Who is in Control?

Isaiah 53:4-6                             Romans 15:1-7                         John 19:1-16

Who is in Control?

Last week I mentioned someone some of you had never heard of…a man by the name of Lucius Aelius Sejanus. On October 18, AD 31, this powerful and highly influential man – he was the Prefect of the Praetorian Guard – was arrested and executed, along with many of his followers, for conspiring against Caesar Tiberius. He had been killing supporters of Tiberius (who had retired to Capri) while placing his own supporters in positions of power in an attempt to overthrow Tiberius and make himself Caesar. 

Now, the reason I mentioned this man last week and why I am mentioning him now is because Pontius Pilate just happened to be a favoured acquaintance of his and had probably gained the coveted status of “Friend of Caesar” through his influence. You see, it was Sejanus, not Tiberias, who appointed Pilate as proconsul of Judea.

Now, Caiaphas, the High Priest, was far too shrewd a politician not to know what was happening in Rome and he could very well have used the suspicious nature of Tiberius to his advantage. If one sets the date of the trial, sentencing, and execution of Jesus to some time after AD 31, then the fear of following the fate of Sejanus and his supporters must have been uppermost in Pilate’s mind. This would explain his total capitulation after the Jewish leaders played their trump card: “If you release this man,” they shouted, “you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.”

In the light of this deadly political game of cunning and trickery, the question I would like for us to examine this afternoon is simply this: “Who was in control of the events recorded in our Gospel passage?” Or, to make it a little more practical and applicable: “Who is in control of all things at all times?”

This is not a simple question and should not be answered without much prayer and serious consideration. Of course, it is often easier to answer the question when we look back over time, reevaluating the actions of all parties involved in terms of the eventual consequence, but it is far less easy when we are in the thick of it all, isn’t it?

However, as our Gospel passage draws back the curtain, so to speak, on the most central event of all history, we are given a workable principle – a plumb-line, if you will, against which we may measure all other tragedies, disasters, and wicked plots and deeds. Of course, there are many other passages in Scripture that clearly show how God controls all events, even the decisions of the ungodly to fulfil his higher purpose, but in just about every account, God’s hand appeared to be hidden from those who were involved at the time. However, as Paul reminds us, “whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures, we might have hope.” (Romans 15:4)

How odd then that we – we who know the Scriptures – we who know the character of our God – we who know his attributes and his promises – how odd then that we often want or even demand an explanation from God concerning the events we face in the present. Surely, what God requires from us, his people, is trust…to trust him despite our uncertainty, our bewilderment, our questions, our ignorance, our suffering, or our discomfort. You see, trust displaces fear (or anxiety) as it boldly states: “I believe what I know to be true, rather than what I am currently experiencing or feeling.” 

We begin our Gospel story with another on of Pilate’s strategic moves toward an acquittal. As we saw last week, Pilate knew that Jesus was innocent, yet even so he appeared to be more concerned with his own position as governor than the ethics or morality of the case, and so he stopped short of taking any personal stand. Why he thought that flogging Jesus would change the Jewish leader’s position is anyone’s guess as they had already clearly stated that they wanted him dead…but as he did not seem to have the courage to defend what he knew to be right, they played with him as a cat plays with its prey until he was forced to make a decision contrary to what he knew to be true.

Now, the flogging procedure involved stripping the victim and binding them to a post or a pillar. They were then beaten by several torturers, one following another, until the victim’s flesh hung in bloody shreds. In the provinces, soldiers usually carried out this task. 

Three types of implements were commonly used. Rods, sticks, and scourges or whips. These scourges or whips were made of leather thongs fitted with spikes or pieces of bone or metal and it was more than likely this implement that was used on Jesus. This method of punishment was brutal. It was reported that victims often collapsed or died during the ordeal even though it was never intended to be used as a means of execution. First century historian, Flavius Josephus wrote about having his own opponents flogged until their entrails were exposed. 

This is probably the reason why Jesus was unable to carry his cross all the way to the place of crucifixion. But I’ve described this awful procedure because I simply cannot understand why Pilate prescribed such a vicious beating for a man he believed was innocent. True, he was often described by his contemporaries as exceptionally hard and cruel and, according to Josephus, he was was later removed from office because he violently and savagely suppressed a Samaritan uprising at Mount Gerizim, but this still does not explain his actions here. 

There are only three possible reasons, I think, why Pilate chose to have Jesus flogged. The first is that perhaps he hoped that the horrific result of the flogging would engender sympathy from Jesus’ accusers and gain support for his plan to acquit Jesus. The second possible reason is that he might have thought that the vision of a bloodied pulp of a man would prove to everyone that Jesus was no threat to Rome. The final possible reason is that if the flogging had had a fatal result, the accusers would have been satisfied while he would be free from moral guilt of having ordered the execution of a man, he believed to be innocent.

