The Heart of our Faith

Proverbs 19:21                                 Acts 4:27-28                                  John 17:1-5

The Heart of our Faith

The passage we will be examining today is possibly one of the most significant of all the prayers of Jesus because it gives us an in-depth view of what our Saviour regarded as central to the Gospel. It comes at the end of the farewell discourse in which Jesus endeavoured to prepare his followers for what lay in store for them. As such it is a prayer of consecration, both for himself and the work which he, as God incarnate, was about to complete, as well as a prayer for the disciples and the Church which would come into being through their message and ministry of reconciliation that he would continue to do in and through them as the exalted King of the universe. 

This first introductory section, verses one through five, seems to have been written in a chiastic form in which the first verse and the last verse correspond like in a mirror image, the second and the fourth do the same, pointing to the central verse as the main focus. A chiasmus was a literary device which was meant to convey to the reader what the author thought was most important. So, we will first examine the verses as they parallel each other and then we will examine that which is the kernel or central part of these five verses.

When Jesus had spoken these words, he lifted up his eyes to heaven, and said, 

A. “Father, the hour has come; glorify your Son that the Son may glorify you, 

B. 2 since you have given him authority over all flesh, to give eternal life to all whom you have given him. 

C. 3 And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. 

B. 4 I glorified you on earth, having accomplished the work that you gave me to do. 

A. 5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

Both verses 1 and 5 address the glory of Jesus. The first glory has reference to the cross and the resurrection and the last glory points towards the ascension and enthronement of Jesus at the right hand of the Father. Now, there are a few things I’d like to point out in these verses.

But before we do, I’d like you to notice that Jesus lifted up his eyes to heaven. Why would that be important? Well, because posture is important. Too many folks have discarded all forms of biblical symbolism and embraced other non-biblical forms…such as the well-known evangelical prayer slouch (or the hair washing position). You know, we hear the words, “let us pray” and everyone assumes the slouch position. But Jesus looks up, raising his eyes toward heaven…not because God is up there as opposed to down here, but because his posture speaks of God’s majesty and his exalted status as well as the open nature of the relationship between them.

Of course, there are times when our eyes ought to be downcast and not lifted up. Common practice indicates that looking down when addressing another signifies shame and guilt, so this is the appropriate posture for us when we are convicted of our own sinfulness and depravity. But that is not the case here when Jesus addresses his Father. All I’m trying to say is that different postures mean different things…an open adoration of God’s majesty or a humble confession of our brokenness. 

Now, let’s look at the parallels: the first thing I would like you to notice is the word “hour”. Jesus said, “Father, the hour has come…” Note that he is in the hour, so this time refers to something current and anticipatory, emphasising God’s perfect timing and his perfect will. The date and time of the crucifixion was not random. Besides the fact that it was part of God’s eternal decree and purpose, it was also accomplished at a time when the event would mirror both Creation as well as the Exodus, with Jesus dying as the spotless Lamb during the Passover Festival – which is a well-known image – but Jesus also “rested” on the seventh Day or the Sabbath Day in the tomb once his re-creation work was finished and he rose from the dead on the Festival of First fruits, a biblical festival celebrating the first harvest of crops. Had Passover been on any other day of the week, this would not have been the case.

The Scriptures repeatedly show that the events of life, whether mundane or profound, are not determined by the will of man, but are rather appointed by a loving yet sovereign and almighty God. For instance, in Acts 4:27-28 we read: “…for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place.” It seems the early followers of Jesus had no problem connecting their current events, good or bad, with the gracious will of God.

 Scripture presents God as the one upholding all things by the word of his power. Unfortunately, the modern Church tends to be more deistic then theistic, as if God has abdicated his role as universal ruler or absented himself from his creation. As if God is somehow removed or distant or worse, indifferent. But Scripture teaches us that as nature obeys his commands and that as demons are subject to him, both heaven and earth are his jurisdiction and therefore under his control.

