, calls me into ministry as part of the Church of Scotland and I, as part of that discernment process, I had to wrestle with ‘Can I ascribe to this? Can I be open to this? Is there underpin an understanding that is okay for this? Can it be justified from the Scriptures?’ And, eventually, I came to a point of acceptance but still with a measure of discomfort, confusion even, and, I must admit, I’ve even had that over the last three and a half years as a minister until this summer. Because of the request of the Kirk Session, I’ve done much more digging into this than I’ve ever done before and two books, in particular, that no one had ever pointed out to me before have been so helpful. One book is ‘The fulfillment of the promises of God: An explanation of covenant theology’ which is a branch of systematic theology and ‘The case for covenantal infant baptism.’ These books have been so helpful, bringing things that I’d never come across, never thought about and so I’m actually now at the point of being much more convinced of those arguments but also just being more confident and passionate about God’s plans and purposes and the place of children within that. Now, so let me repeat, we’re all on a journey. I’m on a journey still. I don’t have all the answers to this and I know that three sermons is not going to cut it for everybody. You might have more questions and I’m willing to engage with those questions, I just asked for some grace as we wrestle with something that can be quite tricky and we can have very different perspectives and, at times, it’s going to be maybe a little bit heavy, and some things might go in one ear and out the other, but I encourage you to try and come back to it. Maybe re-watch the sermon on our website or Youtube Channel. If you don’t have internet at home we will get you either a CD a DVD or a printed copy of the sermon, so we can cover everybody’s needs. So, whatever you need, if you want to go over it again, just ask because this stuff is actually so important, so important.

Beginning the journey then, over these next few weeks, let me ask this question – What is God up to? I mean overall. What is God up to? What is His goal? What are His saving purposes? If we were to put it that way. Because, at the beginning of the Bible, the book of Genesis, at the very start, we see that God creates and within that creation He makes humanity unique amongst all creation. He makes them in His image. That God can then relate to them in a very personal way. And we understand from scripture and theology that God does this because, as a God who is trinity, Father, Son and Holy Spirit, He wishes to lavish His love upon humanity because God is community, as trinity and so He makes another community, and, within that perfect community of Trinity, there is perfect love, and perfect love just desires to lavish itself upon others. We know that with our own children, with our grandchildren, children in our church, we just want to share that love with them. Well, imagine being a perfect being with perfect love, at the overflow of that love He creates and He creates humanity to be recipients of that love. But then, we rebel. Adam and Eve sin and the fall creates a whole host of issues and problems within creation.

Theologian Wayne Grudem who doesn’t hold to infant baptism, he’s a Baptist writer, he says this, ‘The rest of scripture after the story of the fall in Genesis 3 is the story of God working out in history the amazing plan of redemption whereby sinful people could come into fellowship with Himself.’ So, we have the fall, and the rest of scripture, you can see, is a story, not just the story but there is a story there, a thread of a story of what God is doing to bring about a plan, to bring us back into relationship with Himself, that He can lavish this love upon us. And we see that in our passages today we read, God’s saying to Abraham ‘I will establish my covenant to be your God and the God of your descendants after you.’ I’m your God Abraham. I’m coming into relationship with you, and you and your descendants are going to be my people. And then, what do we find Paul saying to Titus and in the letter, he writes he says of Jesus ‘Jesus, who gave himself’, who came to earth, died on a cross, who gave himself ‘to purify for himself’ for himself ‘a people that are his very own. The great and grand plan of God is to have a people of His own. There’s more besides to the plan for sure. He’s going to deal with sin, death and the devil, so that the kingdom of God can be all in all and God can receive glory. All of that is there in the plan but core to all, central to the plan is this purpose, that God would have a people of His own, a people upon whom He can lavish His love.

So, let me pause there. Is that part of your understanding of God? Can you see this overarching purpose within and across the scriptures? And let me get a bit more personal, I don’t want this just to be a lecture for three weeks. Does it move you? Does it move you? As you recognize what you’ve been invited into, does it move you? Because, let’s remember, we don’t deserve this. It’s undeserved because each of us, like Adam and Eve, has told God to take a hike. We’ve told God we know better; we want to live our way, we’ve rebelled. The bible says that’s sin.

So, we don’t deserve this. God wasn’t obliged to include you. God didn’t need to include you and yet He does, He has. Doesn’t that move you at all at the wonder of that?

And maybe you’re sitting there or watching at home and you recognize that you don’t share in that yet. You’ve not said yes to Jesus. Well, this is what you’re missing out on. This great purpose, this great security, this great belonging that God is working out in history and that, one day, that’s all there’s going to be. This great people with God and His new kingdom and, without you choosing to follow Jesus, you’ll miss out on that.

Maybe that’s what needs to move you today to explore that. Is the preacher just mentioning some rubbish, or not? We’ll dig into the Scriptures. Come along to Alpha when it starts up in the autumn term. Explore these things because, maybe you need to be saying yes to Jesus. So, wherever we are on the face journey, I hope that, as we just touch on this, that it moves you, in some shape or form. You might have heard this a million times but I hope you’ve not grown cold too it. I hope it stirs something within you.

