Sermon: The Bible's Big Picture: New Testament

Sermon 2: The New Testament

Good morning again. Last week, I started this two talk series about the whole Bible, looking at the Bible's major themes, and focusing on the Old Testament. I started off saying that obviously in only two sermons, there is a lot of detail of the Bible that I am going to miss, and giving four reasons why we should read the whole Bible and not just rely on big picture sermons like this one - because it is a collection of reliable and accurate historical documents that claims a divine heritage; it is the primary source material for knowing about God; it is the history of the people of God (that's us!); and it is a fundamental way of God speaking to us.

Today, we will be looking at the major themes of the New Testament. But I have a secret for you. Do you remember the six main themes of the Old Testament that I gave you last week, three about God, and three about humanity? Here they are again: God is powerful over everything, not just Israel; People are sinful, rebelling against God; God wants a people for himself, and wants a relationship with his people; People are to be holy, because God is holy; God's ultimate goal is to free people from sin, and exalt the righteous, and punish the wicked; People have a choice to make about where they stand with God. Well, when we come to the New Testament, surprise surprise, the themes are the same! It shouldn't really be that surprising – if we are going to treat the Bible as one complete book, and not a collection of disparate historical writings, then we should expect that it contains the same major themes throughout its pages, from Genesis all the way to Revelation.

And yet there is a reason we separate the Old Testament from the New Testament, because they are not exactly the same. And again, it is easiest to see this from our big picture view of the Bible. Like I said last week, if we hold the Bible at arm's length, we can tell that the two big topics of the Bible are God and humanity. We come to the Bible for what it tells us about God, and what it tells us about people. Now, in the Old Testament, those two elements are very strictly delineated – God is up there being powerful, and humanity are down here being sinful. God calls to people through prophets and leaders and kings, and people are to respond by being holy and doing what they're told. And God informs them of his great plans to get rid of sin, and to exalt the righteous and punish the wicked, meaning people need to make a choice about where they stand with God. The Old Testament covers about 1500 years of human history, following the story of the nation of Israel through its creation, its freedom from slavery, its journey into the promised land, the rule of its kings, its separation, its decline into exile, and its return to the promised land.

The New Testament is half as long as the Old Testament, but it covers much less time - a period of about 90 years – it is the product of one generation of people. The reason for that is rather than covering the history of a people group, it instead focuses on the life of just one man. But in the New Testament the big picture gets more complex, because there is a blurring of the line between God and humanity. How can this happen? Well, it certainly doesn't happen because humans somehow work out how to be God. It happens because God comes to the world as a human being. Jesus Christ, God coming to earth in the flesh as a human being, is the complete focus of the New Testament.

In the Old Testament we had these three nice, neat points about God, and these three nice, neat points about humanity, and there was a nice, neat dividing line between them. God coming as Jesus, as a human, serves to bring these points into startling and beautiful clarity, like the blossoming of a flower that has grown up from its roots in the Old Testament soil, but it also some blurring between God and humans when God appears on the scene as a human.

Look at the first point - God's power being over every person and thing is not just obvious in the New Testament, it is absolutely fundamental to our understanding of the message. When God enters the world as a human being, Jesus Christ, we see he has power over sickness, over storms, over demons, and even over death. Universal problems, not just tied to Israel's land and people – and Jesus shows his power over them all. Furthermore, God is not just the God of the Jews, he is God over the Romans who have conquered Judea, he is God over their next door neighbours in Samaria, and he is God over the rest of the world and its people. But now, this is not shown through invasions or plagues or fiery acts of judgment. Instead, it is shown through the miracles Jesus performed in his ministry on earth, through his resurrection from the dead, and through the spreading of the Holy Spirit from Jerusalem into Judea, Samaria, and all the world.

The next theme is that people are sinful, and boy, does the New Testament make this clear. You need not turn any further than the gospels – who crucifies Jesus Christ, the Son of God entered into the world? It is people. It is Jews, and it is Roman authorities – no-one has clean hands. The great King of Kings enters the world, and humanity rises up in rebellion and attempts a coup, killing God. Surely I need go no further. But if we flip through the New Testament letters to churches, what do we find – groups of people who are well-grounded, highly spiritual and driven to serve God? Sometimes. But we also find these letters are written to lustful adulterers, prideful idolators, and greedy legalists, people who slip back into sin, or who cannot handle the freedom God offers, and rush back to throw themselves under the Law instead of rely on God's grace. Why is it we find the New Testament so useful? Well, partly it's written to people who are more like us, who even though they lived nearly 2,000 years ago, still thought in a very similar way to the way we do today. But it's also because we still struggle with the same problems of sin they did back then.