In this verse, Jesus indicated that the most challenging hour of his incarnate life was an event both decreed and agreed on long before it took place. This “hour” that had come had been predetermined by the Triune God…both its onset as well as its outcome, yet by freely entering into that hour, Jesus confirmed his willingness to be the instrument through whom God’s love for the world would be demonstrated. (Romans 5:8) He was neither forced nor coerced…he gave his life of his own free will, having both the authority to give it as well as the authority to take it back again. (John 10:18) 

Then the final thing I would like you to notice in verses 1 and 5 is the word “glory”. As I mentioned earlier, in verse 1 the word refers to his death and resurrection. The cross was the ultimate demonstration of God’s loving character and, as such, it was a revelation of God’s glory in terms of his redeeming love and power. It was how the sovereign goal to restore the broken fellowship between God and humanity would be achieved. By taking our sins upon his own sinless self, Jesus as the spotless sacrificial lamb, became the doorway into the sheepfold…the entrance back into Paradise…the way into eternal life…our re-entry into his glorious presence.

But the glory of the Son does not end there. In verse 5 Jesus used the same word, but this time he was referring to his ascension and enthronement. He said, “And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.” At the incarnation, Jesus took upon himself the form of a man without discarding the divine. (Philippians 2:6-7) In other words, while Jesus never ceased to be God, in his incarnation, he actively chose never to live as more than a man. As such his glory was veiled while in the flesh and only those to whom it was given could truly say that they had beheld his glory…the glory as of the only begotten son of God. (John 1:14) 

However, the fullness of the glory that he had with God before the world existed was restored at his resurrection, ascension, and enthronement. So, in these two verses we see that the glory of Jesus relates to both his humiliation as well as his exaltation. 

Now, let’s look at verse 2 and 4. The atoning work of Jesus ties in neatly with the theme of restoration, but it is explained in terms of what has been given by God the Father to God the Son. Note how many times the word “give” is used in verses 2 and 4. (2) “…since you have given him authority over all flesh, to give eternal life to all whom you have given him.” (4) “I glorified you on earth, having accomplished the work that you gave me to do.” So, let’s look at what is given to Jesus and what is given by Jesus.

The first “give” has to do with authority…an authority given to Jesus by the Father so that he might give that which the Father wanted to give to those whom the Father gave to Jesus. Or stated otherwise, as Jesus has been given all authority in both heaven and earth (Matthew 28:18), he is able to give the gift of eternal life to those whom God has given to him. In like manner, Jesus gives the Church the authority to bring that gift to the nations so that we, in turn, may give what he has given to us to those whom God has given to Jesus. (See John 20:21)

Now, we can get a bit lost with who is giving what to whom, but the important thing to note here is the interconnectedness in the relationship of the Father and the Son as well as the interconnectedness in our relationship with God through Jesus. In everything he did in his incarnated state, Jesus remained committed to doing and asking for only that which God had given or had promised to give. As an aside, this is the key to effective prayer…ask for nothing more than what God has clearly promised in his Word.  

So, we learn here that the work of Jesus was to glorify the Father by revealing and demonstrating his loving character, which includes everything from the moment of his incarnation through to the moment of his exaltation. But here in these verses, Jesus made a clear distinction between the work done before his ascension and the work done after his enthronement. In verse 4 he said that he finished (or accomplished or completed) the work the Father had given him to do, clearly anticipating the cry from the cross, “it is finished”. 

As such the work of Jesus in terms of redemption and reconciliation is both final and complete. There can be no more sacrifice or offering for sin. And yet the result of this finished work continues in time through the medium of the Church. Those whom we disciple come into the kingdom by virtue of what was secured for them on the cross. They believe because they were given to Jesus by the Father. Their names were indelibly engraved in the palms of Jesus’ hand with the very nails which pinned him to the tree. And so, the finished work of Jesus is continually applied throughout the ages by the Church.

Which leads us to the central and focal point of this chiastic structure in verse 3. “And this is eternal life,” Jesus said, “that they know you, the only true God, and Jesus Christ whom you have sent.” As we have already seen, both the glory and the work of Jesus had a common goal…the gift of eternal life. But what is important to note here is our Lord’s definition of this life. Eternal life is defined as knowing the only true God and knowing Jesus as the one ‘sent’ by him. Of course, this is not a mere intellectual acknowledgement of his existence…that kind of general knowledge of a god is shared by everyone according to Paul in Romans 1. 

No, this kind of knowledge is specific. It is knowing the only true God as well as the one who was sent by that one true God to redeem sinners. This kind of knowledge can only be attained through special revelation given to us in the Scriptures and in Jesus. It is a knowledge based on a relationship with God founded upon the reality of his Person…a knowledge closely defined by the use of the words “only” and “true”. 