Whatever the reason, imagine Pilate’s total exasperation when this did not have any impact on the leaders of the Jews! His response to their insistence that he crucify Jesus shows disgust and anger. And yet we know that a higher hand was moving them to do his bidding as Isaiah tells us that it was “the will of the Lord to crush him.” Even so, although both Pilate and the Sanhedrin were repeatedly confronted with the truth, they remained completely blind to it.

Now, the Sanhedrin’s appeal to the Jewish law against blasphemy in verse 7 did not negate the political charge but rather added a religious one. They caftilly blended together Jewish and Roman law to a) force Pilate’s hand and to b) exonerate or absolve themselves in the eyes of the crowds. 

But this new accusation seemed to fill Pilate with fear and awe. You must remember, both Greek and Roman mythology tell stories of the gods taking on human form and punishing the mortals who mistreated them. 

So, in this fit of pure pagan panic, Pilate questioned Jesus again. But note that this time he asked him where he was from, probably expecting him to say Mount Olympus. But when Jesus refused to stoop to the level of pagan mythology, Pilate’s frustration boiled over into a threat. “You will not speak to me?” he probably shouted. “Do you not know that I have authority to release you and authority to crucify you?” 

Now, the absurdity of this statement is almost laughable. Pilate may have been Caesar’s representative in Judea…he may have wielded great authority…but he was standing before one whom he feared might be one of the gods, but who was, in reality, the one and only true God.

But it is at this point that Jesus revealed to Pilate the true source of all authority, a reply that was at once both a rebuke and a comfort. All are subject and answerable to God. And yet, while Pilate was by no means excused, his sin was less than those who had initiated this trial because they should have known better…they were the custodians of God’s Law. As James later wrote in his Epistle: “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” (James 3:1)

But what Pilate needed to learn, and perhaps what we need to learn, is that all human authority is derived authority, and his power was measured by the One who is, at all times, in perfect and absolute control of all events…even those done by the ungodly and the wicked. The only reason Pilate had the power to crucify Jesus was because it was divinely ordained. Even the schemes of the wicked are tools in the hands of God.

This statement of Jesus made Pilate even more determined to have him released, but it is at this point that the Jewish leaders played their trump card. The phrase “friend of Caesar” was a technical term which meant that such a one was loyal to the emperor. To lose the status would most certainly mean political doom for Pilate. But their use of a term more than likely gained by his friendship with Sejanus would have set all alarm bells ringing and so Pilate conceded defeat, but not without one last ditch effort. 

Pilate’s statement, “Behold your King” may have been an attempt to excuse himself of blame if Jesus really was a god, or perhaps, a son of the Jewish God. Remember, he believed in a pantheon/plurality/superfluity of gods, so he may have been accusing them of mistreating their God.

The response of the Jewish leaders – “We have no king but Caesar!” – is surprising to say the least. God alone was the King of Israel. And yet with this blasphemy on their lips, they embraced the sovereignty of a pagan man who claimed divinity while rejecting Jesus who was divine! The irony of it all! And then, after having rejected their God and deliverer, they celebrated the Passover! 

But if you have read through the Old Testament this rejection of God as their God or as their King had happened many times in the course of their history. It is equally interesting to note that Pilate’s sentencing of Jesus is not exactly recorded in the Gospels…as John said here, “He delivered him over to them to be crucified.” This may explain why Jesus said to his Jewish accusers in John 8:28, “When you have lifted up the Son of Man, then you will know that I am he…” In this action, or perhaps in this inaction, Pilate may have inadvertently fulfilled Jesus’ prophetic statement, again a reminder of who was really in control.

So, who was to blame for the crucifixion of Jesus? Judas? Caiaphas? The Sanhedrin? The cowardly secret believers who should have intervened? Pilate? Humanity in general? Yes, they were all responsible and all wil be held accountable, but although it was the evil deeds of evil people that made this awful crime possible, who was in control of all events? The Scriptures make it clear that behind the scenes of human injustice the hand of God works to do whatever he has determined beforehand to do. (Acts 4:27-28)

Are you struggling with a sense of injustice or unfairness? Perhaps you are a product of a broken or an abusive home or you were bullied at school and have often wondered where God was during your childhood. Or perhaps you are presently dealing with some painful situation and your trust in God is being severely tested. While there may be no easy answers to our various questions, this passage, as well as many others in Scripture, directs our searching hearts up to the throne of the one who has promised to work all things…all things…good and bad things…he has promised to work all things together for the good of those who love him. (Romans 8:28)

It is as we rest and trust on the will and purpose of a God whose thoughts toward us are for good only and whose plans for us are to prosper us…it is only then that we begin to come to terms with the seemingly unnecessary evil things in life. Remember, it was because of the joy that was set before him that Jesus was able to endure the cross. (Hebrews 12:2) True, we may never fully comprehend his reasoning, but if we believe that he directs our lives as he directed the life of Jesus, then we can be assured that our various paths – smooth, rocky, or steep – will lead to life.