So, God has this plan to have a people of His own and it spans the Scriptures both Old Testament and New Testament. But, you know, the words Old Testament and New Testament refer to more than just two halves of the Bible. I think a popular misunderstanding of Old and New Testament is ‘Well, the Old Testament is just the first half of the Bible and the New Testament well, that’s just the other half of the Bible.’ But that’s a popular misunderstanding because, really, those words are chosen because of what those words mean. Because testament in the Greek actually is derived from a word meaning well or covenant, and we find the Bible full of , both old and new covenants. And so, we read it today in Genesis 17 God said ‘As for me, this is my covenant with you. You will be the father of many nations I will establish my covenant as an everlasting covenant between me and you and your descendants after you.’ So, God enters into this special relationship with Abraham, a covenant, an agreement and, really, what He’s doing here in chapter 17 is building upon what happened and began in chapter 12, then was given greater detail in chapter 15 and as now you’re given even more detail in chapter 17. It’s all the one covenant made with Abraham but given more detail over those chapters. I encourage you to read them separately later on.

But maybe, you’re wondering ‘Well, what is a covenant, Scott, because you’re using that an awful lot, but I have no idea what it means? Well, again, Wayne Grudem, just to stick with that one book, it says this ‘A covenant is an unchangeable, divinely imposed, legal agreement between God and man that stipulates the conditions of their relationship.’ So a covenant is God setting up a relationship with humanity and He sets the terms and He invites humanity into that and it has legal consequences, both good and negative, and there are actually, in the Old Testament, there are five covenants:
the relationship with Adam that’s set up in Genesis chapter one and two that can be described as a covenant; there is a covenant with Noah; with Abraham as we’ve seen; with Moses; and with David. And some of those covenants stand-alone, like the covenant with Noah, and we give thanks and praise for that covenant because it means, despite our rebellion, across all this world, God is not going to flood the earth again and that’s a good thing, we thank God for that covenant. There are other covenants that become intertwined, like the covenant with Abraham and with David, that they build upon one another. There is also mention in the Scriptures, including in the Old Testament, there is mention of a new covenant. In fact, that’s where it’s first mentioned by the prophet Jeremiah. And so, God says through Jeremiah ‘The days are coming when I will make a new covenant with the people of Israel… this is a covenant I will make with the people of Israel … I will put my law in their minds and write it on their hearts. I will be their God and they will be my people.’ So, God says a new covenant is coming and it has certain hallmarks. Again, we see that hallmark of being, Him being their God and they being His people. He carries that on, He will also write the law in their hearts and if you look at the surrounding verses, He also says that each person who shares in that new covenant will know God and that their sin will be forgiven and remembered no more. That’s all part of the new covenant that God describes in Jeremiah. But what is striking, what is striking is that all those aspects of the new covenant were there already in the covenant made through Moses, given through Moses and that was building upon the covenant given to Abraham. So, God made a covenant with Abraham and to help bring that to fruition, He made another covenant with Moses, but that covenant with Moses didn’t bring to fruition, that the things that God had promised to Abraham and that’s because the covenant made to Moses did not have power to transform God’s people from the inside-out, it did not change them, they continued to rebel in terrible ways and so, God makes a new covenant to replace the old. And again, Wayne Grudem says this to sum all this up ‘Only the covenant under Moses is called the ‘old covenant’ … to be replaced by the ‘new covenant’ in Christ. The Mosaic covenant was… given for a time to restrain sins and… point people to Christ. So, really only the old covenant is that one given to Moses. So, we had Abraham and then Moses and then David but they all built on one another, but the covenant with Moses did not transform the people, something better was required and so, God promised to bring a new covenant that would replace that covenant with Moses and that new covenant was brought about through Jesus, to transform us from the inside out, to fulfill that initial promise given to Abraham that there would be a people, a people that spanned the nations, and they would know God and relate to God and be God’s people, and share in all His promises. So, God began this purpose in the Old Testament, fulfilled it through Jesus, and we live in the time when it has been worked out in reality.

So, again, let me pause because that was heavy, that was a heavy section and I tried to keep it as short as possible. There are chapters on this stuff, so you’ve got the very condensed version, but let me ask this as we take a moment to catch our breath,
maybe we need to catch our breath quite literally or maybe we should literally have our breath taken away, have our breath taken away by the sweep of God’s plan, have our breath taken away by the intricacy and the interconnectedness of God’s plan, that He has been working out for thousands of years, across all these different people and yet, they speak with one voice and with one purpose, that there’s this thread, through all that, God has a plan to have a people of His own and that plan has been out worked now through Jesus and all who will follow Him and that is what you are caught up in if you claim to be a Christian, if you claim to be a Christian, if you said yes to Jesus if, whether at home, in your heart or last week with a piece of Lego saying yes, if you said yes to Jesus this is what you are caught up in, brothers and sisters, this is what you’re caught up in. We are not about keeping the lights on in the building. We are not about keeping a charity on the go. We are not about being religious or being more moral than we once were, or be more moral than our neighbors. We’re not about any of that. We’re about God’s purpose to be His people and invite others into that and, if it doesn’t take your breath away, I don’t know what else will because that’s incredible, incredible. you are part of God’s great and gracious plan and that’s amazing because it’s undeserved and all of love, all of love. But, you know, when we start thinking about this plan and we start thinking about how it relates to our lives, as I said in the prayer, we can turn it very inward because, as a culture, we’re very individualistic and that can make us often very selfish, and we can do that with our faith, but God’s covenant with Abraham included others. In Genesis 12 Ne mentions ‘the nations and in Genesis 17 He mentions ‘children. So, we read earlier that God said to Abraham ‘As for you, you must keep my covenant, you and your descendants after you, for the generations to come, every male among you ‘shall be circumcised, you are to undergo circumcision and it will be the sign of the covenant between me and you.’ So, God establishes this covenant, this binding legal agreement, this way of relating between God and His people, and children are included, from infancy, they are part of the covenant community, they share in the covenant promises and as a sign to remind them of these promises, they’re given circumcision to point towards that covenant, and we’ll think more about baptism next week. But, for now, let’s note that the Jewish people, across the centuries, and up to and including the Jews in Jesus day, saw children as sharing in the covenant community, sharing in the covenant promises, both the blessings and the repercussions of that, and so, when Peter stands up on the Day of Pentecost and the church is birthed and has this great speech and 3000 people and more pile in to say ‘Yes, I’m following Jesus!’ he has a couple of very interesting lines. He says this ‘Repent and be baptized every one of you, in the name of Jesus Christ for the forgiveness of your sins and you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off, for all whom the Lord our God will call.’ Peter speaks of ‘the promise’, ‘the promise’. He might be referring to the promise simply made through Joel who he quotes earlier on in that passage but even if he’s only referring to that particular promise, that particular prophecy, that prophecy tells of things that are part of the new covenant and, as we saw, the new covenant builds on the covenant made with Abraham, a covenant which included children and so, in Peter’s understanding, children are included under the new covenant as well and it’s natural for him to do that, as it would be for any Jew listening to his speech, because the old covenant included children too.

