Journey in Song Series

A New Way

Thu, 10 May 2012 08:36:00 GMT

by Murray Wylie

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Keep me, Lord Jesus, in the new way
Led by Your Spirit in the true way
Living bread is broken in every word that's spoken
In the light where new creation is revealed
Let every word run swiftly and be gloried now in me
Grow mightily in us and prevail.

Easter 2009

At Easter of this year, singing along with the 1,000 strong congregation, I reflected on the theme of the weekend, 'Treasure in Earthen Vessels – Celebrating our Pilgrimage'. Our treasure! Our pilgrimage! The choir and orchestra were leading us in anthems old and new. The opening song was a 30 year old favourite, from 'The Jerusalem Passion', our first original oratorio. This was the closing celebration anthem, 'The Communion Chorus', and suited this year's Easter convention. 'We've chosen this to celebrate the specific treasure of community', said the evening's hosts. 'I'll meet you here at one table of friends.'

The treasure of fellowship

'How true', I thought, for indeed one of our greatest treasures has been to find true community, as friends of Christ and of one another. 'Where there once were many, let there now be one, And let the royal blood begin to flow' (The Communion Chorus from The Jerusalem Passion). We have found friendship, my wife and family, and so many others, in the fellowship of the body of Christ, where the blood of Christ brings true cleansing and real change.

The second song of the evening, by David Hall, was 'I Will Walk in the Light', and the third was, 'Coming Now as Households', sung by the couple who wrote the song, with a number of other families.

After a brief interlude, we were treated to Jon Hall's suite of choral pieces entitled, 'Treasure in Earthen Vessels'. 'There on the wheel was a potter's vessel'; 'Why do you strive with your Maker'; 'We have this treasure in earthen vessels'; the choir arose, the orchestra triumphed, and the message was ministered most strongly to us all. I enjoyed the opportunity to sing in the 120 strong choir, surrounded by vibrant basses giving voice to the sure 'treasure' in their earthen vessels. 'If we're in Christ, we're a new creation!'

The festival of song rolled on for the three days of Easter. On the Saturday, I had the chance to visit our associated fellowship in Stanthorpe, three hours away, where a smaller regional choir was singing a locally produced Easter musical, 'The Joy of Calvary'. The whole weekend was exceptionally rich, and in terms of our pilgrimage in song across thirty years, it was a real highlight.

Journey in Song - Easy Reading Series

I had been planning this 'Journey in Song' series for some time, as a way of sharing and reflecting on the songs of my own pilgrimage. I had also been wondering where to begin. Should I begin at the beginning, with my very first original song, or with the most recent presentations and work backward? In the end, I was so richly surrounded by the word of God at Easter, that a new song was born right there - 'A New Way' – hence the title of this first booklet in the series.

So many song-lines and testimonies were living on in my heart and mind after that amazing weekend. This really was new creation being manifested among us, I thought. The word, expressed in song and sermon, had been a living demonstration, a testimony to us as to who we were, in Christ. There was no room for any afterthought, or other thought. Christ in us, 'the hope of glory'! Col 1:27 My reflections were full of the treasure of Christ in us.

The word of God prevails

Prior to this weekend, and in preparing for it, I had been very refreshed by the accounts in the book of Acts of how the word of God grew and multiplied. Acts 12:24. In the case of Paul's extended and fruitful ministry to the Ephesian church, we read that 'the word of God grew mightily and prevailed'. Acts 19:20. The disciples there had been ready and keen to hear something more of the word of God, from Paul's mouth. He had stayed for three months, speaking daily in the synagogue, and then for a further two years in a public venue owned by Tyrannus. Before long, 'all who dwelt in Asia heard the word'. Acts 19:10. Then the account ends with the triumphant report, quoted above: 'The word of God grew mightily and prevailed'. Acts 19:20.

