Thoughts from my journey with Jesus. From Matthew’s gospel This chapter is all Bible readings, with just one or two suggestions for the application of every passage from me. Enjoy, and be challenged, as I was compiling it. 1. Matthew 4:4, 7, 10, “Jesus answered, ‘It is written …’”. Lord Jesus has shown you how to beat temptation in your walk with Him. 2. Matthew 4:17, “Jesus began to preach, ‘Repent, for the kingdom of heaven has come near’”. Lord Jesus wants you to turn right around and learn to live kingdom-centrically. 3. Matthew 4:19, “‘Come follow Me’, Jesus said, ‘and I will send you out to fish for people’”. Lord Jesus is your Master and is your Commissioner. 4. Matthew 5:6, “Jesus said, ‘Blessed are those who hunger and thirst after righteousness, for they will be filled’”. Lord Jesus will partner you in your appetite for Him and His ways in your life. 5. Matthew 5:10-12, “‘Jesus said, Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of Me. Rejoice and be glad, because great is your reward in heaven …’”. Lord Jesus is your heavenly rewarder. 6. Matthew 5:16, “Jesus said, ‘In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven’”. Lord Jesus will be your radiance, influencing others for Him through you, as you live as He wants you to. 7. Matthew 5:21-22, 27-28, 31-32, 33-34, 38-39, 43-44, “Jesus taught them, ‘You have heard that it was said … but I tell you’”. Lord Jesus wants to lift you to a very high spiritual understanding, and today’s real life application, of Old Testament laws. They have achieved their purpose in pointing towards Him. Galatians 3:23-25. 8. Matthew 5: 44, “Jesus told them, ‘Love your enemies and pray for those who persecute you …’”. Lord Jesus will gradually yet completely, revolutionise your thinking. Eternal salvation is more important than this life. 9. Matthew 6:1, Jesus said, “Be careful not to practise your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven”. Lord Jesus wants you to know that your secret walk with Him is what really matters to Him in your life. 10. Matthew 6:19-21, Jesus said, “Do not store up for yourselves treasures on earth, … but store up for yourselves treasures in heaven, … For where your treasure is, there your heart will be also”. Lord Jesus is the best heart-doctor you can ever have. Make an appointment with Him regularly to give you a ‘spiritual ECG checking up on potentially fatal weaknesses. 11. Matthew 6:24, Jesus said, “You cannot serve both God and money”. Lord Jesus warns you that what He says is impossible for you here, really is impossible. Don’t even think about it. 12. Matthew 6:26, Jesus said, “Look at the birds of the air …” Lord Jesus brings hundreds of His birds across your path daily. Watch them and be reminded of how He cares for them … and He cares also for you. 13. Matthew 6:33, Jesus said, “But seek first His kingdom and His righteousness, and all these things will be given to you as well”. Lord Jesus wants your priorities to be His. He wholeheartedly loves you. Do you wholeheartedly love Him back? 14. Matthew 7:7-8, Jesus said, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened”. Lord Jesus wants you to desire Him above all. That is why He gives you these promises. Talk to Him about anything. If you cannot talk to Him about something, you probably should not be involved in it. 15. Matthew 7:12, Jesus summarised, “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets”. Lord Jesus wants you to live like Him, please. You can read all you need to know in your Bible. 16. Matthew 7:13-14, Jesus used an illustration from daily life, “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it”. Lord Jesus, created an access. He opened the only Way to God. Yes, it is limited, some say confined. But He guarantees that when anyone arrives by crossing the threshold, their life instantly receives a rewarding everlasting dimension with Him in heaven’s glory. 17. Matthew 7:21, Jesus warned, “Not everyone who says to Me, “Lord, Lord”, will enter the kingdom of heaven, but only the one who does the will of My Father Who is in heaven”. Lord Jesus regrets to say that “many” or ‘countless’ people who believe they are His people, Christians using His Name, will be shown to be wrong on Judgement Day. Beware and be sure. See Matthew 7:22-23. ‘Many’ means ‘a large number’, ‘numerous’, or even ‘countless’. 18. Matthew 7:24, Jesus concluded, “Therefore everyone who hears these words of Mine and puts them into practice is like a wise man who built his house on the rock”. Lord Jesus has given you His authoritative foundation for living Christianly. Develop and construct your life firmly on it. 19. Matthew 8:26, Jesus replied, “ ‘You of little faith, why are you so afraid?’ Then He got up and rebuked the wind and the waves, and it was completely calm”. Lord Jesus can always create calm out of life’s chaos. Trust Him. 20. Matthew 9:6, “But I want you to know that the Son of Man has authority on earth to forgive sins …”. Lord Jesus always gets to the root of the problem, even while you only look at the outward results. Learn to look with Him. 21. Matthew 9:12, “On hearing this, Jesus said, ‘It is not the healthy who need a doctor, but those who are ill’”. Lord Jesus wants you to look for those He is convicting of their sin. They are the people He wants to draw to Himself for salvation. 22. Matthew 9:37-38, “Then (Jesus) said to His disciples, ‘The harvest is plentiful but the workers are few’”. Lord Jesus wants you to live and die for every last one of the lost people. He did when He was physically on the earth. ‘Follow Him’, He said. Remember? 23. Matthew 10:28, Jesus said, “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both body and soul in hell”. Lord Jesus wants you to live fearing the One and Only True God, Lord of earth and heaven. In this context ‘to fear’ means to reverence, to respect, to submit to, to live in awe of, God. To be a devoted and deeply religious person, following God above everyone else. 24. Matthew 10:38-39, Jesus continued, “Whoever does not take up their cross and follow Me is not worthy of Me. Whoever finds their life will lose it, and whoever loses their life for My sake will find it”. Lord Jesus urges you to grasp an understanding of cross-centred living. This principle is the only way to be His true disciple. 25. Matthew 10:42, Jesus concluded, “And if anyone gives even a cup of cold water to one of these little ones who is My disciple, truly I tell you, that person will not lose their reward”. Lord Jesus wants you to serve Him in everything you do, even the so-called ‘little things’. They are all ‘big’ in His view! 26. Matthew 11:6, Jesus replied, “Blessed is anyone who does not stumble on account of Me”.Lord Jesus wants you (and others around you) to recognise Who He is in everything that He does. Seeing Who He is and what He is doing is your key to living Christianly. Consider Matthew 11:18-19 along with this. Our Lord Jesus said, “For John came neither eating nor drinking, and they say, ‘He has a demon’. The Son of Man came eating and drinking, and they say, ‘Here is a glutton and a drunkard, a friend of tax collectors and sinners’. But wisdom is proved right by her deeds”. 27. Matthew 11:25-26, “At that time Jesus said, ‘I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what You were pleased to do’”. Lord Jesus shows you God the Father. He opens Him up to you. He makes you aware of Who He is. He and the Father are One. 28. Matthew 11:28-30, Jesus gave this invitation, “Come to Me, all you who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light”. Lord Jesus says to you, ‘Partner, We are in this together’. 29. Matthew 12:11-12, Jesus said in an answer, “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a person than a sheep! Therefore it is lawful to do good on the Sabbath”. Lord Jesus reminds you to walk by the Holy Spirit’s promptings. The Two will always agree with Their Word, our Scriptures. You must take it all into account, not just a few extracted verses. 30. Matthew 12:28, Jesus explained, “But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you”. Lord Jesus wants you to serve His kingdom and show His power in the lives of people He ministers to with you. 31. Matthew 12:31, Jesus warned, “Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come”. Lord Jesus will lead you and help you to discern what is of God and what is not. Always be led by the peace of His presence in your heart and mind. 32. Matthew 12:36, Jesus emphatically warned, “But I tell you that everyone will have to give account on the day of judgement for every empty word they have spoken”. Lord Jesus remembers everything He chooses not to forget. Be very careful and listen thoughtfully to everything you are about to say. 33. Matthew 12:50, Jesus said, “For whoever does the will of my Father in heaven is my brother and sister and mother”. Lord Jesus reminds you that He is your closest family now, since you have been born again. See John 3:1-21. 34. Matthew 13:23, Jesus told His disciples, “But the seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a crop, yielding a hundred, sixty or thirty times what was sown”. Our Lord Jesus explained that the seed is the ‘message about the kingdom’, Matthew 13:18-19.Lord Jesus has given you the most fruitful ground for making a successful harvest of your Christian discipleship. 35. Matthew 13:30, Jesus also told His close followers, “Let both (weeds and wheat, vs24-26) grow together until the harvest. At that time I will tell the harvesters: first collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into My barn”. Lord Jesus wants you to remember the final judgement is His. And it is never wrong. 36. Matthew 14:16, Jesus replied, “They do not need to go away. You give them something to eat”. Lord Jesus can always overcome the expected outcome. You just need to do what He says. 37. Matthew 14:27, Jesus called through the commotion, “Take courage! It is I (ego eimi ‘I am’). Don’t be afraid”. Lord Jesus knows your circumstances. He wants you to keep your faith in Him, and Who He is, whatever is going on. 38. Matthew 15:13-14, Jesus replied, “Every plant that My Heavenly Father has not planted will be pulled up by the roots. Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit”. Lord Jesus knows precisely who is true and who is false. Learn to leave the diagnosis of everyone’s heart to Him. Go away from people if it appears needful. 39. Matthew 16:6, Jesus said, “Be careful. Be on your guard against the yeast of the Pharisees and Sadducees”. Lord Jesus says this twice because of its importance, vs11. Legalistic tradition in Christian things may grow even among people supposedly ‘free in Christ’. 40. Matthew 16:13 and 15, Jesus asked His disciples, “Who do people say the Son of Man is? … Who do you say I am?” Lord Jesus knows this is the key question you can ever ask anyone, yourself included of course. The right answer changes everything. 41. Matthew 16:21, “From that time on Jesus began to explain to His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that He must be killed and on the third day be raised to life”. Lord Jesus knew why He came to our world. Knowing He would be grievously hurt did not stop Him. He warned His followers of the implications for them. They did not understand. Do you? 42. Matthew 16:23, Jesus said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; you do not have in mind the concerns of God, but merely human concerns”. Lord Jesus discerns when even His close followers fall away to worldly perceptions. Be sensitive and wary. Keep a constant check on yourself. 43. Matthew 16:26, Jesus said, “What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?” Lord Jesus underlines the value and eternal importance of being concerned with personal spiritual matters. 44. Matthew 18:3, Jesus, using a living visual aid, taught, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven”. Lord Jesus warned of the dangers of adult human pride. His word, ‘never’ means ‘at no time in the past, present or future’, ‘in no circumstances at all’.12 Sobering thought. 45. Matthew 18:14, Jesus concluded, “Your Father in heaven is not willing that any of these little ones should perish”. Lord Jesus loves each individual deeply. His compassion for lost sinners compels Him into action. Does it you? 46. Matthew 18:20, Jesus promised, “For where two or three gather in My Name, there am I with them”. Lord Jesus enjoys meeting with His people. He never misses. 47. Matthew 18:35, Jesus answered, “This is how My Heavenly Father will treat each of you unless you forgive your brother or sister from your heart”. Lord Jesus wants you to always keep on sincerely forgiving any people who fall out with you. 48. Matthew 19:4-5, Jesus replied, “Haven’t you read that at the beginning the Creator made them male and female and said ‘For this reason a man will leave his father and his mother and be united to his wife’?” Lord Jesus made the forever pattern for human marriage the true story of Adam and Eve. Lord Jesus quoted from Genesis 1:27 and Genesis 2:24. 49. Matthew 19:14, Jesus said, “Let the little children come to Me, and do not forbid them, for the kingdom of heaven belongs to such as these”. Lord Jesus loves every child and wishes to lead all children to follow Him. Make it attractive to them. Be a living example. 50. Matthew 19:26, “Jesus looked at them and said, ‘With man this is impossible, but with God all things are possible’.” Lord Jesus wants you to trust God, God Who is over all. No-one can be trusted more. 51. Matthew 20:27-28, In their dispute Jesus called them together and said, "Whoever wants to be first must be your slave – just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many”. Lord Jesus teaches that true Christianity is a race to the lowest place, not to the top. 52. Matthew 21:32, Jesus said to the chief priests and elders, “For John came to show to you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him”. Lord Jesus warns that pride in our own achievements can keep ‘religious people’ from knowing true faith and salvation. 53. Matthew 21:43-44, Jesus said, “Therefore the kingdom of God will be taken away from you and given to a people who will produce its fruit. Anyone who falls on this Stone will be broken to pieces; anyone on whom It falls will be crushed”. Lord Jesus is the Cornerstone of Christianity, vs42. God planned the rejection of His Son both for salvation and for judgement. 54. Matthew 22:14, Jesus finished by saying, “For many are invited, but few are chosen”. Lord Jesus decides who is welcome in heaven, and who is not. 55. Matthew 22:21, Jesus answered, “So give back to Caesar what is Caesar’s and to God what is God’s”. Lord Jesus is wise in discerning insincerity. He also knows, and shares with His people, how to live in the most God-honouring way. 56. Matthew 22:30, Jesus replied, “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven”. Lord Jesus lifts our eyes, our hearts and minds infinitely higher. Super mysteries await us. 57. Matthew 22:37-40, Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbour as yourself.’ All the Law and the Prophets hang on these two commandments”. See Deuteronomy 6:5 and Leviticus 19:18. Lord Jesus requires you to live like He has told you in the Bible, please. 58. Matthew 23:12, Jesus said, “For those who exalt themselves will be humbled, and those who humble themselves will be exalted”. Lord Jesus reminds you that the best way up is always down. 59. Matthew 24:27 and 42, Jesus answered, “For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man”… “Therefore keep watch, because you do not know on what day your Lord will come”. Lord Jesus is returning in power and glory. God knows all the details. Let that inspire your confidence in Him. 60. Matthew 25:31-32, Jesus said, “When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne. All the nations will be gathered before Him, and He will separate the people one from another as a shepherd separates the sheep from the goats”. Lord Jesus gives no ‘fake news’. All He says is true. What He foretells will happen. Be sure to be on the right side. 61. Matthew 26:26-28, Jesus said, “Take and eat; this (bread) is My body” … “Drink from it (the cup) all of you. This is My blood of the covenant, which is poured out for many for the forgiveness of sins”. Lord Jesus bequeathed a solemn reminder of the price He paid for sinners’ salvation. 62. Matthew 28::18-20, the risen Lord Jesus said, “All authority in heaven and on earth has been given to Me. Therefore go and make disciples of all nations, baptising them in the name of the Father, and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age”. Lord Jesus rightly has the last word. It is up to us to do it. What are you waiting for? Ideas for taking this further If you have enjoyed this study, why don’t you do it yourself, on your own or with a small group of friends, using the other three gospels – Mark, Luke and John? I looked for all of the sayings or teachings of Jesus in Matthew’s gospel. Do the same in one of the others. It is a challenge to find a short one or two line application. Remember though, Christians grow through challenges! Express what you think Jesus means, using your own words. If you have a larger group, divide it into three and take one gospel each. When all are ready, share your suggested life-applications with everybody else for constructive comment. Be aware this may take a long time! Alternatively, you could study two text-sections from this chapter per day for almost any month, recording in a notebook what you (or your group) learn from it.