And it’s carried on into the rest of the New Testament because not once in all of the New Testament are the place of children questioned. They’re encouraged to heed teaching and to grow in faith. They are addressed as members of the church but they’re never questioned, their place is never questioned. There are many other questions and raised and answered. For example, dietary requirements, the dietary requirements of the Old Testament, they’re lifted, they’re done away with, and that’s noted. That the priesthood and the sacrificial system, that’s done away with through Jesus, and that’s noted. The requirement to be circumcised to ensure that you were saved well that’s rejected, and it’s noted. That now both males and females are given a covenant sign, baptism, well that’s a change and that’s noted. But what’s never questioned, never written about, the place of children, the inclusion of children, because God, in His plan cares for and welcomes the children of His people.

Now this is going to raise a lot of questions for some of us. Some of us will already be going to questions like ‘Does that mean children are saved?’ and ‘What about the place of faith? salvation comes by faith in Jesus alone. An infant can’t have faith. So, what about the place of faith?’ and ‘What happens if someone has been baptized, as an infant, but drifts away from the faith? What then, what do we understand then?’

Well, I’m afraid time’s up! And so. I’m going to have to come to those questions in the next two weeks, but I’m not going to try and duck them, I want to try and wrestle with them because I know some of you will be asking them. Yet, for now, let’s note what we’ve surveyed so far and what Peter says the promise is for you and your children. God’s plan includes you and your children, such is His goodness and grace. It was a plan conceived by the Trinity, an eternity passed amongst the persons of the Godhead and They chose to make it known through the various covenants that God made with His people across the centuries, until it was finally fulfilled and secured through Jesus in the new covenant and proclaimed now by the church in His name. And, I wonder if God is raising this up for us now, not simply because the Kirk Session asked a question, but because He wants us to wrestle with this afresh, to maybe understand afresh, maybe even for the first time, to understand something of His purpose and plan, something of His provision for salvation and maybe, within that, we’ve got to allow the breadth of Scripture to shape our thinking and understanding more than we’ve ever done before, so that it might deepen our confidence and fuel our passion. I pray it may be so. Amen.

God’s Heart, Power and Invitation

Preached on: Sunday 29th August 2021
The sermon text is given below or can be download by clicking on the “PDF” button above. Additionally, you can download the PowerPoint PDF by clicking here 21-08-29 Message PPT slides multi pages.
Bible references: Genesis 17:1-10
Location: Brightons Parish Church

Let us take a moment then to pause and come to God in prayer before we think about His word. Let us pray:

Holy Spirit, come and reveal to us the heart of God.
Holy Spirit, come among us and help us to follow after Jesus.
Holy Spirit, come with power and deep conviction, for we ask it in Jesus name. Amen.

Today I feel God has three things for us. I think He wants to reveal His heart, His power and His invitation. I think God wants to reveal His heart, His power and His invitation within our passage today there is a repeated idea that comes across in several of the verses. We read ‘The Lord appeared to Abram and said ‘I am God Almighty I will make my covenant between me and you and will greatly increase your numbers’’ and then just a few verses later He goes on and says ‘This is my covenant with you. You will be the father of many nations no longer will you be called Abram your name will be Abraham for I have made you a father of many nations.’ I’ll make you very fruitful. I will make nations of you, and so in these verses we see God confirming His covenant, His binding promise, His binding agreement with Abram and it includes here the promise of fruitfulness, and in case that sounds familiar, then it should hopefully, because if you journeyed with us for a few years here at Brightons you might remember our teaching series on the kingdom of God, and in that in that series we looked at genesis 12 where there is a very similar promise and God says that he will make Abram into a great nation but here in chapter 17 God goes even further he promises that from Abram will come many nations and so it’s only fitting that his name should be changed from Abram to Abraham which means the father of many and i would suspect that would be startling for anyone to hear never mind a 99 year old when he only has one son but before we get into that let’s pause and ask a question why does God make this promise why this promise why not something else