I reflected for quite a while on what this meant. 'The word grew mightily'. At first, we might think that the preaching, teaching and testimony of the word expanded mightily, and that would have been the case. But perhaps there's more. I believe the word grew mightily and prevailed because it was being fulfilled in a community of believers who were living in the truth of the word. The apostle's word had proclaimed the 'new creation' in Christ, the new community of those who were the vessels of His glory, His divine nature. This growing community was defined, absolutely, in every aspect of life, by the word. The 'word' was not merely an expanding volume of instruction. The word that was growing and prevailing was the actual predestination of individuals, not just Bible knowledge. Life was growing! Individuals, families and whole communities were being transformed. The word of God, spoken and planned before the beginning, His election and purpose for His many sons, was now growing like seed, flourishing like vibrant garden plantings, and overcoming everything that was of the world.

Prayer - Keep me in the new way

With this mediation from Acts, and with the 'pilgrimage' music of Easter fresh in my mind, the seed of a new chorus sprang up in my own heart. It began as one line of a prayer. 'Keep me, Lord Jesus, in the new way'.

That was all, at first. I felt an overwhelming desire to be preserved and constrained in the living way of the new creation. 'For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.' Gal 6:15. Paul continues on in the very next verse to speak about the 'rule' of the way we live, meaning that there is a living mode by which to walk, a complete culture, which we could call the rule of the new creation. Gal 6:16. Hebrews refers to it as the 'new and living way'. Heb 10:20. 'Keep me', I prayed, 'in this new way'.

The next day, Dean Fanning joined me for an informal music discussion, and we found ourselves deliberating upon the seeds of this new song. 'Keep me, Lord Jesus, in the new way', grew further to 'Led by Your Spirit in the true way'. Our conversation soon produced a page full of thoughts that were growing out of the initial seed. 'Living bread is broken in every word that's spoken'; we added to the song as it grew, across the next hour of trial and error.

As I sang and suggested various chordal constructions, Dean took up, on the piano, what he thought he was hearing. 'Living bread is broken in every word that's spoken – in the light, where new creation is revealed'.

The word of God runs swiftly

Then a verse from 2nd Thessalonians came to mind. In the NKJV, it reads, 'Pray for us that the word ... may run swiftly and be glorified, just as it is with you'. 2 Thess 3:1. This verse carried the same excitement as the similar verses from the book of Acts. As Paul said, when he was in chains, the 'word of God is not chained'. 2 Tim 2:9.

I could feel a refreshing excitement coming to me over the following days. The song really began to live in my own experience. 'Let the word of God run swiftly and be glorified now in me, Grow mightily in us, and prevail'. The song was complete. Of course, it was only a brief reflection of the vast content that had been growing in our hearts, for this whole year.

Behold the Lamb

For some months, Victor Hall had been ministering on the theme, 'Behold the Lamb', as per the Vision One book title. Briefly, what Vic had focussed in his teaching was that the Lamb was the source of the new creation. His offering, the pouring out of His blood, made it possible for the very life that was offered by God Himself, to become our new life, in Him. The impact of this entire subject, in practical terms, was not just an inspiration, but a transformation. When John the Baptist cried out, 'Behold the Lamb', and some disciples left him to follow Christ, this was what John had in mind. He had cried, 'Prepare the way', and made preparation for the coming of the Lamb. Now the disciples had to move beyond preparation, to new creation.

The disciple John, who followed the Lamb, then wrote his entire gospel with a motivation to call us forward to the new creation. We were to receive a new birth, of water and spirit (John 3), living water to drink (John 4), and living bread from heaven to eat (John 5-6). We were to follow a new commandment (John 13) and enter into a new covenant in the blood of Christ.

A new patch - new wine

This is the 'new way' referred to in the chorus. Luke and Matthew, in their gospels, warn that we cannot just take a patch from a new garment and stitch it on to the old. Nor can we put new wine in an old wineskin, or it bursts the vessel.

