Everyone loves a party, especially if we like the hosts and the interesting guests they always invite. Throughout his narrative Luke observes that Jesus of Nazareth was someone hosts and hostesses liked to have on their guest list.

Jesus has always intrigued people. Even today people indicate they would love to have him on their guest list. But Jesus often proved to be an unpredictable guest, saying the unexpected in the course of a meal. And while the religious establishment were threatened by him, they kept him on their guest list – in the hope of trapping him during conversation.

In Luke chapter 14 we find Jesus at a dinner party in the home of a synagogue ruler, who may also have been a member of the Jewish Council (Sanhedrin) and a Pharisee. It was another occasion when the issue of Sabbath observance arose and the Pharisees there were watching him (Jesus) closely (14:1). The appearance of a man with edema (dropsy) could well have been a trap.

In the same way that hosts today often have place cards for seating their guests, so too protocols existed in the ancient world – including amongst the Jewish people. And, in the same way people today sometimes try and reposition their seating to be seen with the ‘right’ people, people then maneuvered their seats (14:7).

Observing this, Jesus did what he often did in a controversial setting: he told a parable. ‘Beware,’ he warned, ‘of taking a more prestigious position, only to find yourself relocated to a lower position by the host. It is better,’ he observed, ‘to take a lowly position first, so that if the host invites you to a higher position, you will receive the greater honor’ (14:8-10).

He also used the situation to return to his overall theme of the last day and observed that on that day there will be many unexpected reversals: “All those who exalt themselves will be humbled, and those who humble themselves will be exalted” (14:11).

Having started to speak he continued with yet another observation, this time to his host: “When you give a luncheon or dinner, do not invite your friends, your brothers or relatives, or rich neighbors; but when you give a banquet invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous” (14:12b-14).

This must have been a conversation stopper. We can imagine that as they were just about to eat their next mouthful, Jesus reminded them of the poor and the hungry. ‘How dare he?’ some may have thought. ‘You arrogant upstart,’ others may have said.

One man tried to salvage the situation. Latching on to the idea of the ultimate party in heaven, he responded, “Blessed is the one who will eat bread in the kingdom of God” (14:15).

It was the kind of statement made by someone who liked to think he was good at conflict resolution. We get the impression that the speaker believed in life after death and was pretty sure of where he was going.

But Jesus, knowing that this comment reflected religious apathy, told another story: “Someone gave a great dinner and invited many. At the time for the dinner he sent his slave to say to those who had been invited, ‘Come, for everything is ready now’” (14:16).

In Jesus’ day two invitations were sent out to potential guests prior to an upcoming celebration. No refrigeration meant that hostesses could not always be sure of the availability of the meat they wanted; nor could they stock up at home. Hence, two invitations: the first sent out some weeks prior to the party, the second, twenty-four hours before the event.

Jesus’ audience would have easily decoded that he was speaking about God’s kingdom. The Old Testament prophets had issued the first invitation to Abraham’s vast family. And doubtless his hearers expected him to tell them how they would all be part of it.

But the parable took an unexpected turn with the second invitation: “Come, everything is now ready.” But there was more: “They all alike began to make excuses”. ‘The first said, “I have just bought an investment property: I must go and see it. Please excuse me.’ Another said, “I have just bought five new oxen and I need to test them: please excuse me.” Another said, “I’m on my honeymoon, so I can’t come.”’

At first glance the excuses seem plausible. But they’re not. It would have been unlikely then, as today, to purchase land without first seeing it and knowing the details. Second, to purchase oxen without first testing them in a field was again most unlikely. The third excuse is the rudest. In a village community everyone would have known in advance about major events such as banquets and weddings. Furthermore, it was the height of rudeness in the Middle East to speak on social occasions about intimate relationships between men and women.

The parable exposes the way that people in every age are so focused on the interests and cares of the material world that they have no time for God. How attracted we are by the desires of our hearts and so fail to realize that there is a much richer dimension to our existence: we are creatures, designed to know the deep love of our Creator and the rich joy, beauty and delights of his eternal kingdom.

A prayer. God our Father, you have prepared for those who love you such good things as pass our understanding: pour into our hearts such love towards you, that we, loving you above all things, may obtain your promises which exceed all that we can desire; through Jesus Christ our Lord.  Amen.

You may like to listen to For the Cause from Keith and Kristyn Getty.