I wonder what your answer would be? I won’t get you to turn this week, some of you’ll be relieved with that, but if you were to answer that question what would you come up with. My thinking is that it reveals something of the heart of God in the giving of this promise I think it reveals his heart to have a people of his own and God doesn’t do that because God is in need he is after all God he’s self-sufficient but out of the overflow of father son and Holy Spirit what we call the trinity out of the overflow of their love God’s heart is to have a people of his own and that’s what he tries to show from the beginning of the bible to the very end through all the covenants and the old and the new God is seeking to show humanity the depth of his love the depth of his grace and of his invitation to us it’s there at the beginning of creation that God creates mankind, humankind, male and female in His image set apart from the rest of creation to have that unique relationship and that unique intimacy with God himself but then we mess it up don’t we Adam and eve they make our wrong choice and it breaks the relationship yet God doesn’t stop and so with Abram he begins working out his purpose again so that his purpose of having a people of his own this this motivation that beats within him will come to fruition and from Abraham eventually comes Israel but they too mess up they are wayward they sin and we wait centuries upon centuries to see how it will unfold through the scriptures and you might want to revisit that teaching series on the kingdom of God you can get it from our website or you can get a copy on CD or DVD if you wish but eventually the scriptures show that in the coming of Jesus God is ready to fulfill his promise through His son then the life death and resurrection of Jesus God is still about drawing a people to himself and we read this in the new testament our great God and savior Jesus Christ who gave himself for us to redeem us from all wickedness and to purify for Himself a people that are his very own God’s heart is to have a people of his own and that promise made to Abraham is now fulfilled through Jesus and so we might we aren’t descended from the Abraham but through faith in Jesus who was a descendant of Abraham who was also the son of God through faith in Jesus we become part of God’s own people we enter into the heart of God and so that’s why it’s right that our purpose as a congregation is to seek to invite encourage and enable people of all ages to follow Jesus it’s all about Jesus because through Jesus we enter into God’s purposes we enter into the heart of God but people to know that must be invited into it and to be invited into it they must hear about it doesn’t just happen you’re not born naturally into the family of God you’re turning up at church being baptized being nice or religious doesn’t take the box it’s only through faith in Jesus and for people to take that step as i say they must hear of God’s heart a heart to have a people of his own so when you imagine sharing your faith or you imagine inviting people into something what do you imagine seeing what are you inviting them into what is your vision of that is it simply to attend church more is it to make them a nicer person are more religious

or do we share the heart of God do we know the heart of God for ourselves do we know that God’s heart beats for each of us that you are so precious to father God that he sent his son to die for you God died for you died to make this possible for you to know him and to be in relationship with him God’s heart is to have a people of his own and it began with a promise to Abraham almost 4 000 years ago and if he had been able to look into the distant future he would have seen the countless millions even billions of people who over time and even now believe in this God who know this God and follow this God who belong to the Christian church that’s what we are a part of brothers and sisters that’s what we share this is our purpose this is the heart of God

I hope that stirs something in you i wonder what it stirred in Abram i wonder if he said if he heard this and was a wee bit boggled by it we know he didn’t doubt because the scriptures tell us he believed and it was credited to him as righteousness he believed the promise of God but still such a promise and for that to come from this old man really it’s beyond human comprehension and what’s more if you look at the promise in more detail it includes a land and that land is owned at that time by a people who are more numerous and powerful than Abraham’s little puny family God what are you about making such a promise what are you doing making such a promise i think God is revealing something as well he’s revealing his power we read just before what we looked at God says I am God almighty before he even gets into reaffirming the promise he says I am God almighty in Hebrew it’s El Shaddai and it’s a name of God which refers to his all-sufficient power and might particularly in comparison to human vulnerability and weakness God was saying to Abram that he had the power God had the power and himself to do what he was promising to Abraham he didn’t matter that Abram was 99 years old God had the means to fulfill this promise and that would be the basis upon which Abram could pay his trust so what about in our day where is our trust what in our day is going to see the heart of God fulfilled through Jesus well if you’re still reading the new testament reading plan it’s eight months in and it’s been a bit of a slog at times if you’re still reading that then just last week you came across these words then Jesus came to them the disciples and said all authority in heaven on earth has been given to me therefore go and make disciples of all nations timely words timely words Jesus has all authority and he claims the power of El Shaddai and indeed earlier in the same gospel he also says I tell you that i will build my church and the gates of hades will not overcome it Jesus will build his church Jesus has the power and authority to build his church so that the heart of God to have a people of his own will be fulfilled and the promise to Abraham and the great commission given by Jesus we see God revealing his power his power to accomplish his purpose the church I know that two weeks ago i had a hard challenging message for us and i still stand by that I stand by the challenge of questioning whether our traditions will pass on a flame of faith or only of ashes but know this Jesus will build his church he has the power and authority to do that and he calls us to trust in his power to trust in him if you were to go on in chapter 17 of genesis and read further you would see that God says he will accomplish his promise through Sarah, Abram’s wife, not through the son they already have Ishmael who was Abraham’s slave Hagar because what we see here is that Abram and Sarah had tried to go out alone they had tried to go alone they had tried to see God’s promise fulfilled in their strength and their means by human means and in some ways I can understand that they had waited years and nothing had happened and it’s 25 years at this point since that original promise that’s a long time to wait for God to fulfill his promises and so they took the bill by the horns but God says ‘No, no, no, no, it doesn’t matter that Sarah’s over 90 years old and has never conceived through her I will fulfill this promise’ because our way is often not God’s way and he does have the power to fulfill his promises and we are called to trust in that because church God’s heart is to have a people of his own through Jesus and we don’t need to come up with our own clever ideas we don’t need to rely simply on our own resources when it comes to seeing his church grow or when it comes to sharing our faith Jesus will build his church and the gates of hades will not overcome it for God’s heart is to have a people of his own and his power will accomplish it