Shall we pray?

© Johannes W H van der Bijl 2025

What is Truth?

Jeremiah 2:11-13                          Ephesians 5:6-17                     John 18:28-40

What is Truth?

Pilate’s question, “What is truth?” (John 18:38), echoes through the ages, but especially in times when those entrusted with upholding God’s Word deviate from it. How does one define truth amid a smorgasbord of options that all claim to be true? Can truth change or adapt? Can God change his position on truth? We all know how we feel about flipflopping politicians…but are we ok with a flipflopping Church, or worse…a flipflopping God? Are there non-negotiable boundaries that delineate truth, and how are we to determine the limits of these borders? What is truth?

The trial of Jesus provides us with a striking example of how human agendas can distort the truth. Recent decisions by revisionists in the Church demonstrate a troubling parallel, as cultural pressures lead to the compromise of Scriptural authority.

The Sanhedrin was the Jewish ruling council, responsible for interpreting and applying God’s law. In other words, they were seen as custodians of God’s truth. Yet, despite their role, the Sanhedrin blatantly and knowingly violated Scriptural principles during Jesus’ trial. Not only had they paid Judas to betray him, but they had held the trial at night, against Jewish legal standards (Deuteronomy 16:18-20). They had relied on false witnesses (Exodus 20:16) and they had prioritized political expediency over justice (John 11:50). And finally, they delivered one of their own to be tried by an unrighteous, pagan governor (see 1 Corinthians 6:1).

Those among the leaders who did believe that Jesus was who he claimed to be, failed to openly acknowledge their faith in him because they were afraid they might be ridiculed or excommunicated. As John put it: “they loved human praise more than praise from God.” (John 12:42-43) For example, Nicodemus came to Jesus under cover of darkness (John 3:1-21) and only cautiously challenged the Pharisees’ misuse of the law, backing down immediately after they dismissively mocked him (John 7:45-52).  Joseph of Arimathea remained a secret disciple of Jesus, right up until after the crucifixion, because he feared the Jewish Leaders (John 19:38). These men wanted to keep their seats in government and, no doubt, their comfortable lifestyles, and so they said and did little that might jeopardise their future. As Edmund Burke reputedly once said: “The only thing necessary for the triumph of evil is for good men to do nothing.”

But what is worse, is that the ecclesiastical leaders had led the people astray. On one level, they had kept them ignorant, calling them an accursed rabble who did not know the law (John 7:49), but on another level they had added so many extrabiblical rules and regulations that the truth had become totally obscured. Quoting Isaiah, Jesus said of the Pharisees and Scribes: “This people honours me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.” (Matthew 15:8-9) And all too often, as the leadership goes, so go the people.

In short, it was a classic case of the blind leading the blind. The ecclesiastical leaders were twisting truth to suit their agenda. They rejected Jesus because he threatened their power and their political positions (John 11:48) and they obstinately chose to ignore his truthful and authoritative teaching as well as his corroborating powerful humanly unexplainable deeds.

Now, like the Sanhedrin, the revisionists in the Church, many of whom hold a position of spiritual leadership and have been entrusted to faithfully teach and uphold the Word, have exhibited a total disregard for Scripture. Unlike the liberals of yesteryear, these new revisionists no longer seek to reinterpret certain Scriptures to suit their agendas, but rather they agree with the plain meaning of these texts but they deliberately choose to disregard them because they believe truth has changed.

This is no longer undermining the authority of Scripture (2 Timothy 3:16) to conform to cultural trends that dictate theological shifts. This is no longer twisting truth for Cultural Relevance. No, this is a declaration that truth as defined by Scripture is no longer relevant because truth (or some will even dare to say God) has changed. The Church’s desire to appear inclusive and relevant has led to compromises that prioritize societal approval over Scriptural fidelity. Like the Sanhedrin, there’s a tendency today to not reinterpret God’s Word to fit human agendas, but rather to ignore God’s Word as written, replacing it with “the commandments of men”. 

In Jeremiah 2:11-13, God asked: “Has a nation (and he was talking about pagan nations) changed its gods, even though they are no gods? But my people have changed their glory for that which does not profit. Be appalled, O heavens, at this; be shocked, be utterly desolate, declares the Lord, for my people have committed two evils: they have forsaken me, the fountain of living waters, and (they have) hewed out cisterns for themselves, broken cisterns that can hold no water.” (ESV) 

One may well ask today if our church has changed its God. Since God declares in Scripture that he does not change (Malachi 3:6), if, as the revisionists claim, the god of the church does and has changed, well then, it can no longer be God in our church, can it? It must be something else…some other god.