Thoughts from my journey with JESUS. Bible reading Psalm 120:1-7. As I am writing this there are peace talks happening in both Sudan and South Sudan. I pray they will soon succeed where others have tragically failed. The Transitional Military Council in Khartoum are meeting the Forces for Freedom and Change at the Friendship Hall in Khartoum, with mediation from Ethiopia’s Mahmoud Dirir and the African Union’s Mohamed El Hacen Lebbat, both on hand to help. Various committees are working on a constitutional declaration followed by forming a Sovereign Council.[1] In the South the Juba government and especially the holdout rebel group National Salvation Front are busy denying reports of reconciliation attempts made by the Archbishop of the Episcopal Church of South Sudan Internal Province of Central Equatoria State. ‘The Church is morally welcome, but the proper channels for negotiation must be worked through’, they say.[2] One of the toughest assignments Peacemaking is a very, very difficult task. The independent modern histories of Sudan since 1st January 1956, and South Sudan since 9th July 2011, both witness to this. I am sure many readers identify with the writer of Psalm 120:6-7: “Too long have I lived among those who hate peace. I am for peace; but when I speak, they are for war”. Our Lord Jesus wants us to be peacemakers Yet, our Lord Jesus still looks for every one of His followers to be a peacemaker. The word He used in His Sermon on the Mount eirenopoios comes from two smaller words, eirene simply meaning peace, and poieo the verb to make. To make peace. It sounds so straightforwardly easy! “Blessed are the peacemakers, for they will be called children of God”, Matthew 5:9. ‘Peace’ in the New Testament describes various connections, dealings and feelings that exist between people and people-groups. It describes both positively and negatively: 1. ‘harmonious relationships between people’ Matthew 10:34; compare with Romans 14:19; 2. ‘harmonious relationships between nations’ Luke 14:32; Acts 12:20; compare with Revelation 6:4; 3. ‘friendliness’ Acts 15:33; 1 Corinthians 16:11; Hebrews 11:31; 4. ‘freedom from molestation’ Luke 11:21; 19:42; Acts 9:31; 5. ‘order, in the State and in the churches’ Acts 24:2; 1 Corinthians 14:33; 6. ‘the harmonised relationships between God and people, accomplished through the gospel’ Acts 10:36; Ephesians 2:17; 7. ‘the sense of rest and contentment consequent to number 6’ Matthew 10:13; Mark 5:34; Luke 1:79; 2:29; John 14:27; Romans 1:7; 3:17; 5:1; 8:6. [3] The God of peace gives peace Other words for ‘peace’ used in some Bible translations include, rest, quietness and contentment. Eirēnē carries wide significance including ideas and beliefs of completeness, success, fulfilment, wholeness, harmony, security and wellbeing. The traditional greetings Hebrew shalom and Arabic salaam both carry word meanings of ‘wholeness, completeness, fulness and finished’. Paul uses the title “the God of peace” in Romans 15:33; 16:20; 2 Corinthians 13:11; Philippians 4:9 and 1 Thessalonians 5:23 to describe God Himself as One Who is and Who gives completeness and wholeness. Our Psalmist who wrote 120 knew opposition when he tried to be a peacemaker. He was for peace, but many around him always seemed to want to cause trouble. It appeared to be in their personal interests to keep disturbances going. In peace negotiating specific words and their meanings are very important. The Psalmist recognises the hurt and distress he had felt by being lied to and being deceived, vs1-2. Frequently different factions at peace talks understand or mean different things even though exactly the same words are being used. It’s much more serious, but it can be likened to the old joke about a boss giving a reference to an employee who was moving on to another job. He wrote to the prospective new boss, “You will be lucky if you can get this fellow to work for you” – words which can be understood at least two entirely different ways, each meaning the opposite of the other! In peacemaking all people can read the words on the paper, but precisely what are they meant to mean? Have the right people there The people present or represented at the talks are also crucial. Often we hear complaints like ‘there is nobody there representing this group or that viewpoint’. Here is where God has a distinct advantage. Because He knows everything and nothing is hidden from His eyes or slips from His memory, His perception and His judgement are always 100% just and righteous, turning out lovingly good and for the benefit of everyone from His creation who is involved. God’s character governs all His attitudes and His actions, which is why it is always worth studying and meditating on the character and nature of Who God is.[4] I personally think the character of the people involved in any peacemaking will largely determine the outcome of those talks. Trusting on every side is fundamental. If there are people you find you cannot trust ask God to help you. Each individual person must be a person of integrity – honest, honourable and firm in moral principles. At the right time God will reveal and judge those who do not meet His standards in this regard, Psalm 120:3-5. This thought may act as encouragement to us to wait on God for His time. It may also cause us to examine our own hearts and lives to ensure He can be with us rather than against us. In our calling to be peacemakers Paul tells us: “Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord. On the contrary: ‘If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.’” Romans 12:16-20. If it is possible … This phrase from verse 18 is our challenge, “If it is possible, as far as it depends upon you, live at peace with everyone”. Our Lord Jesus, on His way to be crucified on Calvary’s cross, showed us how to sacrifice ourselves in order to win others. From the cross He prayed, “Father, forgive them, for they do not know what they are doing”, Luke 23:34. The early Christian disciple Stephen is recorded praying similarly at his own martyrdom, “Lord Jesus, receive my spirit … Lord, do not hold this sin against them” Acts 7:59-60. Both our Lord Jesus and Stephen teach us by example to be more concerned about the eternal destiny of ‘our opponents or our enemies’ than about the personal consequences for ourselves here on earth. “We often face hostility. Though we know in Christ the way of peace, peace with God and inner peace, we may face strife in the world, perhaps even opposition to our Christian faith from family or close friends (see Matthew 10:34-39)”.[5] Peacemaking may be required internationally, nationally, intertribally, interfamily, within a single family or even between one person and another. An appropriate prayer to pray is 1 Thessalonians 5:23-24: “May God Himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The One Who calls you is faithful, and He will do it”, (italics mine). With whom do you need to seek peace right now? Please do it. A peace better than any peace the world gives One of the first blessings our Lord Jesus promised the disciples He was leaving on their own to face their world was “peace”. John chapters 13-17 is called The Upper Room discourse, where Jesus washes the disciples’ feet, 13:1-17; predicts His betrayal by the traitor Judas Iscariot, 13:18-30; predicts impetuous Peter’s denial of discipleship, 13:31-38. He comforts His followers with the promise of a heavenly home and the only God-given Guide and Saviour Who can take them there, 14:1-14. He promises One like Himself, the Holy Spirit, to enable and empower them to live as Christians, 14:15-31. Before going on to His teaching about the True Vine, 15:1-17; predicting intense persecution for disciples, 15:18-25; explaining how the Holy Spirit will become their strength and supplied sustenance, 15:26-16:15; looking to glory in His own sufferings, 16:16-17:5; and praying for His somewhat mystified disciples, including praying for you and me, 17:6-26; our Lord Jesus gave this almost incredible pledge to us all. It is recorded in the heart of The Upper Room discourse and we must transpose it into the heart of every aspect of our Christian discipleship. Jesus said, “Peace I leave with you; My peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid”, John 14:27. Every true Christian obediently living in step with their Lord Jesus Christ, has peace with God through Him as their Saviour, Romans 5:1. This peace is not a tentative truce. War with God is completely over for us. No negotiations or peacekeeping forces are needed. Since this is a true peace relationship between us and our God should we not make it so between us and every other human being we are living alongside? Peace with all people, because they are all made in God’s image just as we are? As our Lord Jesus said, this peace is very different from any worldly peace. It is not the result of compromise but arises from compassion. It does not need policing or enforcing because God grows it in the good soil and willing hearts of Christianly discipled lives. Men and women who live like Jesus do not fall out with other people even when they may disagree over certain issues. As we have seen, it is up to you and me to make it possible, Romans 12:18. Our Lord’s peace within us brings greater potential to our peacemaking. People who pray and possess God’s mysterious peace “Rejoice in the Lord always. I will say it again: rejoice! Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus”, Philippians 4:4-7. From these final thoughts of Paul to the Philippians, written in the prison where he was because of his service of his Lord Jesus Christ, we discover that true Christian peacemakers are people who live: focussing on God Himself, vs4 praying about everything, vs6, knowing that God is always the key person and prime mover having wholesome, secure, peacefully quiet minds as they submit themselves to following the Holy Spirit’s promptings and always honour their Lord Jesus from their hearts. Divine peace will hold you together even when your world is falling apart. This you can rely on. You may not be able to always hold on to God, but He will always hold on to you. Speaking peace to an impossibly turbulent storm I thank God that amidst my many bouts of illness and pain I can almost always get a good night’s sleep, sometimes with an extra hour or two in the afternoon too. One evening our Lord Jesus was out on the lake with a number of small boats when they were engulfed by “a furious storm”. Jesus was sleeping calmly while apparently all His disciples were resigned to drowning. When they desperately woke Him Jesus showed Himself to be the Creator and Sustainer of the world. He spoke peace to the storm: “He got up, rebuked the wind and said to the waves, ‘Quiet! Be still!’ Then the wind died down and it was completely calm”. Mark 4:39 in verses 35-41. The word ‘quiet’ in the older English Bible translations is our word ‘peace’.[6] If you were one of the disciples in the boat with Jesus, the unexpectedly sudden strong wind and heavy rain being angrily violent all around you, how would you have felt seeing Jesus peacefully sleeping with His head on a pillow in the boat? It would be easy to become cross and impatient with Him at His inactivity! Then imagine how would you feel as you watched and listened to Jesus? The Message translation reads: “Awake now, He (Jesus) told the wind to pipe down and said to the sea, “Quiet! Settle down!” The wind ran out of breath; the sea became smooth as glass. Jesus reprimanded the disciples: “Why are you such cowards? Don’t you have any faith at all?”” Mark 4:39-40. Our Lord rebuked the storm for being a storm in the wrong place at the wrong time! More seriously, notice what did He rebuke His disciples for being? ‘Faithless cowards’, vs40. People who were unreliable, untrustworthy, easily frightened, avoiding dangerous or difficult situations. The English language uses two expressions, possibly derogatory to the animals involved – ‘chicken’ and ‘scaredy-cat’ . I wonder what the Jesus we call ‘our Lord’ would say of our attitude towards truly Christian peacemaking? Is He genuinely ‘Lord’ of our relationships with other Christians? Other families? Other tribes? Other communities? Other nations? Other religions? Others in authority and in government? You must answer to Him for yourself, as I must answer to Him for myself. In this difficult area thank God as we put ourselves into God’s care He can be trusted to bring about miracles even greater than soothing and smoothing the Sea of Galilee. God will do it using our deliberately Christian and Christlike discipleship. Traditional Christian blessings (notice their focal point) “May the peace of God, which passes all understanding, keep your hearts and minds in the knowledge and love of God and of His Son Jesus Christ our Lord; and the blessing of God Almighty, the Father, the Son, and the Holy Spirit, be among you and remain with you always. Amen”. Based from Philippians 4:7. In the Old Testament God told Moses how the priests were to bless His people: “The Lord bless you and keep you; the Lord make His face shine on you and be gracious to you; the Lord turn His face toward you and give you peace”, Numbers 6:24-26, (italics mine). “Let the peace of Christ rule (meaning, let the peace of Christ be the referee or the umpire) in your hearts, since as members of one body you were called to peace”, Colossians 3:15, (italics mine). Between Jewish and Gentile background Christians God had worked His miracle, “But now in Christ Jesus you who once were far away have been brought near by the blood of Christ. “For He (Christ) Himself is our peace, Who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in His flesh the law with its commands and regulations. His purpose was to create in Himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which He put to death their hostility”, Ephesians 2:13-16, (italics mine). Unity in Christ overcame background divisions. May it do so today everywhere. Amen. Discussion guide 1. Look at the seven different usages of the word ‘peace’ I have listed near the start of this chapter, including reading the 24 Bible texts. Next, try to make a single compilation definition of ‘the meaning (note, singular) of the word peace in the New Testament’. 2. “If it is possible, as far as it depends on you, live at peace with everyone”, Romans 12:18. Is it ever right to say ‘It is not possible. I give up’? Share things in the surrounding verses which give encouragements to keep on going, or reasons to give up. 3. What benefits can you see – have you experienced – in our Lord Jesus’ pledge to us, His followers? “Peace I leave with you; My peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid”, John 14:27. Try and define “God’s peace” and “this world’s peace” as you do, highlighting the differences. 4. How does “God’s peace” help you, or someone else, living in proximity to a physical war? Consider Philippians 4:4-7 among other Scriptures. 5. “Divine peace will hold you together even when your world is falling apart”. True or false? Why? Give personal examples where you are able to. 6. Choose one of the four Christian blessings I have written to close the chapter. Prepare and share a two minute explanation and application of your choice to the group. Watch your time on this! Don’t be a long-winded speaker. [1] www.sudantribune.com 2nd August 2019. An agreement was initialled 4th August on TV. [2] www.sudantribune.com 1st August 2019. [3] Summary from W.E. Vine Complete Expository Dictionary of Old Testament and New Testament words (Thomas Nelson: Nashville, TN) 1996. [4] See my Christian Theology in a Sudanese Context chapters 7-20, in print, or online at www.colinsalter.net [5] Cyril Okorocha, Nigeria, Africa Bible Commentary Psalms (Word Alive: Nairobi) 2006, page 726. [6] For example see King James Version; Revised Standard Version; English Standard Version; American Standard Version.

Leadership, Integrity and Nation building. – by Madut Tong Ngor The purpose of this chapter is to examine leaders of “integrity” and their role in “nation-building” in Africa and particularly in South Sudan. Leaders of integrity are a great potential in building a nation that will enjoy the privileges of a unified whole, without discrimination of any type. My thesis is that leaders with integrity can consciously plan to weld their heterogeneous societies into a single nation. This is crucial for gaining people’s assent, allegiance and love for all their own people, not just a select few. Conceptual analysis The phrase “nation-building” is comprised of two significant terms. The first “nation” denotes people, an ethnic group or race. Meanwhile “building”, as Gyekye observed, suggests “putting parts together into a whole”.[1] An architect puts building materials such as stones, sand, wood, cement and others together to construct a house. The house is a complete piece of work by itself, a new object that is not just a bag of cement, a piece of wood or some sand. Despite this, the analogy of building is flawed in our case because it deals only with material things, not rational, conscious and moral beings such as peoples or ethnic groups. But it does give a bright picture of how nationalism should help all people coexist in African States. It is an impossible task without the Christian principle of “love”. Jesus commanded people to “love the Lord your God with all your heart, with all your soul and with all (your entire) mind” and to “love your neighbour as yourself”, Matthew 22:37, 39. One must be careful when dealing with the notional term “love” to pay attention to what the Bible says about it, not what we assume it to mean. Ideas such as Creation, salvation, revelation all show God’s love as well as His ongoing care for us. The concept “nation” etymologically implies a “birth group, blood-related group” Nation-building, according to Gyekye, is “a conscious and purposive attempt to bring different peoples (ethnicities) together to think, act and live as if they were one people, belonging to one large ethno-cultural community”.[2] The terms “conscious” and “purposive” are crucial because nation-building does not occur haphazardly; it is an outcome of a planned project by the statesmen, to formulate a new culture and identity for the multicultural, multinational, different ethnicities within the nation state. It is, therefore, a project that shows a meaningful future, as it draws on the existing traditions, institutions and customs and raises them to the national level in support of the nation’s claim to sovereignty and uniqueness.[3] A sovereign state is expected to be coherent, unique and strong in everything. Integrity is defined by Webster’s online dictionary as “firm adherence to a code of especially moral or artistic values, an unimpaired condition, the quality or state of being complete or undivided”.[4] According to Ngor, this definition “implies that integrity involves incorruptibility, soundness, wholeness, completeness (of character) and all values that a Christian (believer) treasures”.[5] These are the values that keep a leader on his/her way towards nation-building, which is badly needed in our country. Further, integrity as expressed in the Bible refers to two virtues: the first is the wholeness or completeness of human character or behaviour and second is about how a citizen should live in city-state.[6] The wholeness of a person’s character is crucial if he/she is to perform his responsibilities, as well as enjoy his privileges, in the nation state. Failure to adhere to these virtues will inevitably reduce him to selfishness. He becomes like a prey animal that chases and catches its victims just for eating, no less and no more. Any leader who misuses public resources lacks integrity and is thus no different from an animal who consumes its prey. Nation as ethnicity The book of Genesis describes how God in His wisdom has established the nations of the world out of the descendants of Noah, 10:32. So, it is not unreasonable for Herder to describe a “nation as natural a plant as a family, only with more branches”.[7] The author here uses two metaphors, namely a plant and a family, to express the essence of a nation. Despite its various branches or sections, it is the same plant or the same family. As a result, Herder would not embrace the idea of forming a pluralistic state, since it is ‘unnatural’ and so contrasting with his view of a nation as a natural phenomenon. By “natural” Herder meant that members of a nation are consanguine or share the same blood and thus can be considered as an extended family. This conclusion is, at least in my view, exaggerated, since blood-relatedness among the entire members of a nation is not an historical fact. It is more a matter of belief or feeling that members have about themselves, no more and no less. Although the term nation refers to a community of people who share language, history, culture, territory and possibly have common ancestral background that indicates their blood relationship, their characteristic ties are embedded in the ethos of solidarity, cohesion, sympathy and understanding.[8] Ethnicity in the latter sense is the feeling that one belongs to a group, which shares specific socio-cultural features. This feeling of belongingness to a group is the most outstanding mark of a nation. Nation, in this sense, may be seen as an ethnic group or a tribe. Consequently, an individual’s identity is often expressed in terms of his/her ethnic affiliation, even in a modern pluralistic state, namely a state composed of diverse ethnic groups, tribes or nationalities. For example, the statement “I am Dinka” may be uttered by a Dinka man from South Sudan; or “I am Fojulu” by a Fojulu person from the same country and so on. The point I want to make here is that there is a connection between nation and people, no matter if they have a defined territory or not. Politicians use expressions like Arab nation, Jewish nation and Kurdish nation for people who do not have well-defined territories, because they believe these people to have common origin, culture, language and history. The most used expression of ethnic group or ethno-cultural community is a tribe with its characteristic features exemplified in customs, habits and values that enhance its nationhood. Nation, according to Gyekye, refers to “cultural continuity and identity” whose essence is the language.[9] Consequently, he views the important step towards nation building to be creating “the sense of common nationality and national identity” in a pluralistic state or in multi-cultural situation (emphasis mine). The term “nation” that appeared in the “League of Nations, 1920” meant an “ethno-cultural community of people who have a sense of belonging together”.[10] The same term was used later to refer to an ethno-cultural group or a minority culture, who had no defined territory and thus are part of a political state. And, since they are part of a political state, they face the problem of being a minority within pluralistic state, which Hobhouse highlighted as, “the problem of dealing with a minority nation is the hardest that statesmen ever have to solve”.[11] Hobhouse here has singled out “minority nation,” an ethno-cultural community in a pluralistic state, as the hardest problem to tackle for a political state. This is because of the complexity of interests which African states, and particularly South Sudan, are experiencing today. Dealing with this problem is a responsibility of statesmen who represent the political body in their country. If the statesmen are careless about the common good of the nation state and promote instead their own little sectional interest at the expense of other minorities, it will be impossible to cultivate a “nation” or “nationalism” in that state. This is the primary meaning of the term “nation” as it was used in the early 20th century. The second meaning of the term “nation” in the phrase “League of Nations” is a state, for example a political entity such as Uganda, Kenya or South Sudan, a state which encompasses several “nations” in the first meaning of the word. This second definition of a “nation” has made it ambiguous. It can nonetheless be borne in mind that “nation” in its first meaning refers to a “community of people who believe themselves to be bound by some intrinsic ties”, but without well-defined boundaries or even a central government.[12] As a result nation, in its first sense, can be seen as a social concept, not a political one. It cannot be considered as a state since the latter has a sovereign political entity with territorial boundaries and a government that has final authority. So the term “nation” has two senses. Its first sense is not a political concept, but its second sense, namely ‘nation as state’ is a political concept. According to the first meaning, nationhood denotes the idea of cultural homogeneity, while, in its second sense, it denotes the idea of concentration of sovereign political power at the centre.