so God has revealed his heart he’s revealed his power but he now reveals also in this passage to Abram his invitation he says I am God almighty walk before me faithfully and be blameless and those words that have highlighted you walk before me faithfully and blameless are not about sinless perfection they’re actually about wholeheartedness Abram is invited into wholehearted relationship of trusting God radically deeply forever a whole giving over of himself to God’s cause and it was going to be seen in a number of ways we’ve already touched on how his name was going to change from Abram to Abraham can you imagine that can you picture yourself in the scene imagine going down the marketplace oh hey Abram eh actually God’s told me that I have to rename myself Abraham and they would know what that meant by the way so they would be like hold on he’s got one child he’s the father of many Gods told him to do this I don’t know about you but I’ve been looking at this guy thinking what are you on really how embarrassing must have that been for Abram how embarrassing but God calls him to wholeheartedness even at the cost of public embarrassment and what is more in this passage God also institutes a sign of circumcision now that was a wide practice in the ancient nearest of the time most often used as initiation into um puberty or marriage but God reworks it here so that it’s a sign of passage into the covenant community but the key thing is this would have been known sure it’s a very private thing but it would have been known these folks they circumcised their kids on the eighth day and their God told them to do it that would have been known around them they would have been known as following that God and belonging to that people

but it doesn’t matter God was calling them into wholehearted commitment unconditional commitment to a way of life where there is literally no going back

but that’s what biblical faith is biblical faith requires to be put into practice it’s not about head knowledge it’s not about it being purely private and personal biblical faith must be put into action it must be lived out and made concrete if it is true faith it must be made public somehow some way now clearly in the new testament and under the new covenant with Jesus circumcision isn’t required but God still calls us to wholeheartedness our faith is not to remain private and personal our faith must be seen and shared and so yes Jesus does say he will build his church but he also commanded go you go and make disciples it’s both and not either or pick the one you like best Jesus commanded and if we will heed that if we will trust that if we will give ourselves to that then he says he will build his church from obedience comes fruitfulness from sacrifice comes fruitfulness from trusting in God and his ways comes fruitfulness because obedience trust and self-sacrifice are marks of wholeheartedness as seen in the life of Abram and so church God invites us into wholehearted commitment even in the sharing of our faith and I reckon if I was to pull you and say what is the scariest thing about following Jesus I could almost guess that the top thing would be sharing our faith it’s the thing we shy away from the most the thing we’re scared of the most we are hindered by fear now I am not please hear me I am not saying you have to go out there today and talk to the first person you find about Jesus okay sharing our faith is a process and I’m really excited that the discipleship team are going to be looking at that more in the coming months and trying to equip us in that and I look forward to what those conversations are yield but we’re held back by fear and if nothing else I pray that this teaching series might help us be equipped to overcome that fear doesn’t just go away I still get scared come on up here in the pulpit and how many sermons has it been I’m literally just about shaking every time I feel that God’s saying to issue a call to come to faith and if you were to talk to the greatest evangelist I’m pretty sure that they would say every time that they’d done it they were still scared that they were still a nervousness fear doesn’t go away often what we need is courage to overcome our fear and not let fear drive us or dominate us

and if we are to give ourselves to making disciples which includes the sharing of our faith we can’t let ourselves be held back because if we don’t obey that command we’re not going to see Jesus build his church here because fruitfulness comes from obedience

and so let’s just reflect on what’s being said this morning as we close

God’s heart is for him to have a people of his own a people of his own and that’s what you’re part of, you’re part of a worldwide movement, you’re part of something that’s been there for 4,000 years, who cares if your neighbor thinks you’re a loony

you’re part of something bigger, you’re part of something more and it’s with the God of the universe. Allow that to sink in. God has chosen you to be part of that

that’s not scary news to share that’s the greatest privilege to have the opportunity to share that that is God’s heart or when we feel unable and weak to share our faith let’s remember God’s power his power that is available and ready to help you share your faith and to put your faith into practice so that his purposes can be achieved allow that to become part of your consciousness and maybe that might equip us more to overcome our fear as well

So will we be a people who take up this invitation God’s invitation will we be a people who know his heart and know his power and so commit ourselves to inviting encouraging and enabling people of all ages to follow Jesus will we be that people. I pray that we will and that this series mi

The perished Kingdom

Preached on: Sunday 1st September 2019
The sermon text is given below or can be download by clicking on the “PDF” button above. Additionally, you can download the PowerPoint PDF by clicking here 19-09-01-Brightons-Powerpoint-Scott-sermon.
Bible references: Genesis 3:1-15
Location: Brightons Parish Church

Texts: Genesis 3:1-15
Sunday 1st September 2019
Brightons Parish ChurchLet us pray. May the words of my mouth, and the meditation of all our hearts, be acceptable in Your sight, O LORD, our strength and our redeemer. Amen.

Last week we began our new sermon series on ‘the kingdom of God’ and we read from chapters 1 and 2 of
Genesis, where we saw the pattern of the kingdom, with God’s people, living in God’s place, under God’s rule and enjoying God’s blessing.

We saw that God made mankind in His own image, and then placed humanity in a garden, to tend it and care for it, and with only one rule, under which they were to fulfil their mandate, thus living within God’s ways and under His care, enjoying His blessing, His presence, and His rest.

Life was perfect, there was perfect relationship between humanity and God, between Adam and Eve, and between humanity and the wider creation. It was a perfect creation, described as ‘very good’, and it gave the pattern of the kingdom.

But, can I ask – do you feel that perfection? Is life a bunch of rosy relationships and experiences for you? Are you living the dream? I do hope life is good for you, but even if it is, not one of us escapes the brokenness of our world.

There may be tensions at home, or in the family – it’s easy to roll out of bed and straight into an argument at the beginning of the day. Or maybe you are on your own, with a
different kind of brokenness, with a yearning for companionship, maybe where there has never been one, or maybe where one has been lost.
You may experience that brokenness in your place of work, or in the community, with the people you see and interact with. There’s that individual you just don’t get on with; there’s that feeling you don’t matter, or you’re being overlooked; there’s that guy down the road who’s in a dark, dark place; there’s that young family who come to the foodbank.

