In his book The Holy Trinity (2004), Robert Letham commented on the impact of postmodernism on society: “In terms of instability and diversity,” he wrote, “the postmodern world of constant flux is seeing insecurity, breakdown, and the rise of various forms of terrorism… As diversity rules, subgroups are divided against each other… A cult of the victim develops, and responsibility declines. This is a recipe for social breakdown, instability, and the unravelling of any cohesion that once existed” (p.453).

Come with me to Paul the Apostle’s prayer of thanksgiving for the church in Colossae that we read in Colossians chapter 1: In our prayers for you we always thank God, the Father of our Lord Jesus Christ,… (1:3). Significantly Paul begins his prayer defining the God we worship: He is the Father of our Lord Jesus Christ.

Let’s think about this: The essential nature of a perfect father is to love and give life. Paul’s understanding is that God the Father delights to love and give life. From eternity God the Father has given life to a Son.

Paul’s words are consistent with what we read in the opening line of John’s Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. And in Jeremiah 2:13, the Lord says of himself that he is the ‘spring of living water’. From eternity, before the creation of the universe, God the Father was loving and begetting his Son. God did not become a father at some point.

A water fountain, whose very nature is to pour out water, helps us with this idea. In the same way that a fountain is not a fountain if it doesn’t pour out water, so God the Father would not be who he is, unless he was giving life to his Son. God the Father and God the Son are distinct persons, but they are inseparable from one another. They always love one another, and they always work together in perfect harmony.

This is important, for it tells us that Paul is giving thanks to the God whose existence is not simply as a powerful intelligence behind the observable universe, but to a personal God, the Father of our Lord Jesus Christ.

The Colossians’ faith in Christ Jesus was real and personal, expressing itself in their love and care for one another. The Colossian church was a place where there was genuine community. People accepted one another, treated one another as equals across the social and racial divide. Their love for one another led to compassion and practical care for those in need.

Significantly, Paul goes on to tell us that the faith and love the Colossians enjoyed, was inspired by a third Person of the Godhead – the Holy Spirit. In verse 8 he writes that Epaphras had told him of the Colossians’ love in the Spirit.

In John chapter 14 we learn that on the eve of his arrest, Jesus promised his disciples he would send the Holy Spirit to comfort and equip them. And in John 16:8 we learn that the Holy Spirit would also convict the world of sin and righteousness and judgment:… An important part of the Spirit’s work is to convict our consciences of our failure to honor and love Jesus as Lord. One day God will ask us all: ‘What did you do with my Son?’

In his treatise, The Bondage of the Will Martin Luther addressed what he saw as the fundamental question regarding salvation. He pointed out that so distorted and flawed is the human heart, that no one has a free will when it comes to our relationship with God. The desires of our hearts lock us into self-worship and vainglory, rather than the rightful worship and glory of the one true God who is Lord of heaven and earth.

Thomas Cranmer, Archbishop of Canterbury in the reign of Henry VIII, held a similar view of humanity. Dr. Ashley Null sums up Cranmer’s anthropology this way: ‘What the heart loves, the will chooses, and the mind justifies… For Cranmer the mind is actually captive to what the will wants, and the will itself, in turn, is captive to what the heart wants’.

So how are hearts changed? From his rich understanding of Scripture, Cranmer’s prayer books stress the need for God to intervene in our minds and hearts. And so the 1552 Service of the Lord’s Supper begins with a Prayer for Purity: Almighty God, to whom all hearts are open, all desires known, and from whom no secrets are hidden: cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, so that we may perfectly love you, and worthily magnify your holy name, through Christ our Lord. Amen.

It is a prayer for the outpouring, the coming down, of the Spirit of God, significantly not on the bread and wine on the Holy Table, but on the minds and hearts of everyone present. As Ashley Null points out, the prayer is saying that we cannot truly love God unless God supernaturally changes our hearts.

A careful reading of Cranmer’s liturgies reveals that his prayer is that the Holy Spirit will work through the Scriptures to change the hearts of the worshippers. For Cranmer, with all the English Reformers, believed in a living God whose delight is to answer prayer.

To return to Paul the Apostle’s prayer of thanksgiving in his Letter to the Colossians, we see the One God who exists in Three Persons, delighting to give life to his people.

Our broken world needs to hear afresh the good news of this Triune God. If we grieve for our world, we need to pray that God will act with compassion and send his Spirit to soften hearts, turning them, as they hear the gospel, to Jesus Christ as Lord.

Let me encourage you to obtain copies of The Jesus Story: Seven Signs to read for yourself and to pass on to others. You can use the button in the banner below or, if you are outside the US, you can get copies through Amazon.

A Prayer for Trinity Sunday: Almighty and everlasting God, you have given us your servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity, and by your divine power to worship you as One: we pray that you would keep us steadfast in this faith and evermore defend us from all adversities; through Christ our Lord.  Amen.

© John G. Mason

Is there anything that can really make us different, that can shake us out of our apathy and anxieties? That can inject enthusiasm and joy, confidence and courage into our lives?

Come with me to the events of Pentecost that we read about in Acts chapter 2. It was six-weeks after Jesus’ resurrection.

Three questions emerge.

What happened?  When the day of Pentecost came, the disciples were together in an upper room in Jerusalem. ‘Suddenly a sound like the blowing of a violent wind came…  Divided tongues, as of fire, appeared among them… All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.’

Pentecost is the Jewish festival celebrating the giving of the Ten Commandments. In Exodus 19:18 we read that violent wind and tongues of fire had enveloped Mt Sinai at the time God gave Moses the law. However, as Israel’s prophets had said, the law failed to change the world because the law failed to change people.

Now at Pentecost some twelve hundred years later, God was coming with fire and wind, not to impart more law, but to impart his Spirit. The mighty wind symbolised the power of Jesus; the fire symbolised his purifying and cleansing work; and speech pointed to the good news of Jesus reaching every nation.

Luke, the author of Acts focuses on speech. He tells us: Now there were devout Jews from every nation under heaven living in Jerusalem. … And everyone was bewildered because each one heard them speaking in the native language of each (2:5).