[13] So, a nation-state can be regarded as a political entity with a culturally homogeneous citizenry and with a government. This is the type of state found mostly in Europe, but not in Africa. In Africa, states are usually heterogeneous and mainly fabrications of 19th century colonial systems. A multi-national state is one culturally heterogeneous ethno-national community. If it is one political entity, it may still enjoy characteristics such as linguistic homogeneity which will facilitate communication among all its members. Their social characteristics, too, include solidarity, interdependence and commitment to national causes and the interests of all fellow members of the nation. The nation-state shares basic values and common meanings to them all, which will ease their understanding of themselves, interpret their experiences, formulate their social identity, their national consciousness and – importantly – a sense of belonging. It is an undeniable fact that our world is devastatingly divided into so many states, each of which is occupied by either ethno-cultural communities or multi-national groups. The former is homogeneous in terms of culture, language, beliefs and values, but the latter is heterogeneous. Despite their diversity in culture, language and values, the Bible says that no member of these ethnicities has chosen to be in one community and not the other. It was God Himself who divided these communities into nations. All the believers worldwide were and are called by God from these diverse nations to be the illuminating light and the preserving salt that this world needs, Matthew 5:13-14. It is imperative, then, for us to be as God our Saviour expects us to be, making our light and salt effective by the actions of our daily life. Nation as a pluralistic state The second sense of the term “nation” is the state or country, particularly a pluralistic one. It is pluralistic because it is comprised of multi-national communities. Pluralistic means something that has many parts; for example, a pluralistic state has many tribes within its territory. Modern states, nevertheless, are comprised of several ethnic communities for two reasons. The first was the initiative by neighbouring peoples to establish “larger political units for mutual benefits of all kinds.” The second resulted from conquest by another invading people, who forced diverse ethno-cultural communities into states. Africa was not exceptional because colonialists amalgamated different groups in her territory into nation-states in the 19th century. For example, Sudan, Kenya, Uganda and now South Sudan are multi-national pluralistic states. Gyekye has cogently observed the failure of colonialists to be due to their inability “to realise that it is one thing to make Ghana or Kenya or Yugoslavia,” but “it is quite another to make Ghanaians or Kenyans or Yugoslavs”.[14] This quotation reveals two important things. The first is the state, which can be established easily by demarcating its boundaries, amalgamating diverse communities and then giving it a name like Kenya or South Sudan. The second part, which is the hardest, concerns the people and how they perceive themselves relative to the state. Do they perceive themselves as South Sudanese, Kenyans, or Americans and so on, or do they perceive themselves as loyal to their own original ethnicities like Dinka, Nuer, Bari and so on? Colonialists and many modern African political leaders have largely failed to realise the difference between establishing a state, and melding[15] multi-nationalities into unified loyalists to their countries. A homogeneous nation-state may not be a political entity with well-defined boundaries, but it is a social community. A heterogeneous state on the other hand is a political entity with a defined territory and a government. This heterogeneity in Africa has made the creation of nationhood, or building a nation within each state, crucially important. Let us examine how to engage in nation-building. The meaning of nation-building Before I embark on what nation-building means, I would like to show briefly that there is a difference between nation-building and national development. National development is about the economy, it is about roads construction, about clean water, hospitals, schools and so on. If these services are equitably distributed across the country in a way that benefits each ethnic group, then national development will be an effective tool of cohesion and solidarity for the state.[16] Developing a nation, therefore, is about rendering services that benefit all ethnicities within the state and thus can support nation-building. What then is nation-building? The question of building a nation is not easy because it involves multi-nationalities within the state on the one hand, while attempting to meld multi-cultural communities into having the characteristics and privileges of ethno-cultural community with a shared language, a feeling of belongingness, common experiences and shared values on the other hand. Kwame Gyekye, a Ghanaian thinker whom by now you will have gathered that I respect, defined nation-building as “… a conscious and purposive attempt to bring different peoples together to think, act and live as if they were one people belonging to one large ethno-cultural community”.[17] Nationhood demands clear planning, thinking and action. It is not fortuitous as many African leaders might have assumed.[18] There are two ways of welding a multi-national community into nationhood in the sense of an ethno-communal group. The colonial powers waged wars to join diverse ethno-cultural communities into nation-states, without their consent nor any consideration of their cultural differences. This artificial welding of multi-national communities into nations may make them susceptible to violent disintegration and thus erosion. One appropriate example of this type is Sudan, which was established by colonial power, but a war of liberation erupted one year before its independence in 1956. Although the liberating struggle took a long time to achieve its task, South Sudan seceded in 2011, leaving Sudan still a war zone because other non-South Sudanese also want to liberate themselves from it. This should be a lesson that we southerners must learn. The purpose of nation-building and independence is not demarcating the land and naming it South Sudan, but rather the formulation of a proper nation. The second way of establishing a state is voluntarily, as ethno-cultural communities join their efforts to establish it for their own good and everyone’s benefit. In Africa, colonialists destroyed this voluntary tendency by the people to form larger political communities in the 19th century. They conquered local communities and forced them into nation-states. African wars today are often the consequences of these forceful formations of states. But do not always blame the past. Political leaders in this continent today ought to ask themselves about the way they would like to govern themselves, as well as how to turn their multi-national states into peaceful and prosperous nationhood. Of course, this will ease people’s co-existence within a given territory. There is a debate about the relevance of the nation-state in Africa. Davidson, for instance, views the nation-state in Africa as a curse,[19] but Gyekye disagrees with him saying that it is not the nation-state which is a curse, but “the imposition of the type of nation-state tendentiously[20] designed for the African people by the colonial powers, a type that did not take into account the cultures and characteristics of the peoples forcefully placed within the same territorial borders and ordered to evolve a common form of culture and political life”.[21] The word “imposition” in the quotation implies lack of freedom of choice during the formation of these artificial African states spearheaded by the colonial powers. This act of imposing colonial orders on the nation-state without people’s consent is a curse that needs to be removed because of its negative consequences, still being seen by disintegration in many African countries today. Steps toward nation-building Previous discussions show that a nation is composed of an ethno-cultural community, namely a tribe. A tribe is a homogeneous community that has one language, culture and system of values, which ease relationships among its members, ensuring solidarity and cohesion within the community. A multinational state, by contrast, is a pluralistic community, heterogeneous by nature and thus lacking the privileges of the former. A multinational state is a state that is composed of various ethno-cultural communities or, shall we say, many tribes. The challenge at this juncture is how nationhood be gleaned out of this pluralistic or multinational state? In other words, is it possible to turn various tribes within a pluralistic state into a nation? In my attempt to tackle this issue, I will again rely on Kwame Gyekye, a Ghanaian thinker who twenty years ago endeavoured to answer the types of questions I have just posed. He has suggested six steps that could possibly lead to nationhood in a pluralistic state. I will reflect on them as follows: 1. Understanding the privileges of the ethno-cultural community is crucial, because they reflect the true portrait of nation-state as well as showing how the people within a given state have to think, to act and to behave in such a pluralistic and complex environment. The environment here is described as pluralistic and complex because of its various tribes, while its complexity comes from their different interests, both as individuals and as communities. The citizens of pluralistic nation-states should think, act and pledge allegiance to the state, resembling that of loyalty to the ethno-cultural community, because they pursue the collective good for themselves no matter what their ethnic background. Here, each person will inevitably find him/herself cooperating in the advancement of the national good. Pursuing the collective good for all citizens is impossible if the citizens of the state, particularly political leaders, have no love of God in their hearts towards themselves and others, Matthew 22:36-40. 2. Creating an open society, a democratic body in which the interests of all citizens are equitably considered. The main characteristics of this society are that burdens and responsibilities are distributed, not on the basis of ethnic background or who you know, but on the basis of merit, credentials and performance. It is a society that endeavours to ensure equal rights of all the citizens in the state, because it has given democracy the primacy and thus has considered people-participation as the principle of political thought and behaviour. Consequently, it resists all types of tyranny and cherishes democratic government and public accountability, while encouraging the politics of participation in the state. If everybody, particularly each ethno-cultural community in a pluralistic state, has the chance of participation, that nation-state will eventually secure the loyalty of all the various ethnic groups within its territory. In this open society, people of different backgrounds within its premises can have the opportunity of sharing political power, including up to the office of president. Since political domination can be perceived as a dangerous threat to the interests of minorities in this multinational state, it can thus be peacefully resisted. Political participation of all citizens in a multinational state suggests that the constitution should be designed in a way that the office of president must rotate among all ethnic groups in the state. That the president should be elected from even minority groups is a sign of social cohesion, solidarity and unity within the nation-state. 3. National development should be done in an equitable way – that is, it should be done equally throughout all regions of the nation. This crucial step of nation-building is achieved only when there is a meaningful policy of decentralisation in the state. Consequently, the decentralised system will eventually promote democracy, through which members of various ethnic communities will practise their talents as they participate in economic development of the whole state. 4. In order to achieve nationhood, members of various ethno-cultural communities should have a positive attitude towards themselves within their multinational state. This will doubtlessly enhance relationships among different neighbouring communities. In this way, they will never divide the citizens into ‘outsiders’ and ‘insiders’, namely those who do not belong to the tribe and true members of the tribe. The former is not a stranger, but a brother because he/she belongs to the ethno-cultural group. 5. Respect based on human dignity. Every human person deserves respect because he/she entertains feelings of dignity and self-esteem, which he/she expects others to acknowledge, irrespective of background, ethnicity or even religion. Christians should accordingly show this respect to every individual ethno-culture, wherever they live within the same umbrella, same roof or same state. Indeed, all true Christians must lead the way forward. 6. Avoidance of partiality that often privileges one ethnic group or region over the other. The attitude of supporting one group or opinion more than others, instead of being fair to everyone, will be a huge threat to the process of nation-building or nationhood. This partiality has historically often emerged as a matter of superiority or domination on the basis of big numbers, culture, or wrong politics over those who are minorities and thus it may quickly turn into ethno-cultural conflicts within the state. Here, we should remind ourselves that impartiality is the antidote of any kind of discrimination in the state. It will inevitably lead well to the creation of nationhood. Israel was composed of twelve tribes who lived together for a very long period until some of them were compelled to secede under the poor leadership of Rehoboam, son of Solomon, 1 Kings 12:1-17. That was not a good time in the history of Israel. If the leaders of this continent, and South Sudan particularly, entertain a life without integrity, where they keep practising partiality, it will continue to threaten the unity of the state and thus make nationhood an impossible task for us. The state ought to be fair to everyone in it and render developmental services equally across the regions. This will eventually make the various components of ethno-cultural groups feel that they are politically and culturally equal to their other fellow citizens. Equality here is not in terms of numbers, education, culture and political development, but in terms of humanity, dignity and the recognition of perceived needs. Building a nation doubtlessly necessitates the development of a common language, national culture and identity. If the state fails to develop a common language for various ethno-cultural communities and instead recognises officially all languages, there will be two consequences. The first is that the sense of national identity and culture will be limited to the dominant language group or ethno-cultural community. Second, it will impede the development of the national identity expected to be in a multinational state, as well as it will also hinder the transfer of people’s allegiances and loyalties to the larger state. In this case, the state must decide whether it recognises all ethno-cultural languages for development, and thus each language group will maintain its national identity at their level, or the state will decide to support one (perhaps two) main languages as official, so that only they can be used in offices, courts, schools, commerce and so on. The latter will create a national culture and identity in the long run, as it occurred in Tanzania where Kiswahili functions as the national or official language of that multinational state. National culture and identity The main purpose of building a nation will be to create national culture that will be embraced by various ethno-cultural communities within the state. Culture originates from the Latin word “Cultura”, meaning ‘to cultivate’, and signifies the cultivation of national arts, sciences, beliefs and value systems. Culture, as Oxford Advanced Learner’s Dictionary[22] says, is wider than this in its meaning, to the extent that it includes way of life, art, beliefs, attitudes and even ways of growing seeds or breeding animals. If a nation is cultured, it is well-educated, able to understand and enjoy art, literature and music as well as beliefs and values. This is not only confined to general educational knowledge. All Christian believers are expected to be cultured in our faith so that we can live uprightly before God our Lord and Jesus Christ our Saviour. The psalter describes the cultured believer as a happy person, because he/she puts their knowledge into practice every day in every way, Psalm 119:1-8. National identity on the other hand does not come to us in this chapter with the sense of an ethno-cultural group (or a tribe), but in the sense of multinational communities. In these, each person has to pledge allegiance, not to his/her immediate community (narrowly known as a tribe), but to the state at large. For example, I identify myself as South Sudanese, Christian and Dinka, but not vice versa. The same is true of everybody living in this world. He/she identifies himself with the state as, say, an American, British, German and so on, followed by his religious affiliation, Christian, Muslim, atheist etc., and finally his origin Welsh, English, Dinka, Moro, Shiluk and more.[23] National culture and identity are of great significance for three reasons: 1. For the enhancement of national cohesion, solidarity and the amalgamation of various multinational groups 2. It makes the solution of national problems easier because of the common viewpoint 3. It makes citizens appreciate the importance of current events and their meanings, which are thus relevant for interpretation by the whole society. To build a nation, therefore, is to maintain national culture and identity which will ensure people’s consciousness about who they are as well as their way forward. How then is national culture created? The creation of national culture is not the responsibility of one person, but it is a project that a new state like South Sudan should embark on for realisation of our hopes. There are two ways of creating national culture: first, by adopting common components (music, dancing, sculpture, painting…etc.) from all ethno-culture groups within the state, developing and raising them to the national level; and second, by building new national institutions that will embrace values, new symbols, even myths based on the common past, for example the myth that “Dinka and Nuer are step brothers”. All these will enable ethno-cultural groups to identify themselves with different aspects of culture within the state as their own. People do not lose anything, but they gain a lot. This will not be an easy task but it will realise itself as time goes on. It is a task that can be initiated by leaders with integrity, who do not focus on the negative aspects of society but on the positive ones, then use the latter to eradicate the former, because their hearts, motives and eyes are pure, Matthew 5:8; 6:1-6, 22-23. Let us therefore build South Sudan as “one nation, one people” with integrity, to be one great country with all its ethno-cultural groups. Conclusion Building a nation is a project that leaders with integrity can embark on consciously and purposefully in order to gain multi-nationals’ allegiance and commitment to the state. It is a crucial move since it guarantees cohesion, solidarity and the unity of the state, nation or country. Furthermore, nation-building is necessary because it secures the creation of national culture and identity. This national culture is embraced by all the citizens of different ethnicities within the state because it is gleaned from the cultures of these groups and then lifted to the national level. No leader(s) can do this unless he/she enjoys integrity of character and so does not discriminate ethnicities or their members due to their origins. Building a nation out of plurality is tedious, but it can be done with integrity. I hope this project will soon be planned purposefully and conscientiously in our country, namely South Sudan. I want to sing joyously with everyone else, “How very good and pleasant it is when kindred live together in unity”, Psalm 133:1. “How good and pleasant it is when brothers and sisters live together in peace!” “How wonderful it is, how pleasant, for God's people to live together in harmony!” “How wonderful, how beautiful, when brothers and sisters get along!”[24] Living in unity implies consensus, thinking and acting ensemble in running national affairs. Let us as people of South Sudan live in unity and serve our national cause instead of our selfish desires. Our personal integrity is the road towards true nation building. Discussion guide Using this chapter and Scriptures quoted 1. Why is it crucial that “leaders with integrity … consciously plan to weld their heterogeneous societies into a single nation”? List as many positives and negatives for doing/not doing so as you can think of. Consider the implications from Matthew 22:37-40. 2. Discuss the implications of saying “I am Dinka”, “I am Fojulu” when you live in a nation called South Sudan. Is it better or worse to say, “I am South Sudanese”? Why? Consider Genesis 10:32; 11:7-9; 12:1-4. 3. Thinking about being from ‘a tribe’ or being from ‘a nation’, how can Christians “make our salt and light effective by the actions of our daily life”? Matthew 5:13-16. What perspectives may we chose to moderate? Why? 4. Most, if not all, people would not want to wage war to “meld … multi-ethno communal groups into nationhood”. Why, apart from the obvious terrible humanitarian costs of war? What does winning a war not do? 5. Considering Madut’s “six steps that could possibly lead to nationhood in a pluralistic state”, put them in your order of priority. If you were the nation’s leader, which would you work on first, and why? 6. What do you learn about integrity in leadership from 1 Kings 12:1-24? After considering verses 4,6,7,10,11, how do verses 15,22,24 affect your thoughts? Reflect on and apply this to today’s situations. 7. Why is being “pure in heart” important for everyone? Matthew 5:8; 6:1-6; 6:22-23. [1] Kwame Gyekye Tradition and Modernity: Philosophical Reflections on African Experience (Oxford University Press: Oxford, UK) 1997, p.85. [2] Kwame Gyekye Tradition and Modernity: Philosophical Reflections on African Experience (Oxford University Press: Oxford, UK) 1997, p.85. [3] Armin Von Bogdandy, Stefan HauBler, Felix Hanschmann, and Raphael Utz. State-building, Nation-building, and Constitutional Politics in Post-Conflict Situations: Conceptual Clarifications and an Appraisal of Different Approaches in Max Planck Yearbook of United Nations Law, Volume 9, 2005, p. 579-613. Edited by Armin von Bogdandy and R. Wolfrum. http://www.mpil.de/files/pdf2/mpunyb_bogdandyua_9_579_613.pdf retrieved on October 21st, 2017. [4] https://www.merriam-webster.com/ [5] Madut Tong Ngor Integrity—an Influential Characteristic of the Christian Life in Issues Facing Christians in Sudan Today edited by Pastor Colin Salter (Weefour Publications: Redruth, UK) 2009, p.87. [6] Ibid. p.87. [7]Quoted in Kwame Gyekye Tradition and Modernity: Philosophical Reflections on African Experience (Oxford University Press: Oxford, UK) 1997, p78-79. From Johann Gottfried Herder (1877-1913) Herders Sämmtliche Werke ed. B. Suphan (Berlin: Weidmann). [8] Kwame Gyekye Tradition and Modernity: Philosophical Reflections on African Experience (Oxford University Press: Oxford, UK) 1997, p.79. [9] Kwame Gyekye Ibid. p.80. [10] Ibid. p.80. [11] Leonard Trelawny Hobhouse Social Evolution and Political Theory (The Colombia University: New York) 1911. Republished (Cornell University Library: Ithaca, NY, USA) 2009. [12] Kwame Gyekye Tradition and Modernity: Philosophical Reflections on African Experience (Oxford University Press: Oxford, UK) 1997, p.80. [13] Ibid. p.81. [14] Kwame Gyekye Tradition and Modernity: Philosophical Reflections on African Experience (Oxford University Press: Oxford, UK) 1997, p.82. [15] melding - If several things meld, or if something melds them, they combine or blend in a pleasant or useful way. https://www.collinsdictionary.com/dictionary/english/ [16]Kwame Gyekye Tradition and Modernity: Philosophical Reflections on African Experience (Oxford University Press: Oxford, UK) 1997, p.84. [17] Kwame Gyekye Tradition and Modernity: Philosophical Reflections on African Experience (Oxford University Press: Oxford, UK) 1997, p.85. [18] You can describe something as fortuitous if it happens, by chance, to be very successful or pleasant. https://www.collinsdictionary.com/dictionary/english/ [19] Basil Davidson The Black Man's Burden: Africa and the Curse of the Nation-state (Random House: New York, USA) 1992. [20] Tendentiously – expressing a particular opinion or point of view very strongly, especially one that many people disagree with. https://www.collinsdictionary.com/. [21] Kwame Gyekye Ibid. p.86. [22] https://www.oxfordlearnersdictionaries.com/definition/english/ [23] I would say, I am first a Christian, then I am British, and finally I live in Cornwall – the editor . [24] In order: New Revised Standard Version; The Voice translation; Good News Translation; The Message.