And in the midst of all that hurt and brokenness, there’s that question, that frustration which comes to mind: where are you God? Do you exist? Do you care? Because I just don’t feel you close right now.

I think we all know that we live in a broken world, that it’s not quite as it should be, that there is something deeply wrong, but not only around us, but it’s also within us.
Because if we’re honest, we know that we cannot live up to our own standards and hopes. We made that promise to change, and well…we’ve still not changed. We want to be more loving and gracious and kind…but, well, criticism and anger just come so much more easily. There’s something deeply wrong, and it’s not only in the world around us, it’s within us as well, and I’m sure you can put your finger on the things, where you feel the brokenness.

The claim of the Christian faith is that here in Genesis chapter 3, we see where it all began to go wrong, where that brokenness entered in. For in Genesis 3, we’re taken back to the Garden of Eden, with Adam and Eve in perfection, with only one rule, given in Genesis 2:
‘…you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.’
And then, Genesis 3 comes along, where Adam and Eve are persuaded to doubt God’s word, it is distorted and questioned by the serpent, such that God’s motives are distorted as well:
‘You will not certainly die,’ the snake said to the woman. ‘For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.’ (Genesis 3:4-5)

And so, Adam and Eve give way to temptation, they take and eat the fruit of the tree, that fruit which was forbidden. But the thought might come to our minds, why was this so terrible? Surely it’s good to know the difference between right and wrong?

Well, what we need to understand here is that…
‘the knowledge of good and evil’ refers not simply to knowing what is right and wrong, but rather to deciding what is right and wrong.

In taking the fruit, Adam and Eve were in effect saying to God, “From now on, we want to set the standards, God, we want to be the ones who make the laws.” It was a blatant act of rebellion to the King who gave them life and every good gift. And that has been at the heart of our
problem ever since, that is at the heart of what we call ‘sin’:
our rejection of God, and the establishing of our kingdom.

And maybe that seems like no big deal to you, maybe it seems quite trivial. But the brokenness of our world, of our lives, begins here in Genesis 3 and it ripples out. For with Adam and Eve, where there had once been complete trust and intimacy, that is now gone and replaced…
with shame and distance, they seek to cover their nakedness. And then the battle of the sexes begins, and relationships within humanity are broken.

Also, where once Adam and Eve enjoyed the perfect creation, and life was very good, now God foretells that life will be very different, with greater pain, greater toil, greater wrestling with the issues of evil. Indeed, in the chapters after this, the world goes so horribly wrong.

But finally, Adam and Eve, who once enjoyed perfect relationship with God, wherein they experienced His blessing and rest, they are now told to leave the garden, they are driven out of God’s presence. And with the breaking of that divine-human relationship, what God foretold comes true: death comes into human experience.

The pattern of the kingdom is lost, for now no one is God’s people by nature, we’ve turned away from Him. We no longer live in His place; we are banished from the garden. And instead of living under His rule and enjoying His blessing, His rule is now rejected, we live in disobedience, and we experience the brokenness of our world.

That is where the Bible could have ended, it might have been only 3.5 pages long, with a perfect world destroyed by human rebellion.

But God is a gracious God, and whilst there is no reason He should do anything to help us, nevertheless He does.
And He does so even with Adam and Eve, there is still hope here in Genesis 3, for in the darkness there are glimmers of light.
In verse 9, we read:
‘But the Lord God called to the man, ‘Where are you?’’

This comes straight after their rebellion, Adam and Eve are trying to hide from Almighty God, and yet He comes seeking, He comes calling, He comes in grace.

At the opposite end of the tale, there is grace once more, for God takes those shabby, pathetic coverings of their fig leaves, and replaces them, we read in verse 21:
‘The Lord God made garments of skin for Adam and his wife and clothed them.’

God gives a more fitting and proper covering for the life they will now live outside the garden. In this act of grace, a life is laid down, so that humanity can continue to live.

And then in between these two acts of grace, we read in verse 15:
The Lord God said,…‘I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.’

In grace, God makes a promise, hinting to a time in the future when a son of Eve, a human being, will destroy evil.

And all three of these acts of grace are most fully completed and displayed in the life of Jesus. He is that son of Eve, but also that son of God, who came to destroy evil, who came to destroy sin and hell and death itself.
In Jesus, we find provision, a covering, wherein guilt and condemnation, wherein shame, are dealt with completely, and we are restored to right standing with God. In Jesus we also find freedom from bondage to sin, to our rebellion and disobedience, for through faith in Jesus, God promises to begin a new life in us, to overcome our internal brokenness, and bring forth the character of Jesus. What’s more, God promises in Jesus, God evidences in Jesus, in His death and resurrection, that death is conquered, it does not have the final say, in Him there is a means to return to the garden, to the place of life, and share in life eternal with God. In Jesus, life can and does begin again, and it does so because He laid down His life for us on the cross. Finally, in Jesus, God comes to us, He comes seeking, He comes calling. He comes inviting us back into relationship with Himself… that even amidst the brokenness we feel, there might be hope, there might be promise of a future day wherein all will be made right once more.

And to share in that hope, we need do nothing more, than what Caroline has done – not in becoming a church member, that’s not how we share in the promise. No, we share in the promise through faith, through faith in Jesus, through confessing Him as our Lord and Saviour, to which Caroline testified this day, as she confirmed her faith.

Friends, I hope you share in this faith, in this hope. But if you don’t, it’s only a step away – all you need do is put your faith in Jesus. If that’s something you’d like to do, please come have a chat with me.