Attending the upcoming Getty Music ‘Sing’ Conference: September 5-7?

Look for the Anglican Connection booth and sign up for our breakout session: ‘The Gospel Shape of Reformation Anglican Liturgy’.

© John G. Mason

Note: Today’s ‘Word’ is adapted from my book in the ‘Reading the Bible Today’ series, Luke: An Unexpected God, 2nd Edition, Aquila: 2018.

Support the Word on Wednesday ministry – Mid-year gift here.

No one likes a hypocrite. The English word hypocrite has its origin in the Greek word for actor and like actors, hypocrites typically love the applause of the crowd – as they say one thing and do the opposite

Come with me to a scene we find in Luke’s Gospel as Jesus traveled towards Jerusalem. The details speak of its historical authenticity – a woman crippled with an incurable sickness and a pompous leader of a synagogue with his high-minded rule-keeping. The scene unfolds in Luke chapter 13, verses 10 following.

Teaching in a synagogue one Sabbath, Jesus noticed a badly crippled woman, bowed and helpless – possibly with spondylitis deformans. It may be her infirmity itself drew attention or she may have used it as an excuse to be noticed. Certainly she had a problem.

Luke the physician tells us that a spirit – an evil spirit – had caused this physical infirmity for eighteen years. Inviting her to come over to him, no doubt so that everyone could see, Jesus said to her, “Woman you are set free from your ailment” (13:12). Luke tells us that Jesus laid his hands on her and immediately she was able to stand up straight again. Feeling strength and health in her body, the woman’s first response was to praise, glorify God (13:13).

The moment of joy, however, was brought to an abrupt halt when the synagogue ruler angrily stepped in: ‘You have six other days in the week for work. You are not to practice medicine on the Sabbath,’ was the force of his harsh words (13:14).

But Jesus was not deterred. “You hypocrites!” he said. “Does not each of you on the Sabbath untie his ox or his donkey from the manger, and lead it away to give it water? Ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the Sabbath day?”

For Jesus, her healing symbolized something more than God’s power and compassion at work. It symbolized her release from the power of sin and evil. Furthermore, in saying that it was right to heal on the Sabbath, Jesus was pointing out that the Sabbath was consecrated for the ‘good and proper end’ of creation.

Two parables that follow underline this (13:18-20). Both highlight the prolific and pervasive growth of God’s kingdom. The parable of the mustard seed shows how, from a tiny insignificant beginning, God’s kingdom would become immense. From the modest beginning of twelve men, and one of them a traitor, in a tiny province in the Roman Empire, would grow a group numbering millions upon millions. The final return of God’s king is in mind.

If you have ever made bread, you will know how the yeast finds its way through the dough, doubling its size or more, if left long enough. Similarly, God’s kingdom will find its way right through society, into the lives of insignificant men and women as well as into the corridors of political and economic power.

The healing of the crippled woman was a sign of God’s power and of Jesus’ authority. It was a sign of the decision God had made: to liberate men and women from their bondage to sickness, to sin and to Satan. This was God’s purpose.

It was the choice Jesus had made. He had come to liberate men and women from their slavery to self and to sin. And God’s vision is big. Countless millions will be affected. We can be completely confident about this.

And look how Jesus treated this crippled woman. She was a nobody, an outcast, and yet he was prepared to put his reputation on the line for her. Ignoring the potential reaction of the religious elite, he made available for her the benefits of the kingdom of God.

What an encouragement this is for us. Everyone is acceptable. It doesn’t matter who we are: there are no exceptions. And that is why there will be many surprises on the final day.

Prayer. Lord God, you know us to be set in the midst of so many great dangers that by reason of the frailty of our nature we cannot always stand upright: grant us such strength and protection as may support us in all dangers and carry us through all temptations; through Jesus Christ our Lord.  Amen.

You may like to listen to He Will Hold Me Fast from Keith and Kristyn Getty.

Attending the upcoming Getty Music ‘Sing’ Conference: September 5-7?

Look for the Anglican Connection booth and sign up for our breakout session: ‘The Gospel Shape of Reformation Anglican Liturgy’.

© John G. Mason

Note: Today’s ‘Word’ is adapted from my book in the ‘Reading the Bible Today’ series, Luke: An Unexpected God, 2nd Edition, Aquila: 2018.

Support the Word on Wednesday ministry – Mid-year gift here.