And yet, the coming of Jesus also brings our sin into stark contrast by the simple fact that Jesus is the exception to the rule. Here we see a human being, just like we are, but who is absolutely without sin. As a human who actually lives completely and totally for God, entirely in line with what God wants, because Jesus is God, he serves as a mirror to us where we can look at him, and see ourselves as sinful, and see how humanity is meant to be.

God still wants a people for himself, and this is assured to us by the fact that God chose to come to earth, to take on a human form and be just like us, to become one of us, so that he could reach out to us. He came to seek and save the lost, and I think sometimes we lose sight of that picture. God, the most powerful and important being in the universe, came to earth and held a little girl's hand, telling her to wake up from death. He came to earth and had dinner with prostitutes. That is how much God wants to be in relationship with people.

The fact that this extends beyond Jews becomes startlingly clear in the New Testament. The apostles begin to travel the world, planting churches, spreading the good news about Jesus Christ to everyone and anyone who will listen. The Jewish authorities try and stamp it out, going so far as to kill Christians like Stephen – but all that happens is one of the persecutors, Paul, gets converted, and the church grows even more. The Romans soon get sick of these people going around helping the sick and the orphaned and the widowed, and telling people that the only true God is the God of Israel and not the latest Roman emperor, so they start cracking down on Christians across their empire – and yet the church continues to grow even more. The book of Acts maps out this spread of the Spirit of God onto people of different nationalities – not just Jews.

Now this seems non-controversial to us as Christians – of course God's spirit rests on non-Jewish people. After all, in this church, and in most of the church across the world, Jews are a small minority of Christians. Clearly God's spirit can rest on us. But in the first century AD, this was a massive revelation – unbelievable for some. A good chunk of the New Testament letters to churches are devoted to this very subject – that God is the God of all people, not just Israel, and we don't all have to be born Jewish, or even live like Jews, to live as Christians. Something to be thankful for every time you have a piece of bacon. And we still see this church growth loud and clear today. In fact, the church is growing much faster in Africa and Asia than it is anywhere in the western world.

The fourth main theme is that people must be holy, because God is holy. The words of the Old Testament were exactly that – we looked at it last week repeated over and over in Leviticus, “Be holy, because I, the Lord your God, am holy.” The New Testament's message can be summed up in a similarly short message, coming from the lips of Jesus himself, “The kingdom of God has come near. Repent and believe the good news!” Matthew, Mark and Luke are full of this call to repentance. Turn away from your sin, and accept the good news that God comes seeking to save the lost. That is the message God brings to the world, and the one which is spread to the ends of the earth.

Quite often we focus on the 'believe' aspect, and that's not surprising, given that at the moment the most vocal opponent to Christianity in the west is Atheism, whose major argument with Christianity is the 'believe' step – they don't believe God exists, let alone that Jesus is God incarnate as a man. Moreover, most people today think that 'sin' is a relative term – that there is no inherent right or wrong, but it is a mixture of what culture says and what society says, and what you want to think. Many people care more about how much carbon dioxide is produced by the food they are eating than they do about what happens to people when they die and face eternity. More and more we are becoming a culture fixated on science as the only truth, and if something can't be scientifically proven, then people say there is no proof!

But that is a very convenient myth, and it can be dispelled just by looking at how you treat truth in your own life. You tend to trust your senses for those things you interact with yourself, but anyone who has seen a magic trick knows that your senses can be deceived, so you also rely on your own experience to give you caution. But for all those things you think to be true that aren't in your immediate experience – things that happen on the other side of the world, things that happened in the past, or things that you just can't verify for yourself because you don't own an electron microscope and you don't know particle physics or carbon chemistry or you don't have access to see what's inside Fort Knox or you can't go on the space station or whatever – you have to trust other people for their expertise in an area, their ability to accurately remember and record, and their willingness to tell the truth and not trick you.

The message of Christianity is fundamentally a trustworthy and reliable historical message. The New Testament that we are talking about today, that reports to us all about the events of Jesus' life, death and resurrection, that point to his being God in the form of a man, exists in over 5,000 existing ancient copies, many dating right back to the end of the first century – 30 or so years from when they were written. Just to put that in perspective, the next most widely attested ancient document is Homer's Illiad, written around 800BC. There are less than 650 copies available, and the earliest ones date from the 2^nd or 3^rd century AD – that's 1,000 years after it was written. Professional historians attest to the Bible's historical legitimacy and reliability. There is an unbroken chain of witnesses from Jesus' time to today – the church was started by eyewitnesses! The bottom line is that if you believe Julius Caesar or Alexander the Great or Aristotle existed and did what is reported about them, then you believe it based on less evidence than what is available for Jesus.