The crowd came from the Caspian Sea in the east to Rome in the west; from modern Turkey in the north to Africa in the south. ‘How is it?’ they asked, ‘That we can understand them in our own native language?’

The cynics in the crowd mocked, saying the disciples were drunk. But Peter wasn’t silenced: ‘The bars aren’t open yet,’ he said. ‘It’s only nine o’clock in the morning’. This was the ultimate Author of speech reversing Babel.

The disciples, previously demoralised and defeated, had a new enthusiasm, confidence and joy. Peter, who had denied Jesus, was no longer a coward but a courageous preacher. What made that difference? It was the Spirit, ‘Another Helper’ whom Jesus had promised.

For many, Christianity is little more than a moral code they must struggle to observe, or a creed recited mindlessly every week. But in John 14 Jesus had spoken of ‘a Companion’ who would enable his people to experience a life-changing personal relationship with him.

What did it mean? The Holy Spirit was turning cowardly disciples into intrepid apostles. From verse 22 Luke records Peter’s speech: “Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.  …And you, …put him to death …but God raised him from the dead, …”

People today mock the idea of Jesus’ miracles. Yet first-century historians such as Josephus, agreed that Jesus was a miracle-worker. Peter called the miracles signs. Just as a sign-post points to the road we might follow, so Jesus’ works pointed to the power and authority he wielded. “If I by the finger of God cast out demons,” Jesus had said, “then the kingdom of God is come upon you.”

The climax of Peter’s speech is in verse 36: “Therefore let all Israel be assured of this, God has made this Jesus, whom you crucified, both Lord and Christ.”

Peter had a logically developed progression of ideas – not a frenzied set of phrases. He explains that Jesus’ cross and resurrection reveal God’s extraordinary love. The Son of God had put aside the glory of heaven and come amongst us, giving his life as the one perfect sacrifice for the sins of the world.

Human authorities had judged Jesus a threat and guilty, and nailed him to a cross. From his supreme court, God overturned that judgement and raised Jesus to life.

Does all this matter? It happened so long ago. Peter’s hearers were cut to the heart…, “Brothers, what should we do?” they asked (2:37f). They were utterly ashamed. Previously they had mocked the dying Jesus. Now they knew the truth. God’s Spirit was at work.

Peter’s response is one we all need to hear: “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven (Acts 2:38). He didn’t tell his hearers they needed to turn over a new leaf and start living moral lives. Rather, he focused on their relationship with Jesus. Repent. ‘Come to your senses about Jesus,’ Peter is saying. ‘Turn to him and ask him for his forgiveness.’

Three thousand responded to Peter’s call that day. God’s Spirit was taking up the work of Jesus the Messiah in the world, opening blind eyes and changing hearts.

Significantly Peter continued: And you will receive the gift of the Holy Spirit. For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him (Acts 2:38f). From now on God’s Spirit would come into the lives of all God’s people (see also Romans 8:9).

What God did that day, and what he has been doing ever since, matters. God’s delight is to draw men and women from all over the world, from every culture and walk of life – people like you and me – into a personal, living relationship with himself.

And we have a part to play. Let’s not be fearful. Rather, let’s pray for the Spirit’s strength and wisdom to take up opportunities to introduce people we know to Jesus. Let me encourage you to obtain copies of The Jesus Story: Seven Signs to read for yourself and to pass on to others. You can use the button in the banner below or, if you are outside the US, you can get copies wherever you are through Amazon.

A Prayer. Almighty God, who taught the hearts of your faithful people by sending them the light of your Holy Spirit: so enable us by the same Spirit to have a right judgment in all things and always to rejoice in his holy comfort; through the merits of Christ Jesus our Savior, who lives and reigns with you and the Holy Spirit, one God, now and forever.  Amen.

© John G. Mason

In the midst of the uncertainties and fears of the world around us, it’s worth pausing and reflecting on those all too rare moments when we experience a deep longing that we know nothing on earth can satisfy.

We might experience such moments when our hearts are lifted to a sense of the transcendent, perhaps when hearing some sublime music or gazing on a glorious scene that draws us beyond the material to the ethereal. For a few all too fleeting seconds we are enchanted by the prospect of a world whose beauty and peace surpass our usual experience. And we long for it.

Does our longing suggest it could be real?

The myths and legends of the past, and the various religions of the world, may speak of life beyond our experience now. But the Christian Scriptures are of a very different order. They have a unique authority, for the events of which they speak and the utterances they record are firmly grounded in history. Furthermore, they point to a future that is foreshadowed by and is consistent with our experiences now.

Come with me to Acts chapter 1 verses 9 through 11: While Jesus (he) was going and the disciples were gazing up toward heaven, suddenly two men in white robes stood by them. They said, “Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken from you into heaven, will come in the same way as you saw him go into heaven.”

It reads like sci-fi. In his book Miracles CS Lewis asks, “… what precisely should we expect the onlookers to see? Perhaps mere instantaneous vanishing would make us feel most comfortable. A sudden break between the perceptible and the imperceptible would worry us less than any kind of joint. But if the spectators say they saw first a short vertical movement and then a vague luminosity (… ‘cloud’) and then nothing – have we any reason to object?” (pp.177f).

Clearly Christ moved from the space and time dimensions that we know into another beyond our comprehension. Further references in the New Testament help us understand this. Philippians chapter 2, verses 9 through 11 tell us that God the Father has highly exalted Jesus and given him the name which is above every name. And Colossians chapter 3, verse 1 speaks of Christ as seated at the right hand of God. And, back in the opening lines of Acts chapter 1, Luke tells us that during the forty days between Jesus’ resurrection and ascension, Jesus spoke of the kingdom of God (1:3). The age of God’s Messiah had dawned.

The disciples’ question in Acts chapter 1, verse 6, “Lord, is this the time when you will restore the kingdom to Israel?” reveals their excitement and thoughts that at last Jesus was going to reveal his true power and position as Israel’s true king. They were thinking in political and nationalistic categories.