'Then He spoke a parable to them: "No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old. And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined. But new wine must be put into new wineskins, and both are preserved. And no one, having drunk old wine, immediately desires new; for he says, 'The old is better'."' Luke 5:36-39.

Jesus' illustration is very apt. We have all tried to take just a portion of the new life of Christ, and 'patch' it into the old, into our existing mode of living. What happens when we do this? Jesus' parable says that this produces a tear. Our hearts are split and we are double-minded. Not only does the new piece not match, but there's a sense of tearing and rending.

So we may not simply choose the aspects of the new Christian life that we favour: the friendship, the forgiveness, the answered prayer. What about offences and trials? Are we willing to accept discipline so that we can grow up as mature sons?

The parable continues on to the aspect of new wine in an old wineskin. In this case, Jesus adds another element. He speaks about a new wineskin. If there's a new skin, a whole new vessel, we might say, then 'both are preserved', we read. Matt 9:17. What does this suggest? There is a completely new work. Instead of a split, divided and mixed culture in the way we live, both the new wine and the new wineskin are maintained in harmony. Both are preserved, just as Jesus said.

Yes, it's been dawning on us that there must be a completely new work, in Christ. He makes 'all things new', not just some of our faulty attributes.

As the word of God grows mightily and prevails, we are completely new. If we try to adapt the new into the old, it will tear us apart. Indeed, there is nothing more destructive than placing the new wine of the Spirit into an unchanged and corrupt vessel.

New creation unites the heart

There's a marvellous Psalm in which we sing, 'Unite my heart to fear your name.' Psa 86:11. It's encouraging to know that new creation unites the heart. We are at one within ourselves. Yes, the word of God does pierce and divide the heart, but it does so for the purpose of uniting us with God's will. Heb 4:12. As we yield to the One who makes 'all things new', the word heals us internally. Rev 21:5. We are healed of a broken spirit. We are no longer at war within ourselves.

Of course, we must no longer choose the old. There's one more element in Jesus' parable, as we read earlier. 'And no one, having drunk old wine, immediately desires new; for he says, "The old is better."' Luke 6:39.

Here we are warned about a response that is very typical. We prefer the old. We like the way things are, as long as everything is working out well for us. According to Jesus' teaching, it is at the point when the new comes to us that we must take care not to contain it, or limit it, to the old. Everything must change to the accommodate what is new. We must receive, and walk in, what is new, in its entirety.

Testimony about 'A New Way'
- Dean Fanning (arranger)

When working with Murray on the song 'A New Way', I felt an amazing excitement and joy. I could see that 'the new and living way', spoken of in the New Testament, was becoming a reality in our lives. Inspired by the song, I looked again in the gospels where Jesus spoke the parables of the 'sower' and the 'wineskins'. I was reminded of the necessity to receive the messengers of the word of God and the message they bring. How often we hear the word and place our own interpretation on it, or pick and choose the aspects that appeal to our lifestyle. If we live this way, we rob the word of its power to produce everlasting life. We make the word of no avail. We must heed Christ's words as little children, receiving its simplicity and knowing its power as we proceed on in obedience.

'Living bread is broken in every word that's spoken, In the light where new creation is revealed.' Hallelujah! This is my testimony and the testimony of so many around me. As I fellowship with those who walk in the light, then the word of truth is available, and the new and living way is made known.

This song has become my prayer, a prayer that this reality will continue to grow mightily and prevail! I know with assurance that if I hear the word, and apply it to my life, He will keep me in the new way.

Conclusion - Murray Wylie

This brief background, and reflection from Dean, help us to understand the heart behind the song, 'A New Way'. Furthermore, our testimony illustrates, in our current experience, just how the Spirit gives us songs to accompany our pilgrimage, our journey in song. The message concerning the new creation has been an enormous challenge, but a great blessing as well. While this brief chorus, 'A New Way', doesn't say a great lot about the new creation, it does carry a sense of commitment and of a prayer concerning that commitment. Let us take it to heart, in that way.