In The Weekend Australian (August 6-7, 2022), Dr Greg Sheridan, well-respected foreign affairs writer, observed: ‘The world moved a few steps closer to war this week – war of unimaginable consequences between the world’s two superpowers. We’re still probably a long way from war, but war got closer, more possible, more imaginable’.

Is a day coming when the decades-long relative peace we have enjoyed in the West is broken?

In every age people are looking for meaning and security. Jesus of Nazareth understands our needs, our longings, and not least our desire for peace. Yet in Luke chapter 12, verses 49 though 56 we encounter some of his toughest words.

In verse 49 we read: “I came to bring fire to the earth, and how I wish it were already kindled!

Fire and water were symbols of judgment in the Old Testament. Water devoured the people of Noah’s day and fire destroyed Sodom and Gomorrah. Jesus is saying that with his coming amongst us the time of divine judgment is set. Our cry for justice will be answered.

But we have to understand that all of us are the problem. Humanity has made incredible strides in the fields of science and technology. We can communicate with one another in nano-seconds, but we still have problems in our relationships – the tension and conflict, between nations, between ideologies and philosophies, between the sexes and amongst family members.

William Golding, the author of Lord of the Flies, was once asked why he wrote it. He responded: I believed then, that humanity was sick – not exceptional men and women, but average men and women. I believed that the condition of humanity was to be a morally diseased creation and that the best job I could do at the time was to trace the connection between their diseased nature and the international mess they get themselves into.

Is there a God who will clean up the mess? Jean Paul Sartre commented: ‘That God does not exist, I cannot deny; that my whole being cries out for God, I cannot forget’.

In Luke’s narrative we find teachings that many agree are the finest in history. We encounter a debater who outclassed the finest minds around him. We also discover the most impressive miracle worker the world has known: he could heal the sick, still a storm, and even raise the dead to life.

Jesus’ life reveals a God who stands at the heart of the universe.

But there is something much more: “I have a baptism with which to be baptized, and what stress I am under until it is completed!” he says (12:50). His baptism is a metaphor for the event that would totally consume him – his crucifixion.

Now it’s important we think this through: why did Jesus die?

In his First Letter to the Corinthians, the Apostle Paul speaks of Jesus’ death:  For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart” (1 Corinthians 1:18f).

In the cross of Christ the power of God is at work. Paul is saying that God, in his wisdom, has used his power to provide a solution to our dilemma in a way that nothing else could.

We are not here by chance simply to make the best of our fleeting life.

The Western nations at present don’t seem to be able to govern themselves. The problem is none of us want others to govern us. We want to be in charge.

And our natural inclination is to have the same attitude towards God. ‘God,’ we say, ‘if you are there, don’t call us, we’ll call you when we need you’. But you see what we are doing? We’re breaking the first commandment: ‘You shall love the Lord your God …’.

“…What stress I am under, or, how I am straightened, until it is accomplished”, Jesus said. His death supremely reveals God’s selfless love, for it opens the door to life for a lost and unlovely world. To use the language of the Prayer Book, Jesus’ death is ‘the one perfect and sufficient sacrifice, oblation and satisfaction for the sins of the whole world’.

Having died the death we deserve from God, Jesus Christ is now the defense barrister who never loses the case for anyone who turns to him and belongs to him. Jesus has an infinite willingness to hear our prayers of confession.

How easy it is in the busy-ness of life to overlook Jesus’ deep desire to serve us. It’s worth etching in our minds his words, I have a baptism with which to be baptized… for they remind us of his deep love for us. They will also awaken us and alert us when we are tempted to drift away from the good that he would have us do.

So then, what should we do? Look at vv.54-56: He also said to the people: “When you see a cloud rising in the west, you immediately say, ‘It is going to rain’; and so it happens. And when you see the south wind blowing, you say, ‘There will be scorching heat’; and it happens. You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?” (12:54-56).

As a child I learned the lines: ‘Red sky in the morning sailors’ warning; red sky at night sailors’ delight’. While weather forecasters don’t always get their predictions as accurate as we might like, there are certain principles that are timeless.

‘Why is it’, Jesus asks, ‘that you can forecast the weather, but you fail to understand the signs of the times in which you live? You fail to discern events in your midst that impact the deeper realities of your life’. People either choose to ignore or fail to understand events that point to the reality that we are not just material beings, but that our existence has come about through the work of a Creator.

So many fail to see the significance of Jesus’ life and death and resurrection. Revealing God to us in person he is the turning point, the hinge of history.