And through the ages many have thought in similar terms. But it’s important that we focus on Jesus’s response: “It is not for you to know the times or periods that the Father has set by his own authority (1:7). ‘You’re not to worry about times and end-times,’ Jesus is saying. ‘I’ve got something much more important for you to do with your time and energy: “You will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). Jesus had a very specific agenda for his disciples.

Witnesses. In commissioning them as his witnesses, Jesus wants us to know that what they passed on is nothing but the truth. This is very important because the Bible makes it plain that Christianity is not a religion, involving rules, rituals, and regulations. At its heart is a relationship with Jesus Christ. And because meaningful and lasting relationships can only be built on truth, we need to know the truth. Relationships within families are only meaningful where there is truth and honesty. Without truth there can be no trust.

Now it’s important to make a distinction here. Jesus is not saying that his followers down through the ages are witnesses as were the original disciples. We can’t be. We weren’t there. But we are called upon to testify to the good news he brings.

Two Kingdoms. For the present, God’s kingdom, the rule of the Messiah, remains hidden. Indeed, in his Letter to the Colossians Paul the Apostle indicates that the new age of God’s rule co-exists with the old – which the New Testament speaks of as the world. Currently a door is open, allowing people to pass from the old age to the new. So, while we see around us the movement of human kingdoms and powers, God in his mercy is rescuing people throughout the world from the dominion of darkness, transferring us into the kingdom of the Son he loves… (Colossians 1:13).

We live in an uncertain and troubled world. We need to pray for the leaders of the nations and play our part in contributing to the welfare of people in need around us. Above all, let’s pray that God in his mercy will use the good examples of our lives and our testimony to draw many to the Lord Jesus Christ. His physical resurrection and the angels’ words at his ascension assure us that his return is certain.

But there’s something else we need – which we’ll talk about next week!

In the meantime, let me ask if you are praying for three people with whom you would like to share the good news of the lordship and love of Jesus? Consider purchasing copies of The Jesus Story: Seven Signs, John G. Mason. You can use the link on the banner below or, if you are outside the US, you can make your purchase through Amazon. Simply pass on a copy to others at an appropriate moment.

Prayer. God our Father, make us joyful in the ascension of your Son Jesus Christ. May we follow him into the new creation, for his ascension is our glory and our hope. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

© John G. Mason

During this Easter Season we have been touching on the reality of life and death. Three years ago I observed that Eugene Ionesco’s, Exit the King is a clever play about life and death. Reportedly the Romanian-French Ionesco who died in 1994, said about the play: I told myself that one could learn to die, that I could learn to die, that one can also help other people to die. This seems to me the most important thing we can do, since we’re all of us dying men who refuse to die. The play is an attempt at an apprenticeship in dying.

Now I don’t want to be morbid, but I raise the subject for two reasons. First, Ionesco understood that because life is fleeting – as everyone in war-torn countries knows too well – we need to consider our values and priorities. Second, in Jesus’s parable of the Prodigal Son a key theme is our lostness: we look for life in the wrong places.

Throughout his ministry Jesus of Nazareth challenged us all to consider our hearts’ desires.

The opening lines of Luke chapter 15 reveal that two very different groups of people were in Jesus’s audience at that time – what we might call the sinners and the saints. The sinners were society’s outcasts, the fraudsters and the immoral; the saints were the religious establishment. The first group needed to learn that at the heart of God’s nature is mercy and forgiveness; the second needed to be shocked out of their self-righteousness. The two groups had two very different views about life and death.

Knowing that mindsets are very hard to shift, Jesus didn’t preach a sermon nor engage in debate. He told three stories – about a shepherd who had lost a sheep, about a woman who had lost a coin, and about a father who had lost two sons. I’ll focus here on the father and his younger son (Luke 15:11-24).

The story opens with the younger son asking his father for his inheritance. The son, by asking this implied that he wished his father were dead. Nevertheless, the father gave him what he wanted. But it was not long before the money was gone. Having no friends or credit line, the son was soon without food and homeless. Worse followed. With a drought and a crash in primary industry, the best he could do was become a day-laborer, feeding pigs. Even so, he starved. His thoughts turned to home – to his father, the farm, and the food.

The son weighed the odds. ‘Here I am, feeding pigs,’ he reflected. ‘The casual-workers on Dad’s farm are better off than me. I’m a fool. I’ll have to bury my pride and go home. I’ll have to tell Dad I’m really sorry I messed up and don’t deserve a thing. I’ll ask him to take me on as one of the hired-workers.’

Jesus’s story would have captured everyone’s attention. Some hearers would have been saying to themselves, ‘That’s me.’ Another group would have said, ‘That son doesn’t deserve to be forgiven’.

The critical question was how would the father react.

Like most fathers, he knew what his son was like and what he would do. But he still loved him. In fact, he’d been on the lookout for his return. And when word came that his son was on his way home, he immediately raced out to greet him.

We need to feel the impact of Jesus’s story. No self-respecting citizen in that culture would ever run down the street. He would walk with dignity and deliberation. Furthermore, this father wasn’t racing out to greet a son who had graduated with a doctorate and made his first million before he was twenty-five. The father’s action came at a personal public humiliation.

Yet the father not only ran but he threw his arms around his son and kissed him. The son, no doubt overwhelmed, was honest and expressed his sorrow and deep repentance: ‘Father, I’ve sinned against heaven and before you; I am no longer worthy to be called your son.’  Period. Full stop.

He had planned to add, ‘Treat me as one of your hired servants.’ But he now realized this was not appropriate. For the first time he understood that he’d never really known his father, nor how much his father loved him. He had never appreciated the privilege of being a son.

What was the younger son’s problem? He wanted his father’s wealth so he could enjoy all the pleasures that took his fancy without accountability.

Here is heart of the human dilemma. We think that our possessions and the pleasures we pursue are the be-all and end-all of life. Reckoning they are secure we find they aren’t secure at all. We look for life in the wrong places because we’ve left God out of the equation of the meaning of life. We also forget that there is life beyond the grave for which we need to prepare.