Keep me, Lord Jesus, in the new way.

Author: Murray Wylie | Brisbane Christian Fellowship | BCF
Published by Vision One at Toowoomba Christian Fellowship | TCF
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High Time

Thu, 10 May 2012 08:46:00 GMT

by Murray Wylie

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Awake out of sleep, it's time to love
Put on the armour of light, of light
The night is far spent, the day is at hand
Let us put on Christ, the new man.

It's high time, put off the works of darkness
High time, salvation is near
It's high time, there's a new commandment
Awake out of sleep, it's time to love.

As is often the case, a song will spring forth from a number of meditations over a number of weeks. The words of this chorus grew from Romans 13:11-14. The theme of 'light' is related to our studies on the 'lampstand' church, which is to shine the light of the seven-fold Spirit of God. 'Put on the armour of light … the day is at hand.'

It's time to love

Initially though, the content of the song grew out of a verse earlier in Romans chapter thirteen, 'Owe no one anything except to love one another, for he who loves another has fulfilled the law'. Rom 13:8. The verses that follow then illustrate how love fulfils the law. If we love our neighbour, we won't murder, steal, lie or covet. That seems fairly obvious. If we love others, we are certainly not battling with serious temptations.

But we need to look beyond the issues of murder and theft to see what Paul is saying. Then we'll understand why he writes the next verses, 'And do this [love one another] knowing the time, that now it is high time to awake out of sleep ...'.Rom 13:11. Paul is making an important announcement, and that is central to the spirit of this song – awake out of sleep and love! It's high time. So our aim will be to understand why Paul is speaking about sleep, the night, the day, the armour of light, and putting on the Lord Jesus Christ.

To do this, we need to read the whole chapter, which sets out a list of duties and obligations – to authorities, ordinances, rulers and 'God's ministers', with respect to judgement, doing good, earning praise, avoiding wrath, being subject, paying taxes, and giving fear and honour to those who deserve it. A quick read of Romans 13:1-7 will remind us of these points. This is what leads to the verse, 'Owe no one anything', which is the seed of the song.

Owe no-one anything except love

So, after Paul's list of practical instructions, he writes, 'Owe no one anything except to love'. What does this mean? The thrust is this. If we are going to love (and it is 'high time' we did) then love is a supreme command, much greater in responsibility and demand than any of these other obligations; all of which are valid in their place. Further, we need to wake up, put on Christ, put on the armour of light, and love one another in a very clear and unambiguous manner.

Furthermore, love is not a nice feeling that excuses us from doing anything else. To speak ironically for a moment – believers are not usually an ignorant, lawless, presumptuous, tax-avoiding group who mostly please themselves, provided they avoid murder and other major crimes. No, love is the greatest command and highest demand, and requires the ultimate in responsible, self-conscious, accountable action. Love will rise above and overshadow every 'good' behaviour, and make every other responsibility seem fairly straightforward.

And indeed, as Paul says, those who love will not murder and steal. They will very easily obey governments, pay taxes and give due reverence to all the institutions that God has put in place.

So what does Paul mean when he says to 'owe no one anything except to love one another'? Clearly, he is not recommending more love and less duty. He is not saying that we should ignore all obligations and just love people. He is making an important cultural statement. At the basic level, he is saying that we are to be diligent with all our obligations, so that we don't live in debt to others. If we are remiss in these basics of life, we certainly can't get on with loving as we ought. But more than this, Paul is commending a life of loving initiative, where we not doing anything at all from a sense of obligation or duty. We are not 'owing'. We are not repaying others. Instead, we are awake to the new commandment. We are discovering the power of Christ to lay our lives down, willingly, and not from a sense of religious obligation.

Looking at the negative side, those who are not honouring God in the basic duties of life will owe various debts. As Paul says, we can find ourselves 'under wrath' if these obligations are not fulfilled. Rom 13:4,5. So, at the very least, we are to honour others in very basic ways. But the life of love should go well beyond this.