Jesus’ words here are challenging and yet encouraging. They tell us that there is a God who has started a process that will lead to a final day of judgement. But the good news is that God is not only committed to justice he has done everything needed to restore our broken relationship with him. Turning to Jesus Christ is the key.

We need to pay careful attention: The message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.”

Let me encourage you not to rest until you have found forgiveness and life in Jesus Christ who is our one true hope.

A prayer. God our Father, you have prepared for those who love you such good things as pass our understanding: pour into our hearts such love towards you, that we, loving you above all things, may obtain your promises which exceed all that we can desire; through Jesus Christ our Lord.  Amen.

You may like to listen to Christ Our Hope in Life and Death from Keith & Kristyn Getty and Matt Papa.

© John G. Mason

Note: Today’s ‘Word’ is adapted from my book in the ‘Reading the Bible Today’ series, Luke: An Unexpected God, 2nd Edition, Aquila: 2018.

Don’t Waste Your Life is the title of a book John Piper wrote in 2003. Recounting something of his own teenage and early adult experiences in the late 1960s, he observes, ‘existentialism was the air we breathed. And the meaning of existentialism was that “existence precedes essence”. That is, you first exist and then, by existing, you create your essence. You make your essence by freely choosing to be what you will be. There is no essence outside you to conform to. Call it “God” or “Meaning” or “Purpose” – it is not there until you create it by your own courageous existence’ (p.14).

Today, almost 20 years later, I echo Piper’s 2003 comment, ‘this sounds strangely like our own day…’.

In the Gospel of Luke chapter 12, verses 35-40 Jesus of Nazareth draws out a bigger picture of our existence: “You must also be ready, for the Son of man is coming at an unexpected hour”, he says (12:40).

In speaking about an unexpected hour of his coming, that is, his return, Jesus implies that we are much more than the sum of our parts – that we exist, not by happenstance, but by design. Despite the voices in the western world today, there is something, no, someone, far greater than we can imagine – who has given us life (existence) and who gives our life meaning (essence).

Contrary to many in our society who refuse to take Jesus seriously, eminent historians such as Dr. Edwin Judge comment:

‘An ancient historian has no problem seeing the phenomenon of Jesus as an historical one. His many surprising aspects only help anchor him in history. Myth or legend would have created a more predictable figure. The writings that sprang up about Jesus also reveal to us a movement of thought and an experience of life so unusual that something much more substantial than the imagination is needed to explain it’ (EA Judge, emeritus professor of history and director of ancient history at Macquarie University, Sydney).

To treat the four Gospel accounts of Jesus as authentic is key to understanding who we are.

Today and over the coming Wednesdays we’ll be looking in advance at the lectionary Gospel readings for the upcoming Sundays – all from the ‘travel narrative’ in the Gospel of Luke. So come with me to Luke 12:35-40.

Be prepared. In speaking about a day of his coming Jesus uses the metaphor of a wealthy man who was away from home at an important wedding. The man’s servants, Jesus says, must be ready for his return no matter how late the hour: “Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him when he comes and knocks” (12:35-36).

It’s easy to miss the force of these words. In the same way the servants needed to be ready for the return of their master, we need to be prepared for Jesus’ return.

There is something special here we often overlook: “Blessed are those servants whom the master finds awake when he comes,” Jesus says. “Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them” (12:37). To be blessed by God is to be the beneficiary of his goodness and open-handed generosity.

Furthermore, Jesus is saying that on his return, he himself will serve his faithful people who are alert and actively preparing for his coming. “If he comes in the second watch, or in the third, and finds them awake, blessed are those servants!” (12:38)

Deep Joy. We can only begin to imagine the deep joy that we will experience if Christ finds us faithful when he returns.

Jesus’ imagery here indicates three things about the timing of his coming. It is imminent, the master could return at any time; there is delay, the master seems to be taking his time. And there is a third element: surprise. In 12:39 Jesus references a householder not knowing when the thief will come.

We are seriously mistaken if we think we know the time of this. Yes, some who profess to be God’s people are constantly looking for signs. Some even set a date and give away all their possessions. But they ignore Jesus’ words: ‘When the day comes, it will come as a surprise’.

The reality is that one day all men and women will stand before God. While this is a frightening thought, it is also encouraging, for it means that justice will be done and all wrongs in the world throughout the centuries will be perfectly addressed.