But at this point in our Gospel story, another party is introduced. Pilate, the pagan Roman governor. Note that although the religious leaders regarded this man with contempt and refused to so much as cross his threshold lest they be ceremonially defiled, they were eager to seek his assistance in their bid to extinguish the Light that consistently exposed their lack of religious reality. Well did Jesus say of them, “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean.” (Matthew 23:25-26)

You see, there’s no point in going through the external motions of religiosity if there is no internal basis for such behaviour. If you deny the validity or veracity of the Word of the One you claim to follow, you really aren’t following him now, are you? Then at least be honest and walk away from his Church…don’t try to recreate his Church to mirror your own or society’s image.

And yet, defying all logic, it is at the praetorium, the very symbol of Roman judgement and oppression and everything the leaders defined as unclean, it is there that they seek to extinguish the truth. False piety has no limit to the extent to which it will stretch to keep itself from being exposed as worthless and meaningless. 

They knew they had no legitimate charge to bring against Jesus and yet when Pilate indicated that he knew that too, they were offended. “If this man were not doing evil, we would not have delivered him over to you.” Now Pilate may have been many things, but he was not a fool. He knew he was being used here. If there was no charge specifically relating to Roman law, well then, they ought not to have expected him to conduct a Roman trial.

However, according to Roman law, no one in any occupied territory was allowed to put someone to death. This was more than likely an attempt to protect those who were sympathetic to Rome and thus judged to be traitors by their own people. Nevertheless, this is why the leaders countered Pilate’s attempted dismissal with this fact: it was not lawful for them to put anyone to death. 

And so, at this point their true hearts were exposed. They wanted him dead. As Jesus said in John 8:44, “You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.” 

But because the leaders were not allowed to put Jesus to death – a regulation, by the way, they did not always follow, as in the case of Stephen – Jesus would not be stoned to death as was the Jewish custom, but rather he would be crucified which was the Roman custom for non-Roman citizens. John interpreted this as an act of providence. In numerous places, Jesus had indicated that his death would be a result of being “lifted up”. In John 3:14 he is recorded as having said: “…as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up…” Then later as in John 12:32: “And I, when I am lifted up from the earth, will draw all people to myself.” But more specifically, as Matthew recorded Jesus statement in chapter 20 of his Gospel (20:18-19): “See, we are going up to Jerusalem. And the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death and deliver him over to the Gentiles to be mocked and flogged and crucified, and he will be raised on the third day.”

It is interesting to note that the Early Church interpreted the trial and execution of Jesus as a fulfilment of David’s prophetic words as recorded in Psalm 2. In Acts 4:27-28 they prayed, “…for truly in this city (Jerusalem) there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate (both representatives of the kings of the earth), along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place.” 

Unlike some of our brethren who see the convergence of the nations upon Jerusalem as a future event yet to be fulfilled, the Early believers understood it as an event fulfilled at the crucifixion. Nevertheless, whatever our eschatological presupposition might be, the interpretation of the Early Church concerning the passion of our Lord should help us to look beyond the mere human hands involved to focus on the Divine hand that controls all things to the benefit of those who love him (Romans 8:28). Even though the trial, sentencing, and execution of Jesus was marked by flagrant injustice from start to finish, the Godhead (remember Jesus laid down his life willingly – John 10:18) was in sovereign control of all events and of all peoples involved at all times.

Now, by this time, Pilate had realised that he was in a bit of a pickle. On the one hand, there was no accusation warranting his involvement as a representative of Rome. On the other hand, things were clearly getting out of control. He was already on tender hooks with Caesar because of the underhanded activities of his close friend Sejanus who had risen to power as prefect of the Praetorian Guard but had been executed for treason in AD 31. It is possible that Pilate thought that one misstep might make him the next in line to lose his head. And so, he summoned Jesus to himself.

We do not know the exact motive for this summons, but his line of questioning indicates that he was intent on acquittal. The first question centred on political power and political aspirations. A claim to rulership was a threat to Rome and therefore would have justified Pilate’s intervention. Now, Jesus’ reply is an interesting one. Essentially, he was asking if Pilate was merely parroting the false accusation he had heard or if he had arrived at this conclusion by some other means. If truth is to be owned it must be revealed and received.

Jesus then further exposed the ludicrous nature of the accusation by stating the obvious. If he was some sort of zealot seeking to overthrow the government, his followers would be fighting tooth and nail for his release. Sadly, as it were, just about all of them were in hiding. But this may have been our Lord’s veiled way of uncovering the reason for the leaders’ rejection of him as messiah. Remember, popular belief was that the messiah would be a warrior king who would lead Israel to victory and independence. But Jesus’ aim was not to reinstate the geographical kingdom of Israel. No, his kingdom was not of this world. His kingdom was and is a spiritual kingdom…a heavenly kingdom inhabited by a spiritual Israel.