Acts 10. Church Growing Pains. The New Testament church had problems with bringing new converts from different races into their fellowship. Prejudices that build up over many years do not disappear immediately. Even if a variety of people are converted and do join the church that still does not resolve these issues. Acts 6vs1 reveals groups within the one church, powerful lobbies representing one party's interests against the others. It happens everywhere even today. I was at a church recently where a group of visitors came to join the morning service, stay for lunch and attend the afternoon workshop. There were about fifteen visitors and approximately twenty in the regular congregation. Everyone was white and English, coming from two towns about five miles apart. Over lunch there were two camps sitting on either side of the hall! With just a couple of exceptions people preferred the folk they knew to the ones they did not - although they could not make a real judgement because they had never actually tried to relate to the others. Brenda and I only knew a couple of people in both groups and we had quite a quiet lunch except when we made the effort to go and mix with others. Perhaps there is a key. It takes an effort to break down the "I don't know you" barrier. It runs the risk of rejection. It runs the risk of being misconstrued - "I wonder what he is after?" We do all prefer to remain comfortably with our known friends, but where does that put newcomers, especially those whose culture and lifestyle is quite different from ours? In Acts 10, and especially verses 9-20, Peter learns a valuable lesson that we must learn too. Peter was an experienced church leader. He was there in Acts 1vs8 when the disciples were told they would be witnesses for Jesus Christ. He knew the promise Jesus had given. He experienced the power of the Holy Spirit on his life and ministry. He had brought his own life into line with the purpose of God, to win the lost world back into a saving relationship with the living God. Over a few years he had been in the forefront of witnessing: he was the spokesman on the day of Pentecost, Acts 2vs14, he took the initiative when the lame beggar was healed by the temple, Acts 3vs16, he testified boldly before the Sanhedrin, Acts 4vs10, and there were many other times the church followed Peter's lead. Yet he still did not know all about evangelism and God used this time when he was drawn aside to teach him the next step of obedience. Peter was always a man of prayer. That helped in keeping him open to what God wanted for him. He prayed before Pentecost, Acts 1vs14, he regularly prayed at the temple, Acts 3vs1, he prayed when the church was persecuted, Acts 4vs31, he prayed as leadership was delegated, Acts 6vs4, he prayed with the dead body of Dorcas before she arose, Acts 9vs40. Now, in Acts 10vs9 he is having a pre-lunch prayer time on the roof of Simon the tanner's house by the sea. God was going to show him that there were people outside of his own Jewish background who were open to the movement of God's Spirit and that Peter would have a God-given opportunity to get in amongst them. I like Acts 10vs10 because it gives me biblical warrant for feeling hungry and wanting something to eat! Peter's appetite was a key part in this lesson too. In the trance he fell into, (the Greek EKSTASIS being a condition in which ordinary consciousness and the perception of natural circumstances were withheld, making the soul susceptible only to the vision implanted by God), God used his hunger to test his resolve in keeping to the strict Jewish eating laws. A sheet was lowered from heaven with "all kinds of four-footed animals, as well as reptiles of the earth and birds of the air. Then a voice told him, "Get up, Peter. Kill and eat." Acts 10vs12, 13. Peter refused. All his upbringing, his knowledge, the way God had used him to date, told him that he could not eat these 'unclean' meats, those prohibited in the Jewish Levitical laws. Notice Peter knew his Bible, Acts 10vs14. He called these creatures 'unclean' on the basis of Leviticus 11vs4-8 etc. Peter also knew his Lord's voice, Acts 10vs14 he says "surely not, Lord!" He knew himself too. He was plunged into deep thought and meditation by this whole incident. Why would God tell him to do things God's own law had proscribed? Was he mistaking God's voice? Had he misunderstood the Scripture? Was God testing him to see if his human appetite would overcome his Jewish principles? I have mentioned earlier in this book that God guides us in different ways but never in contradiction to His own word. Here is an example of God leading a man from a specifically Jewish interpretation of God's law into a specifically Christian understanding. Peter had brought with him into his Christianity a great deal of non-Christian, pre-Christian, understanding. He was now having to unlearn that before he could make any further progress. With all his experience in being used by God Peter was still teachable. That is a big mark in his favour. So many of us when we have been used in particular ways gradually become entrenched in those ways. We do the same things again and again, with less and less effectiveness if we are honest, but we keep going because God has blessed this way in the past. Many Christians I know find their church systems and structures a real hindrance to modern evangelism and discipleship. More recently we have been encouraging Christians with evangelistic hearts to reach out to the lost in parallel with their church. We suggest they do not work in competition with a church whose meetings and methods are unhelpful, but rather work as a complement to it. Several have started homegroups to pray for the area, midweek, and on a different night to the meeting of the church (if there is one). Then by using homes, meals, fun evenings, children's clubs or whatever they have won friends and neighbours to Christ. Others in the church who have the vision to join in do so, those that don't, don't! Once there are some new believers nurture must take place. Again this can happen in homes or in the church if it is suitable. Sunday after church or midweek evenings are good times. If the new believers pray, worship, learn from the Bible and occasionally break bread in their nurture groups, who is to say they are not in church, whether they actually go to a traditional Sunday church or not? According to the New Testament church is people not premises, church is a body not a building, and church is helpful towards Christian growth, not a hindrance. After Peter's pondering of the vision, God the Holy Spirit gave him a word of knowledge, Acts 10vs19, 20. "While Peter was still thinking about the vision, the Spirit said to him, Simon, three men are looking for you. So get up and go downstairs. Do not hesitate to go with them, for I have sent them." These were the men from Cornelius. Cornelius was a centurion, a non-commissioned officer in charge of one hundred men, members of the Roman occupying forces. The barracks where he was based in Caesarea were a noted trouble spot because of frequent hostilities between Jews and Gentiles. Cornelius was notable for four characteristics: 1. He was a responsible man, in his work and his family, 10vs1, 2. 2. He was respected by those around him, 10vs22. 3. He was religious, 10vs2. 4. He was ready to do anything to know God better, 10vs7, 8. We could add that he would have been rejected by the early Jewish Christians from a close intimate fellowship, because he was an 'unclean Gentile'. So God prepared Peter for a complete change of direction in his ministry. The last four words of the Spirit must have been ringing in Peter's ears as he went to meet the men from Cornelius. "I have sent them." They requested Peter go with them to the Roman soldier's home. Peter knew he would get severe criticism from many of his own people for going (and he was right, Acts 11vs2). But the Holy Spirit had said "I have sent them." Peter had to choose whether to go along with God or to go along with the traditional crowd in the church. That is a very hard choice when you face it in practice. One hundred times more difficult than when you face it in simple theory. Full credit to Peter that he went forward. 1. He made himself available for God to use, Acts 10vs23 "...the next day Peter started out with them and some of the brothers from Joppa went along." 2. He was aware he was nobody special. When Cornelius fell at his feet he instantly, Acts 10vs26, "Made him get up. 'Stand up', he said, 'I am only a man myself." He did not let being God's leader doing a new thing go to his head. 3. He was an ambassador for Jesus Christ. When you read Peter's sermon to Cornelius' household from Acts 10vs34-43, notice how he centred in on Jesus Christ. 'God was with Jesus. We are witnesses of everything he did. People killed him on a cross. But God raised him from the dead. He commanded us to preach.' Peter had every confidence that before all these Gentiles he could preach the life-changing Gospel of Jesus Christ. 4. Peter was amazed at what God did, Acts 10vs44, "While Peter was still speaking these words, the Holy Spirit came on all who heard the message." The Christian Jews were astounded that God could bless these now Christian Gentiles in exactly the same way as He had blessed them. That showed their initial prejudice. It also showed their instant partnership from then on. They were going to work together, Jews, Gentiles and God, to bear witness that in the Christian church there are no racial distinctions. As Paul was to later write "For we were all baptised by one Spirit into one body - whether Jews or Greeks, slave or free - and we were all given the one Spirit to drink" 1 Corinthians 12vs13. A friend of mine was in a church where I was preaching. I used the words of Jesus to Paul in Acts 9vs6. "Now get up and go into the city and you will be told what you must do." God lodged those words into his heart in such a way that he went on to become a London City Missionary. It was not the only step in his call, but it was a very real step. Maybe God will use this chapter to help make clear to you His next step for your life? Discussion questions Is it possible to walk into your fellowship and out again without being welcomed? Are you self-centred as a fellowship? If everyone in your fellowship reached out in their street, in the school, in their job - share how many different parts of the community would be reached? List them out. How can you grow in your Christian faith and reach out to people who don't know Jesus? Do you think you would be seen by other Christians as too different and forsaking the meeting?

Bible reading Romans 12vs14-21. My life (put) alongside God's word, volume 1. “Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody,” Romans 12:17. (Italics mine). Ever since our human nature fell into sin we have found it very hard to resist taking revenge when we have been (or feel we have been) wronged. This is true for us as individuals and for our communities. However, the Bible teaches Christians must see “revenge” as something we do not seek, read Romans 12:14, and then vv17-21. As Jesus died on the cross He did not retaliate against His Jewish accusers or His Romans executioners, 1 Peter 2:21-23. Verse 24 continues: Jesus “bore our sins in His body on the tree, so that we might die to sins and live for righteousness”. Because our Lord and Master Jesus did not fight back but chose to suffer Himself, surely we must do the same as He did? The church I pastored in Khartoum was written about in a Sudanese national newspaper, the Khartoum Monitor, on the 12th October 2002. A nearly full-page article was headed: “KIC (spelled in full) is an agency of organised subversion”. I quickly met with the Elders. We decided not to answer the charges (although we could have). We chose to say nothing to the editor and to write no reply to the accuser. We let the accusations pass us by, even if people thought that we were being weak, which many cultures did. By saying nothing we were actually being strong Christians! As a result of this wisdom from my Elders, the matter went no further. In a few weeks the charges were forgotten about. There was no private argument, no public debate, no violence at church meetings, and no anger expressed. Because one side refused to fight, there simply was no fight! In a small way this was obeying the principle of Romans 12:14, 17-21. The Christian church in Rome was quite like our Sudanese churches. They were mixed congregations and communities who did not always get along with one another. They were also a minority as Christians in a city and country dominated by other religions. And they were not even the founding fathers of the Christian church in Rome, but their successors, not always given (or due?) respect. This is “a recipe for conflict, divisions, arrogance, boasting, judging, disunity and lack of love”.[1] Notice the four things Christians are not to do: 1. “Do not curse (those who persecute you)”, v14 2. “Do not repay anyone evil for evil”, v17 3. “Do not take revenge”, v19 4. “Do not be overcome by evil”, v21. Any form of retaliation, getting your own back, taking revenge is forbidden to the followers of Jesus. Think of Jesus “He Himself never hit back in either word or deed”.[2] Romans 13 shows us how the State can deal justice to the lawbreaker, but the individual Christian can never say: “I am going to take an eye for an eye, (or a cow for a cow, or a field for a field, or a home for a home, or a brother for a brother, or a daughter for a daughter, etc.)”. Think of what Jesus could have done from His cross. He was Almighty God in human flesh. Then remember, that He did not do these things! He prayed, “Father forgive them, for they do not know what they are doing”, Luke 23:34. Notice the four positives for Christians in Romans 12:14,17-21: 1. “Blessing”, v14, means to wish people good. Jesus taught us even more than this, Luke 6:27-28. Take real action and do your enemy good. 2. Let everybody see, and (if possible) approve of, the creatively good actions you are living out in the conflict, vv17-18. 3. “leave room for God’s wrath”, v19. When we leave retaliation and revenge to God we take the evil out of conflict and, in essence, turn the other cheek, Matthew 5:39. God may choose to use the State for later punishment (see Romans 13:1-4), or His Judgement certainly will ultimately come in Eternity. By being positively Christian we have room for sharing social service to our enemies, v20. 4. “Overcome evil with good”, v21. When we allow ourselves to respond in any of the worldly ways (see points 1-4 earlier in the chapter) we add evil to the evil of the conflict. But when we respond in the good and positively Christian ways (see these points 1-4) we replace evil with good and the fire of evil will go out, given time. We will have stopped giving fuel to the fire. “Believers should not be the ones responsible for any lack of peace in their communities or in their relationships with unbelievers”.[3] We live in an important era for the Sudan and South Sudan. We are the only people who can be a salt effect and a light influence for good, in our own particular historical time. May we who say we are Christians show we are followers of our Lord Jesus Christ. Even if we are taken to the cross, we know resurrection to a better kingdom follows! Discussion questions: 1. Describe a situation you have known where an individual or a group have taken revenge on another person or people. How could it have been avoided? 2. Try to apply Romans 12:17-21 to that situation. How could it have worked out in practice? 3. In Matthew 27:11-14 our Lord Jesus said very little in His own defence against charges made. Why do you think this was? 4. Is it an example for us? Why? Why not? [1] David M. Kasali Africa Bible Commentary (Word Alive: Nairobi, Kenya) Romans p.1349. [2] John Stott Bible Speaks Today Romans (IVP:Leicester) 1994, p.334. [3] David M. Kasali Africa Bible Commentary (Word Alive: Nairobi, Kenya) 2006, p.1370.

Christian theology in a Sudanese context. The essential nature and character of God. The Omnipotence of God Which of the two following has the most power? An electricity generating station like the new one, being built as I write, at Meroe, 400 km north of Khartoum on the Nile? The French company supplying the hydroelectric unit say it will be capable of generating 1,250 megawatts from its ten turbines. That is three times as much electricity as Sudan produces now. It is planned for the building to be finished and fully working sometime during 2008. Or a spectacular lightning storm in the dark sky, releasing flashes of light caused by discharges of electricity between clouds, or between a cloud and the earth? My wife, Brenda, and I used to enjoy watching these from the garden of our home in Bahri, often when the power was cut! God’s power is beyond measuring. It is much greater than either of the examples above. Every hour of the day, every day of the week and every week of the year, God sustains life as we know it. ‘Omnipotence’ means ‘having very great or unlimited power’. It is right to stand in awe of God. The whole of creation and nature display His ability. From the huge starlit sky we see at night, to the smallest detail studied on a butterfly’s patterned wing, the world around us shows God’s power (Romans 1:20). From our home I regularly watched several papilio demodocus, the 4.5 inch (115mm) African lime butterflies with pale yellow patterns on very dark brown wings and two false red eyes on their back wings. (Locally they are called ‘Abu Dagiig’). As they enjoyed our flowering shrubs, I enjoyed watching them, and I often thought about God’s powerful care for His creation. God spoke creation into existence. His word must be powerful too (Genesis 1:3,6, etc.; Hebrews 1:3). Scientists can achieve great things in our world because God’s keeping power can be trusted. Things God has made will always act the same way under the same circumstances. These ‘laws’ enable agricultural and medical development among other things. God is able to bring His creation to make exceptions to His own rules: the sea held back by wind (Exodus 14:21,22), the sun standing still in the sky (Joshua 10:12-14), hungry lions kept from harming God’s man (Daniel 6:21,22). We call these ‘miracles’. They are also signs of God’s almost unbelievable power. The word ‘Almighty’ is used 56 times in Scripture, but it is never used of anyone except God (for examples: Genesis 17:1; Ruth 1:20,21; 1 Kings 18:15; 1 Chronicles 11:9). Even in difficult times, the people in the Bible proved God was able to keep every one of His promises. Important questions arise here: 1. If God is so powerful, why does Satan appear to be able to do so much? The Bible shows us that Satan only has the power to do what God gives him permission to do (Job 1:6-12; 2:1-7). God does not destroy Satan, because Satan is working out a part of God’s plan in others (Luke 22:31,32; 2 Corinthians 12:7-10; 1 Peter 1:6,7). God’s will is the final cause of all things. He is the sovereign, independent, absolute, ruling Person in power. 2. Can God do anything? No He cannot! He cannot make a square circle! Everything God does makes good sense, while a square circle is a nonsense. God cannot commit suicide! Suicide would bring a change into God’s living being. Since God does not change, His suicide is not possible. God can do everything that His infinite and consistent nature logically allows Him to do. Nothing outside of God makes God do anything. God exercises His omnipotence by always putting His sovereign supremacy into practice. He will never contradict Himself. He will never do anything He chooses not to do. God is so secure, so powerful, and so much in control of everything, that He is able to allow people to choose for themselves which path they will take.The Bible shows Him saying: ‘If you do this, I will do that’, (Genesis 2:16; Exodus 19:5; Joshua 24:14-27). Human responsibility is the product of divine sovereignty. Human responsibility adds to God’s sovereignty, it does not take away from it. Thinking it through. (a). Why does God do some good things and not others that we feel should be done – when He is obviously able to do them all? (b). Can God break His own rules? (c). How should we respond when God seems to be doing nothing to help us?

lessons for today, from each of the Old Testament's Minor Prophets. God Rules, O.K.? Index: Men who Speak for God Micah 3:5-8 God's Judgement is Coming Joel 2:1 God's Concern for the World Jonah 3:2 God Requires Social Justice Amos 5:14 God's Faithful Love Hosea 3:1 God's Witness Against Us Micah 1:2 God Does No Wrong Zephaniah 3:5 Trusting God's Timing Nahum 1:3 Asking God 'Why?' Habakkuk 1:13 God Avenges His People Obadiah verse 15 God Will Be First Haggai 2:8-9 God Wants Our Renewal Zechariah 4:6 God's Claims on His People Malachi 1:14 Men who Speak of Jesus Micah 5:2-5 These sermons are available to listen to, and to download HERE God Rules, O.K.? Cartoons from freebibleimages.org unless stated otherwise.