But as I say, that only relates to half of what Jesus says. The call Jesus makes to people has both a 'believe' and a 'repent' aspect. Repent means you have to put your sinful ways behind you, and face towards God and live a holy life of loving God and loving others – the same message of the Old Testament. Again, this focus is obvious in the New Testament letters. Taken as one unit, all the letters are a mix of theological thought on how to interpret the promises of the Old Testament through the words and actions of Jesus, and the practical realities of living these out as Christians in fellowship with each other, and living in a world that is essentially against God and his message - how to be holy, because our God is holy – and we actually now can see what a holy life looks like, because we can look at God living it in Jesus' life.

In the Old Testament, the last point about God, that God will free people from sin, exalt the righteous and punish the wicked, is described in vague and uncertain terms, described as the 'Day of the Lord' by the prophets, and usually using descriptive metaphors about war and destructive calamity upon the land. However, this too is brought into a much sharper focus in the New Testament. By the time of the first century, a far more developed theology about the end times and heaven and hell has arisen, and Jesus himself makes it clear that he has not come to be a king of some earthly realm - many were expecting the Messiah would come and defeat the Romans and start a new kingdom of Judah in accordance with the promises God made to David in the Old Testament – but rather, his throne is in heaven, and he will rule over God's people forever in a new heaven and a new earth. The rest of the New Testament picks this up as a strong and regular theme, and it is a major theme of the book of Revelation, which has a great deal to say about the glorious eternity awaiting God's people, and the fiery punishment set aside for those who remain enemies of God.

But by far and away the biggest focus is on that first part, God dealing with sin. Not only do we read in the New Testament that God, as Jesus, demonstrates his power, provides a counterpoint to human sinfulness, calls people to come into relationship with him, and gives us a clear example of what human holiness should look like, but Jesus on earth actually decisively and finally deals with sin. He does this by dying on a cross, suffering the penalty for sin that is due to all humanity – a feat that only he can achieve, we are told in the New Testament, because he has no sin to be punished for himself. This way, Jesus can offer anyone and everyone a repaired relationship with God, and a place in his people and in his heavenly kingdom. This free offer of grace becomes the crux of how God deals with people in the last days – those exalted by God are righteous because Jesus has dealt with their sins and taken them away, and those who are punished by God as wicked are those who have turned their back on the gracious gift. No longer is your membership of God's people measured by your birth into a specific national group, or your love of God based on adherence to Old Testament laws – it is now based upon your acceptance of the grace of God in forgiving your sin through Jesus Christ. And we are reminded that if you fall into sin again, you can confess that sin to God and repent of it, and he promises you forgiveness.

Now, I say that Jesus has dealt finally with sin – but when we look around, we see that sin is still in the world. We see people still being selfish, we see people doing bad things to each other, we see evil remain in the world. More importantly, we can still sin – we still do those things against God every day, still think selfish and disobedient thoughts every day, even if we are Christian and want to serve God. So has Jesus actually dealt with sin, if it's still all around us? The answer is yes: he has dealt with the most important part of sin – the punishment that follows for it. He does not stop the consequences that flow from doing sinful things – if you shoot someone, they still die. If you cheat on your taxes, you still get the dishonest gain in money. If you abuse your parents, you still hurt your relationship with them. But that is because God gives us all a choice in how we live our lives. He does not stop us from making those choices, even if they hurt us, even if they hurt others. We still have to live with the consequences of our actions, for good or for bad. But when the time comes, when God decides enough is enough, and he makes his final move to punish the wicked for all they have done, he has given us a choice to accept his forgiveness, and so to be free from the punishment that we deserve for our rebellion and disobedience. That punishment still takes effect – but not on us. If we accept God's forgiveness, then the punishment Jesus took for our sins is sufficient for us – it is sufficient for everyone, if only they will accept the free gift of forgiveness that he offers.

This focus on our individual sinful state, and the forgiveness offered to us by God, makes the last point about people very clear indeed. Humanity, humans as individuals, have a choice to make about God – whether to accept his gracious gift of forgiveness of their sin, and become one of his people, living holy lives and being exalted in the end of days to a place with him in a new heaven and a new earth; or to reject God's offer, deny either his existence or his right to choose how things get done, and so set ourselves up as an enemy of his kingdom and his purposes, and then be punished for our wickedness, and left to suffer an eternity without God in hell. This is a message that falls directly from the lips of Jesus, such as in John 3:36, “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them.” It is taken up by the gospel writers themselves, and is repeated throughout the entire New Testament again and again, all the way through to Revelation at the end of the Bible. Of course, mostly that message is being written to churches and believers, and it takes the form of an encouragement – spurring them on to remember the truth they have believed, and to stick to their faith, and find strength in God to continue with their holy lives, especially in the face of persecution and mistreatment.