Jesus’s great longing is for us to be honest and humble enough to say, ‘Lord, I know you are true and I know everything I have comes from you. Please forgive me for turning my back on you. Help me to honor you above all else in life.’

Can God find it in his heart to forgive us? Jesus also answers this. In verse 22 we read that before the younger son could catch his breath, his father was busy ordering new clothes, shoes, and a ring – the best of everything. The most elaborate and expensive feast was prepared, and the father tells us why: ‘For this my son was dead, now he is alive, he was lost but now he has been found.’

The Prayer of Humble Access in the Anglican Prayer Book takes up the principle of God’s willingness to forgive the repentant heart. Our prayer, addressed to the Lord whose nature is always to have mercy asks that our sinful bodies may be made clean by his (Christ’s) body and our souls washed through his precious blood…

We easily miss the force of the father’s words in Jesus’s parable, ‘For this my son was dead, now he is alive…’ We may have everything the world offers but until we turn to Jesus Christ in repentance, we are the walking dead. How truly wonderful it is that Jesus said he came to seek and to save the lost (Luke 19:10).

Is the hope of life that we find in Christ alone something you have found? Is it something you want to pass on to family and friends? Let me encourage to obtain copies of The Jesus Story: Seven Signs to read for yourself and to pass on to others. You can use the button in the banner below or, if you are outside the US, you can get copies wherever you are through Amazon.

A prayer. Almighty God, grant that we, who justly deserve to be punished for our sinful deeds, may in your mercy and kindness be pardoned and restored; through our Lord and Savior Jesus Christ.  Amen.

© John G. Mason

Note: My comments on Luke 15 are drawn from my book, Luke: An Unexpected God, Second Edition, Aquila: 2019.

Writing in The Australian last year (April 23, 2024), Dr Greg Sheridan observed, ‘Politics, as they say is downstream of culture, and culture is downstream of faith. Having lost faith in any transcendental truth, the West now is in a permanent crisis of meaning, which leads to political entropy, a kind of political vertigo, forever on the edge of a nervous breakdown’.

Over this Easter Season we’ve touched on the Gospel record of Jesus’s physical resurrection as well as what Paul the Apostle writes in First Corinthians chapter 15. We’ve noted that the events of the crucifixion and resurrection are inextricably tied together – through his death Jesus perfectly satisfied the just requirements of a holy God in his interface with a sinful humanity; through his resurrection Jesus assures all who turn to him of God’s full and free forgiveness and new life in all its glory.

In First Corinthians chapter 15, Paul lifts a corner of the curtain on what this new life means – a physical resurrection with Jesus where there will be a continuity with our present experience (15:21-38). But we will also experience a significant discontinuity between our present and future bodies.

In verses 40b and 41 we read: There are both heavenly bodies and earthly bodies, but the glory of the heavenly bodies is one kind and the glory of the earthly bodies is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; indeed, star differs from star in glory.

All around us there’s evidence of God’s awesome ability to create a vast variety of different physical bodies. When we think about this, we shouldn’t dismiss the possibility of there being more than one type of human body, having a different kind of glory or splendor from its old form. A new, resurrection body is not only possible, but there’s every reason to believe that it will have an appearance more glorious than the first.

The following verses develop the point: So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body (15:42-44).

Someone once sent me a birthday card. On the front was a caricature of Benjamin Franklin with the caption: “We all age from the top downwards – first the hair, then the eyes, mouth, neck, the chins.” On the inside were the words, “What exquisite ankles you have”.

Paul is saying that our new resurrection body will be marked by imperish-ability and immortality. It will no longer suffer from disease, disability or death. It will be raised up in glory – in vitality and power. It will no longer be weak and powerless. It will be all the things we cry out for: a healthy, vital, body that will live for ever. Ideas of reincarnation pale into a shadow compared with this robust, glorious picture of Paul’s.

Currently we have a physical body suitable for our existence on earth. However, God will provide a spiritual body appropriate for our existence in heaven.

Notice how all this will occur: If there is a natural body, there is also a spiritual body. So it is written: “The first man Adam became a living being” the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are on the earth; and as is the man from heaven, so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so we shall bear the likeness of the man from heaven (15:45-49).

Paul identifies two proto-types – Adam and Christ. One is formed from the dust of the earth. The other is the life-giving spirit from heaven. We need to experience bodily transformation and acquire a spiritual body if we are to live in the new heaven and the new earth.

As frail mortals we can’t exist with Christ in heaven. We need a body appropriate for God’s promised new order – a body that has the form and shape of our present body, but one in which our perfected spirit will exist. It will be perfectly adapted to the new heaven and the new earth. Just as the disciples recognised the risen Jesus, so we will recognise each other.

A computer with its hardware and software may assist with these complex ideas. We could liken the inner self, the conscious self, to computer software, and the body to the hardware. In God’s purposes, when we turn to Christ and take hold of God’s promises, our ‘software’ – our inner self – is subject to a major re-programming: all our imperfections are removed. Our resurrected body – our new ‘hardware’ – will reflect the glory of this perfection.

Paul continues by lifting the curtain on the future scene a little more: I declare to you, brothers and sisters that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Listen I tell you a mystery: we cannot all die, but we will be changed— as in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and the mortal will put on immortality. When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: ‘Death has been swallowed up in victory’ (15:50-54).

This amazing chapter moves to a magnificent climax: we will be changed, as will also those who are alive when that day comes. We will no longer have bodies liable to death and decay.

Paul wants each one of us to rejoice with him in the triumph that has been won over death itself. And what a triumph: “Where, O death is your victory? Where, O death is your sting?” The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ (15:55-57).

The success of life over death is not in our hands. The victory is God’s. He’s done it all. And we mustn’t dismiss Paul’s note about those who benefit: the victory is for those who know Christ Jesus.

Let me quote Malcolm Muggeridge, one-time editor of the English Punch magazine: “Confronted with the reality of death,” he wrote, “we may rage or despair, induce forgetfulness, solace ourselves with fantasies that science will in due course discover how we came to be here and to what end, and how we may project our existence, individually or collectively, into some Brave New World spanning the universe in which Man reigns supreme. God’s alternative proposition is the Resurrection – a man dying who rises from the dead… I close with, ‘Done’…: Christ is risen!’”