But this is not Jesus’ focus here: he is addressing his people. The sobering thought here is that all of us who profess to be his followers are answerable to him – not just for the things we have done, but also for the things we have not done.

He is challenging us all to ask, What kind of life am I living? Am I growing in the faith? Am I simply serving my own interests in life or am I honoring the Lord in my thoughts, my words and my actions? How do I use the gifts, skills and material resources the Lord has given me? And what about my relationships – with my family and my friends, my colleagues and in the wider community?

Am I prepared for the Lord’s return? And am I helping others to prepare for the return of the King – using the opportunity to introduce them to him before it’s too late? How am I using the time the Lord has given me? Will I find on that final day that I have lived a wasted life?

A prayer. Lord God, you know that we cannot put our trust in anything that we do: help us to have faith in you alone, and mercifully defend us by your power against all adversity as, through your grace, we endeavor to serve you faithfully throughout our life; through Jesus Christ our Lord. Amen.

© John G. Mason

Note: Today’s ‘Word’ is adapted from my book in the ‘Reading the Bible Today’ series, Luke: An Unexpected God, 2nd Edition, Aquila: 2018.

Introduction – John Mason

Psalm 96 is set in a cluster of psalms that form a celebration of joyful praise to God. Announcing God’s reign over his creation, Psalm 96 alerts us to God’s justice and the mystery of his mercy, even in the face of our unfaithfulness. Nothing can stop the LORD from being himself: slow to anger, abounding in love and faithfulness.

At the Anglican Connection Conference last year, Dr. Jim Salladin, Senior Minister of Emmanuel Anglican Church, New York City, gave two Bible talks on Psalm 96 – morning and afternoon. Here is his second Reflection with the title, ‘The LORD Reigns’. While his notes were prepared for a spoken rather than a written presentation, we are grateful for his permission to use them for this week’s ‘Word on Wednesday’.

Reflection: Psalm 96 (2) – Jim Salladin

We are picking up where we left this morning. Psalm 96, verses 7-13. Now, you remember this morning we looked at the first 6 verses of the Psalm. And we said that worship animates evangelism. Worship motivates gospel ministry.

So the Israelite Psalmist stands up, looks out on to the whole Gentile world and says, “Hey, whole world, listen up! Join me. Get on board with declaring God’s glory. Evangelize and tell everyone about the Lord of Israel!

And do you know why you should do that? Because he is surpassingly worthy, glorious, beautiful. Worship drives gospel ministry. That was this morning. But there is still a bit of a nagging question. Here is the question: What produces worship?

Do you see the question? If we will only really evangelize when we worship the LORD, then what is it that will get us to worship the LORD? Now we hinted at the answer this morning, but now Psalm 96 gives us more details. And here is what I want you to see: the Gospel imparts the joy of worship.

Let me explain. Look at verse 10. Now verse 10 is important because it gives us the Gospel. What I mean is that verse 10 is the message that Psalm 96 wants us to proclaim. And the Gospel of Psalm 96 might surprise you: Say among the nations, the LORD reigns! Yes, the world is established; it shall never be moved; he will judge the nations with equity.

There is it is. That is the Gospel. The LORD reigns as King. He is coming to judge the world! Is that the first thing that comes to your mind when you think of the word ‘Gospel’? It sort of surprises me, but we’ll come back to it.

First, watch the joy that breaks forth. Verse 11:

Let the heavens be glad, and let the earth rejoice; let the sea roar and all that fills it;

Let the field exult, and everything in it! Then shall all the trees of the forest sing for joy before the LORD, for he comes, to judge the earth…

Did you catch that? The Gospel is: ‘The LORD is King. He is coming to judge! The response is: The crowd goes wild; the universe explodes in cosmic joy. The Gospel ignites the world in the joy of worship.

This is how God brings the human heart to a place of worship. Remember the question from this morning: How can I get my heart to worship? This is the answer. The human heart ignites with worship when we internalize the Gospel.

The Gospel of the LORD’s reign & judgement ignites the cosmos to worship and it also ignites the human heart. Which explains why it is so important that as Gospel proclaimers we apply the gospel to ourselves before we apply it to others.

But go back to the reading because I want to know why does God’s reign and God’s judgment produce joy. God’s reign and God’s judgment do not seem like happy things. Why does that Gospel produce joy? I think this might be easier for a lot of people to grasp now than it was just a few years ago.