Owing - as a way of life

On the negative side, if we do fall into 'owing', as a way of life, it will show itself when we:

practise the Christian life because we feel we 'ought' to do certain things
only extend kindness, hospitality and service as a 'debt' to others
trade favour for favour
offer loyalty, but expect the same in return
hold expectations of how others should honour us for our loyalty or service
interpret our value by how others accept or include us
interpret relationship in a pecking order of status
feel qualified or disqualified on the basis of our performance
hold opinions of how others should act, based on our own standards.

Loving - without owing

True love, not self-interest, is to be the motivation of our offering. When we genuinely give, we have no investment in receiving a return for ourselves. We are not loving our brethren, children, or parents, out of duty. We are not going to church because we 'owe it' to God, and we are not offering relationship out of obligation. What darkness it would be if we lived in that way. No, if we put on love, which is the armour of light, we are always free, and never in debt. We are always offering and never bound by obligation.

It's high time!

This is the way Paul sounds the supreme call to love. He intends that we catch a vision of love at this 'high time'. It's time to walk properly, Paul is saying. The sleep of night has gone on for too long. Believers are not meant to be quibbling over obeying the law and giving basic respect to others. They should not be locked up under the shadow of law, with a veil over their eyes. No, love is more than this. It's a triumph. Love overcomes all because it even surpasses death itself.

This kind of victory is the spirit of the song, 'High Time'. It carries the same spirit as the verse in Revelation, 'They overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death'. Rev 12:11.

Paul is triumphant. Love has come! It fulfils law. He doesn't say 'the law'. His Greek language is just 'love fulfils law'. This is strong, and helpful, because the discussion is not really about how to obey the ten commandments. Paul's reference to 'law' is to the covenant of God, in its entirety. He uses 'law' here in the same sense as when Jesus refers to 'the law and prophets' as summarising the whole of Scripture.

Law and prophets

This is a major backdrop to the song - the law and prophets. These two are the whole story! When it comes to the Scripture, and to the entire purpose of God, there is just 'the law and prophets'. Putting it another way, there is just the covenant and the prophets' revelation about the covenant. There are two things: the substance and the declaration. The whole covenant of God can be described as 'law', and the whole task of the 'prophets' was to declare this covenant purpose. The covenant (law) is what God is offering to us, and the prophets are sent to declare this to us.

This is extremely useful to our purpose here. Why is that? Because it was the prophets' mission to shed light on the covenant of God - or else to cast a veil of sleep over those who were disobedient. Note what the prophet Isaiah says: 'Pause and wonder! Blind yourselves and be blind! … for the Lord has poured out on you the spirit of deep sleep.' Isa 29:10. This is what Isaiah was sent to do. 'Go and tell this people that in seeing they will not see!' The prophets' mission was to pour out a spirit of deep sleep!

The spirit of deep sleep

Sleep was a judgement. We must remember that the Scriptures are consistent to themselves in the expressions that are used. When the New Testament speaks of 'sleep', it's not merely a symbol. It's an expression drawn from the Scriptures, and has very specific background in the language of the prophets. Now Paul is proclaiming, 'Awake out of sleep!' He is really saying: it's time for the penalty of sleep to be lifted. Paul had authority to proclaim a message of present truth that could awaken those who were under the judgement of slumber. This is what we are seeking, as well. We need messengers of present truth who can call hearers to 'the obedience of faith'. Obedience reverses the penalty of deep sleep.

The veil

In this same theme, we need to consider the Corinthian discussion by Paul on the veil that covered Moses' face. This was not a spirit of sleep, as we have just discussed, but the subjects are connected.

Simply, in the Corinthian chapters (2 Cor 3-4), Paul is announcing that the same God who commanded the light of creation is now shining in our hearts. We can put on the armour of light! We can be part of a lampstand. The light of the seven Spirits of God is upon His people, as the light of the world.