Leadership, Integrity and Nation building. - by James Dema Marchello The misleading sacred/secular divide The dichotomy of dividing work into the secular and spiritual has caused lots of confusion in the way Christians conduct themselves in the affairs of this world. The title of this chapter could be misleading as well. It could easily be understood that some roles are spiritual while others are secular. Because of the sacred/secular divide, many Christians are made to believe that any work or service done in the church or parachurch organisation is spiritual, while any work done in the public arena, such as in government offices and other business sectors, is not spiritual. Hugh Whelchel has rightly commented that “One of the problems of our current Christian culture is that we have embraced the spiritual/secular divide. This divide is a distorted worldview, a false dichotomy, which suggests that some of the things we do are spiritual (and therefore more valuable to God) while the rest are secular. This perspective says the secular is not necessarily bad, it’s just unimportant to God.”[1] This misunderstanding, according to Whelchel, creates a distinction between secular and sacred which is artificial and was not the practice of the early church history. For the reformers, according to Whelchel, “all work is noble if it is accepted and done as work unto the Lord.”[2] My point of view underscores what has been voiced above, that any role carried out by a believer in Christ is sacred. Whether such work is holding a public office as an employee in the government office or a business company. As a Christian employee, you may be a clerk, an accountant, a commissioner, a parliamentarian, a school teacher in a public school teaching chemistry or any other subject assignment to you as per your qualification. One wonders as to what Jesus Christ would say if He was asked how He would keep His testimony in a secular role, or if one were to ask Him how His spiritual life was? Such inquiry would make Christ wonder because for Him the whole of His life is spiritual—eating, preaching, teaching, and walking. The dichotomy stated above between secular and sacred was I presume not in the mind of Jesus Christ. His life and ministry while physically on earth were one whole. Anywhere He conducted His affairs was all spiritual. I agree with Douglas Birdsall when he said that “Wherever we are actively connecting with the world constitutes the public arena, whether in the halls of trade, the academy, restaurants, or scientific laboratories. The public arena is not reserved solely for Hollywood and government.”[3] Greg Ayers is right when he said: “The deeming of sacred work (evangelising, pastoral and ministry-focused activities) over and above those everyday activities considered to be “secular” has resulted in the failure to apply the gospel to every part of life.”[4] One concurs with the beautiful quote from Charles Spurgeon by Welchel regarding the spiritual/secular divide. It states: “To a man who lives unto God nothing is secular, everything is sacred. He puts on his workday garment and it is a vestment to him. He sits down to his meal and it is a sacrament. He goes forth to his labour, and therein exercises the office of the priesthood. His breath is incense and his life a sacrifice. He sleeps on the bosom of God, and lives and moves in the divine presence. To draw a hard and fast line and say, “This is sacred and this is secular,” is, to my mind, diametrically opposed to the teaching of Christ and the spirit of the gospel.[5] With the above insightful quote from Spurgeon, I rest my case in the debate of the sacred/secular divide. Let us progress to understand in depth how as a disciple of Jesus Christ we can keep Christian testimony while in secular roles or in any other function and service we render in the cause of our journey of faith here on earth. For one to keep a Christian testimony in whatever role he or she plays in society, some of the following important matters need to be underscored. Understanding our identity One of the fundamental aspects of keeping Christian testimony while in secular roles is for a Christian to understand his or her identity. Identity is extremely an important matter and more so when it comes to taking a stand on issues in society. It is interesting to note that the name ‘Christian’ is actually a nickname given by unbelievers as a result of the resemblance of the behaviour of the early believers to that of Christ. That name appears three times in the King James Version of the Bible, that is in, Acts 11:26; 26:28; and 1 Peter 4:16. The name Christian literally means, ‘little Christs’. For the early church to earn for themselves that name among the unbelievers was indeed a big testimony, something commendable to be emulated by succeeding generations of believers. The unbelievers then might have indeed observed and admired to some extent the lifestyle of Jesus Christ. After the departure of Christ, his immediate disciples earned that name from the unbelievers of the time. It is important to note that people who are not church goers and do not read the Bible judge Christians by the way they conduct themselves. They may not have the perfect yardstick in scrutinising the details of our lives, but their judgement, based on what they have heard and know about the nature of God, certainly has a high expectation from any person who identifies with religion, and for our case Christianity. Regardless of how the world rates us, it is important to be clear about our identity. We are first and foremost human beings created in the image and likeness of God. The Bible in Genesis 1:26-27 states: “Then God said, ‘Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.’ So God created mankind in His own image, in the image of God He created them; male and female He created them.” Human beings bear the very image and likeness of God because God created them that way from the very beginning. Though through sin humanity has marred that image and likeness of God, we are still within that image and likeness. According to Myles Munroe, that first declaration explains God's intent for human beings. In that statement, “one finds the purpose, assignment, potential, passion, and design of man as an entity”.[6] To add to what Munroe has stated, that declaration of God when He made us from the very beginning is very significant in underscoring the value of humans. A human being is valuable because he bears the image and likeness of God. This issue of value is significant to emphasise in this 21st Century, where humans have become just objects without value in society. Understanding that as humans we bear the image and likeness of God should inspire us all to treat one another with a high degree of dignity. That is the role Christians should play by their own lifestyle, treating every person with dignity regardless of race, tribe, gender, social status, and religion. This is because for the Christian the marred image and likeness of God has been redeemed. The Christian, as Paul advocates, is a new creature because he or she is now in Christ—the old has gone and the new (nature) has come, 2 Corinthians 5:17. Our new nature as redeemed sons and daughters of God is our true identity and it is on this basis that we can maintain a Christian testimony in any setting or environment. We shall not be a sort of chameleon – Christians who change their colour with the environment they are in. Any place a Christian finds himself or herself becomes holy ground. Jesus Christ, our Lord and Saviour underscores this point further in His prayer in John 17:16 when He says that His disciples are in the world but not of the world. The question is often asked as to how Christians can be in the world but not of the world? As disciples of Jesus Christ and His Kingdom, we are physically present in the world, but not part of the world's value systems. The teachings of Christ and the whole Bible inform and dictate our value systems. That is why it is absolutely important that because of our union with Christ and by submitting to His Lordship, our allegiance is to Him and Him alone. We do not take cues to running our affairs from worldly social standards or otherwise from our cultural heritage. Being ‘in Christ’ makes us Christians first Some of our believers in Africa, and even may be in other parts of the world, are often tempted to pay homage to their tribal or cultural heritages in violation of some clear teaching of Scripture. It is important to note that because of one's intentional and deliberate identification with Christ Jesus, one is, therefore, a Christian first, only then an African or European or Asian second. Not the other way around. As Ryan Shaw would affirm, “believers have a new status before God based solely on the work of Christ on our behalf.”[7] This new status of the believer should be the basis of reference and not any other frame of reference. Considering our new identity with Christ Jesus, we now must evaluate every cultural practice in light of the revelation and teachings of the Bible. Any cultural practice that contradicts the Bible must be discarded without compromise or excuse. One concurs with Ben Byerly when he affirms that, “The Gospel will always critique the elements of a culture that are bent away from God’s intentions and distort the image of God that humans bear”.[8] This is a big problem for many Christians all over the world. Some of our cultural practices are so strong that we often gravitate towards them even when they are contrary to clear biblical teachings. Some of us as disciples of Jesus Christ would rather please our traditional leaders because of the powers they wield in the community and also due to fear of being left out or labelled as rebellious to traditions and practices that have existed for generations. But that tension is expected for any disciple of Jesus Christ in every corner of the world. The teachings and demands of Christ and the Bible will always run contrary to many of the cultural and traditional practices of people in the world. This is because humanity has fallen short of the glory of God and even though they still have some semblance to that image, it is distorted and marred. People need total redemption which is only available through Jesus Christ. Ambassadors of God’s Kingdom in a fallen world Indeed our identity as sons and daughters created in the image and likeness of God and restored through our identification with Christ Jesus, is the only solid foundation for keeping Christian testimony in any role one finds himself or herself in. We are the redeemed of the Lord and representatives of His Kingdom of joy, peace, and righteousness. We are ambassadors of the Kingdom agenda to a fallen world. An ambassador represents his or her country. Ambassadors of the worldly nations express no personal opinions of their own other than that of the nations they represent. They do not vote or act independently from the country they represent. These ambassadors are the faces or images, so to speak, of their respective nations and any violation of that standing order will result into an immediate recalling home of the ambassador. Do we as disciples and ambassadors of the Kingdom of God understand our role as the various national ambassadors understand theirs? As disciples of God's Kingdom of righteousness and justice, we should even do better. Because the Kingdom we represent is righteous and just, it should give us even more boldness than the ambassadors of this world. Sometimes I am made to wonder whether a believer can be an ambassador of the nations of this world. Many of the governments in the worldly nations are evil and wicked. There are lots of blatant human rights violations. When ambassadors from such countries are asked to answer questions by journalists on some of the allegations of abuse, either human rights violations or corruption, they vehemently defend the innocence of their governments! That usually makes my jaw to drop and my emotions become disturbed. As a Christian, if I am to be an ambassador for some of these nations, I would certainly be recalled within a week of my deployment. Being an ambassador of God's Kingdom is much easier in a way because it is based on truth, righteousness, and justice. However, having said that, when an opportunity presents itself for a Christian to represent his or her nation as an ambassador, there should be no shying away from such a calling. By the wisdom and guidance of the Holy Spirit, one can be able to glorify God by remaining truthful to issues that bedevil his or her nation. This representation, when done in the right spirit and attitudes, will earn the believer an outstanding status to the government he or she represents and above all bring glory to God. I have personally witnessed this with some friends who are brothers and sisters in the Lord who have represented their nations as ambassadors and have done it well in keeping their Christian testimonies. God is calling believers to represent Him in all areas, civil, political and military service. This is because the influence of His Kingdom must fill the earth as the waters cover the sea, Habakkuk 2:14. Represent God’s Kingdom in all sectors of society Indeed, Christians from all walks of life are called to represent God’s kingdom in all sectors of society, that is social, political and spiritual. Shaw puts clearly that “the core of the Christian message is the presence and the power of the kingdom of God at work among us … it is the presence of the government of God experienced on earth in its fullness.”[9] This understanding of God’s kingdom rule reinforces keeping Christian testimony while in secular roles an imperative. Our influence as Christians is not only on Sundays or certain marked days in the church calendar, but in the day to day realities of activity. God is interested in the whole earth coming under His rule and influence. Shaw went on to declare: “God’s kingly vision is to rule with justice and authority over individual lives, families, local cities, ethnic groups, geographical entities and the whole earth.”[10] The whole world is indeed God’s parish, not just my local church in a particular location. This challenges any disciple of Jesus Christ to have a wide perspective of his or her mission. As a believer your place of work, or wherever your presence may be, is where you must let God reign in and through you to touch the people who come under your influence. Christian influence and impact in society Like the matter of identity in keeping Christian testimony in secular roles is the issue of Christian influence and impact on society. To reinforce this Jesus Christ uses the analogy of salt and light. The elements of salt and light are very common because we use them almost on daily basis in our homes. One concurs with Michael Youssef when he sums up the metaphor of salt and light: “As ‘salt’, the Christian is to counteract the power of sin. As ‘light’ we are to illuminate or make visible. Our lives are to be an ongoing witness to the reality of Christ's presence in our lives.”[11] There are several benefits of salt both in the ancient and modern times. However, the use of salt as a preservative is the point of emphasis to drive deeper the topic under discussion—keeping Christian testimony while in secular roles. Most of the societies Christians find themselves in today, especially in Africa, are rotten in terms of moral uprightness. The standard of morality has fallen so low that almost anything goes. Many evil practices that at one point were abhorred, such as immorality, are now being practised without anyone raising an eye brow. Even the high societal values of yesteryears have gone down the drain. Anybody, including Christians trying to uphold the standards of righteousness and morality, is considered archaic and backward thinking. Technology through the internet has made things worse because one can access anything, good or bad, from the social media. It is against this backdrop of the moral rottenness in most societies today, that the role of salt as a preservative becomes imperative for the true disciple of Jesus Christ. Christians are called upon to stop the moral rottenness by being preservatives just as salt was used to prevent meat from rotting and keeping it useful. That is why Jesus Christ was categorical when He said: "You are the salt of the earth”, Matthew 5:13. This declaration of Jesus Christ is an imperative, - a must. He did not say, you are like salt, but you are the salt of the earth. This statement is an indictment to most Christians who are not keeping Christian testimony in whatever roles they play in their respective societies. Many examples flash through my mind of how Christians have failed to be the salt of the earth they should have been. The case of the Rwandan genocide whereby the statistics of those who call themselves Christian was just over 90% of the 1994 population. Why would any Christian slaughter another fellow Christian in cold blood? What of South Sudan where the majority subscribe to Christianity and many fought for years to resist the Islamic regime of Sudan? Why would these same South Sudanese now turn on each other in a senseless war that has claimed more lives and displaced many others both internally and into foreign countries? The atrocities the South Sudanese have committed against themselves is worse than the years of struggle for liberation from Sudan. What do the Muslims in Sudan think about the South Sudanese who are Christians? This analysis does not, of course, exonerate the atrocities Muslims commit against fellow Muslims. The point here is that followers of Jesus Christ, the Prince of Peace, know much better and so a lot more is expected of them. In the analogy of the salt, Jesus Christ poses a serious warning. “But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot”, Matthew 5:13. He that has an ear should pay attention to this stern warning of Jesus Christ. As Birdsall aptly comments: “And although salt is not to call attention to itself, it must not lose its distinctiveness or it is useless. In the same way, Christians must not lose our distinctiveness and merely conform to the ways of this world; rather, we must add our own flavour and the Lord’s preserving power into the world. Just as the purpose of light is not to draw attention to itself, but to dispel darkness and to illuminate and highlight what is around us, so too are Christians to dispel darkness and to illuminate or highlight truth wherever we are”.[12] There is no doubt, as argued before, that many Christians have lost their saltiness and are no longer of any use to society. Anthony B. Bradley in Christianity Today’s article, “You are the manure of the earth”, declares, “If we lose our “saltiness,” we are “no longer good for anything” and cannot be the agents of change that Jesus intended for his followers to be”,[13]This assertion of Bradley is supported by a survey done in the United States of America in relation to the behaviour and attitudes of Christians and non-Christians. The survey was pursued under the one wider question: “Are Christians more moral or successful than non-Christians?” The conclusion was: “We think and behave no differently from anyone else.”[14] One is quite sure that similar conclusions would be drawn if the same survey was carried out in other countries around the world, even ours. Such surveys call for soul searching and a serious evaluation of those who call themselves Christian. There is a big difference between belief and practice. Correct belief does not necessarily translate into correct behaviour. Jesus Christ Himself affirmed this when He said: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven”, Matthew 7:21. Similarly, Jesus Christ also says that a tree is known by its fruit, Luke 6:44. If behaviour does not match belief When behaviour does not match belief, it becomes a mere religion which does not impact society at any level. Religion, as practised by many, is divorced from behaviour. A story is told of a devoutly religious person who was pursuing to kill his enemy with a sword. When the time of prayer approached, he stopped his horse and dismounted to pray. After prayer, he remounted and continued the hot pursuit of his enemy. This person chasing the enemy does not see any contradiction to his religious lifestyle and the spirit to revenge himself or kill the supposed enemy. Jesus Christ tells His followers to love their enemies and pray for those who hate or persecute them, Matthew 5:44. A few years ago in the then one Sudan, when the Muslims in government and security organisations were giving a hard time to people in Juba, it was during a church leaders’ workshop when one participant asked, ‘how Christians should respond in the face of the unjust mistreatment Muslims meted on Christians?’. One of the bishops responded by saying that we should pay them back with love. That is indeed the spirit of Christianity and emulates the lifestyle of Jesus Christ. On the Cross, He even prayed and forgave His murderers. If the population of Christians in South Sudan is anything to go by, the current war and atrocities should not be witnessed at the scale we are witnessing, if at all. But many of the politicians and key government officials attend church services faithfully every Sunday, yet whatever they hear in church does not translate into what they do in their offices. Indeed those of us who call ourselves Christians should take heed to these words of Jesus Christ: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven”, Matthew 7:21-23; Matthew 25:11-13; 2 Timothy 2:19. In Africa the church is growing numerically and on Sundays most churches are fully packed to the brim. Some churches even have two to three services on a single Sunday. The question is: Where are these numbers during the weekdays and how do they flesh out their faith in their day to day lifestyles? It is a pity that not many Sunday attendees live to glorify God in their day to day activities. Could the expression that ‘Christianity in Africa is one mile long and a centimetre deep’ be true in view of the poor example of believers in the market places and at their homes? Brian Rice laments the same shallow Christian influence and he makes reference to a statement J.I. Packer made in regards to North American Christianity: “North American Christianity is 3000 miles wide and ½ inch deep”. This statement, according to Rice, is a lament of the lack of spiritual transformation due to ungodliness or a lack of Christ-likeness. He calls upon the so-called Christians to lament the “lack of being strikingly different from the culture around us and for looking just like the culture in so many unfortunate ways.”[15] Positive transformation by sound Bible exposition The above concerns about the quality of our Christianity and how it plays out in the day to day lifestyle is a challenge to church leadership. Church leaders, especially those in the teaching and pastoral responsibilities, should not pride themselves by the sheer number of Sunday attendees or those in their membership register books. They should be alarmed by the lack of influence their members have in the day to day affairs of their communities. Gideon Para-Mallam in one article in the Lausanne World Pulse admits that in many of church ministries “Success in ministry is measured by quantity rather than quality. Numbers are celebrated and quality is compromised in the process”.[16] Indeed church leadership needs to rethink their definition of success. It is not the numbers, but true Christ-like disciples whose lives are radically transformed and who, in turn, positively impact their respective communities leading to godly lifestyles. This positive transformation can be achieved by enhancing the teaching ministry of the church—sound Bible exposition. To drive this point of teaching home, Para-Mallam’s quote from the Rev. Kuzipa Nalwamba, a woman cleric of the United Church of Zambia (UCZ), is in place: “In most of our nations Christianity has a public role, yet we have not developed an adequate theology… How that is harnessed and channelled towards mission, rather than the church merely gaining clout, would have far-reaching effects on the church's prophetic role in society, and therefore its mission. But the public role of Christianity is a mixed blessing because collusion with the state [is] a real temptation for the church. History attests to how that can harm or enhance mission”.[17] This observation by Rev. Nalwamba needs to be adhered to without question by the African church leadership if we are to see tangible fruits of the Christian faith in the continent. As pointed out earlier on, let the African church not pride itself based on numerical statistics, but on the quality of members who are able to make a positive impact in society. In the same breath as using salt as an analogy of Christian influence in society, Jesus Christ also used the analogy of light. He said: “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven”, Matthew 5:14-16. Christians are the light to shine through the murky darkness of the world, thickened with evil and wickedness. Jesus Christ challenges us not to hide the light in our possession but rather allow it to shine and give light to those in the dark. “Jesus isn’t telling His disciples to let their light shine only when they are with each other. No, He is telling them to let their light shine in the dark places.”[18] I think this is a perfect analogy challenging Christians to keep their testimony while in secular roles. Christian belief is not a private affair that we keep to ourselves. If one knows the nature of light, it cannot stay hidden unless one deliberately puts a cover on it to prevent it from shining. This implies that if Christians are not visible in society, they are deliberately (and sinfully) covering their lights. Jesus Christ said emphatically, a city on a hill cannot be hidden. In other words, a Christian in a place without being covered by some artificial coverings will be visible. The contrast between light and darkness is so obvious that it does not need argument. Whenever there is light darkness escapes and whenever there is darkness it shows the absence of light. The two cannot coexist. Those who call themselves Christian and at the same time entertain darkness should rethink their relationship with Christ—the Light of the world. The characteristics of light are so obvious that one does not need a different explanation for it to be understood. Let the light of Christians shine in the darkness of their respective communities. God is glorified when Christians are driving away darkness by their godly lifestyles. As Ram Gidoomal points out, “Christians working in public service have a wonderful opportunity to represent Christ and impact society through their words and actions. When it comes down to it, it’s an intensely practical exercise”.[19] That is the challenge and opportunity Christians should take upon themselves in serving God’s purposes whenever they find themselves in public engagement. As Welchel rightly states: “Our lives are to be lived out to serve the common good and to glorify God through all we do and say.”