And that message extends ever forward, remaining for us as God's people today, so we can read it, and take it to heart. Because the Christian life is hard. Christians are being persecuted for our beliefs by non-believing family or friends, or strangers that wish to attack our beliefs. British Parliament was recently told in a debate about worldwide Christian persecution that a Christian dies every 11 minutes for their faith (if everyone who lives in Hornsby was killed now, that would equal five months of worldwide Christian persecution). But even if we just have a pretty easy life, like we do here in Waitara, we still struggle against the temptation to think first about our own comfort and happiness, to do things our own way, enjoy our life as we please, and forget about living a holy life pleasing to God. For us as Christians, we have a collection of books in the New Testament that talk directly to our situation. We can read about churches just like ours, who struggle with sin like the Corinthian church, who puzzle through theological questions like the Roman church, who try to do their best to serve God and see Jesus' name be proclaimed throughout the world, like the Philippian church. We can read the message written to the seven churches in Revelation – a message that says do not forget Jesus, do not be afraid, do not be tempted by the lives of those around you, but rather hold on to the truth you have been given, work hard to be holy, loving and righteous, stick to what you have accepted as true, and accept the rebuke and correction of God so that you become holy and righteous.

But the New Testament is not just focused on existing churches, and those who already believe. You see, the gospel writers are somewhat unique in that they wrote their accounts not just for the edification and assistance of the church, but actually to reach people with the message of Jesus in a written form. We read in the gospel of John 20:31, “These are written so that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.” Luke tells us at the beginning of his gospel that he writes so that his readers might have certainty in the things they were taught about Jesus. These gospel authors were writing so that the message and meaning of Jesus' life could be preserved, and passed on through future generations - and now we have it today.

The message of the Bible comes to a sharp point in the New Testament – and it speaks to those who would not call themselves one of God's people. You have a choice to make. You can live your life the way you want to, but make sure you know what that life is - the life society tells you to live, the way your culture tells you, the way your wallet tells you, the way TV tells you. The life the rest of the world offers is a selfish life. Oh, don't be mistaken when I say selfish. You might help other people when you can, you might think that supporting your family is the most important thing, you might be doing your best to protect the environment. It's not a selfish life because you're stacking up a big pile of money to sleep on every night, or because you punch random strangers as you walk down the street or you steal candy from babies. It's selfish because it's focused on you - you want the power to decide what's good and what's bad, what's right and what's wrong for yourself, you want to make sure your life and the lives of people that you think are important are comfortable and secure. And the rest of the world tells you that's great! Do that! Be comfortable, enjoy life, squeeze every drop out of it, because when you die, that's it. There's no God, there's no heaven, there's no hell, so there is no repercussions for what you do. There is no ultimate importance to whether you live or die, so you might as well be happy while you can.

You can choose that life. God lets people choose that life. But it's the wrong choice. It's the wrong choice because God really does exist. Jesus really existed, not just as a man, but as God. God really walked around on this earth and revealed himself to people. He really died on a cross. He really was resurrected three days later. Hundreds of people saw him, and they started churches and spread the word and wrote books to make sure the truth would be passed on from generation to generation. And they didn't do it for glory, and they didn't do it for money – they were beaten and tortured and killed for doing this, but they went to their own crosses and beheadings and stonings knowing that they were speaking the truth they had seen and heard for themselves. We have that truth today, passed on by eyewitnesses, passed on to us. We really can live a life for God, we really can be exalted as his people, we really can live with him forever when that last day comes – and that last day is really coming.

You can choose to believe this truth, that God has made sure to pass from generation to generation, to end up here today in this church, in this sermon, for you to hear. It is the right choice. Don't just trust me. Don't just trust the other people who come to this church. Don't just trust the billions of people across the world who call Jesus God and Lord over their own lives. Trust God. He's the one who speaks to you today. Now if you've heard everything I've had to say, and you think I'm just lying, or I'm mistaken, or I've got my facts wrong, then that's fine – come tell me so afterwards, I'd love to hear your point of view. If you've heard what I've said today and you just aren't sure, and you have questions, because there are things you didn't quite understand or things you disagree with, that's fine – come tell me so afterwards, and we can talk about it. There's lunch after this talk, come and eat and have a chat, tell me your point of view or ask me your questions.

But if you have heard today the message of God from his Bible, and it has struck you, and it has convicted you, and you know that it is true, then I urge you, don't just sit there in silence and pretend you haven't heard it. If you have been touched by this message of truth, if you want to make that choice that God has given you to follow him, then I would ask you to do two things. First, when I pray to God at the end of this talk, pray along with me, silently in your mind. Then, after the talk, come up and talk to me here at the front of the church. Or if you'd rather talk to someone else at this church because you know them and you're more comfortable with that, then do that. But talk to somebody, tell them that you have made that decision, and you can find out more about what it means to decide to live your life for God. It's not easy, but it is right.