Pilate’s next question, “So, are you a king?”, led to a divine declaration of purpose. “For this purpose I was born and for this purpose I have come into the world – to bear witness to the truth.” This is where the true horror of the revisionist agenda comes to light. “Everyone,” Jesus said, “who is of the truth listens to my voice.” A rejection of the Word that Jesus described as the Truth in John 17, places those who twist or dismiss the Word in one of two roles: either the role of the Sanhedrin or the role of Pilate. 

Pilate’s final dismissive rhetorical question to Jesus, “What is truth?” reflects a worldview where truth is subjective, making it malleable or changeable to personal or political convenience. He seemed to have been aware of his ignorance…otherwise he would not have sought to have Jesus released…but he also seemed unwilling to admit it and therefore he ultimately rejected it even though he later regreted it. 

Interestingly, there are two stories about Pilate’s untimely end. One says he committed suicide out of remorse for what he did to Jesus…the other that he was executed by Emperor Caligula. Knowing the man and his character, the latter is more likely the reality. 

However, my point is that when some revisionists in the Church abandon the clear teaching of Scripture, for personal or political expediency, their action mirrors Pilate’s relativism, treating God’s eternal truth as negotiable. But as we’ve already seen, Jesus declared God’s Word to be Truth (John 17:17). Indeed, he claimed to embody that truth. “I am the Way, the Truth, and the Life,” he said. “No one comes to the Father except through me.” (John 14:6) Ultimately, truth is not a human construct that needs regular revision to suit cultural shifts. Truth is a divine revelation, defined and delineated by an unchanging and an uncompromising God. 

Jesus stood before the Sanhedrin and Pilate as the embodiment of that Truth (John 14:6). His trial exposed humanity’s rejection of God’s truth for self-serving purposes. What is Truth? Truth was standing right in front of them and yet they chose to ignore him or dismiss him, because their aim was to extinguish him so that they might replace him with themselves. 

Similarly, the revisionists seek to reinvent a church that maintains an external and outward appearance of truth with an interior that is not empty, mark you, but filled with what is diametrically opposed to the very truth they claim to represent. If they say God has changed – and therefore Scriptural truth has changed – well then, they have abandoned God – or at the very least, they have exchanged him for a different god. 

And what are we left with then? A godless organisation pretending to be a church.

If they say that out of pastoral concern or political correctness or expediency, we must disregard the truth as revealed in Scripture, the same is true. Abandoning the words of the one who speaks is the same as abandoning the speaker. And so, the faithful in the Church must stand firm on the foundation of truth (1 Timothy 3:15), even when we face opposition or cultural or political or peer pressure. Faithfulness to God’s Word requires courage, humility, and a willingness to be countercultural.

The trial of Jesus reveals the dangers of rejecting God’s truth for the sake of power, tradition, or cultural acceptance. The Church today faces the very same temptations. Will we twist the truth or ignore the truth or distort the truth or reject the truth for the sake of political pragmatism? 

Pilate’s question, “What is truth?” challenges us to return to what the true Church has believed through the centuries so that we might once again stand firmly on God’s Word as our primary and ultimate standard for all matters of faith and practice. As believers, we are called to uphold and proclaim the unchanging truth of Scripture, regardless of the cost.

What is Truth? God’s Word is Truth. Reject the Word and you reject God.

Shall we pray?

© Johannes W H van der Bijl 2025

Winter Newsletter: Report and Exciting News!

Johann and Louise: Training Disciples to Make Disciples in the Netherlands I am thrilled to share the incredible success of our recent Men’s Day event, held on January 11 at Christ Church, Heiloo. This truly uplifting day brought together 34 men – including two guests who were not believers – for a time of fellowship, worship, and personal growth.   Our featured speaker, Brad Smith, guided us through the inspiring Men of Valor material (see https://www.menofvalor.org/), challenging and equipping us to embrace our identity in Christ. Brad encouraged the group to reject the often-negative messages of secular culture and social media, instead believing the truth of Scripture about how God sees us. His heartfelt teaching reminded us that we are called to live as men of courage, integrity, and faith. A Day of Worship and Fellowship The day began with a hearty breakfast, setting the tone for an atmosphere of camaraderie and openness. Following this, we experienced a historic moment for Christ Church: our first-ever live worship team led us in heartfelt praise and worship, albeit with a few hiccups. The sound of voices lifted together in song was both powerful and humbling, uniting us in spirit and purpose. (https://www.youtube.com/watch?v=Dx4TvGRn2cs) Brad’s message also called us to action. Each participant was encouraged to build intentional friendships with other men, creating a network of mutual support and encouragement to deepen our walk with Christ. These connections are the foundation of the vibrant and devout community we strive to cultivate. The event concluded with a delicious hotdog lunch, providing more time for conversation and reflection. Looking Ahead to April 5 with Phil Knox This Men’s Day was our most impactful event yet, and we’re excited to build on this momentum! Our next gathering will take place on April 5, featuring Phil Knox from the Evangelical Alliance (see https://www.eauk.org/author/phil-knox). Known for his passion for storytelling, evangelism, and friendship building Phil will inspire us to grow in faith and share the hope of Christ with those around us. Also Looking Ahead to May 17 with Jo Frost We are all looking forward to this year’s Women’s Retreat with Jo Frost, also from the Evangelical Alliance (see https://www.eauk.org/author/jo-frost). Jo is married to Andy Frost who was our Men’s Day speaker last year. Last year we had over 100 women sign up (many of whom were seekers) for this day of encouragement and enjoyment…who knows what our Lord will do this year! Thank You for Your Support We are so grateful to everyone who made this day possible – our volunteers, worship team, and, of course, our supporters. Your prayers, encouragement, and financial gifts are vital to events like these. All our outreach events are free to all participants to encourage maximum attendance and so we simply cannot do this without you! As we plan future Men’s Days, Women’s Retreats, Outreaches to Children, our regular services, and other ministry initiatives, we humbly ask for your continued support. If you feel led to partner with us, whether through prayer, time, or resources, please reach out to us! You can find us here on the SAMS-USA website under the "Meet our Missionaries" button:  https://give.samsusa.org/missionary/johann-and-louise-vanderbijl  And please visit Christ Church, Heiloo’s new website: https://christchurchheiloo.nl/  Let’s continue to encourage one another and grow in faith as we walk together as followers of the one who makes us men and women of valor. Blessings, love, and hugs 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