According to Augustine, God created us for himself, so that our heart is restless unless (or until) it finds its rest in him (Confessions, 1.1), which tells us two things: Human beings are created with an innate longing for God and consequently true peace and fulfilment can only be found in a relationship with him. However, it also tells us that this relationship, if it is to be the source of eternal life, must be very specific. It must be a relationship with the one true God through the one sent by him, namely, Jesus.

The knowledge Jesus alludes to in this verse is the kind of knowledge that differentiates between the biblical God and the gods of human invention. It is a knowledge that is only satisfied with him as he has revealed himself. Those who seek the divine outside that specific realm of God’s special self-revelation will endlessly grope and search for things that can never satisfy. Although they may appear to be content for a time, and may even say they are fulfilled, the emptiness will return time and time again if the God-shaped vacuum is repeatedly filled with what is temporary and false. 

So, by using the chiastic literary structure, Jesus revealed that which is the heart of Christianity. Eternal life based on a biblically informed relationship with the one and only true God…a life only made possible by believing in the one who was sent to purchase it with his own blood. The final prayer of Jesus’ incarnate life centred on this one single reality even as he faced the hour of his most intense suffering…a suffering that would give eternal life to those given to him by the Father. 

But, as we will discover later when we expound the rest of this passage, Jesus was not just praying for his final work of atonement…he was also praying for those through whom he would continue to apply that which he had achieved on the cross. His principal point throughout this prayer was to make eternal life available, and for this reason, the principle point of his Church ought to be the same. We, dearest beloved breathren, exist to be the bearers of the greatest gift of all time…the gift of eternal life.

Which begs the question: if one was to examine the behaviour of the modern Church, would one be led to believe that this is the principle point of our existence? In his book, Eternity in their Hearts, veteran missionary and well-known author Don Richardson wrote: “Significant numbers of non-Christians have proved themselves ten times more willing to receive the Gospel than Christians have been to share it.” 

What is the focus of your life as a follower of Jesus? Does it mirror the focus of Jesus’ life? Everything we do in life has eternal consequences. But how much of what we do daily is of any positive eternal value? If we were to stand before our God, whose character is demonstrated chiefly through the one event that revealed most clearly that his main priority was to make a life-giving relationship with him possible…if we were to stand before his God, would we be able to say that our main priority is the same as his? 

If the very heart of our faith is that we might know and make known the only true God, and Jesus Christ whom he has sent, do we even have a pulse?

Shall we pray?

© Johannes W H van der Bijl 2024

Peace in Him

Isaiah 20:3-4                       Psalm 22:1-2; 23-24; 27-31                        John 16:25-33

Peace in Him

One of the problems with the speed of technical advance in our modern era is that old proverbial statements become obsolete. One such statement is that someone who keeps repeating themselves sounds like a "stuck record" (which, for the uninitiated, refers to a vinyl record needle stuck in one groove, causing the same sound to repeat endlessly). In digital terms, I believe a similar idea would be "glitching" or "looping", terms that capture the idea of something stuck in a repetitive, unintended loop—just as a stuck record once did, but now in the context of digital media like video games, software, or streaming.

Now, the phrase “you sound like a stuck record” or “you are like a stuck record” was often used for those who appear to be stuck on one train of thought without the ability to move on. Some folks will continue to be stuck in or to hold to a position even when proved wrong, just because that was what they were taught or that was the way it had always been done before.  

For instance, how many folks still believe that if you go outside with wet hair, you will catch a cold? I was always told that shaving makes your hair grow back thicker. Fat lot of good that did me. Or how about the belief that cracking your knuckles will cause arthritis? Or that you should starve a fever and feed a cold? Or that eating carrots will improve your eyesight? Or you’ll get warts from touching a toad? Or here’s one for you mum’s present: Sugar makes kids hyperactive. Multiple studies have shown that sugar does not cause hyperactivity in children, but we still believe that don’t we? 

But why do we hold on to our outdated ideas when we are presented either with truth or more evidence or a more viable explanation? Well, there are several psychological and emotional reasons: One is what we call cognitive dissonance: When new information conflicts with our existing beliefs, it creates discomfort. To resolve this, we often reject or rationalize the new information rather than adjusting our beliefs. Holding on to familiar ideas helps avoid the mental tension caused by conflicting viewpoints. 

Another reason is confirmation bias: We tend to seek out and favour information that confirms what we already believe, while disregarding evidence that contradicts it. This bias makes it easier to maintain outdated ideas, even in the face of more accurate explanations. 