Paul wants us to know the reality of Jesus’s resurrection and to understand the continuity / discontinuity between our present and future existence. But he also wants us to understand something else. He wants us to appreciate how the resurrection impacts our life now. He writes: Therefore, my dear brothers and sisters, be steadfast, immovable, abounding in the work of the Lord, because you know that in the Lord your labor is not in vain.

Live now in the light of the reality of the resurrection glory that is to come, he says.

In a world that has lost its awareness of transcendental truth, continue steadfast and immovable in your walk through life with Christ Jesus. Continue steadfast in prayer. Pray for wisdom to discern and take up opportunities to introduce family and friends, colleagues and people in the wider world to the Lord Jesus. Continue steadfast and true in your faith in Christ and the hope of the resurrection, knowing that no matter the cost, your work in his service will not be in vain. Others may not know what we do or they may forget, but Jesus won’t. The day will come when he will shout it from the roof-tops.

– – –

Let me ask, are you praying for three people with whom you would like to share the good news of Jesus’s resurrection? Consider purchasing copies of The Jesus Story: Seven Signs using the link on the banner below. Simply pass on a copy at an appropriate moment.

A prayer. Heavenly Father, the giver of all good things, fill our hearts with thankfulness, and grant that by your holy inspiration we may think those things that are good, and by your grace and guidance do them; through our Lord Jesus Christ. Amen.

© John G. Mason

The death of Pope Francis has attracted wide media attention with numerous outlets having representatives in Rome commentating on the events. Of the many reports one in particular caught my attention. A reporter commented that the Pope’s body was being laid to rest for eternity in a basilica outside the Vatican.

It would appear that the commentator was unaware of the creedal statement made by both Protestant and Roman Catholic Churches namely, we believe in ‘the resurrection of the body and life everlasting’. More importantly, we don’t say this because it is part of church dogma – which it is – but because it is revealed in the Scriptures, alone the authority in matters of faith.

Consider what Paul the Apostle writes in the clearest biblical statement on the resurrection. In First Corinthians, chapter 15, verse 21 we read: For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ shall all be made alive.

When by faith we turn to Christ Jesus and attach ourselves to him, we are assured that even though our bodies may decay in a grave or be incinerated, the day will come when we too will be raised from the dead.

On the day when Christ returns, his majestic power and glory will transcend the universe. That will be the time when he will give all his people from throughout time a new body.

Jesus’s own resurrection from the dead – which happened on a certain day outside the city of ancient Jerusalem – foreshadows the resurrection of all his people from all races and nations.

Jesus’s resurrection is an extraordinary miracle – something that is deemed impossible by those who say ‘we now know the laws of nature’.

As I have noted before, Dr. John Lennox, Professor Emeritus, Mathematics and Philosophy, Oxford University responds to this line of thinking: “From the theistic perspective, the laws of nature predict what is bound to happen if God does not intervene… To argue that the laws of nature make it impossible for us to believe in the existence of God and the possibility of his intervention in the universe is plainly fallacious” (italics mine) (God’s Undertaker, Lion: 2009, pp. 200-201).

The future resurrection of our body is the theme that Paul develops in First Corinthians, chapter 15, verses 35 following. He writes: Someone may ask, “How are the dead raised? With what kind of body will they come?” How foolish, what you sow does not come to life unless it dies. When you sow you do not plant the body that will be, but just a seed, perhaps of wheat or of something else.

Decades ago, when I was in kindergarten, my family were living in the country. I recall carrying out my first formal scientific experiment. We were given a saucer, cotton wool and some wheat. We put the wheat on the cotton wool, wet it and took it home. Over the next few days, I was amazed at what I observed. Out of the rotting, smelly grain grew new life.

Paul is telling us that in the present order of things death needs to take place before new life occurs. The death of the first facilitates the change. When you sow, you do not plant the body that will be, but just a seed…

Furthermore, he continues: God gives it a body as he has determined, and to each kind of seed he gives its own body. All flesh is not the same:  men and women have one kind of flesh, animals have another, birds another and fish another (15:38, 39).

Have no doubt, the resurrection of our bodies will be a reality. It makes sense. It’s consistent with what we can observe of the various elements of the present natural order. It means there is continuity between our present and future existence.

God creates bodies appropriate for different kinds of environments. Each is perfectly fitted for its environment. It is God’s prerogative to bring about change and give the sown seed its appropriate plant body as he wills. He creates and recreates.

This is so important for us to know. It means for one thing that God treats every aspect of his creating work seriously – nothing is lost, for everything has a meaning. There’s not some massive disjunction between the material and the spiritual world. Rather, there is continuity.

Paul is saying that while our earthly bodies are suited for our earthly existence, they would be useless in the perfection of the age to come. Rather, it will be out of the raw material of our present earthly body that God will produce a new, spiritual body perfectly suited for the new age.

Christianity doesn’t drive a wedge between the spiritual and the material. This suggests that keeping as fit as we can now is an important part of worship of God. Now, I’m not suggesting we all become gym junkies or triathletes, but certainly the continuity between the present and the future order should encourage us not to abuse our bodies. Who we are now as God’s people and what we do now matters to God.

Furthermore, the continuity of our physical bodies in the future with who we now are, means that while we’ll all have a glorious appearance such will be the nature of our resurrected body that we will all recognise one another.

Jesus’s own resurrection from the dead laid the foundation for this glorious hope.

In the final Narnia book, The Last Battle, CS Lewis portrays Peter, Edmund and Lucy entering the land of Narnia, never again to leave. The unicorn summed up everyone’s feelings: “I have come home at last! This is my real country! I belong here. This is the land I have been looking for all my life, though I never knew it till now …”

In our world where there is darkness and despair, Jesus’s resurrection from the dead is the bedrock and bright star of our hope.