To all who claim such a faith, there is hope, and there is the invitation to share in the meal of the Lord’s Supper, for here, we feast and rejoice in all we have in Jesus, for He is the embodiment of God’s grace amidst our brokenness, and the means by which the pattern of the kingdom of God will one day be restored.

To Him, be all glory, now and forever. Amen.

The pattern of the Kingdom

Preached on: Sunday 8th August 2019
The sermon text is given below or can be download by clicking on the “PDF” button above. Additionally, you can download the PowerPoint PDF by clicking here 19-08-25-Brightons-Powerpoint-Scott-sermon.
Bible references: Genesis 1:1-2:3
Location: Brightons Parish Church

Texts: Genesis 1:1-2:3
Sunday 25th August 2019 (morning)
Brightons Parish ChurchLet us pray. May the words of my mouth, and the meditation of all our hearts, be acceptable in Your sight, O LORD, our strength and our redeemer. Amen.

For one minute, I wonder if you would turn to your neighbour and discuss what you think the answer to this question is: ‘what was the subject most taught about by Jesus?’ You’ve got 1 minute discuss – over to you!

One analysis of this question suggested that ‘love’ came #43, forgiveness #32, money #4, Father God #2 – and top of the list, the most taught about subject by Jesus was ‘the kingdom of God’! Yet, how often do we talk about the kingdom of God? Or, when did it last feature in your decision-making when you went to the shops?
It makes me wonder – is the kingdom of God quite low importance for us? Is personal preference, cultural norms or the survival of our denomination more important than the kingdom of God? Or when we come to decision making, what do we base it upon?

For example, last week we received 70 feedback forms regarding the summer services. The responses will be typed up, discussed within Session and eventually inform what we do next summer. Please do get one in. But let’s be honest – there are broadly two groups: one supports the format we had this year, the other prefers to reestablish the Summer Sunday School. There are competing values here – how is Session to make a
decision? It may be, though not guaranteed, that a kingdom focused analysis and discussion might help us discern what is the best way forward, even if it doesn’t suit everyone.
And so today we begin a new teaching series, which will run for 8 weeks in total, and it will focus on the kingdom of God. Each week will draw upon a different portion of Scripture, starting in Genesis and ending up in Revelation, and it is my hope that it will not only sharpen our kingdom-focus, but that we might also see the kingdom of God as a binding theme throughout the Scriptures, from beginning to end, although each part will add a distinctive contribution to our understanding.

Additionally, the series should also help us to see how the Scriptures hold together, that although there are 66 books written by 40 authors over the course of 2000 years, that in fact, the Bible really is one book, with one main author, telling one core story throughout. So, let’s get into today’s passage.
The phrase ‘the kingdom of God’ is never actually used in the Old Testament – it uniquely begins with Jesus in each of the New Testament gospels – and yet, the idea and the reality of the kingdom of God is found everywhere in the Old Testament as well. Take for example Psalm 47:
‘Clap your hands, all you nations; shout to God with cries of joy. For the Lord Most High is awesome, the great King over all the earth.’ (v1-2)

Clearly the Psalmist understands God as King, and this was upheld by the people of God across the millennia. But they got this from their theology, from what they understood of God, from the revelation God had given of Himself: that He is was King and as King He has a kingdom.
And that understanding of God as King has its roots all the way back into Genesis 1 – ‘In the beginning God created the heavens and the earth…And God said, “Let there be light…”’ (v1,3)

These words reveal that God alone is sovereign and eternal; He alone existed before all else and it was by His powerful word, by His kingly command, that our universe came into being – and so God is therefore the rightful ruler and King over all creation.

I wonder if that shocks you at all, or makes you a little bit uncomfortable? It might not, but it really should, and when it was first being taught about 4000 years ago, it was a truly shocking claim – because this teaching clashed with the religions and perspectives of the day.
In contrast to the other Ancient Near Eastern religions of the time, Genesis 1 is a shockingly controversial rejection of their claim about how the universe came into being. There were several creation myths around at the time, particularly in nearby Babylonia, but they claimed that creation may have come about after a conflict between good and evil beings, or that it came by procreation of such divine beings, or that all creation was somehow eternal.

But against all that, Genesis claims the Lord, Yahweh, does not produce or bring forth, He creates from nothing, for He alone is almighty and eternal – He has no equal, He alone is King of all creation. And this very teaching would have jarred with the thinking of the day, it would have shocked then, even angered some, just as it does today.
For in our day, we have twin pressures from our surrounding culture – there is on the one hand, that pressure from an increasingly forceful atheism, which seeks to limit the sphere of faith. And on the other hand, there is pressure to say that all religions are equal, that all paths lead to God, that no one faith is more true than another. But neither is wise, accurate or good for society.

For there is plenty of evidence from history that when a society removes religious freedom and pursues a purely atheistic culture that it is then on route to becoming an unhealthy society: examples could include Stalin’s Russia, or Mao’s China.

And as for an approach which says all religions are equally true…well that just doesn’t make sense. You can’t have one saying all matter is eternal, whilst another doesn’t; or one which says God cared enough for His creation to enter into it, whilst another would be horrified at such a claim. These are not differences we can, or should, gloss over – it cannot be both/and, it truly is one or the other. And in our culture, in our day, that can make us feel quite uncomfortable, it almost sounds unloving.

But claiming, as Genesis does, that there is one eternal King and He has no equal, is not arrogance or intolerance, for logic and reason demand that the different claims be weighed, they can’t all be equally true, and to allow the claim of Genesis to be given up so as to appease our postmodern mindset is actually to the detriment of others, for then they won’t bother to explore the Christian faith, why should they when everything is relative or equal? But to hold on to the claim, that they then might find Jesus…
as their Saviour, well that’s the most loving thing we can do for anyone. It is only when we hold on to the claim that there is one eternal King, do we then begin to lay a foundation for a faith that is robust and offers genuine hope to our broken world.