Then of course there is our own identity and ego: Our beliefs are often tied to our identity, culture, or community. Letting go of them can feel like a personal loss or a threat to our sense of self. We may resist new ideas because accepting them might challenge our core identity or make us feel inadequate for having believed otherwise. 

Another more common reason is fear of change: Change can be unsettling. Old ideas provide comfort and familiarity, while new ideas can seem risky or uncertain. People might resist the truth because it requires them to step into the unknown or change their behaviours. 

Another common one is social or peer pressure: We are influenced by the beliefs and norms of the groups we belong to. Changing or adapting our views could result in social rejection or tension, especially if those around us continue to hold on to concepts or ideas we no longer hold to be true or self-evident. 

And then finally, for some it may be a question of emotional attachment: Some ideas carry deep emotional significance. Certain religious, political, or cultural beliefs may be tied to personal experiences, making it harder to let go of them, even when presented with contradictory evidence. 

Now, in the case of the disciples, it may be a combination of any number of these reasons. From the age of three when they first started to attend Hebrew school, they were taught certain things about what to expect regarding the coming Messiah. In the synagogue and at home they were more than likely told by local and itinerant Rabbis as well as their parents that the Messiah would be a conquering political King like David who would defeat their oppressors and restore the kingdom to Israel. 

While it is important to note that these expectations were not by any means uniform because different Jewish sects had varying opinions, I do think it safe to say that all the first century beliefs regarding the Messiah reveal a radically different view from who Jesus was and what he came to do. That is why many in the crowds…even people that at one point wanted to crown him king…that is why they turned away. He just did not fit the mould they had cast for their messiah. 

So, one can appreciate why the disciples had such a hard time understanding his idiomatic comments about “leaving” and them not “seeing” him…and then his “returning” and them “seeing” him once more. They had been told the Messiah would remain forever (John 12:34), so what was this about him going somewhere? For this reason, Jesus’ statement in verse 25 must have come as a relief. Here he basically told them that a time would come when his present obscure symbolic and metaphoric speech would become more straightforward. 

Now to be fair, unlike the crowds, there were several things the disciples did understand. There is a difference between struggling to understand on the one hand and not understanding at all on the other. For example, the disciples had grasped the truth concerning the person of Jesus. When others walked away because they failed to understand, the disciples stayed despite their struggle to understand because they had come to know that he had the words of eternal life…that he was the Holy One of God (John 6:68). But they still struggled to understand because Jesus’ present perplexing predictions did not match their previously pre-packaged presuppositions. This is why Jesus said here: I know you are struggling to understand now, but you will get it in the future. So, hang in there.

The second thing to note is that we are finite and limited and therefore some things about God and his ways will remain in the realm of mystery. However, this does not mean we must roll over and play dead. God has graciously granted us inquisitive and inquiring intellects and so we ought to continue to dig deeper in God’s Word using all the tools available to us. Recent discoveries and advances in cultural anthropological studies, philology, archaeology, papyrology, and epigraphy open the ancient world to us in ways formerly not possible. Many previously perplexing passages become clearer when we understand the meaning of words and practices specific to that particular era or area. 

True, God’s Word is and always will be our only true guiding light, but a lack of historical contextualisation – where content and context and culture are engaged together in an attempt to fully comprehend the meaning and application of the text – a lack of historical contextualisation can lead us to embrace practices that were either culturally and historically specific or it can lead us to enforce practices that are actually contrary to the original intention. Jesus’ teaching was often an attempt to dismantle entrenched misunderstandings. Remember the sermon on the Mount? You have heard that it was said, ‘Love your neighbour (biblical) and hate your enemy (not biblical and yet taught by the Rabbis)’. But I tell you: Love your enemies and pray for those who persecute you…” Down through the centuries, people have used the Bible to justify their bad behaviour…just think about the theological justification for apartheid. So, we need to humbly seek to understand and humbly seek to change should we ourselves be weighed in the balance of truth and be found wanting.

But this should not discourage us. Delving deeper into God’s Word may be challenging not to mention time consuming – always remember that real Bible Study is far more than simply pulling a single text out of a Precious Promises box – but the digging and discovering is so rewarding! There are so many reputable resources available to us in print and on the internet…of course there are many not so reputable resources too, so the rule of thumb should always be to use Scripture as the criterion and the standard. But my point is, we ought to be excited by the hope of gaining a fuller understanding of Scripture through comprehensive study of all helpful material! 