So let's pray together:

God, heavenly Father,

You are the only all-powerful God. Your power stretches over the whole world, over all peoples, kings, nations and things. You made it clear when you came to earth as Jesus that you have power over nature, over people, over sin, and over death. You have also made it clear that you want all people to treat you as their God, for them to be your people. You want to have a relationship with us on your terms. You have a plan to deal with sin, to exalt the those who do right in your eyes, and to punish those who do wrong in your eyes. I believe and accept your nature as revealed in the Bible.

I accept that I am a sinful human being. It is in my nature to want to rebel against your leadership, and to want to do things my own way. I know that you want me to live a holy life. You made that clear in Jesus' words, “Repent and believe the good news.” You have given me a choice to make, and I want to make that choice to be one of your people. I repent of my selfish life – I want to put my sinful ways behind me, and face towards you, God, and live a holy life of loving you and loving others. I know that's not always easy, but I also trust you when you say you will forgive me for my sins. I choose to follow your ways for my life, and to look to Jesus' life as an example for my own. I put my trust in you today.

By the authority and power of Jesus I pray these things, Amen.

Thank you for listening, and I hope you've enjoyed my two talks. There is coffee and tea and lunch to be served out the back. Remember, if you were convinced of the need to devote your life to God today, come up and tell me so.

Sermon: The Bible's Big Picture: The Old Testament

Sermon 1: The Old Testament

Good morning. I was asked to come and speak for two weeks about the Bible. No big surprise there, I'm sure there are talks every week at this church that come from the Bible. The difference about my talks is they will not be focusing on a specific book or chapter of the Bible. Instead, I will be seeking to cover the Bible as one whole book. Now clearly, I will not be covering it in detail. There are 66 books of the Bible, and I will have about 66 minutes if I go a few minutes over time each week. That means I could spend a minute on each book of the Bible, and that would be next to useless. What is helpful, though, is to get an understanding of the big, important, recurring themes of the Bible, those ideas that pop up again and again, the main message the Bible as a whole book is seeking to tell us. That is actually more easily followed in one or two sermons on the whole Bible, instead of picking it out piecemeal from every verse and every chapter of every book separately.

Of course, I will be leaving a lot of stuff aside. But that doesn't mean that stuff is not important! The entire Bible is important, even if some parts of it are difficult, some might even say perplexing or impossible, to understand fully. And so, before we begin on the Bible's main message, I want to give you a few quick reasons why we need to read and understand the Bible ourselves. That way, you will understand the value of the message we will be looking at over the next two weeks. These are in a particular order, not of importance per se, but of understanding. The first builds a foundation for the next, and so on. You need to get the first one before you move onto the next.

Number 1, the Bible is a collection of reliable and accurate historical documents that claim a divine heritage. That is, the Bible itself claims that God guided the authors to write what they wrote, so that the Bible is not just a collection of historical documents, but it is given to us by God.

Number 2, the Bible is the primary source material for learning about God. I say primary, because it is the best, most detailed source for information about God. It's not the only source, but the Bible is the number one place to turn when you want to know more about God. The Bible does not record every single thing God has done – that would likely be impossible for us to read. Rather, it is an edited collection of information about God that he chooses for us to have.

Number 3, the Bible is the history of the people of God – and the people of God includes us! When we become Christians, we join the family of God, and we inherit all of this as our history. Having a history is very important, because it tells you who you are, it gives you an identity.

Finally, the Bible is a fundamental way God speaks to us. The Bible is not just a book we come to to find answers and information about God. It is a place where God comes to us, and speaks to us, and tells us what he wants us to hear from him today. It is the way he has chosen.

Those four reasons are worth keeping in mind, both as you read the Bible, and as you listen this morning. If we have a focus on what we can expect the Bible to give us, then we can look out for it and recognise it more easily when it comes. That is a fine platform for us to jump from as we start to fly over the Bible, getting a bird's eye view and being able to see the largest and most important themes it contains.

Let's start from as far away as possible, where we can only see the one big thing the Bible is about. From all the way over here, looking at the Bible as one whole book, we can see that its main character is God, and that its main topic is also God. This book is about God. It tells us who God is, what God thinks and does. But the other main character in this book is humanity, people. People feature in this book almost as much as God does. It tells us who humanity is in relation to God, what we are like, what we do. So fundamentally, the Bible is about God and people. Now, once we open up the Bible, things get a lot more complicated. But let's just keep a broad view for now. The Bible is split into the Old and New Testament, and since I have two weeks to preach, I will follow the same divide. Today, we will look at the Old Testament and what it has to say, and then next week we will look at the New Testament, an see that its themes and message are fundamentally the same – they form the one book, so that should not surprise us.