– – –

Let me ask, are you praying for three people to whom you would like to share the good news of Jesus’s resurrection? Consider purchasing copies of The Jesus Story: Seven Signs using the link on the banner below. Simply pass on a copy at an appropriate moment.

A Prayer. Almighty God, you have conquered death through your dearly beloved Son Jesus Christ and have opened to us the gate of everlasting life: grant us by your grace to set our mind on things above, so that by your continual help our whole life may be transformed; through Jesus Christ our Lord, who is alive and reigns with you and the Holy Spirit in everlasting glory. Amen.

© John G. Mason

In The Return of the King, the 3rd volume in The Lord of the Rings, JRR Tolkein portrays the struggles Frodo and Samwise Gamgee faced on the final stretch of their perilous journey to Mt Doom. Utterly exhausted, Frodo is barely able to press on. Sam, despairing of achieving their goal, looked up: ‘There, peeping among the cloud-wrack above a dark tor high up in the mountains, Sam saw a white star twinkle for a while. The beauty of it smote his heart, as he looked up out of the forsaken land, and hope returned to him. For like a shaft, clear and cold, the thought pierced him that in the end the Shadow was only a small and passing thing: there was light and high beauty forever beyond its reach’.

Anyone who is alert to the strange mixture of good and evil in the world around us, can well be tempted to despair. Is there any hope for the future?

This was a very real question for the first followers of Jesus of Nazareth. Consider what they experienced. They had seen the man they thought was God’s Messiah die a brutal death on a Roman cross outside Jerusalem. They were numb with grief. ‘How could he allow this to happen? He was always in control,’ they must have said.

They had given up three years of their lives to follow this man and now he was dead. Was Jesus all a lie? Was he another failed leader? Like us today, they had watched leaders come and go. Many had shown promise as they flared into prominence but then they had sputtered out as their failures or the failures of those around them subsumed them. With Jesus’ death their hopes and dreams for the future were dashed to pieces.

Yet an extraordinary thing had happened on the Sunday following that fateful Friday: their lives were dramatically changed. Their tears of grief turned to tears of unbounded joy. Why? What had brought about that dramatic change?

Come with me to First Corinthians chapter 15, the single most important chapter in the New Testament on the subject of Jesus’s resurrection. In verses 3 following, Paul the Apostle writes: For I passed on to you as of first importance that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the Twelve. After that he appeared to more than five hundred of the brothers at the same time, most of whom are still living…

Christianity didn’t start because a group of fanatics had invented a story about their hero, nor had it started because a group of philosophers had come to the same conclusions about life. And it hadn’t started because a group of mystics shared the same vision about Jesus.

The Christian story began with a group of eye-witnesses – a company of very ordinary men and women who saw something very extraordinary happen.

When Jesus was put to death John the Gospel-writer tells us that Jesus’s disciples thought for a while that they had been deluded. Thomas had said, ‘I’m not going to believe in him any more’. But a week after ten of the disciples had seen the risen Jesus, Thomas also saw him. “Put your finger here Thomas,” Jesus had said. “Don’t be faithless but believing” (20:22).

Was this a fantasy? Were these people deluding themselves, trying to make the best of the worst moment of their lives?

Do you know the first Christian sermon was preached around three miles from Jesus’s tomb? Nobody could have been in a better position to test the trustworthiness of the story of the resurrection than those who were there in Jerusalem that day. Yet when Peter insisted that Jesus was risen from the dead, we don’t find 3,000 skeptics, but 3,000 converts.

The first preachers are insistent. The tomb of Jesus of Nazareth was empty on the third day, not because the body had been stolen, nor because the disciples had removed it, nor because Jesus had come out of a coma in the cool of the tomb, but because of a divine intervention.

No historical event can be certain in the same way that 2+2 = 4. Ken Handley, a former Justice of the Court of Appeal in the Supreme Court of New South Wales, Australia, points out that all history is a matter of weighing up evidence and probability.

The New Testament faith cannot survive without evidence. It needs history, for without history faith is indistinguishable from fantasy. If someone turned up with conclusive evidence that Jesus had not risen from the dead, would you still be a Christian? I wouldn’t. Nor would the apostle Paul.

Jesus’s resurrection was not a myth. It was the creator God, breaking into history at a particular place and at a particular time. We know this because of the eye-witness evidence.

If Christ has not been raised, your faith is futile; you are still in your sins, Paul continues.

Humanity has a problem: all of us are flawed one way or another. Malcolm Muggeridge, a former editor of the English Punch magazine once commented, The depravity of man is at once the most unpopular of all dogmas, but the most empirically verifiable.

Throughout his public life Jesus Christ spoke of our flaws in terms of our relationship with God and with one another. When asked what is the greatest commandment, he responded: “You shall love the Lord your God with all your heart mind, soul and strength, and love your neighbour as yourself.”

Jesus taught that the primary purpose of his life was to rescue the lost. He had also taught that his death would be for the ransom, the rescue, of many (Mark 10:45). And this is what Paul says in verse 3 of this resurrection chapter: Christ died for our sins in accordance with the scriptures. Now in verses 17 – 19 he writes, If Christ has not been raised, your faith is futile; you are still in your sins.  Then those also who have died in Christ have perished. If for this life only we have hoped in Christ, we are of all people most to be pitied.

The English philosopher Edmund Burke wrote: ‘All that is necessary for evil to triumph is for good men to do nothing’. Jesus is the ultimate good man who through his death has overcome once and for all the powers of sin, evil and death. He didn’t achieve this by a call to arms, nor by calling down the powers of heaven. He achieved it by laying down his life in our place – the just for the unjust, the godly for the ungodly.

In our world of toil and trouble, how much we need to let the bright star of Jesus’s death and resurrection smite our hearts… and so find hope. For, to draw from the words of Samwise Gamgee, ‘there is light and high beauty beyond the reach of the darkness of this world’.

– – –

So let me ask, are you praying for three people to whom you would like to share the good news of Jesus’s resurrection? Consider purchasing copies of The Jesus Story: Seven Signs using the link on the banner below. Simply pass on a copy at an appropriate moment.