And never forget the presence of the Holy Spirit – the one who inspired what was written in the first place. As you study the Scriptures in the light of all the information available to us today, allow him to do what he does best…to lead you in truth, always keeping in mind that he will never contradict what has already been revealed as he does not speak on his own authority. 

From the promise of fuller understanding, Jesus moved on in verse 26-27 to tell them about a new freedom and effectiveness in prayer resulting from a new relationship between God and humanity. Jesus’ “leaving” and “returning” would bring about a freedom of access to the real Holy of Holies – the very throne room of God himself. Because of what Jesus accomplished on the cross, those who are in him may now approach the throne of grace with boldness and confidence because Jesus has opened the way by removing the wall of separation that was once between us. Therefore, we can approach the Father directly in the Name of Jesus through the power of the Holy Spirit, both of whom constantly intercede for us.

Prayer is a great privilege too often misunderstood in the Church. According to our Lord, prayer is the language of love. We can pray to the Father because he loves us…a love that is chiefly demonstrated in that while we still sinners, Jesus died for us. “Greater love has no one than this,” Jesus said, “that someone lay down his life for his friends.” (John 15:13) Prayer is an interaction made possible by God’s deliberate initiative to be reconciled with his estranged creation. And so, prayer ought never to be used as some magical method of manipulation. As a language based on God’s kind of love, we ought always to pray for him to do what he wills as his will is always expressed in terms of the love he has for the world. 

Through Jesus’ substitutionary death on the cross, we are restored in our position before God as well as in our understanding of things spiritual because the death and resurrection of Jesus restores us to our original, pre-Fall dominion status. God created humans to exercise delegated authority over God’s earth. As Jesus is both God and Man – two natures united into the one Person of the incarnate Son, never to be divided – and as his resurrection was a bodily resurrection and his ascension was a bodily ascension, he reigns at the right hand of God the Father as the Man Christ Jesus (1 Timothy 2:5). Jesus is the sinless second Adam, enthroned in paradise just as the pre-Fall Adam had been enthroned in the Garden of Eden. 

Therefore, through Jesus the Church exercises the dominion once given to the first humans. As Jesus is the new representative of the renewed humankind, all authority in both heaven and earth has been given to him, so all those who are under his headship have the royal right to bring the nations into subjection to their rightful King. As such, believers are his co-regents over a world that will, someday by the grace of God, be filled with the knowledge of the Lord’s glory, just as the waters cover the sea (Habakkuk 2:14).

At this point, the disciples had an “aha!” moment. They seemed to have recognised that Jesus was divine – that he had come from the Father because, ultimately, he and the Father are one. This much they seemed to have grasped and so they enthusiastically assumed that the time Jesus was speaking about in the beginning of his statement had already come. “Now we can see,” they said. It seems that they thought they had made some progress and so they gleefully agree that Jesus’ statements were no longer completely unfathomable. 

However, Jesus was quick to point out that even though they thought they had understood everything, they would nonetheless still be thrown into turmoil and confusion in the very near future when the unthinkable happened. In a sense they were deceived into thinking that they were wiser than they were.

So, Jesus reminded them that in their human fallibility they should not endeavour to attempt to understand what was beyond them. As I said before, there are certain things about God and his ways that will remain unknowable. And that’s fine because these inexplicable and incomprehensible things remind us of our total dependence on God. Our faith in his greatness and goodness ought to triumph over our discombobulations. Here Jesus told his disciples that although they thought they had it all figured out, the cross would prove to be too much for them and they would desert, disown, and ditch him completely. 

But what Jesus said next has caused many a scholar to spill copious amounts of precious ink. “You,” he said, indicating the disciples, “will leave me all alone. Yet I am not alone, for the Father is with me.” Liberal scholars triumphantly point out that Jesus was obviously mistaken at this point regarding his faith in the Father’s permanent presence with him despite the desertion of all others because, on the cross, he clearly believed that God had, in fact, forsaken him. Jesus believed that the Father would never abandon him – and yet, apparently, on the cross he found out that he was mistaken – his trust was betrayed when he most needed his Father’s presence.

Now, it is here that I believe cultural studies help us unravel this apparent contradiction. Quoting the first line or a portion of Scripture was a typical training technique in which the Rabbi would expect his disciples to recall the teaching of the whole passage.