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All Age Service Talk: The Father of the Prodigal Sons and the Three Types of Board Game Players

Psalm 1                      Luke 15:1-32

Talk: The Father of the Prodigal Sons and the Three Types of Board Game Players

Who here likes playing board games? 

Now, with board games there are always three types of players…and likewise, in life, there are also always three types of people.

1. The Loving Player

The first player wants everyone to enjoy their time together as one happy group. For them, the main objective is joyful connection with their family or their friends. Winning or losing isn’t the point. They play for the fellowship.

This player is like the Father in the parable. When the younger son squanders everything and returns home, the Father’s concern isn’t about rules, regulations, or revenge, but rather about restoration, reconciliation, and celebration. 

His joy lies in being reunited with his child. Like the Loving Player, the Father shows us that the greatest prize is not strict adherence to ritual or systems, but love and relationship.

2. The Rule-Breaker to Win

Next, we have the one who plays to win—at any cost. They bend or break the rules, focusing only on their gain, even if it ruins the game for others. This is the younger son. He walked away from his family, taking his inheritance and wasting it. In life, he “broke the rules,” living recklessly for personal pleasure. 

He was like the man who walked in the counsel of the wicked, stood in the way of sinners, and who sat in the seat of scoffers. In Jesus’ day, these were the people the religious leaders called ‘sinners’ (Luke 15:1). 

In our parable, when the younger son realised his error and was sorry for it, his Father welcomed him back without hesitation or condemnation. Just like Jesus welcomed and had meals with ‘sinners’.

The Father didn’t shame the younger son for “breaking the rules”; instead, He prioritized grace over judgment. This should remind us that even when we fail or go astray, God’s love is waiting to restore us when we return to Him.

3. The Rule-Enforcer

Finally, there’s the player who won’t participate unless every rule – at least as they understand the rules – is strictly followed. 

For them, correctness is everything. But their rigidity can sometimes steal the joy of the game. These are the players that say, “It’s my way or no way!” “Either you play by my rules, or I’m not playing…I’m leaving!”

This is the older brother in the parable. These were the religious rulers of Jesus’ day. Just like the older brother they could not  celebrate the younger brother’s return because it felt unfair. This is the person who thinks, “I’ve played by the rules, and I am right and they are wrong.” 

The older brother’s attitude reflects how easy it is to value rules over relationships. But the Father still gently invited him to join the supper. The Father shows us that mercy, love, and kindness…not strict adherence to rules or the interpretation of rules…is what creates a truly joyful “game” of life.

In this story, the Father is the ultimate board game host. He knows the rules but values connection over competition. He loves his children equally—whether they’re the fun-loving, rule-breaking, or rule-enforcing type. He invites everyone to the table, reminding us that life isn’t about “winning” but about being together.

Whether we’ve wandered off like the younger son, rigidly followed the rules like the older son, or been somewhere in between, God’s love and mercy is there for us all. He invites us to embrace his joy and extend it to others, creating a community built on grace, not just regulations. 

So, let’s approach life not as a competition but as an opportunity to reflect God’s love and build meaningful relationships.