Turning to the Old Testament, then, we can look at it through the broad themes we have already seen the Bible covers – we can look at what it says about God, and what it says about humanity. I am going to suggest three things the Old Testament focuses on as key things it tells us about God, and three key things it tells us about humanity. These are big, important ideas – the vast majority of what the Old Testament says fits under one or more of these six headings. I put them here in steps, so we can see the link between what we learn about God, and what we learn about people. As might be expected, everything flows from God. Again, these are in a distinct order – each one builds on the last to give us a more complete picture of God and humanity. I think you will see that while these major themes may be more focused on in one part of the story than another, they remain important themes all the way through the Old Testament.

The first big theme of the Old Testament, the first thing it tells us about God, is that God is powerful over everything, not just Israel. This is something I think we just accept these days – the ideas of God being all powerful and all knowing and everywhere are commonplace now, and in fact the philosophical debate about God in the modern world usually assumes that whatever 'god' someone is talking about has these attributes. But once upon a time – and in some places in the world, even still today – people believed in gods that were tied to specific regions, things or people, and outside those regions, things or people, these gods had no power to act. This was the case in the ancient middle east – throughout the Bible we read of these local gods, like Amon in Egypt; Ashera, Ashtoreth, Baal of Caanan; Baal-Zebub and Dagon of the Philistines; Bel and Tammuz of Babylon; and Chemosh of Moab.

And you might think that the God of the Bible is the same, because isn't he just Yahweh of Israel? But Yahweh, the God of the Israelites, is different. When Yahweh first starts to make promises to his chosen people, they are not a people, they are only one man, who is too old to have children – his name is Abraham. Yahweh claims to rule over the whole earth, and over all people, and so he can make promises to Abraham about giving him a land somewhere else, somewhere that other gods claim right over. Yahweh can claim that all people will be blessed through his people, because Yahweh is the God of all people, not just Abraham. When Yahweh comes to the aid of his early nation Israel, they are slaves in a foreign land, in Egypt. Yet he can save them from that slavery, he can defeat the Egyptian armies and their pharoahs and their magicians and their gods. When his people march through the wilderness to get to the land he has promised to them, they defeat the peoples of Edom and Moab whose land they have to cross – because Yahweh has power over them and their gods. The promised land itself is held by the Caananites, but their people and their gods are no match for Yahweh – he empowers his people to push them out of the land he had promised – land that once belonged to other people with their own gods, whose detestable practices led to Yahweh judging them – because Yahweh stands in power over all people!

But the Old Testament makes it even more clear that God is the God of everything. In Genesis, we are told that it is through his power that all things are made – everything belongs to him, because he created it! All the earth, all the animals, all the plants, all the people. And that claim gets repeated in the psalms and the prophets and other places. The book of Job, which recounts the suffering of a man under God's will, shows that God has power over some man who lives in Uz – nowhere near Israel. It describes how God has power over this man's property, his family, his health. It also tells us God has power over Satan, that angelic accuser who points to our sin and says we should be judged and punished. When the prophet Jonah is told by God to go to Israel's enemy, Nineveh, to preach to them about God, Jonah tries to run – he takes a boat in the opposite direction, and heads for Europe. But Yahweh's power stretches even into the sea – which in ancient times was the embodiment of chaos and unruliness, which defied order – and so when God sends a storm, the sailors ask Jonah what's going on, and he says in Jonah 1:9, “I am a Hebrew and I worship Yahweh, the God of heaven, who made the sea and the dry land.” In verse 10 it says “This terrified them,” and for good reason – this was a God that was powerful over the land and the sea!

In the prophets, God uses plagues, swarms of locusts, storms, droughts, fire from heaven, talking donkeys, children, oil, bears and foreign armies to provide warnings and blessings and judgment to his people – nothing is outside his power. God's people are threatened by foreign armies of huge nations – it would be like if China and Russia and America all attacked Australia with their combined military might – God still protects his people. But he also punishes them with foreign armies, so when God's people Israel are taken into captivity once more by Babylon, even when their temple is destroyed, and their holy city Jerusalem is sacked and its walls torn down, God does not leave them, and God is not powerless. When they are in Babylon, Daniel is protected in the lion's den, and is given dreams and visions. God has power over foreign kings, turning Nebuchadnezzar into a howling crazy man, using King Xerxes of the Medes and Persians to protect the Jews, using King Cyrus of Persia to rebuild Jerusalem and God's temple. God's power stretches across the world, across all peoples, kings, nations, and things. That is the God of the Bible.