[20] Little can be a lot Jesus Christ also used the analogy of yeast to illustrate further the importance of Christian influence in society, Matthew 13:33. A small amount of yeast can leaven a huge amount of dough. Jesus Christ likened Christians to yeast—for influencing or leavening society. If Christians know the kind of influence they have, they will not be intimidated by any role they engage in in society. Just like yeast cannot be intimidated by any amount of dough, so disciples of Jesus Christ in any secular roles they engage in need not be intimidated. Thus, it is important that Christians know the characteristics or qualities of yeast. Yeast from the outside looks helpless, harmless, but works away quietly. Yeast is not intimidated by any amount of dough and does not become dough even though it is within it. Yeast also expands under pressure and once in the dough, it cannot be extracted. The analogy of yeast is very powerful indeed. Lack of knowledge and understanding of how Christians should conduct themselves has hindered rather than influenced the society around them. Jesus Christ did not under estimate the powerful influence His followers can exert in society if they understand how yeast works in dough. As Christians, we engage in various roles in society whether in offices, market places, schools, in the farms and so forth. We should, by our mere presence, be a force to be reckoned with as long as we fully understand our characteristics as yeast. This calls for complete abiding in Jesus Christ as the vine so that we can produce fruit without effort, John 15:5. Influencing the world around us should not be with loud microphones and condemnatory attacks either from pulpits or street corners. It should rather be like the workings of yeast in dough— quietly permeating the whole piece. To permeate society with our influence as Christians should be demonstrated by the deeds and words we engage in on daily basis. It is important to take heed of the Apostle Paul’s advice to the saints in Colossae, “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him”, Colossians 3:17. There is a simple common expression in the form of a question that some disciples of Jesus Christ use to evaluate their actions: What would Jesus do (WWJD)? I do think that is a good check point as believers in Christ if we find ourselves in compromising positions. It is important to know what Jesus would do, not what my church/denomination says. Not all churches or denominations teach biblically sound doctrine. Any teaching that is not biblically sound cannot be used as a standard for evaluating one's behaviour in public life. Muslims particularly judge Christianity by the behaviour of Christians. When they see open adultery, drinking, they think that is real Christianity. It is important to take heed to such comments so that as followers of Jesus Christ we should lead blameless lives. When believers do acts of love to all people, that will certainly make heads turn, even those people who oppose the gospel. Jesus Christ says that we should love even our enemies and do good to them just like our heavenly Father makes the sun rise on both the evil and the good. He calls us to be perfect even as our heavenly Father is perfect, Matthew 5:45, 48. The demand of God upon His followers is high but He knows that any obedient child of His can fulfil the mandate He places on him or her. Many believers use the excuse that we are human and should not strive to be perfect in this life. Yet the Lord who calls us to perfection has given us the needed grace and power to be like Him on earth. Another equally beautiful analogy Jesus Christ used for conducting ourselves as Christians in the world is that of being like sheep among wolves. "I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves” Matthew 10:16. Understanding the nature of sheep and how they conduct themselves among wolves is quite interesting. Jesus went further to counsel that as a sheep among wolves, every disciple should be as wise as a snake and as innocent as a dove. The explanations below on the wisdom in the serpent and the harmlessness in the dove are well stated in the website titled www.GotQuestions.org in responding the question: What does it mean to be wise as serpents and harmless as doves in Matthew 10:16? “When Jesus told the Twelve to be as wise as serpents and harmless as doves, He laid down a general principle about the technique of kingdom work. As we take the gospel to a hostile world, we must be wise (avoiding the snares set for us), and we must be innocent (serving the Lord blamelessly). Jesus was not suggesting that we stoop to deception but that we should model some of the serpent’s famous shrewdness in a positive way. Wisdom does not equal dishonesty, and innocence does not equal gullibility”.[21] More lessons from nature’s Creator If we take heed of such counsel from the Creator of the animals who knows the potential in each animal, we shall be effective disciples in any situation or environment. Sheep by appearance are harmless, helpless among wolves, non-threatening as well as inviting.[22] The fact of sheep being among wolves from a human perspective is frightening indeed. In a way this shows the follower of Jesus that the mission of God’s kingdom in a hostile world seems threatening in all aspects as well as overwhelming. But it is important that one takes heed to what Jesus Christ underscores in how to behave oneself in such an environment—by being as wise/shrewd as a serpent and as innocent/blameless as a dove. How do snakes conduct themselves when catching their prey? They have the ability to camouflage, and they can adapt to fit in the environment they are in, in order to catch prey. I have personally witnessed a documentary on National Geographic TV channel of how snakes in the desert can camouflage in the sand without prey such as a lizard not noticing them. A snake has the capability to twist its body and fit into any situation. Snakes are also so patient in strategising in catching their prey. It is said that a snake can watch from five to ten hours and then strike only when they are sure. Snakes are not intimidated by the size of their prey. Some snakes swallow huge animals. When Jesus Christ instructs to be like a snake among wolves, He knows what He is talking about and sets us many challenges to learn from. How about the dove’s behaviour? The Lord Jesus Christ counsels us to be as harmless as doves. What are the unique characteristics of doves that can be emulated by a disciple of Jesus Christ? Doves are quiet by nature. They are pleasant birds and attractive to watch. Doves also are non-irritating or non-fractious.[23] What are the lessons for the disciples of Jesus Christ in being like doves as we bear witness in a hostile environment? Most of the Christian witness in our time is so pompous and loud. Some of the adverts or placards we display drive people further from the gospel. For example, “Be saved or go to hell”, “I am a demon killer”, “Repent, Jesus Loves You”! Many of us as Christians in our witness to the world do not pay attention to the methods we use. Some Christians find it hard to start and finish a conversation without mentioning God or Jesus Christ. Evaluate conduct among the unchurched A careful reading of the way Jesus Christ conducted Himself in His time would expose lots of the methods we use today in bearing witness for Him as crass and crude. The brief characteristics of these animals Jesus Christ mentions are enough to challenge us to evaluate our conduct among the unchurched people. Failure to practise and act in a manner that our Master Jesus Christ counsels has brought some unnecessary persecution. One can boldly say that most of the persecutions Christians face are due to the arrogant and careless ways of bearing witness to the gospel. Other persecutions are genuine and not called for by any poor manner of conduct from Christians, but some remain self-generated. Another important aspect in relation to keeping Christian testimony while in secular roles is highlighted by the conversation of Jesus Christ and the Samaritan woman in John 4. For emphasis, a full quote of the words of the Samaritan woman and the response of Jesus Christ is quoted below: “Our ancestors worshipped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” “Woman,” Jesus replied, “believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. Yet a time is coming and has now come when the true worshippers will worship the Father in the Spirit and in truth, for they are the kind of worshippers the Father seeks. God is spirit, and His worshippers must worship in the Spirit and in truth”, John 4:20-24. In the context of the whole conversation of Jesus Christ and the Samaritan woman this is a real eye opener as far as true worship and the relationship of God to the believer is concerned. It reveals the heartbeat of God and what He expects of His children. Jesus Christ made it abundantly clear that worship as per God’s definition is not a matter of time or place (location). It is not in the mountains of Samaria and not even Jerusalem, the centre of the Jews’ religion. The essence of worshipping God in truth and spirit is well summarised below: “The overall lesson about worshipping the Lord in spirit and truth is that worship of God is not to be confined to a single geographical location or necessarily regulated by the temporary provisions of Old Testament law. With the coming of Christ, the separation between Jew and Gentile was no longer relevant, nor was the centrality of the temple in worship. With the coming of Christ, all of God’s children gained equal access to God through Him. Worship became a matter of the heart, not external actions, and directed by truth rather than ceremony”.[24] Worship in all life God is after people who will give Him heart worship in truth and spirit regardless of where they are in relation to place and when they are in relation to time. In addition, worship is not just prayer and praises that we offer when one sets time or place aside to perform. In the broader sense, everything a Christian does is worship. For example, I am worshipping God when I talk to people, when I teach in class or do accounts on my desk in the office, or when I am in the bank transacting money. I commend what John Piper says that worship has to do with real life and is not just a mystical interlude. He states: “The first thing we learn is that worship has to do with real life. It is not a mythical interlude in a week of reality. Worship has to do with adultery and hunger and racial conflict. Jesus is bone-weary from the journey, hot, sweaty, thirsty — and he decides: “Yes, even now, just now I will seek someone to worship God — a harlot, a Samaritan adulteress. I will show My disciples the worship that My Father seeks and how He seeks it in the midst of real life from the least worthy. She is a Samaritan. She is a woman. She is a harlot. Yes, I will even show them a thing or two about how to make true worshippers out of the white harvest of harlots in Samaria”.[25] In the above emphasis of Jesus Christ in relation to worship, the dichotomy of the sacred and secular divide is challenged. The place of worship and the time of worship are not significant as far as the relation of a person to God is concerned. When a person is in right standing with God, that person can give true worship to God at any place and at any time. If the understanding of worship is giving worth to God, then the idea of location and time is no longer an issue. As Piper puts it, “How and Who you worship are vastly more important than where”.[26] Many Christians understand worship as being in a certain form or style of posture in a place designated for that purpose and during a particular day of the week. That is what I would term as a religious understanding of worship and it is misleading. Due to this understanding some days are set aside and on those days, such as Sunday, Christians appear holy. This is carried out further to certain Christian festivities such as Easter and Christmas, where followers of the Christian religion seem more committed than other days. The question to ask in relation to the above analysis is how such a misunderstanding of true worship impacts the lives of those who profess the Christian faith in the day to day issues. The danger I see in regard to this misunderstanding of true worship is that Christians behave like Pharisees, and Jesus Christ did not approve their way of worship to God. He called them names –hypocrites or white washed tombs who appear one thing on a certain occasion and quite the opposite on another. The true disciple needs to understand that relating to God and serving Him is twenty-four-seven (24/7). A disciple of Jesus Christ is the same person on Sunday as well as on Monday. Every day and every time are holy to the Lord. If all who call themselves Christian live as Jesus lived? When disciples of Jesus Christ see themselves as being holy always and in all places, then keeping on Christian testimony while in secular roles will become natural. Such disciples will represent God in whatever roles they find themselves in—offices, market places, schools, and so forth. Jesus Christ lived 24/7 for the Kingdom of God and that is what He expects His followers to emulate. One wonders what would happen if all those who call themselves Christian would live as Jesus Christ lived. The world will be turned upside down. That is possible if there is a commitment to follow Jesus Christ wholeheartedly. In what is popularly known as the Lord’s Prayer, Jesus Christ prayed: “Your kingdom come, Your will be done, on earth as it is in heaven”, Matthew 6:10. Jesus Christ desires for His followers to do the will of God on earth as it is done in heaven. This calls for a lifestyle that is lived 24/7. God indeed wants His will to be the order of the day wherever His sons and daughters are found. Jesus Christ was in public ministry for about three years and no one doubts the impact and footprints He left on earth. If one Man can do that, how much more can the millions of His followers accomplish the world over? There is no doubt that the disciples of Jesus Christ can do like their Master. The Master Himself said: “Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these because I am going to the Father”, John 14:12. It is interesting that Jesus Christ has put confidence in his followers that they are capable of doing even more than Him. This takes away any excuse from the followers of Jesus Christ. The Master Himself believes that His disciples have what it takes to represent Him on earth. We have been given what it takes With this clear mandate and confidence the Master has put into His disciples the abilities to keep Christian testimony while in secular roles. It should no longer be an afterthought but something to always look forward to doing. Many Christians are apprehensive when it comes to bearing witness for Jesus Christ and the gospel. This is partly due either to ignorance of the potential placed in us by God or because of compromising lifestyles lived by the so-called Christians. For example, in offices if a Christian does the same as all the others who are not disciples of Jesus Christ, when it comes to issues of time keeping or corruption, it will be hard to hold others accountable because we ourselves do the same bad things. Jesus Christ was categorical when He said: “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye”, Matthew 7:3-5. This statement of Jesus Christ in the form of a rebuke is to be always taken heed of by His disciples. Perhaps some of the reasons many Christians are not bold to bear testimony while in secular roles is due to the ‘log’ that is in their eyes? The people who are not disciples of Jesus Christ will not pay attention when some so-called Christians try to act holy when they do not demonstrate by their example and lifestyle what it means to be a follower of Jesus Christ in the public arena. Witness for the Lord Jesus Christ when backed by an example speaks volumes. In fact, a genuine Christian testimony is a transformed lifestyle and not just verbal words that one mumbles. Words without actions are dead and counterproductive to any Christian trying to keep a Christian testimony while in secular roles. Keeping Christian testimony in secular roles can be enhanced by the disciples of Jesus Christ in being sensitive to the leadership and guidance of the Holy Spirit in the day to day activities. Jesus Christ did not leave His followers without help in facing and overcoming the daily challenges. The Holy Spirit is the Spirit of truth and an advocate, John14:16-17. All that is needed from the follower of Jesus Christ is obedience to the leading and guidance of the Holy Spirit that is freely available. Trusting the leadership of the Holy Spirit makes our stand easy in any environment disciples of Christ find themselves in. The Holy Spirit also makes our bearing witness as Christ’s disciple easy in the world, wherever we find ourselves. Jesus Christ promised that, “When He comes, He will prove the world to be in the wrong about sin and righteousness and judgement”, John 16:8. Jesus Christ went further to state: “But when He, the Spirit of truth, comes, He will guide you into all the truth. He will not speak on His own; He will speak only what He hears, and He will tell you what is yet to come”, John 16:13. One of the main reasons why some Christians fail to keep their testimony in secular roles is their failure to depend totally on the power of the Holy Spirit Who is ever available to lead and guide at all times. Rick Renner in his blog says, “that we should be willing to let the Holy Spirit lead us in every part of our lives. We should be so surrendered to Him that wherever He tells us to go or whatever He tells us to do, we should simply be obedient and follow.”[27] Indeed if Christians comply without question to the promptings and leading of the Holy Spirit, they would be better witnesses in bearing testimony while in secular roles. Witness that will last forever Being a witness for Jesus Christ and taking a stand on any issue or challenge does not depend on human power, wisdom, or skill. One is reminded of the words of the Prophet Zechariah in the Old Testament to Zerubbabel one of the national leaders, “‘Not by might nor by power, but by my Spirit’, says the LORD Almighty”, Zechariah 4:6. It is important to note that at the end of the day, for a disciple of Jesus Christ, what is done in the Spirit will abide and stand the test of time. While on earth Jesus Christ completely depended upon God the Father. At one time He said ‘I do exactly what I see my Father do’. “Very truly I tell you, the Son can do nothing by Himself; He can do only what He sees His Father doing, because whatever the Father does the Son also does”, John 5:19. If Jesus Christ, being God in the flesh, was dependent on God the Father for all that He did while on earth, how much more should His followers depend? In summary, keeping Christian testimony while in secular roles, involves the consideration of the following already discussed in detail: 1. All engagement and involvement must be godly. Living a dichotomous lifestyle—the separated sacred/secular is misleading. Everything a Christian does whether in word or deed is done in the name of the Lord and for God’s glory. What one does and what one says should be in harmony. In other words, believers should walk their talk. 2. Understand your identity as a son or daughter of God redeemed by the sacrificial death of Jesus Christ on the cross of Calvary and separated to live holy lives unto God. Our new nature as redeemed sons and daughters of God is our true identity and it is on this basis that we can maintain a Christian testimony in any setting or environment. The believer’s identity as the redeemed child of God is the only solid foundation for keeping Christian testimony in any role where one finds himself or herself. We are the redeemed of the Lord and representatives of His kingdom of joy, peace, and righteousness. We are ambassadors of the Kingdom agenda, ambassadors to a fallen world. 3. Called upon to stop the moral rottenness of general society by being preservatives just as salt is used to prevent meat from rotting while preserving it. That is why Jesus Christ was categorical when He said, “You are the salt of the earth”, Matthew 5:13. Christians are also light to shine through the darkness of the oppressed world, darkened with all kinds of evil and wickedness. Jesus Christ challenges us not to hide the light in our possession but rather allow it to shine and give light to those people who grope and stumble in the dark. 4. Permeate and influence society just like yeast does to dough, Matthew 13:33. A small amount of yeast can leaven a huge amount of dough. Jesus Christ likened Christians to yeast—to influence or leaven society. 5. Apply the characteristics of sheep, doves and serpents to teach wisdom. When personally applied they can make us become effective witnesses of God’s kingdom. The Christian like sheep among wolves should be wary and tactful, learning from the characteristics of snakes and doves. Snakes strategize when catching their prey and can camouflage to adapt and fit in their environment to catch their prey. Every Christian is urged to act wisely and with tact if they are to be effective witnesses in the market place. Some of the present aggressive and attack in witnessing tactics should be discarded to effectively win a lost world over to God’s kingdom. Christians should be as harmless as attractive doves. 6. Worshipping God is not based on location or time. This is the vital lesson from the words of Jesus Christ to the Samaritan woman in John 4:23-24. God seeks those who worship in truth and Spirit. How and Who one worships is much more important than where. Jesus Christ lived 24/7 for the Kingdom of God and that is what He expects His followers to emulate. Again one wonders what would happen if all those who call themselves Christian would live as Jesus Christ lived? It should be recalled in the broader sense that what everyone does as a child of God is worship—talking, teachings, farming, administering services in the office and so forth. 7. Remember God has not left you without help. The Holy Spirit is available not only to empower but also to guide and lead on a daily basis. To benefit from this help Christians must be sensitive and obedient to the leadership and guidance of the Holy Spirit in their day to day activities. This dependence on the leadership of the Holy Spirit is imperative for keeping Christian testimony while in secular jobs. Keeping Christian testimony while in secular roles is not one option among several. It is a mandate, part and parcel of the Great Commission of making disciples of all nations and teaching them to obey all that our Master, the Lord Jesus Christ, commanded us. May we as Christ’s disciples in this 21st century continue to be passionate in our quest for keeping Christian testimony while in our secular roles, for the sole purpose of glorifying God, and making disciples of all whom we can as we wait for the return of Jesus Christ. Soon He will set His everlasting Kingdom visibly on earth. Watch and be ready. Discussion guide Using this chapter and Scriptures quoted 1. “We do not take cues to running our affairs from worldly social standards or otherwise from our cultural heritage”. Why? Why not? Think about this is the light of our Lord Jesus’ prayer, John 17:13-19. 2. In Matthew 5:13 Jesus “did not say, you are like salt, but you are the salt of the earth. This statement is an indictment to most Christians …”. Why? What practical steps must we individually take to become what we ought to be where God has placed us? 3. “If behaviour does not match belief”. What do Matthew 7:21-23; Matthew 25:11-13 and 2 Timothy 2:19 warn about? Which is most important: that we know Jesus, or, that Jesus knows us? Discuss the difference. 4. “… so disciples of Jesus Christ in any secular roles they engage in need not be intimidated”. By sharing what yeast does to dough, Matthew 13:33, list as many encouragements as you can, for our Christian witness in our worldly world. Are there any downsides to also consider? 5. What can we learn from the four animals Jesus mentions in Matthew 10:16? How does it help us in living for our Lord Jesus out in the workaday world? Looking at some different Bible translations may help you. 6. Name the lessons Jesus did, and spoke, when He met the Samaritan woman, John 4:4-30, 39-42. 7. Discuss “God has not left you without help”. How may Galatians 5:16-25 guide your understanding? Be as practical as possible. [1]Hugh Whelchel Evangelism, Work, and Your Calling to “Fill and Subdue” the Earth https://tifwe.org/evangelism-work-and-your-calling-to-fill-and-subdue-the-earth/ (accessed July 31st 2017). [2]Hugh Whelchel How Then Should We Work: Rediscovering the Biblical Doctrine of Work https://store.tifwe.org/collections/books/products/how-then-should-we-work (accessed July 31st 2017). [3]Doug Birdsall Christians in the Public Arena: Our Calling from God https://www.lausanneworldpulse.com/pdf/issues/September2010PDF.pdf (accessed September 8th 2017). [4]Greg Ayers Christian Writers, Thinkers, and Practitioners Weigh in on the Sacred/Secular Distinction https://tifwe.org/the-sacred-secular-distinction/ (accessed September 11th 2017). [5]Hugh Whelchel, Evangelism, Work, and Your Calling to “Fill and Subdue” the Earth https://tifwe.org/evangelism-work-and-your-calling-to-fill-and-subdue-the-earth/ (accessed July 31, 2017). [6]Myles Munroe Rediscovering the Kingdom: Ancient Hope for our 21st Century World Expanded Edition- Kindle Version, (Destiny Image Publishers: Shippensburg, PA) 2004 p.28. [7]Ryan Shaw Spiritual Equipping for Mission: Thriving as God’s message Bearers (InterVarsity Press: Downers Grove, Illinois) p. 132. [8]Ben Byerly, Why African Christianity is "a mile wide and an inch deep” https://benbyerly.wordpress.com/2008/12/11/why-african-christianity-is-a-mile-wide-and-an-inch-deep/ (accessed September 8th 2017). [9] Ryan Shaw Spiritual Equipping for Mission: Thriving as God’s message Bearers (InterVarsity Press: Downers Grove, Illinois) p.138. [10]Ryan Shaw Spiritual Equipping for Mission: Thriving as God’s message Bearers (InterVarsity Press: Downers Grove, Illinois) p.138. [11]Michael Youssef Christianity.com, Christian: You are Salt and Light http://www.christianity.com/bible/christian-you-are-salt-and-light-11596480.html (accessed August 23rd 2016). [12]Doug Birdsall Christians in the Public Arena: Our Calling from God https://www.lausanneworldpulse.com/pdf/issues/September2010PDF.pdf (accessed September 8th 2017). [13]Anthony B. Bradley You Are the Manure of the Earth http://www.christianitytoday.com/ct/2016/october/you-are-manure-of-earth.html?start=3 (accessed September 1st 2017). [14]Bill Peddie’s Website: https://billpeddie.wordpress.com/articles/science-and-religion/does-christianity-make-a-difference/ (accessed September 1st 2017). [15]Brian Rice Leadership ConneXtions International http://lci.typepad.com/leaders_resourcing_leader/2008/11/3000-miles-wide- and-12-inch-deep-ibt-3.html (accessed September 7th 2017). [16]Gideon Para-Mallam Theological Trends in Africa: Implications for Missions and Evangelism https://www.lausanneworldpulse.com/lausannereports/920/03-2008 (accessed September 7th 2017). [17]Ibid. [18]Anthony B. Bradley, You Are the Manure of the Earth http://www.christianitytoday.com/ct/2016/october/you-are-manure-of-earth.html?start=3 (accessed September 1st 2017). [19]Ram Gidoomal Christians in the Public Arena https://www.lausanneworldpulse.com/pdf/issues/September2010PDF.pdf (accessed September 8th 2017). [20]Hugh Whelchel, Evangelism, Work, and Your Calling to “Fill and Subdue” the Earth https://tifwe.org/evangelism-work-and-your-calling-to-fill-and-subdue-the-earth/ (accessed July 31st 2017). [21] https://www.gotquestions.org/wise-serpents-harmless-doves.html (accessed September 8th 2017). [22]Sermon by Dr Myles Munroe Kingdom Influence In The Marketplace, (Youtube uploaded by Stan Belysher, February 17th 2017). [23]Sermon by Dr Myles Munroe Kingdom Influence In The Marketplace, (Youtube uploaded by Stan Belysher, February 17th 2017). [24] https://www.gotquestions.org/worship-spirit-truth.html (accessed September 8th 2017). [25] John Piper God Seeks People to Worship Him in Spirit and Truth http://www.desiringgod.org/messages/god-seeks-people-to-worship-him-in-spirit-and-truth (accessed September 10th 2017). [26] John Piper God Seeks People to Worship Him in Spirit and Truth http://www.desiringgod.org/messages/god-seeks-people-to-worship-him-in-spirit-and-truth (accessed September 10th 2017). [27]Rick Renner Learning to Follow the Leader http://www.renner.org/holy-spirit/learning-to-follow-the-leader/ (accessed September 8th 2017).