Because in this world, which God created in love and upon which He established His Kingdom, the Lord also created all life, and the pinnacle of His creation was mankind – you and I. We read in Genesis 1: ‘So God created mankind in his own image, in the image of God he created them; male and female he created them.’ (v27)

Only humanity is described in this manner, only humanity is created in the image of God, and so men and women…

are set apart from the rest of creation, giving each one great dignity, for we bear the image of God within us.
And God places His image-bearers, this mankind, in a garden, telling them to be fruitful and increase in number, to fill the earth and enjoy the produce of the land. God gives them also a mandate, a purpose, and only one boundary, given for their good, it’s in Genesis chp2: ‘And the Lord God commanded the man, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.”’ (v16-17)

And so, in the place He has given, the people God has made, can continue to enjoy His blessing as they fulfil His mandate and remain with His rule. This understanding of what is portrayed here in Genesis gives us a pattern of the kingdom of God and…
it has been summarised by Graeme Goldsworthy as: ‘the kingdom of God…is God’s people, in God’s place, under God’s rule and enjoying God’s blessing.’

This is a phrase we’ll keep returning to during the series because in different parts of the Scriptures, different elements of this phrase are emphasised, or are seen to be out of place or marred. But the pattern of the kingdom is laid down here in Genesis 1 and 2: ‘the kingdom of God…is God’s people, in God’s place, under God’s rule and enjoying God’s blessing.’

In these chapters, at the beginning of the story, we can see three important points of application. Firstly, we were created with a purpose, for we read: ‘God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it.”’ (Gen. 1:28) and then in chapter 2 we reed: ‘The Lord God took the man and put him in the Garden of Eden to work it and take care of it.’ (Gen. 2:15)

As the image bearers of the King we are given the royal purpose of stewarding creation – we’ve to take care of it, rather than abuse it – and so matter matters to God for it is part of His kingdom, God is not only concerned with our souls; He is also concerned with our bodies and the whole material creation. And so, it is right to speak with our children, indeed all of us, and raise the issue of how our products and how our lifestyle affect the material world. We understand ourselves to be part of God’s people – are we living under His rule by heeding our call to steward creation well? If we are not, how could we steward better?
Secondly, these chapters also highlight that we were created not only with a purpose but with a need for community. We reed in Genesis 2: ‘But for Adam no suitable helper was found. So the Lord God…made a woman…and he brought her to the man.’ (Gen. 2:20-22)

Until Eve was made, Adam had no companionship with another like himself, and earlier in v18 the Lord God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’ We are made with a need for community – just as no man is an island, neither are God’s people – Genesis 1 and 2 make it clear that even within the perfection at the beginning of creation, God’s people, within God’s kingdom, need one another, and they were given to one another as part of the blessing of God. We have a need for community, we need each other…
and so, it is also right to emphasis the opportunity the Guild affords you and I, but we could also add in Friendship Plus, the coffee morning or the Fellowship Groups. Why not give one of these a try as they restart in the next month?

But can I also raise an issue I’ve become more aware of recently after some team meetings and pastoral visits? You’re probably aware, but we are quite a big church, and it’s easy to get lost, and it’s easy to be overlooked. And it’s easy to forget that some in our older generations have far fewer friends than they did a few years ago, or even this time last year, and they can start to feel isolated and undervalued. They too have a need of community. So, can we be on the lookout, not only for new people, but also for those that might be getting lost in the crowd?…
For they too are God’s people and they matter in God’s kingdom.

Lastly, in God’s kingdom, God’s people are to enjoy God’s blessing by living under God’s rule, but that is not only about living according to God’s laws and ways; living under God’s rule is also about enjoying God Himself and enjoying His rest. We read in Genesis 2:
‘By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work.’ (Gen. 2:2)

This is the climax of creation, that day upon which God rested, for His work was complete. We do not then hear of an eighth day, nor do we return to the first day, for we are meant to see that the seventh day continues,…
and so God’s rest continues – not that God is sitting with His feet up, for He sustains our very creation, but He has rested from creating, and so the seventh day continues. Within that rest, creation, and especially humanity, is meant to live. We are meant to live in God’s rest, to share in it, enjoying the perfect creation, and enjoying relationship with God. To live under the rule of God, is to live within His rest and to enjoy God Himself.

I wonder, do you enjoy God? Maybe you don’t enjoy God because you don’t know God yet, you don’t know Him as your friend and heavenly Father, nor as your good King. And that may be because you haven’t put your faith in Him yet, and if that’s you, I’d encourage you to go listen to last week’s message which you can get on the website or via CD.
Yet, there could be any number of reasons you are not enjoying God, and if that’s you, if there is distance, can I encourage you to tell someone, and if you can, tell someone whose faith encourages you.

A number of years ago, I got into a bit of a rut in my faith; I wasn’t reading the Bible, I wasn’t praying. But then in one church service I felt challenged by my minister and I decided to go speak with my good friend Ollie, whose faith is a real encouragement to me. We started to meet up, to talk about faith, to talk about life, and over the course of time my faith came alive again, and I started to enjoy God once more.

Friends, you were created to enjoy God and His rest, to live under His rule, alongside His people,…
sharing in His blessing – for this is what Genesis reveals about what it means to be part of the Kingdom of God, this is the pattern of the Kingdom.

I pray that as we journey through this series together, may we become more kingdom-minded, leaning into our purpose, helping to meet our need for community, and growing in our enjoyment of God.

May it be so. Amen.