Greater Glory

Psalm 132:1-10                 Haggai 2:1-9                   Luke 2:36-40

Greater Glory

Rebuilding any kind of ruin is always a difficult task regardless of whether it is the rebuilding of a war-ravaged country, rebuilding a damaged building, or rebuilding the lives of people who have been shattered by some or other traumatic event. There are always so many factors to consider as one proceeds. Such as, realistically assessing the extent of the damage, clearing the rubble, testing the remaining structures for soundness, deciding on what remains and what must be removed for the sake of safety, deciding whether to rebuild in the same old style or to build something radically different, and then drawing up new plans etc. All these factors apply to the process of rebuilding, whether that rebuilding be physical, emotional, or spiritual.

The word of the Lord recorded in our Old Testament lesson came approximately one month after the difficult task of restarting the rebuilding process of the ruined temple. Extensive renovations had already been made on the city of Jerusalem during dangerous and difficult times. The endurance level of even the most enthusiastic had no doubt been taxed to the limit, and the need for some encouragement was great. 

During the seventh month, the time when the prophet received this word from the Lord, progress had been delayed by the major feasts and sabbaths on which no work was allowed to be done. The first day of that month was the Feast of Trumpets, the tenth day the Day of Atonement, and on the fifteenth day the Feast of Tabernacles started during which the entire population moved out of their homes and into makeshift leafy shelters as a reminder of their Exodus wanderings. It was also a time when the people celebrated the harvest, giving thanks to God for his bountiful provision. As such, this was a time for reflection as well as rejoicing, but it was also a time of delay, and one can only imagine how the patience of those who wanted to move forward was being tested. 

On the final day of the Feast of Tabernacles, twenty-one days later, Haggai the prophet was instructed by God to speak encouraging words to the governor and the high priest as well as the small group of returnees. Those who remembered the previous temple of Solomon before its destruction by the Babylonian forces, more than likely often spoke of its former beauty and grandeur, perhaps even offering unwanted pessimistic comments of how impossible it would be to recapture that past glory. Those were the post-glory days…

All too often disappointments in the past cast a shadow of doubt over present and future hope…and, in this case, there were many reasons to be negative. It didn’t take much to make an unfavourable comparison between their past and their present. Solomon’s kingdom had been one of the wealthiest at the time, but all that had changed. These few returnees from exile in Babylon did not have those kinds of resources available, other than what had been given to them when they left their place of captivity. They couldn’t pay skilled contractors or import luxury goods or duplicate the costly furnishings and accessories. 

If anything was to be done, they had to do it themselves with the little they had at their disposal. The delays, the lack of skilled labour, the lack of adequate funds, tools, and resources, as well as the nagging negative comparisons had begun to erode their incentive to persevere. One can only imagine what kinds of conversations took place. 

As the younger generation skimped and saved simply to get by, the impoverished older generation looked on and said: “Do you call that a Temple? That’s not a Temple. This,” at which point they pulled out a BC equivalent of polaroid photographs of Solomon’s Temple, “This is a Temple.”

“Look,” fumed a frustrated and fatigued farmer acting as a stonemason, “I’ve been working my hand raw on making stones for this building. If you can do better, be my guest. I can’t help it if we have no funds, no proper tools, and a limited work force. I’m doing the best I can.”

The older generation sighed and shed a few tears as they remembered the good old days. “Ah, the gold of the Temple shone like the sun. Ah, the carvings and the curtains and the vestments and…” Well, I’m sure you’ve got the picture.

Enter Haggai the Prophet. Turning first to the older folk he said, “Who is left among you who saw this Temple in its former glory?” A few gnarled hands were raised. “And how do you see it now?” Quivering lips opened and shut without making a sound. “In comparison with it, is this not in your eyes as nothing?”

“Now, wait a cotton-picking minute, Haggai, that’s not very encouraging,” the sweating farmer acting as a stonemason starts to say, but before he can utter another syllable, Haggai booms out enthusiastically. “Yet now be strong…and work! I am with you,” says the Lord of Hosts. Now, if this were a movie, a rising swell of dramatic orchestral music would be growing stronger as Haggai begins to pace up and down. Or if Netflix was involved, he would be on horseback galloping back and forth before a mass of cheering people as the camera-drone whirls around him in ever-widening circles. Prophetic theatre even Joel Osteen couldn’t beat. 

“Be strong,” was a command repeated many times during Israel’s chequered history, but in this particular case, the words evoked images of the Exodus and the Conquest. “I am with you…according to the covenant that I made with you when you came out of Egypt. My Spirit remains in your midst. Fear not!” There is a striking resemblance between these words and those spoken by Jesus in Mark 6:50 as he walked towards the terrified disciples on the Sea of Galilee. “Take heart;” he said. “It is I. Do not be afraid.” Also, his final words spoken prior to his ascension: “Make disciples of all nations wherever you go – I am with you, even to the end of the age.” (Matthew 28:18-20) You see, the personal presence of the Lord himself, bolsters courage and rekindles determination as we realise that the Almighty Creator, by whose will all things exist and continues to exist, is not only with us, but he is also well able to bring to completion whatever he has begun. 