Issues facing Christians in Sudan today. Mark 12:29-31. Forgiveness is “the act of forgiving or the state of being forgiven”, willingness to forgive”. To forgive means: “to cease to blame or hold resentment against someone or something”, “to free or pardon someone from penalty, debt or other obligation”. Wounds are injuries and suffering received as a result of the violence of war, displacement, bereavement, scarred memories, etc. These hurts are real, and they are painful. They must not be denied. But neither must they be allowed to control our lives in the present or the future. Calvary shows there can be a link between being wounded by others and yet moving on towards forgiving them, Luke 23:33-34. A forgotten wound of conflict happens when we allow an unforgiving spirit to harm our own walk with God. Conflict is any “struggle or clash between opposing forces”, “a battle”, “a state of opposition between ideas and interests”. Sadly the history of Sudan is dominated by conflicts. These may have tribal, economic, religious, or political reasons. Conflicts like these are the opposite of Jesus’ second commandment: “Love your neighbour as (you love) yourself”, Mark 12:29-31. Supposing my family have been killed by militiamen. Or my land has been taken by pastoralists. Or I have been exploited by a hostile invader. Or I have been raised far from “home” because of the displacement of war. As a Christian, how should I react to these events and towards the people who have done them to me? Think of the words of Jesus Christ on forgiveness: We will examine them one by one and try to apply them to our lives in the Sudan of 2009. If we say “Jesus is our Lord”, then we must do what He tells us to do on this (and every) subject. (1) Matthew 6:11-15: “Forgive us our debts, as we also have forgiven our debtors”, verse 12. This is taught specifically to Christian disciples, not to the general crowd, 5:2. It is instruction in how to pray, 6:9. God is to be put first in everything. Christians live for Father God’s “other-worldly” kingdom, verses. 9-10. Everyone ultimately depends on God for the necessities of life, verse 11. Verse 12 “Forgive us the wrongs we have done, as we forgive the wrongs that others have done to us”, Good News Bible (G.N.B.). Christians are not perfect. We still need forgiveness! The Greek word for “debt” opheilema is a metaphor for sin. We ask God to forgive everything we owe to Him. This is like asking to be set free of debt by someone to whom we owe a lot of money. Genuine forgiveness, given and received, strengthens a spiritually healthy life just as bread nourishes physical wellbeing. God Himself has paid a price to atone for our sin. He paid the price because He wants us to be at one with Him—and not to continue as His enemies. Our need for forgiveness is as regular as our need for food. Broken relationships must be restored. Being forgiven depends upon our own willingness to forgive. We say to God: “We know we must forgive others so that You can forgive us”. Are we prepared to live by Jesus’ royal rule, or will we disobey and live our own way? The evil one will trap us if he can, verse 13. He will try to make us act in an unchristian way. The evidence that we are forgiven is that we forgive others. We must never be tempted to “get our own back”. Fellowship with God is the Christian’s number one priority. Do not fail to be Christian by refusing to forgive others. (Also see Luke 11:4). Verses 14-15 develop this thought. It is the only sentence of “the Lord’s Prayer” that Jesus makes extra comment on. Forgiving others who have wronged us does not earn our own forgiveness from God. But it is an undeniable evidence that God has done a deep work of grace in our own hearts and lives. Reconciliation with God demands we are reconciled to our fellow human beings. The man or woman who knows how much his own sin has offended Holy God will be better able to keep the wrongs against himself in proper perspective. If we have too large a view of what people have done to us we are likely to have too small a view of what we have done to God. There are different things that Jesus says will follow, depending on if we forgive or if we do not, see also Matthew 5:7; 6:12; 18:35. We must be careful. Our holding things against others will stop our prayer life from being effective. Jesus warns that it always will. Psalm 51 is a useful prayer for all Christians. (2) Luke 6:37 “forgive, and you will be forgiven”. “forgive others and God will forgive you”, (G.N.B.). The context of this is Jesus’ Sermon on the Plain, 6:17. He teaches how Christians should love their enemies, verses 27-36. We don’t live this way to gain entry into God’s kingdom. But if we are living in God’s kingdom it will show in ways like these—visible differences in our Christian way of life. One way of showing Christian discipleship is by going beyond what people usually do when wronged: “Do not judge” verse 37. Do not be too quick to draw your distinctions and jump to conclusions. “Do not condemn”. Do not exercise your right to show the guilt of another. “Forgive”. Greek apoluo. Release—do not imprison. Set free. In fact, give forgiveness generously, verse 38. The humour in verses 41-42 shows there is a place for criticism offered in the right spirit. But our own sins should be our main concern—not the sins of others. Just as a mango tree is known by the mangoes it produces, so a Christian will be recognised by the forgiveness he or she offers to others, verses 43-45. A Christian life built on obedience to Jesus’ words, will stand strong in all the storms of life, verses 46-49. (3) Mark 11:25 “And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins”. “Forgive anyone you are holding a grudge against”, New Living Translation (N.L.T.). Verses 22-25 teach about prayer. Jesus wants us to pray trusting in our Heavenly Father. But He warns us our prayers are hindered when we do not forgive others. Faith in God includes doing what God wants us to do. Regular self-examination before praying gives believers regular opportunities for making things right with other people. Imagine a Christian saying he has great faith: he preaches, he teaches, he sees miracles. But in his heart he holds bitterness against another tribe for wrongs they did to his family. Jesus says this man’s faith is not as great as it appears! This Christian needs to exercise his faith by forgiving and reconciling with others. Faith enables seemingly impossible things, verses 22-23. (4) Matthew 18:21-22 Peter asks “Lord, how many times shall I forgive my brother when he sins against me?” Jesus answers him by telling the unmerciful servant parable, verses 23-35. This teaching follows the passage on how to discipline a fellow church member who has broken fellowship, verses 15-20. The word “brother”, Greek adelphos, can mean male family member from the same parents, persons united by a common interest, persons of the same nationality, or believers of either sex. The forgiven servant shows himself to be unforgiving of others. Consequently, he is judged severely by his master. He did not appreciate his own sinfulness, wrongly thinking he could pay back an enormous debt, verse 26. Jesus consistently taught that those who have clearly received God’s forgiveness are forgiving towards others, Matthew 6:14-15; Luke 6:36. The early Christians taught this too, Ephesians 4:31-5:2; James 2:13; 1 John 4:10-11. When we know we are forgiven by God we are set free to forgive others. We must never limit the forgiveness we offer. (We don’t want God to limit the forgiveness He offers to us!) Heartfelt forgiveness settles accounts once and for all. To be forgiven is to be empowered to forgive. The Master’s question to the servant in Matthew 18:32-33 is an applied commentary on Matthew 7:12, “do to others what you would have them do to you”. The unmerciful servant failed this test. Ask God if there are people you should forgive. Ask Him to help you to do it. Verse 35 “forgive your brother from your heart”. In the Kingdom of Jesus, verse 23, His rule is over Christian hearts. (5) Luke 17:3-4 “If your brother sins, rebuke him, and if he repents, forgive him”. This is similar to Matthew 18:6-7, 15, 21-22. Everyone who wants to be a disciple of Jesus must beware of things that cause even Christians to sin, verse 1. Greek skandalon —stumbling blocks, things that stop believers from following Jesus. Withholding forgiveness is one of these. A repentant brother (see 4. above) must be forgiven, even many times over. Repentance is to be encouraged, but it is not to be made conditional for forgiveness. Previous Bible passages we have seen do not allow this. See Matthew 6:12,14-15; Luke 6:37-38; Mark 11:25; Matthew 18:21-22, 35. Verses 5-6 show it takes faith—a gift from God—to act Christianly in this. Ask God to help you do it. Ask others to pray with you for it. The longest and the toughest journeys in life always begin by taking one or two small steps. The next saying of Jesus on forgiveness shows how He recognised the ignorance in which His opponents acted. (6) Luke 23:34 “Father, forgive them, for they do not know what they are doing”. A footnote in the N.I.V. says this sentence is not included in some early manuscripts. Early church leaders including Irenaeus, Augustine and Clement all take the words as true. Either way the words do show Jesus practising what He preached, Matthew 5:44, “Love your enemies and pray for those who persecute you”. Luke records Peter using some of the same words in Acts 3:17-19, as he offers the forgiveness of the Christian gospel to his hearers. From the cross, the very place and time Jesus sacrificed Himself for others, the forgiveness of those who wronged Him appears uppermost in His mind and heart. He embraced all of the painful injustice on to Himself. He accepted hurt rather than holding anything against anyone else. Jesus gives us the supreme example of the spirit of forgiveness. But even weak and sinful human beings can be enabled to copy Jesus, see Acts 7:59-60. Our final three sayings of Jesus on forgiveness will be taken together: (7) Matthew 26:28 “This is my blood of the covenant, which is poured out for many for the forgiveness of sins”. This is the start of the Lord’s Supper, where bread and wine are used to focus on the body and blood sacrifice of Jesus. Jesus’ blood made atonement for sin once and for all, Romans 3:25-26. It is the wider fulfilment of the Covenant God made with humankind in Exodus 24:8. Jesus’ sacrifice allows us to be forgiven. So when we are faced with someone we ought to forgive, we must learn to be good stewards of the blood of Jesus! Pass it on to all! Luke 24:47 “repentance and forgiveness of sins will be preached in His (Jesus’) name to all nations”. This is part of our commission as Christian disciples. All the Old Testament Scriptures foretold it, verses 44-45, see Joel 2:32, Acts 2:21, Romans 10:13; and Isaiah 49:6, Acts 13:47. The gospel of the crucified and risen Christ is a message for everyone everywhere, verses 46-47. We must not only speak it. We must also show it! Lack of forgiveness towards others will hinder our Christian witness. Giving forgiveness will make our witness outstandingly bright. John 20:23 “If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven”. See also Matthew 16:19; 18:18. The passive perfect tense of “forgiven” and “not forgiven” means it is God Who is working. As we Christians witness to the saving Gospel of Jesus Christ, those who receive our message are forgiven (saved), those who do not accept our message remain unforgiven (lost). The context is this. The disciples were given the Holy Spirit by Jesus, John20:22. They were to speak out for Him, verse 21. Our Christian ministry today continues the ministry Jesus had on earth, verse 21. How well do we do it? Are we willing to forgive? Jesus did all that was necessary to forgive others. He died on the cross. Then it was left for people to accept or reject. We must do all we can towards forgiving others. Then we can leave the rest to God. Here is a list of some other words of Jesus on forgiveness which are not immediately relevant to our discussion— Mark 4:12 the parables of Jesus which judge those who are unresponsive to forgiveness. Matthew 9:1-8; Mark 2:1-12; Luke 5:17-26 where Jesus demonstrates He has authority to forgive sins. Matthew 12:31-32; Mark 3:2-29; Luke 12:10 warning that blasphemy against the Holy Spirit will not be forgiven. Luke 7:36-50, our forgiveness by God should be demonstrated by our adoring worship of God, for all to see. Perhaps this last one is relevant to our discussion after all? Discussion guide Using this chapter and the Scriptures quoted: 1. “Wounds must not be denied nor must they be allowed to control our lives.” List some of the dangers in both of these wrong attitudes. 2. Which of the seven words of Jesus (see the seven sections above) do you find the most relevant to forgiving someone? Why? 3. Explain in your own words why evidence is important. “Forgiving others who have wronged us does not earn our own forgiveness from God. But it is an undeniable evidence that God has done a deep work of grace in our own hearts”. Luke 11:4; Luke 6:27-36. 4. Why do you think there is a link between a person’s appreciation of their own forgiveness by God and their willingness to offer forgiveness to another person? Ephesians 4:31-5:2; Matthew 18:21-35. 5. Supposing a brother does not repent, Luke 17:3-4. Then do we forgive him? What else do we do? Why? 6. List as many factors as you can think of which enabled the Lord Jesus to say from the cross: “Father, forgive them”, Luke 23:34. If you can, give Scriptural support for every one.

Bible reading: 1 Timothy 2vs1-2. My life (put) alongside God's word, volume 1. “I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone – for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness”, 1 Timothy 2:1-2. Paul was telling Timothy the best way to develop the church he was responsible for in Ephesus. In chapter 1 he “urged” contention for the Gospel truth because some were trying to change it, see 1 Timothy 1:3-7. The word “urge” (in both these Scriptures) means “to plead, to press, to move someone towards doing something”.[1] The Greek “parakaleo” means, “to beseech, to call, to desire, to exhort, to entreat, to pray”.[2] What Paul was about to tell Timothy was very important indeed. It is also a vital part of our church ministry, which we ignore at our own peril! The first part of our “praying for everyone”, v1, is to “pray for kings and all those in authority”, v2. At the time this was written, Rome ruled throughout this area, and the Emperor Nero who aggressively persecuted Christians was “the king”. The Church of England AD.1662 Prayer Book said we should pray for “Christian kings”, but that was wrong.[3] Prayer is the Christian way to combat persecution. Bring your personal needs and your national leaders before God, humbly and yet boldly. Quote God’s words back to Him. This is why you dare to come before Him this way. Then, with the quiet thankfulness which assurance brings, leave the issue with Almighty God. For many years I have prayed now and then for Sudan’s foremost Islamic teacher Hassan al-Turabi, thinking that his conversion to Christ would be like that of Saul of Tarsus in the Bible. When I asked my students at Gideon Theological College, Banat, to pray with me – many just laughed! Whether they have prayed, I don’t know. But I have, and I still do so now. We must also pray for South Sudan’s current President Salva Kiir, and for Sudan’s President Lt-Gen. Omar al-Bashir (I write during July 2013). You may be able to add the names of their deputies and then some other local leaders, or even their successors. You may never speak in person to these eminent people, but you can influence them by prayer. Almighty God answers prayer. In a way, when we pray for these secular leaders, we are also obeying the command of Jesus: “Give to Caesar what is Caesar’s and to God what is God’s”, Matthew 22:21. The greatest thing we can do for any unbeliever is to pray for their salvation in Jesus Christ. And we know that God “wants all men (people) to be saved and to come to a knowledge of the truth”, 1 Timothy 2:4. So let us give good time in our church services to praying for our country, our leaders, and our own opportunities to live Christianly, even in a non-Christian environment. Finally, notice why we should pray this! 1 Timothy 2:2, “that we may live peaceful and quiet lives in all godliness and holiness”. Good government brings peace. Our “godly” and “holy” living pleases God and promotes the peace for all, as we act Christianly toward our governments, the ones God has allowed us to have, Romans 13:1-7. Godliness is something of a theme in these pastoral letters. Follow the godliness theme to see how to live to please God: 1. 1 Timothy 2:2 2. 1 Timothy 3:16 3. 1 Timothy 4:7-8 4. 1 Timothy 6:3 5. 1 Timothy 6:5-6 6. 1 Timothy 6:11 7. 2 Timothy 3:5 8. Titus 1:1 In an ideal world the church is to be the conscience of the state, consistently praying for it. The state is to protect the church, giving freedom to everyone performing religious duties. Sadly we live in a world fallen into sin. It is far from ideal. Most of us cannot do anything about ruling the state. But we can pray as God urges us to. We must do our part otherwise we are a bit to blame for the mess we are in. God takes the honouring of His name very seriously indeed. We who say we are Christians must show we are Christians by the way we live seven days a week, and twenty-four hours a day. Discussion questions: 1. Does it make any difference to this responsibility, if your government is Christian or not? Why? Why not? (Argue from the Bible if you can). 2. How can we use time in our church services to pray for our nation? 3. What should we include in those prayers? Consider Psalm 33:12, Proverbs 11:14, 14:34, Romans 13:1-7, and perhaps Matthew 12:25. 4. Notice “everyone” and “all those in authority” in 1 Timothy 2:1-2. The word “all” appears again in vv4, 6. Give as many reasons as you can for praying for those who govern – good people and bad people. [1] Collins English Dictionary (Harper Collins: Glasgow) 1994. [2] Vine’s Expository Dictionary of Old and New Testament Words (Thomas Nelson: Nashville) 1996 edition, p.738. [3] John Stott 1st Timothy & Titus BST (IVP: Leicester) 1996, p.62.