Prayer. Almighty God, you alone can order the unruly wills and passions of sinful men and women.  Help us so to love what you command and desire what you promise, that among the many and varied changes of this world, our hearts may surely there be fixed where true joys may be found; through Jesus Christ our Lord.  Amen.

© John G. Mason

The story is told of an Easter dawn in a Russian prison camp in the days of the USSR. A voice called out, ‘Christ is risen!’ and, despite the command for silence, a chorus of voices responded, ‘He is risen indeed!’

The events of the first Easter Day awakened the world to the dawning of a new era and with it the assurance that there is more to life than our experiences now.

In our troubled, conflicted and war-ravaged world, how encouraging this is. The resurrection of Jesus reveals that death need not be the end, but the door to life in all its fullness and joy.

Now you may dismiss the resurrection as fake news because it conflicts with the natural laws, the regularities scientists observe about the operation of the universe. However, such laws don’t prevent God from intervening and overruling whenever he chooses – bringing about an event that we speak of as a miracle.

In the opening lines of Luke 24 we read: But on the first day of the week, at early dawn, they (the women) came to the tomb, taking the spices that they had prepared. They found the stone rolled away from the tomb, but when they went in, they did not find the body.

The first witnesses. There would have been no joy in the hearts of those women in that early morning. They had watched as Jesus died. Now, filled with grief as they trudged to his grave, laden with heavy spices and ointments for his burial, they were confused and despairing.

But more distressing news was to come. When they arrived at the grave, they found the massive stone that had closed the grave entrance, had been rolled away. What could have happened? Was it thieves? Was it some underhand action on the part of the authorities? They were totally out of their depth.

While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. And as they were terrified and bowed their faces to the ground, the men said to them, “Why do you look for the living among the dead? He is not here, but has risen…” (24:4-6a).

‘If you want to find Jesus, you’ve come to the wrong place,’ the angels said. “Remember how he told you while he was still with you in Galilee: ‘the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise again…’” (24:6b,7).

The angels themselves could have explained the empty tomb. But instead, they focussed on the weight and authority of Jesus’s own words: ‘Remember what he told you,’ they said.

This is so important. The gospel writers want us to hear Jesus’s explanation of what he did and why. He had spoken of the events that had now come to pass. He had already explained why it had to happen. And, with this reminder, the women remembered (24:8).

It is easy for us today to forget Jesus’s words when we learn troubling news. We forget that Jesus not only predicted his death and resurrection, as well as the fall of Jerusalem (which occurred in 70AD), but he also spoke of earthquakes, conflicts and wars that would occur before his return.

As Paul in his Letter to the Romans writes, We know that the whole of creation has been groaning in labor pains until now; and not only creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved … But if we hope for what we do not see, we wait for it with patience (Romans 8:22-24a, 25).

During his ministry, Jesus had spoken twice about his death and resurrection. He had come as the savior who would address our greatest human need. He would deliver us from God’s just judgement and open the great doors into God’s kingdom.

Jesus’s words at the Last Supper are key: ‘This is my body given for you,’ he said. ‘This is my blood shed for you.’ Scholars agree that these words are probably the most reliably preserved statements of earliest Christianity. We find them in First Corinthians, written around 50AD, and also in Matthew, Mark and Luke, written no later than the 60s.

‘Love it or hate it, the evidence that Jesus thought of his death as a sacrifice or ransom for sins is strong.’ In fact, when we read Luke as a whole we see that his emphasis on Jesus’s death is so strong, we begin to understand that the crucifixion is about God’s justice and love. It was why Jesus came.

Love and justice both matter to God. To say, as some do, that Jesus’s death was some kind of cosmic child abuse, is to forget that the New Testament insists he was not coerced into dying at Calvary. Jesus laid down his life voluntarily. In John chapter 10, verse 18 we read Jesus’ words: ‘No one takes it (my life) from me, but I lay it down of my own accord…’

The New Testament is clear. In the case of men and women God is the wronged party. Yet, in his love, he chose to enter the world in person and bear the punishment that we, the wrong-doers deserve. He, the judge has paid the fine owed to him by us.

The women who went to the tomb did remember Jesus’s words. And what a difference it made. They didn’t stay at the tomb. Suddenly energised with new vitality and joy they rushed off to tell their friends the breaking news. Who doesn’t want to share good news?

And Dr Luke, that very careful historian, wants us to know that even though the first witnesses to the empty tomb were women, their witness is true. It’s one of the reasons he identifies them by name: Mary Magdalene, Joanna, Mary the mother of James (Luke 24:10). They were perfectly sane and sensible people, people of integrity. In fact, Luke implies, if you want to find out for yourself, go and talk to them.

How important remembering is for us. How often we forget the words of Scripture. In good times we forget because things are going well. But we also forget God’s words of comfort and assurance when life gets tough – in times of drought or flood, injustice and war. Or you may be single, longing for a partner; you may be in a loveless marriage; you may be longing for a job; you may have a sick or dying loved one, or you yourself may be suffering.

We need to remember that we are never alone. We have a secure hope. Through his death and resurrection Jesus is the pioneer who leads us into life in a new era in all its fullness and joy.

Are you praying for three or so people to whom you would like to pass on God’s good news? Consider purchasing some copies of The Jesus Story: Seven Signs using the link on the banner below. Simply pass on a copy at an appropriate moment.

A Prayer. Almighty God, you have conquered death through your dearly beloved Son Jesus Christ and have opened to us the gate of everlasting life: grant us by your grace to set our mind on things above, so that by your continual help our whole life may be transformed; through Jesus Christ our Lord, who is alive and reigns with you and the Holy Spirit in everlasting glory.  Amen.

Note: My comments on Luke 24 are drawn from my book, Luke: An Unexpected God, Second Edition, Aquila: 2019.

© John G. Mason

A Maundy Thursday / Good Friday Reflection

Why is it, that despite all the hopes and dreams of the world becoming a better place, wars, injustice and poverty continue?

Why, two millennia ago, did Jesus of Nazareth die – the most unjust conviction ever? He lived a life of unquestionable purity. He was never accused of lying; he showed a selfless service in his compassion for the needy and the outcast; and he never promoted his cause through weapons of war.