The destruction of Jerusalem and the Temple by the Babylonians and the ensuing 60-70 years of exile was fertile soil for seeds of doubt and despair. But here through the words of the prophet Haggai, the Lord reaffirmed his faithfulness to the very same covenant he had made with them when he delivered them from bondage in Egypt. As he was with them then, he was with them now. His cause would not fail despite their faults, their failures, and their frailty. 

“Yet once more,” said the Lord, “in a little while, I will shake the heavens and the earth and the sea and the dry land. And I will shake all nations, so that the treasures of all nations shall come in, and I will fill this house with glory...” The image of the convulsing of the universe is a common one in the prophets usually indicating political upheaval and the collapse of principal powers or even empires…NOT to be taken literally, if you please, as others have done in the not-so-distant past. 

But while it is difficult to say what Haggai would have thought about as he spoke these words, if we compare Scripture with Scripture, the Lord was more than likely referring to the coming of the one who would shatter human kingdoms to set up an eternal kingdom that would fill the whole earth (Daniel 2:37-45; 7:13-20), through which all the nations of the earth would be blessed in keeping with the promise God had made to Abraham concerning his descendants (Genesis 12:1-3). 

At that time, the treasures of the incoming Gentile nations would serve to beautify a non-geographical, spiritual, and heavenly Temple until it becomes a spectacular edifice filled with a splendour far greater than anything Haggai or his listeners would have been able to comprehend. God is never short on funds because he is the owner of all things. The silver and gold is his and he will dispense with what is his whenever and to whomever he sees fit. 

Which reminds me of the scene in Fiddler on the Roof where Tevye is discussing wealth and poverty with Perchik, the man who would later become his son-in-law. “Money is the world’s curse,” Perchik says. To which Tevye responds, “May the Lord smite me with it! And may I never recover!”

Be that as it may, it is interesting to note that shortly after Haggai spoke these words, his prophecy was, in fact, partially fulfilled in a way few would have thought possible. According to Ezra 6:8-12, those who had initially opposed the rebuilding of the Temple and who had tried unsuccessfully to bring the work to a halt, were ordered by the Persian monarch to not only desist in their attempt to stall the labour, but to also cover the cost of the builders in full and without delay from the royal revenue. And whatever was needed was to be supplied…bulls, rams, sheep, wheat, salt, wine, or oil. And then, later Herod, the unpopular Edomite King of the Jews, built a Temple that quite literally surpassed the glory of the Temple of Solomon.

Yet I believe this prophecy was primarily fulfilled in the coming of one greater than the Temple (Matthew 12:6) who supplanted it (John 2:13-22). At that time the promise of peace was fulfilled outside the walls of the city of peace by the Prince of Peace himself, and that peace was taken into the whole world by the Israel of God, restored and rebuilt with the old (the Jews) and the new (the Gentiles) through the power of the Holy Spirit. 

The prophecies of Ezekiel foretold that healing waters would flow from the threshold of the renewed Temple (Ezekiel 47:1). Jesus said that out of him would flow rivers of living water (John 7:38). It is little wonder then that John described the establishment of God’s reign over all the earth in terms of a River flowing from the throne of God and of the Lamb through the midst of the Tree of Life whose leaves bring healing to the nations (Revelation 21:22; 22:1ff).

Ultimately, the prophecy of Haggai, although fulfilled temporally and temporarily at the time of the Restoration and later under Herod, the prophecy of Haggai was primarily and finally fulfilled in the Word made flesh who came to Tabernacle among us (John 1:14) and whose glory, the glory as of the only begotten of the Father, full of grace and truth, was seen by all who beheld him then and all who behold him now, crowned with glory and honour and seated at the right hand of God. As the Israel of God (Galatians 6:16; 3:28-29; Romans 9:6-8) and as the New Jerusalem (Hebrews 12:22-24), the Church is filled with the glory of the Lord God Almighty and the Lamb radiating from the New Temple (Revelation 21:22).

Haggai’s stirring prophetic words were intended to empower and galvanise a demoralised people into completing a project that seemed impossible. His call was for a renewed focus on the one who was with them just as he had been with their forefathers when they had faced the impossible. This was a call for renewed faith in the Lord, renewed holiness of life, renewed courage, and a renewed vision. They were not to despise the day of small beginnings, but to press on, ever anticipating God’s timely intervention. 

I don’t think I need to remind you of the sad state of the Church in North Holland. Like the remnant in Haggai’s day, we too may be tempted to despair when we look at what the Church had been just a few generations ago. We too may shed tears with the older folk who remember the glory of those days or sigh with the younger folk who struggle to rebuild against all odds. But the same God who was with them is with us and he speaks the same words now as he did then. “Yet now be strong…and work! I am with you,” says the Lord of Hosts. “Do not fear, for my Spirit remains in your midst. Fear not.”

Shall we pray?

© Johannes W H van der Bijl 2025