For this reason, several New Testament scholars now believe that Jesus' cry from the cross, “My God, my God, why have you forsaken me?” (Matthew 27:46), references the first verse of Psalm 22 as a way of pointing his disciples to the larger context of the Psalm, which ultimately corrects the initial feeling of desertion. In fact, the Psalmist himself indicated that his perception of abandonment was not accurate as in verse 24 he wrote, “For he (God) has not despised or scorned the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help.”

In other words, Jesus' use of the Psalm was a teaching moment for those present. As the master teacher that he was, Jesus was drawing attention to the Psalm's real message. Despite its dismal opening line, Psalm 22 actually affirms God's presence and deliverance even in the midst of suffering. In other words, Jesus' citation of Psalm 22:1 was for the benefit of those witnessing his crucifixion who, without a doubt, were thinking that God had abandoned them, encouraging them to recall the message of the whole Psalm and to reflect on its full meaning. 

In fact, I believe that everything Jesus said from the cross was didactic…everything he said was instructive, all the way through to his final statement “It is finished” that echoed the word used in the Greek translation of Genesis 2:2. Using the exact same word, “tetelestai”, Jesus linked the completion of God's creation of the world with the completion of his work that ushers in the new creation. He then rested in the tomb on the seventh or the Sabbath Day and rose triumphant on the first day. 

Do you see how knowing the cultural habits and the typical training technique used by Rabbis at the time, helps us to counter the assumption of liberal scholars regarding this particular verse? Jesus was not mistaken. His Father did not forsake him, nor did he forsake his disciples even though they must have thought that was the case, nor did he nor will he forsake you.

Now, in verse 33, Jesus revealed his real intention behind this discussion with his disciples. He had told them these things so that in him they might have peace. Many distresses and troubles lay ahead hidden from the present view. So, Jesus told them what was about to happen so that when the storm hit, they might be able to weather it by holding on to his promise that it would only be a little while before they would see him again. Yes, it would feel as if God himself had deserted them, but if they recalled and reflected on these words, they would be encouraged to anticipate a victorious outcome. 

Jesus did not hide the fact that while we are in this world, we will struggle. But the world will never be able to overcome us because he has overcome it. That is why we can be at peace “in him”. It is like being in the eye of a hurricane. As long as we remain in that eye, we will not be swept away by the chaos in this fallen broken world. Even when we feel totally overwhelmed by trials and troubles, we can be at peace if our minds are fixed on the one who ensured by his substitutionary sacrifice that every promise of God toward us are yes and amen. (See Isaiah 26:3-4; 2 Corinthians 1:20)

In closing, allow me to tell you what I am told is a true story about a British missionary named Eric Barker. Eric served in Portugal during the Second Great War. As the war intensified, it became too dangerous for his family to remain with him in Europe. Therefore, he made the difficult decision to send his wife and their eight children (along with his sister and her three children) back to England for safety. 

According to the story, Eric Barker was preaching on the Sunday after the ship had sailed. During the service he told the congregation that he had just received word that all his family had arrived safely home. He then proceeded with the service as usual. Only later did the meaning of his words become known to the congregation. He had received a telegram informing him that the ship had been torpedoed by a submarine, and all of the passengers had perished at sea. And yet, Eric was at peace, even amidst profound personal loss, because he knew that he and his family were in Jesus. 

Life can hurl every conceivable trial against us…it can howl and batter us until we feel we can take it no longer…until we may even be tempted to think that God has abandoned us or that he is ruthlessly punishing us. 

But what Jesus wanted his disciples to know then and what he wants you to know today is simply this. In Him you will always have peace. 

Shall we pray?