Christian theology in a Sudanese context. The essential nature and character of God. The Omniscience of God God must know absolutely everything it is possible to know in order to be omniscient. The word means, ‘having infinite knowledge or understanding’. God’s omniscience governs His omnipotence: in other words, God’s infinite power is controlled in practice by His infinite knowledge and wisdom (Job 9:4). God knows all things perfectly. He never makes mistakes, He is never surprised by anything, He is never puzzled. It is a great comfort for obedient Christians to know that God knows all about ourselves and our circumstances (Psalm 139:1-6, 13-17, 23-24). It is a fearful thought to any whose lives are not God-honouring. God can never learn anything. If there was anything He did not know, He would not be perfect in His knowledge. If He were not perfect, He could not be God (Job 37:14-16). God knows everything that happens. God knows everything that will happen. God knows best. And, God knows me and loves me still! (Romans 11:33-36). God knows that life sometimes presents me with big challenges, so He gives me the security of trusting myself to Him (Proverbs 3:5,6). God, and God alone, fully knows Himself (Isaiah 55:8,9; 1 Corinthians 2:9-11). Just as no-one knows your thoughts unless you share them in a conversation with them, so we can only know the things of God He shares with us through His word and by His Spirit. God sees everything, including the suffering of His people. He can be trusted to act at the right time (Exodus 3:7-10). When we think that God should act more quickly, we must remember that He knows all of the facts, past, present and future. He is working out His purpose for the world as well as for ourselves (Hebrews 11:23-29). Since God knows everything, it is useless to try and cover up our sins (Joshua 7:19-26). Since God knows everything, all our serving of Christ which is unnoticed by people around us, is being noticed by our Father in heaven (Matthew 6:1-4). Thinking it through. (a). How does the omniscience of God help you when you are in great need? (b). How does it help when you are serving Him? (c). How does it help when you are sinning?

Acts11vs19-29; 13vs1-3. Church Growing Pains Jesus Christ always encouraged his disciples to have a vision for the whole world and not just for their own work. In John 4vs35 He tells them "Do you not say four months more and then the harvest? I tell you, open your eyes and look at the fields! They are ripe for harvest." He was condemning people who would always postpone the work until later. He was criticising people who were so blinkered into tunnel vision for their own field of service that they never noticed the world-wide harvest that Jesus Himself was interested in. He was calling attention to the readiness of people to trust Him now, if only they knew what He had to offer them. Again in Acts 1vs8 Jesus channelled the disciples from where they were, in "Jerusalem", to where they could be, "the ends of the earth". The early disciples did catch a vision beyond themselves. They did not always progress as voluntarily as they should have done, but various events do show us the direction in which they were pointing. In Acts 2vs39 Peter has a vision for subsequent generations, an often neglected field, when he says to the Jerusalem crowd "The promise is for you and your children and for all who are afar off - for all whom the Lord our God will call." Have you ever considered writing your Christian testimony and faith down so that future generations in your family can 'hear' your witness? In Acts 5vs14-16 the church's influence spreads out from Jerusalem to the surrounding towns as people hear what is going on and want to discover for themselves. Every congregation should see itself as its own "Jerusalem". Then it should adopt other areas as its own "Judea", say surrounding and similar peoples, its own "Samaria", nearby people of different culture and ethnic groupings, and "the ends of the earth", perhaps a missionary or national church in every one of the continents of the world that could be partners in Christian outreach. In Acts 8vs4, 5 there is a relevant example to the travelling Christian public of today. "Those who had been scattered preached the word wherever they went." Major airports give an opportunity to reach people from all over the world. Railway stations and bus termini are focal points for many people from other cities, towns or villages. I am writing this chapter in St Ives, a very popular Cornish holiday town. In one summer here several hundred different cities, towns and villages of England, as well as various European and people of other nationalities could be reached for Jesus Christ simply by talking to the individuals who make up the crowds on the harbourside. If we can travel then we can speak to people wherever we are. If we cannot travel we can speak to everybody who comes to us. Paul is an example of the latter, Acts 28vs30 and 31. In Acts 8vs25 Peter and John took an opportunity to share the gospel in the many villages in between Samaria and Jerusalem. They had been sent to validate Philip's ministry in Samaria. Having done that they used their journey home to good effect, stopping off to preach where they could. In 1991 I travelled with a Sudanese evangelist from Khartoum to Atbara by bus and by lorry. We broke down twice, which was disconcerting when there had been nothing but sand to see for hour after hour! However the mechanic who was carried for such emergencies was able to mend our elderly vehicle each time and we eventually reached our destination. The ride was very hot, very jarring on the body as the bus leapt about on the ruts and ridges, and very dangerous as my head kept hitting the luggage rack (though fortunately my face avoided the broken steel chair-back in front of me). But what impressed me most of the journey was a conversation with my elderly Christian friend from Sudan. As we came on a few mud houses by the wayside, or stopped and let someone walk to the foothills where there seemed to be a little village, I would say "How many Christians in this village?" He would reply "None". "Who is going to tell the people about Jesus Christ?" He would say "Well, no one as far as I know. It is too dangerous." To go and start speaking of Jesus would probably mean a severe beating or worse at the hands of the local religious leaders because of their fanatical opposition to Christianity. Thank God for Christians who witness personally and with literature in the bus stations, sowing precious seed which will bring a future harvest because God has promised it. We have already seen how Ananias reached the Gentile world by welcoming Saul to Christianity, Acts 9vs15. One contact at Imperial College, London, led to many families in a Bangladeshi village becoming Christians when the student, a village chief, returned home. We only ever had one letter to go by, but that is what appeared to happen. When a Christian begins to witness to all people in his own home environment, God may expand that ministry all over the world. We have seen in the last chapter that Cornelius' household was led into the kingdom of heaven by a change in the direction of Peter's ministry. The overriding factor was to actively do God's will for the present time, even if criticism followed. Is it better to be criticised by Christians for helping to save the lost, or to be criticised by God for being disobedient? Peter chose the former, and God honoured him. In a moment we will look at the church in Antioch to see how those Christians reached beyond their own four walls (if they had four walls!) Another example would be Acts 16vs6-10 where Paul, Silas and Timothy join Luke. Together they respond to the call from Macedonia. Their own ideas to go to the province of Asia and then to Bithynia had to be sacrificed. God closed every door except the one He wanted this missionary team to enter. Finally in Acts 19vs21 Paul decided it was right before God to go to the centre of the Empire, the city of Rome itself. He knew that Rome ruled the world and if a Roman church could be encouraged it could reach to most parts of the world with relative ease. It was a question of seeing what was happening in the church on a much larger scale than just the local work. Every Christian is working in the same work. Each one must faithfully do what God is calling him or her to do. As it is done, a focus should also be kept on how this particular part fits into the overall plan that Almighty God is putting together. THE CHURCH AT ANTIOCH - Acts 11vs19-30 The city of Antioch was the third city of the world at that time, after Rome and Alexandria. It is often known as Antioch in Syria in order to distinguish it from another Antioch in Pisidia or Galatia, that town being mentioned in Acts 14vs19-21. It sent trouble-making Jews to hinder Paul's ministry at Derbe and Lystra and that area. On a New Testament map you will see both clearly marked: the one we are concerned with being 350 or so miles north north-east of Jerusalem, on the River Orontes. Today a town Antakya in Turkey marks the site. Because of the heavy influence of Judaism on the Christians in Jerusalem, God seems to have chosen Antioch to be the model of the new church, the expression of the body of Jesus Christ. They were formed by people who looked beyond their own group, and they never lost the vision. They were a mixed group of Jews and Gentiles, and the thrilling story shows us they were a model church in many ways for us today. 1. The church at Antioch contained model men. The first mention of the city in the New Testament is in Acts 6vs5, where we see one of the deacons appointed to administrate the widows' allowance was (i) "Nicolas from Antioch, a convert to Judaism". All we know about him is vs3 "(he was) known to be full of the Spirit, and wisdom". That was a qualification for his position. In Acts 11vs19 it is reasonable to assume he would have returned home to Antioch when the persecution arose in Jerusalem. The whole story of the church at Antioch, however, revolves around the people mentioned in vs20. "Some of them, however, (ii) men from Cyprus and Cyrene, went to Antioch and began to speak to the Greeks also, telling them the Good News about the Lord Jesus." Perhaps Lucius of Cyrene, 13vs1, was one, but by not revealing names God is saying to us: "See how the Spirit of God is moving, causing the church to grow". Men are incidental in one real sense. It is God who must build and do. He often uses men, but not for the man's glory, only for His own. Never worry that no-one seems to take notice of your efforts for the master - He notices, and in His economy lots of "nothings", with an almighty "1" in front of them, make a very high figure indeed! (iii) Barnabas was a key figure who is named. (iv) Saul or Paul is another. Again God moves in different ways. Never criticise a man who has plenty of publicity for Christ and say it is wrong. God, who controls all, gives some men that responsibility to manage for him. Barnabas means 'Son of encouragement', and by comparing 4vs36 and 11vs23 you will see he lived up to his name. "Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means Son of Encouragement)" "he was glad and encouraged them all to remain true to the Lord with all their hearts." The Authorised and Revised Standard Versions translate the word 'encouraged' as 'exhorted'. Barnabas was being like Jesus and the Holy Spirit, the Greek verb being 'parakleo' one called alongside to help another. A testimony to Barnabas is given in vs24 "He was a good man, full of the Holy Spirit and faith, and a great number of people were brought to the Lord." Notice he was full of the Holy Spirit and faith: either on its own is dangerous; in fact as Paul says "the Spirit produces faith". One must doubt a person is filled with the Holy Spirit if there is no evidence of faith in their daily life. Lack of faith is a sin and sin stops the flowing of the Holy Spirit. Notice how Barnabas cared for one man especially, Paul. In 9vs26-30 we see him daring to bring this converted enemy to the apostles in Jerusalem. Here, after Paul has been away learning about his Lord, finding out his faith, strengthening his spiritual walk, Barnabas now gives him a teaching task! 11vs25-26 "Then Barnabas went to Tarsus to look for Saul, and when he found him he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people." That is excellent follow up. A Christian must care for the individuals in his own family, in the Bible Club class, in the congregation. Recognise and give opportunity to one another's talents and gifts. Barnabas acted evidently upon his own initiative, (there is no mention the Holy Spirit said ...etc) yet I am sure it was the indwelling and guiding of the Spirit of God that prompted this. (v) Agabus, the disciples, 11vs28, 29, and many others, 15vs35, all played their role amongst the model men of Antioch. The prophet of future famine, the stewarding of possessions to those they had never met who had a need, and the teaching and preaching of the Word of God, were carried on by these men. All working for the Lord who was building His own church. 2. The church at Antioch had a model Master, 11vs26. "The disciples were first called Christians at Antioch". What's in a name? A simple, but very profound point this. The preaching and teaching of Barnabas and others had an effect upon the lives of the people. They changed their life style. They lived out their faith. If they heard at "Barny's Bible Club" that as followers of Jesus Christ they should be doing a certain thing, and they weren't doing it now, they changed their life pattern to do it! This brought them the name "Christians". Their Gentile neighbours called them "Christianoi", Christ's men (they called themselves "the Way"). Those outside the faith could see these men were like their leader Jesus Christ. They did not have to live up to a name they had taken - they were called Christians because of what they did (and did not do) in their lives. This is a test for every Christian today. What do the people around you think of you? 3. The church at Antioch followed a model method. Who controlled the church's methods? 1vs8 "You will be my witnesses in Jerusalem, in all Judea, and Samaria, and to the ends of the earth." 8vs1 "On that day a great persecution broke out against the church at Jerusalem, and all except the apostles were scattered throughout Judea and Samaria." God was in control, helping men to move on his commands. 11vs19 "Those who had been scattered by the persecution in connection with Stephen travelled as far as Phoenicia, Cyprus and Antioch". God, the Spirit, directing through circumstance, and Christ's men responding in faith. It was a new thing to go, but they went. Acts 11vs20 "Some men from Cyprus and Cyrene went to Antioch, and began to speak to Greeks also, telling them the good news about the Lord Jesus." Stephen had spoken to Greek Jews before, but these men spoke to plain Greeks. In faith, they were going on a new venture for God as he prompted them. The result will always be the same when His people follow Him like that: vs21 "the Lord's hand was with them, and a great number of people believed and turned to the Lord." Later on we see the same method being followed 13vs2-3 "While they were worshipping the Lord and fasting, the Holy Spirit said, 'Set apart for me Barnabas and Saul for the work to which I have called them'. So after they had fasted and prayed (testing the spirits to see if they were from God) they placed their hands on them and sent them off." Perhaps this is a glimpse of an elders or leaders meeting. The Holy Spirit said something, a new thing, they checked and then obeyed. That is the model method. The four true notes of church development seen here. (i) Continuity - every movement is the outcome of an earlier one. (ii) Absolute freedom - every movement is a new departure. (iii) Unbroken unity - every movement is part of one whole. (iv) Perpetual variety - a great variety of gifts in people were used, the apostolic gift, the evangelistic gift, the prophetic gift and the pastoral gift. No one man ministry. No stereo-typed pattern. No boundaries, except for unity. Make that your model method and you won't go far wrong. Be where the Holy Spirit can prompt you. 4. The church at Antioch embarked on a model mission. Back to the leaders' meeting in Acts 13vs1-3. How important it is to see beyond our small, immediate congregation, to the world-wide work of Jesus Christ. The church at Antioch was worshipping and fasting. Then "the Holy Spirit said, set apart for me Barnabas and Saul for the work to which I have called them." vs2. What? Send our best men away? Who is going to look after us? Just imagine the complaints you would get in some churches today. But the Antioch church believed more than one man could minister. "In the church at Antioch there were prophets and teachers" 13vs1 lists five, and 15vs35 "Paul and Barnabas remained in Antioch, where they and many others taught and preached the word of the Lord." The ministry of the church is not limited to one type of person who was ordained to wear his collar back to front! All the saints are involved. Antioch Christians knew this so they were not afraid to spare Barnabas and Paul. They also believed the church was world-wide and not just local. They could see beyond their own four walls to Cyprus, Perga, Antioch in Pisidia, Iconium, Lystra and Derbe. They knew the lost needed Christ. And they were prepared to share not only their money (as they gave to the Jerusalem church in famine), but also their teachers and evangelists and ministers. They were not rash or foolish. They tested what the Holy Spirit said. As we are to try the spirits to see if they are of God, so they did. 13vs3 "So after they had fasted and prayed" (that's the testing), "they placed their hands on them and sent them off." They were prepared to temporarily lose good men doing a good job, for "the work I (God) have called them to do". That is always the best job. Learn to distinguish between the good and the best. Recognise the gifts in each other to minister to one another. Encourage the development of these gifts. As Paul wrote to Timothy "stir up the gift within you" (Authorised Version) 2 Timothy 1vs6, and he gave him an outlet for the use of the gift. By faith Timothy exercised it when Paul gave him the opportunity. Just think what may have happened to Christianity if the church at Antioch had been disobedient at this point. No Paul on the mission field. If they had done nothing else but send Paul out their heavenly reward would be great enough. Praise God they obeyed. Not only that - they took an active ongoing interest in events. See what happened on their return. 14vs26, 27 "they sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed. On arriving there, they gathered the church together and reported all that God had done through them and how he had opened the door of faith to the Gentiles." The church had been praying, and now they listened to testimony of what had happened in answer to their prayers. Paul and Barnabas were their representatives on the field, and the church was very interested in them as people. Vs28 "they stayed there a long time with the disciples." It is what that verse omits that is important. 18vs23 after his second trip "after spending some time in Antioch, Paul set out..." again do you notice the omission? Nothing about preaching and teaching. Paul and Barnabas were at home in Antioch to rest. To recharge themselves spiritually. To drink in what was ministered to them by others. What a great need there is for this amongst our missionaries today. A local church should support, pray intelligently (kept well-informed), then care for and build up those out in "the work I (God) have called them to do". 5. The church at Antioch was a model mixture. A mixture is a "compound bringing different substances into a whole". We have already seen how Greeks and Jews are involved together here. Right back at the founding of the church when Barnabas was sent from Jerusalem to find out what irregularities were happening, we find his judgement based on one thing. 11vs23 "When he arrived and saw evidence of the grace of God, he was glad and encouraged them to remain true to the Lord with all their hearts". God had fitted him for that discerning task by birth and friendships. Now comes a doctrinal dispute. 15vs1, 2 "Some men came down from Judea to Antioch, and were teaching the brothers: unless you are circumcised according to the custom taught by Moses, you cannot be saved. This brought Paul and Barnabas into sharp dispute and debate with them". We will see how this dispute was resolved in the next chapter. We have been brought around in a circle. Model men, a model Master, a model Method, a model Mission and a model Mixture. A model mixture must be made up of model men, otherwise something will bubble over, or go lumpy, or go sour. Let me challenge you to spend time alone with God to put yourself right and get yourself into the position where God can put you into the mixture, for His glory. Even in the resolution of doctrinal dispute the Antioch Christians were looking beyond their own work. They had hearts that beat in time with the Lord Jesus' heart. He had said of Himself "the Son of Man is come to seek and to save that which was lost" Luke 19vs10. They were continually doing that themselves, and, where they could, they were helping others in the task too. Discussion questions Share with the group a work someone else does in the church and pray together for that person and work. Then, share about a work near you but not in your fellowship. If you don't know about anything – make it your homework! If your pastor leaves to go abroad, your youth leader goes to a new job with a Christian group, can God still be in control? Give some principles to guide younger Christians who may be confused and some theology to help them cope! Why is 'No' sometimes very hard to say but necessary to be obedient?