Now in the face of this mighty God, what are people like? Well, the Old Testament tells us many things about people, but the major, important theme, the foundational thing about people, is that they are sinful. What does it mean to be sinful? I think the psalms give us a good definition, “The fool says in his heart, “There is no God.” They are corrupt, their deeds are vile; there is no one who does good. The Lord looks down from heaven on all mankind to see if there are any who understand, any who seek God. All have turned away, all have become corrupt; there is no one who does good, not even one.” Those are the words of both Psalm 14 and Psalm 53 – so important it is repeated! The book of Ecclesiastes, a book of God-given wisdom, tells us in 7:20, “Indeed, there is no one on earth who is righteous, no one who does what is right and never sins.” From the very beginning, when God creates humanity, they turn away from him and do their own thing – and it never stops from there! Even some of God's greatest heroes of the Old Testament are sinful: Noah gets drunk and falls asleep naked; Abraham pimps his wife off to foreign kings; Jacob is a thief and a scoundrel; Moses is a murderer with anger problems; David is a murderer and an adulterer; Solomon has 700 wives and 300 concubines and worships false gods. And the people of Israel are no better! When Moses is on Mount Sinai with God getting the 10 commandments, Israel are cavorting and making false gods! When they get to the promised land, instead of worshipping God and following his laws, they worship the local gods! Again and again through the prophets God warns them, but they do not listen, and eventually he punishes them for it. In the face of an all-powerful God who rules over all things, we learn that people are sinful, disobedient, and selfish. That is human nature.

Which might make our next point about God rather strange, but it is true nonetheless: the next major theme about God is that he seeks to have a relationship with humanity. He wants to make for himself a people, and to relate to those people as their God. Right from the beginning, God shows kindness to people. Humanity is created in God's image, likely why he cares so much about us. He clothes the naked Adam and Eve after kicking them out of the garden for their sin. He chooses Noah, a righteous man and his family, to save from the flood. He blesses Abraham, and promises to turn him into a nation that God will further bless. He saves Israel from slavery in Egypt. He gives them a rich promised land, and he also gives them his holy law to follow, so they are not just a richly blessed people, but they are his richly blessed people. When Israel turns its back on God and worships other gods, he sends them warnings, he sends them prophets to do crazy things to get the people's attention, like marry a prostitute, or lie on one side and cook their food over manure - he makes it clear he will not put up with their sin and he will punish them. And like a loving father with a child running riot, he does punish them, but he never leaves them - even when they are robbed of their holy land and their temple, God does not leave them. The psalms are full of songs and poems written by people about God, about this relationship they have with God, about the relationship God wants from them. Song of Songs is a love song between a husband and a wife, that represents the love between God and his people. He calls his people ever back to him, giving them so many chances, he exceeds the patience and forgiveness of even the most devoted parent.

But God does not just want a single race to be his. No, God wants to call a people for himself made up of all the nations of the world. God's promise to Abraham is that through him all nations will be blessed. When God saves Israel out of slavery in Egypt, he says to them at Mount Sinai, in Exodus 19:5, “Although the whole earth is mine” - claiming his vast power - “you will be for me a kingdom of priests and a holy nation.” He wants Israel to act as his priests to the rest of the world, to stand out as mediators between God and the nations. In the laws, God makes it clear that someone who follows the laws is part of his people, even if they are not born an Israelite. God adopts Rahab the prostitute into Israel when she helps the spies who cross into Jericho. He adopts Ruth into Israel through Boaz, even though she is foreign, and even though Israelite men were not meant to marry foreign women, because she wants to be righteous. The prophets have repeated references to Jerusalem, and its spiritual version, Zion, being a place where all the nations come to worship and honour God.

The prophets also have repeated calls to God's people, and through them to all people, to be holy, and be that light to the nations, to show them what God wants of them. And this is the next point that the Old Testament tells us about humanity. Humanity needs to be holy, because God is holy. It says exactly that in the book of Leviticus, repeated over and over, “Be holy, because I, the Lord your God, am holy.” Now, holiness is a hard concept to get your head around. We had a sermon series on Leviticus recently at Waitara Anglican, and Mark, who spoke on this, put it pretty succinctly – the things that make God the most different from other gods, and God's people the most different from other people, are love and righteousness.

And that's what the law is essentially all about. Love the Lord your God, and love your neighbour as yourself. That is true holiness. And that means being different from other people without being isolated from them, because you cannot show true, godly love to other people from a distance. You have to be fair with them in your business dealings, you have to show compassion on their poor, you have to welcome them into God's people. You have to be loving and righteous, just as God is loving and righteous. You may have heard the current pope, Pope Francis, call out for a global economic system that puts people at its heart, and not “an idol called money”, because he says the current system does not show love to people – it is built on greed and selfishness, which is why it works, because people are sinful! But just because it works doesn't make it right. When you worship money and let it do what it wants, it destroys people. Money worshipped is an idol of greed. How different is Yahweh's love for people, and so how different should God's people be from the norm!