Now to the story of Moses' veil. Moses was able to stand before the glory of God in his tent. But once he left the presence of God, the light faded. So he placed a veil over his face. In this symbolic way, he indicated that the former glory of the Old Covenant would fade to make way for the glory of the New Covenant. In his discussion of the veil, Paul adds some other points. He says that the minds of those former worshippers were hardened and that, in fact, a veil was still over their minds in understanding Moses' writings. Then Paul adds that if we turn to the Lord, this veil can be removed. What are we to learn from this?

The Scriptures of the prophets contained a message that many believers could not see. Their minds were blinded. They should have understood! In particular, they ought to have known that the glory of the 'flesh' - that is, the 'glory' of that old economy - was coming to an end. It was passing away. God was indicating that outward endeavour would come to nothing, no matter how glorious it seemed to be.

This was the lesson that was represented by the veil of Moses. However this veil was still in place, Paul said, whenever believers looked at the former glory. They were veiled. They were in darkness. They had not come to terms with the bankruptcy of that economy. It was actually obsolete. Heb 8:13. It was finished. Any thought of holding on to the glory of the flesh was nothing but an insolent hardness of heart.

This is where Paul proceeds, in second Corinthians, when he says, 'We have renounced the hidden things of shame ... if our gospel if veiled, it is veiled to those who are perishing'. Who is perishing? Those who are blinded to the prophetic Scriptures. They can't read the Old Testament, or Moses' writings. In other words, they are still full of shame, based in the culture of that former covenant.

Shame

What is shame? We know that shame is the result of turning on oneself. Shame is like being under a veil. Let's make a more comprehensive statement. Shame is the result of a law of self-examination, an 'evil conscience'. Heb 9:14; 10:22. We no longer serve the living God. We are doing what we are doing to serve ourselves; to please ourselves.

We are no longer offering back to God what he has offered us. If it continues, shame can lead to the trampling of our own offering. Heb 10:29. It is important to deal with our shame, daily. Shame is an aspect of the 'sleep' from which we must awake. Awake out of sleep. It's time to love.

The armour of light

'Put on the armour of light', the song says. Paul describes light as an armour, because he is mindful of the power of God enabled by the Holy Spirit. 'You shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.' Acts 1:8.

The apostles understood the meaning of the symbolic lampstand described by Zechariah. They understood the aspects of life growing up, and oil coming down. The almond cups, buds and flowers were representative of life branching up from Christ, the foundation. The olive oil flowing down was representative of the power of God, revealed as seven Spirits; seven lamps. Zech 4:2-6; Rev 4:5.

In the time of rebuilding, when Zechariah prophesied, the nation was to be a light of witness of the ends of the earth. 'By My Spirit', says the Lord, the power of Babylon, the destroying mountain, was to become like a plain. Zech 4:6,7. The Scriptures are united in declaring the power of resurrection life over death. Though we are 'weak in Him', the power of Christ rests upon us. 2 Cor 13:4. In the same spirit as Christ, we present ourselves as a living sacrifice. Rom 12:1. Our members are weapons of righteousness, not just 'instruments'. Rom 6. The cross is a weapon for destroying arguments and high things that exalt themselves against the knowledge of God. 2 Cor 10.

It is this triumph, the victory of a life of offering, of love, that is carried in the song. 'Awake out of sleep, it's time to love.' It's high time!

Author: Murray Wylie | Brisbane Christian Fellowship | BCF
Published by Vision One at Toowoomba Christian Fellowship | TCF
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Lift up the Hands

Thu, 10 May 2012 08:52:00 GMT

by Murray Wylie

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Lift up the hands which hang down
And strengthen the feeble knees
Make straight paths for your feet
Lest that which is lame be turned out of the way
Rather let us praise the Lord
Rather let us praise the Lord
Rather let us praise the Lord
And we shall be healed.