When I was younger it was vogue to deny the existence of evil. But I don’t know anyone doing that much now. It seems like everyone knows that something is really messed up. Now no one agrees what is causing the problem but everyone thinks something is wrong. And everyone wants someone to set it right. Democrats think the Republicans are the problem; Republicans think the Democrats are the problem, but the one thing everyone can agree on is that we need a good leader who will set things in order.

Now the Bible goes way deeper. It is not just the Republicans; it is not just the Democrats who are the problem. It is Sin. All of us have repudiated God’s Kingship. All of us have staged an insurrection against God and we have enthroned ourselves. But it ends up that we are horrible kings. In fact, we are so awful at running the world that we end up ruining not only our own lives, not only each other, not only the nations, but we have ruined the whole universe in a deep and profound way.

We are in a hopeless state of insurrection and we really need a good leader who will set things in order. And that is why when the Cosmos hears the Gospel, that the King is returning, that the LORD will judge – even the trees start to rejoice.

But slow down. If the King is returning, if the King will judge, then where does that leave the insurrectionists? You see this is why the Gospel makes me nervous. This is why the Gospel sort of scares me, because I am an insurrectionist. And if the LORD reigns then it means I don’t. And if the LORD judges, then it means I am condemned.

‘Twas grace that taught my heart to fear…’ You see, this why verse 10 leads us to the Cross. Because it ends up a long time later the LORD was enthroned on a Cross. And while Jesus, the LORD was dying on the Cross, God the Father was judging my insurrection. Jesus was voluntarily taking my place suffering my penalty so that I could be declared ‘NOT guilty’.

And when Jesus rose from the dead, he proved first, that the time of amnesty had begun, and second that he would one day judge all who refused the amnesty. Now friends, look at Jesus. He is the LORD who reigns. He is the LORD who judges. And when you are an insurrectionist who has now received mercy, you can’t help but rejoice.

I mean, verse 11 says, the heavens and the earth and the sea and even the trees rejoice, but no one rejoices like a forgiven sinner, those who have been forgiven much, love much and only a forgiven sinner can appreciate the glory of the Gospel and the glory of God. The Gospel imparts the joy of worship and worship drives Gospel proclamation.

So, how does all this apply? It applies in all sorts of ways, but at least it gives us motivation, confidence and something of a method. We already said this morning that this gives us motivation. We will be bold in our proclamation when our hearts are warmed with the glory of the LORD. But it also gives us confidence if the LORD really is more glorious than any other competitor. Then who ever we talk to we can know without doubt that Jesus is precisely what they need.

And finally it gives us some help toward a method. Psalm 96 tells us to lift up the glory of Jesus and show how he is greater than everything else. And when the Spirit makes Jesus’ glory clear, people will drop their idols and turn to Christ.

But in another way, the best application is verse 7: Ascribe to the LORD, O families of the peoples; Ascribe to the LORD, glory and strength; Ascribe to the LORD, the glory due his name; bring an offering, and come into his courts! Worship the LORD in the splendor of holiness; tremble before him, all the earth.

And then, with heart filled with worship, go and declare his glory among the nations. Amen.

© Dr. Jim Salladin

Introduction – John Mason

William Temple, Archbishop of Canterbury during the Second World War, remarked: ‘The Church is the only society that exists for the benefit of those who are not its members.’ How often we put aside the missional nature of Christianity that bubbles throughout the Bible – and not least that we find in the Psalms.

At the Anglican Connection Conference last year, Dr. Jim Salladin, Senior Minister of Emmanuel Anglican Church, New York City, gave two Bible Reflections, morning and afternoon, on Psalm 96. He spoke on the missional focus of the Psalm’s theme that there is only one LORD.

Here is the first of Jim’s reflections with the title, ‘Worship Animates Evangelism’. While his notes were prepared for a spoken rather than a written presentation, we are grateful for his permission to use them for this week’s ‘Word on Wednesday’.

Reflection: Psalm 19 (#2) – John Yates III

Well good morning everyone. It is great to be part of the conference today. Let’s get to it. We are looking at Psalm 96 this morning and this afternoon.

Right now the focus is verses 1-6 And I want to talk about motivation for evangelism. What motivates us to proclaim the Gospel? What motivates evangelism?

Now this is a huge issue isn’t it? I mean most Bible believing Christians know we should all do evangelism. But the reality is evangelism is scary – a lot of our people are ashamed and let’s face it, aren’t you ashamed sometimes?