Indeed, when Pontius Pilate, the Roman governor in Judea at the time, asked him at his trial what he had done, he had responded, “My kingdom is not of this world…” There and then he implied there is more to life than our present experience (John 18:36).

Luke chapter 22 records Jesus’ words at his last Passover meal with his disciples – a meal now known as The Last Supper.

Passover is a special occasion when the Jewish people recall the time God passed over their homes when they were enslaved in Egypt around 1200BC. God had stepped in and miraculously brought about their release from Egyptian rule. Passover became the annual celebration of God’s goodness and grace and the freedom they came to enjoy.

The Passover looks back. On the night of the first Passover, God decreed that every Hebrew household should take an unblemished lamb, slaughter it, and sprinkle the blood on the door posts of their homes. Each household was to have roast lamb for their evening meal. God promised that his angel of death would pass over every household where the blood of a lamb was on the door posts.

But it also looks forward in anticipation of a very different kind of freedom – when God’s promised Messiah will step in and establish his kingdom.

Twelve centuries after the events in Egypt, Dr. Luke records that Jesus carefully prepared a Passover meal with his disciples on the night before his death. It was a time when the Jewish people had once again lost their political freedom. For some six centuries they had been puppets to super-powers and now they lived at the pleasure of the Roman emperor.

Passover signified freedom. And even the gloomiest of Israel’s prophets, Jeremiah, spoke of a new day of hope: The days are coming when I (God) will make a new covenant with the house of Israel … I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people… for I will forgive their iniquity, and remember their sin no more (Jeremiah 31:31-34).

When Jesus prepared to celebrate Passover with his friends, patriotic feelings were running high. Believing people in Jerusalem would have been remembering the exodus from Egypt. When Jewish families gathered for Passover they would say, ‘Today we are slaves. Perhaps next Passover we shall be free.’

The breaking of the unleavened bread is a vital part of the Passover meal. Every Jewish family member around the table knew by heart the words the host would recite: “This is the bread of affliction that our fathers ate in the land of Egypt. All who hunger, let them come and eat, All who are in need and let them celebrate the Passover…”

But at the Last Supper Jesus’s words are electrifying. He didn’t say: “This is the bread of affliction,” but rather, “This bread is my body given for you. Do this in remembrance…” not “of the Passover” but, “of me”. He made his body, his dead body, the focus of the Passover meal.

And that raises something else that was strange about this Passover meal. Roast lamb would normally have been the center piece. Peter and John may have prepared the meal, but there is no mention of lamb in any of the Gospel records. Jesus was telling them, and is telling us now, that he is the sacrificial lamb around which the new Passover feast must revolve.

This is reinforced with his further surprising words. For when he took the cup of wine at the end of the meal, he said, “This cup is the cup of the new covenant” (Luke 22:20).

‘The Passovers you have been celebrating over the years,’ Jesus is saying, ‘look forward to God’s new covenant. Well, Passover is about to find its fulfilment. This is the last Passover of the old age and the first Passover of the new age.’

Jeremiah said of the new covenant that God will forgive their wicked ways and remember their sin no more. The self-focused desires of people’s hearts had ruined the old covenant relationship with God. Jesus had not come to save his people from Roman oppression.

Nor had he come simply to restore peace, safety and security, prosperity and a good lifestyle. No. Jesus came to rescue his first followers, and you and me today, from our deepest need – our love of self and our indifference towards God. And he has done it in exactly the same way the lamb had saved the Hebrews on that first Passover night. As he said at the Last Supper, he gave his body and he shed his blood as the Passover lamb to rescue us from death.

The Russian author, Aleksandr Solzhenitsyn once observed, “If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?”

Imagine for a moment you were the first-born in a Hebrew family at that first Passover. A lamb had been slaughtered, the blood sprinkled on the doorposts, and you awoke the next day to the sound of wailing from every Egyptian household. For in each of their homes someone had died. You thought for a moment, and then you really woke up: ‘That lamb died instead of me! Because that lamb died, God spared me’.

“This is my body, given for you. … This cup that is poured out for you is the new covenant in my blood,’ Jesus said. (Luke 22:19-20). ‘I will die in your place, to save you from the second death, God’s just condemnation,’ he is saying.

Elsewhere Jesus speaks of wars and rumors of wars in this world. And in another place he says: “I tell you, my friends, do not fear those who kill the body, and after that have nothing more that they can do. But I will warn you whom to fear: fear him, who after he has killed, has authority to cast you into hell. Yes, I tell you, fear him!” (Luke 12:4-5).

Jesus’ resurrection from the dead authenticates all his words and actions.

In writing a liturgy for the Lord’s Supper that reflected the Bible’s teaching, Archbishop Thomas Cranmer, who was responsible for the 1552/1662 Anglican Book of Common Prayer, set out the significance of Jesus’s death as the one oblation of himself, once offered, a full, perfect and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world.

Significantly, before we partake of the elements of the Lord’s Supper – the bread and the wine – we are called upon to truly and earnestly repent of our sins…  with the intention of leading a new life, … and walking in the Lord’s holy ways.

We are to draw near with faith to the Lord Jesus Christ, our one and only Savior (1662 BCP, Service of The Lord’s Supper or Holy Communion). Partaking of Communion doesn’t save us. Rather it is our faith in what Jesus Christ in his mercy, has done for us.

In Hebrews chapter 10, verses 12-14 we read: But when Christ had offered for all time a single sacrifice for sins, “he sat down at the right hand of God,” and since then has been waiting “until his enemies would be made a footstool for his feet.” For by a single offering he has perfected for all time those who are sanctified.

A Prayer for Maundy Thursday / Good Friday. Almighty Father, look graciously upon your people, for which our Lord Jesus Christ was willing to be betrayed and given up into the hands of wicked men, and to suffer death upon the cross; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Note: My comments on Luke 22 are drawn from my book, Luke: An Unexpected God, Second Edition, Aquila: 2019.

© John G. Mason