The third big point about God in the Old Testament is God's ultimate goal – he wants to free people from their sin, he wants to exalt the righteous and punish the wicked. The Old Testament makes it clear that this has not yet happened. Ecclesiastes 8:14 tells us to look around, and we will see “the righteous who get what the wicked deserve, and the wicked who get what the righteous deserve.” God makes a lot of promises in the Old Testament, but every time you think he has fulfilled them, it turns out there is still more to be done. After they sin, God promises Adam and Eve that their children will crush sin – but their son Cain kills their other son Abel, so clearly that promise awaits fulfilment. God promises Noah after the flood that he will not destroy the world with a flood again to punish sin – but sin does not disappear. God tells the people of Israel that in the promised land, they will receive rest, and that he will live with them there, and that he will send them a prophet even greater than Moses to lead them. But they continue to sin, and even at the end of Deuteronomy it says that there has never since been a prophet so great as Moses. When they settle in the promised land and the people ask for a king, God not only gives them King David, but he also makes great promises to David – that one of his descendants will sit on the throne over God's people forever. David's son Solomon sits on the throne, and he is a man of great wisdom and he builds the temple for God in Jerusalem – but he is also an idolater and greedy, and rather than sitting on the throne forever, he in fact starts the beginning of the end of Israel's golden days.

God makes this clear, by sending prophets with the message that his plan is still to free people from sin, to punish the wicked and to exalt the righteous – it is still coming. He says things like Jeremiah 31:33, “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will they teach their neighbour, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest.” In Isaiah 13:11, “I will punish the world for its evil, the wicked for their sins. I will put an end to the arrogance of the haughty and will humble the pride of the ruthless.” In Zephaniah 2:3 he says, “Seek the Lord, all you humble of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the Lord’s anger.”

And this leads us to our last major point about the Old Testament, our last big theme about people: people have a choice to make about where they stand with God. Throughout this whole story, and at every stage, one thing that is startlingly clear about people is God always gives them a choice about where they stand with him. Adam and Eve have a choice about whether to eat the fruit. Israel's people are given the choice again and again as to whether they want to follow God and his commands, and be his people, or not. Job has the choice of whether to praise God in his suffering, or to curse God. When the Jews are freed from Persia to return home to Jerusalem, they do not have to return, they can stay in Persia. It's true, the choice is often between a good and a bad option – between a blessing and a curse from God, a forgiveness and a punishment. But given how many times people seem to choose the curse and the punishment – or say they will choose the blessing, but then in their actions choose the curse – it seems only having to choose between a good and a bad option doesn't stop people from choosing the bad option – what with people being sinful and all. But God does not force the issue – he allows a choice, and allows people plenty of chances to change their mind and make the right choice when they go wrong.

Those are the main themes of the Old Testament – God is all powerful, people are sinful; God wants a relationship with people anyway; people need to be holy because God is holy; God will deal with sin, exalt the righteous and punish the wicked; and people have a choice about how they relate to God. In all this, I haven't mentioned the New Testament or Jesus at all. That's for next week. But during the early church time, the only Scriptures they had were the Old Testament. When they talk about the gospel as it appears in the Scriptures, they are talking about the Old Testament – they are talking about these themes! It was clear to them what God is like, and what people are like. It should be clear to us too. The Old Testament is the foundation of our faith – not the Jewish faith, not the Christian faith in some esoteric, remote sense – this is the foundation of our faith! What we believe about God and the world and each other hinges on the Old Testament.

Read the Old Testament for yourself, and you will see it all fits quite neatly into one or more of these six big themes. And the question then becomes, what do we do with this message? Well, really, it should be obvious. God tells us he is powerful, not just in the Middle East, not just over Jews, but over all people everywhere. That includes us. He wants a relationship with humans, and humans includes us. Yes, we're sinful, but he says he has a plan for that. He will take care of it – what he wants from us is to take his offer seriously, and to be holy – to love God and to love each other. And we have to realise that what we choose to do has consequences , because God is going to exalt those who do what is right, but he is going to punish the wicked. The Bible does not argue about these first five points. It just states they are what they are. The only one we get a say in is our choice, how we respond to it all. Have you chosen to ignore God, to not take him seriously, to just not think seriously about God? Then the Bible says that is your choice. It's the wrong choice, but it's a choice God allows you to make. However, it also says that you have another chance, you can change your choice – God is very patient, very forgiving, and he actually wants to have a relationship with you, on his terms.

Have you made that choice to follow God, to be one of his people, but found it's really hard, and that living as if you had chosen the other option is much easier, or sometimes very tempting? If so, then this is your history - you fit right in with the rest of the people of God! The Old Testament tells us that God's people made the wrong decision again and again, even though they knew it was wrong. We are talking about people who saw God's fire descend on a mountain, and then instantly turned around and started forging false idols. That is human nature. But God drives us to keep choosing him, over and over to keep coming to him, to keep being his people, to keep making the right decision. That is God's nature. So don't give up. Let's pray.