© Johannes W H van der Bijl 2024

Autumn Newsletter 2024

Johann and Louise: Training Disciples to Make Disciples in the Netherlands Summer is over and life in Europe returns to...well, it returns. Everything shuts down here from July through September as folks try to recharge their vitamin D batteries.  I must confess that my two favourite seasons here are Spring and Autumn. This past summer was hot and, if Austria and the Czech Republic are any indications of what lies ahead, this winter is going to be cold. But there is a lot to look forward to as we plan ahead with our amazing team at Christ Church, Heiloo. We have hosted a number of visitors through the summer, including pastors who needed a break but couldn't afford exorbitant B&B costs. Christian families on vacation from other European countries also attended several of our services.  Johann had several opportunities to help at other chaplaincies as their pastors were either on vacation or on sabbatical. He even conducted a funeral in Dutch!  Our Men's and Women's Bible Studies (there are three) and a Care Group have started up again and are excited to read, mark, learn, and inwardly digest the Word once more. Our children's ministry continues to grow and flourish. Parishioners got together and hosted our very first VBS this year as well! We now have more kids in the church than adults! Organic church growth! Every six weeks or so, we hold a Family Service in which the children are active participants. Please pray for our children as they are often the only believers in their classes. Peer pressure is always a difficult thing to deal with. Please pray for our Sunday School teachers and our parents! Johann will attend a Church Leaders Meeting on October 16. This is a time when Christian pastors and lay-leaders in the area get together to share events, ideas, prayer requests and to discuss how we may better work together for the kingdom in North Holland. Work in this particular province is tough and we need to stand together as believers.  Do pray for us as we reach out to other churches in the area and try to plan events together. On November 16, Dr Caroline Crocker (https://ramblingruminations.com/) and her mum will be stopping with us to talk about her book "Unforgivable". The book is about her half-Jewish father who was placed in a Dutch orphanage during the Second Great War. We hope to host a brunch event and are in the process of inviting believers and nonbelievers to the event. The topic will be on forgiveness. December will be full of various Christmas themed events and services including 9 Lessons and Carols and a Christmas Pageant.  Then on January 11-12 Brad Smith and his team from Men of Valour (https://www.menofvalor.org/) will be challenging our men to be disciple makers. We hope to make this an open event for believers and unbelievers alike.Thankfully folks are open and curious and will attend events if invited. Our annual Men’s Day will be held on April 5-6 with Phil Knox as our main speaker. Click on these links for more information. (https://www.eauk.org/author/phil-knox) and (https://philknox.co.uk/) As with all our free events, this event will be open to believers and nonbelievers alike. Last year a number of unchurched and dechurched people attended our Men's Day with very positive results. Our annual Women’s Retreat with Jo Frost as our main speaker will be held on May 17. See here: https://www.eauk.org/author/jo-frost Last year so many women signed up we had to close registration after 100! The women's ministry is powerful at Christ Church and many unbelievers have been reached through their faithful witness.  Louise and I are beginning to plan a trip to the USA around September 2025. The New Wineskins Missions Conference is scheduled to be held September 17-20 and we would like to attend if possible. We have no set plans yet, but hope to visit churches and individual supporters we have not seen for a long time, especially those on the West Coast. But we do welcome invitations to share more about our ministry here in North Holland, so please do let us know if you would be interested! Louise and I are still waiting for our DAFT Visa renewal...our residency permits expired this past Friday, but we are still legally fine as our application is being reviewed. Please do pray for a positive outcome of this process.  Please do pray for the events mentioned above as well as all the others not mentioned. Pray for our evangelism and discipleship efforts in the larger community as well.  Pray also for the funds needed to host all our outreach events. I want to keep these events free of charge so that there will be no hinderance for participation. If you would like to contribute to these outreach events, please do send your gifts to SAMS-USA earmarked for Vanderbijl Special Projects. See here: https://give.samsusa.org/project/missionary-special-project-vanderbijl Louise and I are doing well on so many levels. While this is still one of the most challenging assignments we have had, the rewards are many. One really stands out as a believer here as there are so few of us, but that in itself is a blessing. We need to know what we believe and why, and we need to live it out so that folks can see the hope that is in us! Please pray that the seeds we and members of Christ Church, Heiloo have sown over the years may germinate, grow, and bear abundant fruit for God's glory. We remain grateful for your personal participation in this ministry...home teams are every bit as important as go teams! You are truly appreciated! Love, hugs, and blessings Johann and Louise Support Us Johann and Louise spent two years helping to develop the St. Frumentius Seminary in Gambella, Ethiopia. They then worked in Southern Africa, serving in seven southern African countries, while continuing to work with the Diocese of Egypt, North Africa through engaging in a disciple making movement in order to grow the body of Christ. They are now serving in Heiloo, the Netherlands. We are sent  through the Society of Anglican Missionaries and Senders, a missionary sending community, engaging in building relationships with the worldwide church to experience the broken restored, the wounded healed, the hungry fed, and the lost found through the love and power of Jesus Christ.  Support SAMS Copyright © 2016 Society of Anglican Missionaries and Senders, All rights reserved. www.sams-usa.org      Our mailing address is: PO Box 399 Ambridge PA 15003 Attention to: Johann and Louise van der Bijl Want to change how you receive these emails? You can update your preferences or unsubscribe from this list