So, what motivates evangelism? What animates evangelism? What moves it from duty to delight? Answer: According to Psalm 96 it is worship. Worship animates evangelism. You will proclaim the Gospel when you are captivated by God’s glory. Let me show you.

Psalm 96 is super strange for a bunch of reasons. Here is one reason it is strange. It is a worship song packed full of commandments. Look at the first few verses. The Psalm is quivering with commands: Sing! Sing! Sing! Bless! Tell! Declare! That is just the first 3 verses.

Clearly this Psalm wants us to do something. What does it want us to do? We find out in verse 3: Declare [the LORD’s] glory among the nations. There it is:

This Psalm is a commission to proclaim, tell and declare the LORD’s glory. Or in verse 2, the LORD’s salvation to all nations. It is a little bit like the Great Commission:

Psalm 96 says: “Hey, whole world, listen up! Join me. Get on board with declaring God’s glory among all nations. Proclaim his glory, evangelize and tell everyone about the LORD of Israel! Now that is surprising. Does that surprise you? Did you know the Great Commission is anticipated in the Old Testament?

But again my question is why? Why does this Psalm think that we should proclaim the LORD among all the nations? And he answers that question in verse 4. Why should we proclaim the LORD among the nations? What is the motivation for Gospel ministry?

Verse 4: For great is the LORD, and greatly to be praised; he is to be feared above all gods. For all the gods of the peoples are worthless idols, but the LORD made the heavens.

The Psalmist is convinced that the LORD is great, so great and so magnificent, so powerful and so glorious that he outshines every other god any nation could imagine. The Psalmist is driven by the conviction that the LORD is glorious. His proclamation is driven by worship.

Look with me more closely at verse 5. Do you see the contrast between worthless idols and the LORD who made the heavens? His argument there is sort of interesting. I expect the Psalm to say: The LORD is real. The idols are fake.

That is true, but that is not the Psalm’s point. The argument is: ‘The LORD is way more valuable than idols. The argument is: The LORD is more worthy of worship than idols. Idols are stupid and worthless. And when you really see the glory of the LORD, when you see the LORD who created everything, then you will drop your idols like a bad habit.

Can you see it is an argument animated by worship. It is an argument that only works if you really think that the LORD is supremely valuable. And we can fill in a bit more detail here.

In verse 5 the LORD is valuable because he created everything. In verse 2, the LORD is glorious because of his works of salvation. The LORD is glorious because of both creation & redemption. The Psalmist says: Look at all God did in creation – all the beauty of this world, the sky, the mountains, works of art, humanity itself. God made it all. So all you find compelling in this world, is just a shadow of his glory.

But then add to that all God did in redemption and in salvation, all God did for Israel – the Passover and the Exodus, the Mana in the Wilderness, all of it – put all that together and you will see that the LORD’S glory dwarfs all possible competitors.

Now friends, that conviction, that heart worship is what drives boldness in evangelism, when you can see (verse 6) the splendor and majesty, the strength and beauty that are before the LORD. That is when it makes sense to obey the commands to sing and sing, and sing and bless, tell, declare his glory among the nations. Worship drives evangelism.

Does it drive you? Many of us are pastors. You know how sometimes you get people;

they are pretty moral. Maybe their hearts are cold; they might not be converted; they are not driven by love yet. Well, what do they need? They need the gospel. They need verse 3; they need the glory of God to be declared to their hearts.

But guess what? It’s possible to is possible to be a preacher. It is possible to be a pretty good preacher, an expositor of the Bible. It is possible to say all the right things and yet still to have a cold heart.

Can you (verse 6) see something of the LORD’s splendor and majesty, his strength and beauty? When you say (verse 4) that the LORD is great, is that mainly a correct statement, or is it also the conviction of your soul? Well, if you look at your heart and find it cold, what do you need?

I think you are orthodox enough to know the answer: you need the Gospel. You need verse 3, the glory of God declared to you. And you know that you see the glory of God in the face of Jesus Christ. He died so that our heart of stone could be replaced with a heart of flesh. He became sin so that we might become the righteousness of God.

Look at him. Receive his mercy again and you will see his splendor. Jesus was glorified when he was lifted up on the Cross. He was lifted up so that we could be lifted out of our sin. Sing his glory among the nations. Amen.

© Dr. John Yates III