Our first song on the Christian journey

Our first Sunday communion service for this year began with a rousing rendition of 'Lift Up the Hands'. I looked around to see participants of all ages giving themselves, as encouraged by the song leader, to the Sunday school actions. These actions (I can't remember their origin) included a stand-up 360 degree turn, on the line, 'Lest that which is lame be turned out of the way'. Thus, each person could see everyone else, and joyously recall what the song was really about. As the song leader reminded us, it's a song of 'turning', of making a proper response to the loving discipline of the Father. How should we respond in times of discipline? 'Lift up the hands which hang down', we are told by the writer of Hebrews, and 'strengthen the feeble knees'. Straighten up! Don't become discouraged or faint.

It is well over thirty years since this song came to me – long enough that I've forgotten the exact circumstances. What I do remember is that it was the first 'singable' chorus that made its way into our church repertoire. In a casual moment, I called it the twelve-twelve song, because it came from Hebrews chapter twelve, verse twelve. In a sense, this is where my own journey in song began, and it's a fitting foundation. Of course, with each season of the Lord's chastening, the significance of the message has grown for everyone in our Fellowship.

Afterwards

No-one is very happy about chastening at first. However, we are told that while discipline is painful, grievous, or sorrowful (depending on which Bible version we read), there is an 'afterward' to look forward to. 'Afterward it yields the peaceable fruit of righteousness.' Heb 12:11.

Then we read, 'Therefore!' 'Therefore, strengthen [lift up, make straight] the hands that hang down.' Heb 12:12. Clearly, if we make a right response to discipline, there will be fruit afterwards.

Further on in chapter twelve of Hebrews, we read more about the 'afterwards' matter. We are reminded of 'Esau, who sold his own birthright for a single meal'. Heb 2:16. Then we read, 'For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears'. Heb 12:16,17. The matter becomes a serious one, and the warning is suitably firm. It's possible that there is no 'afterwards'. Discipline might not produce any fruit 'afterwards'.

How might this happen? How did this happen with Esau? Simply, Esau 'sold out' in a very conclusive manner. He sold his birthright. Or, we could put it this way: he no longer valued his sonship, his inheritance. He did not behave as a son. The writer of Hebrews is using this illustration so that we make sure we do behave as sons, particularly in the way we receive discipline. If we're to be sons of the heavenly Father, we require discipline. No discipline, no sonship. It's that simple.

Grace - not falling short

Discipline produces relationship ('peace with all men') and holiness, without which we will not 'see the Lord'. Heb 12:14. This is another firm statement. This being so, we are urged not to fall short of the grace of God that is available to us. Heb 12:15. Have we realised that discipline is for the purpose of receiving the grace of God? And, equally, there is a grace from God, an ability of God, by which we can receive discipline, find change, and produce the fruit of holiness. This is where Esau fell short of the grace of God. Heb 12:15. There is a grace to be 'healed'. We can find adjustment. What do the Scripture verse and the song say? 'Rather be healed!' We must make straight paths for our feet. The Father disciplines us so that we will seek and receive grace to be healed; to be changed. We can pursue peace, and we can achieve holiness. In fact, if we don't, we won't 'see the Lord'.

A song of response

So the theme song of this Journey booklet, 'Lift up the Hands', is not just a bouncy, upbeat, positive encouragement. It turns out to be a statement of response that is quite central to the Christian life.

I recall a season of chastening when the Lord drew my attention to Hebrews chapter twelve as a whole. The song took on an even deeper meaning.

The key points stood up off the page:

get rid of every weight; Heb 12:1 ff
run the race with endurance
look at Jesus Himself, who also endured chastening; Isa 53:5; Heb 5:8
in fact, He endured extreme hostility
and He resisted sin to the point of bloodshed
so don't become weary and discouraged (at such small issues!)
'why complain?', in other words
when the Lord chastens, He is dealing with us as sons
don't forget the 'afterwards'
the fruit includes a supply of the Spirit that we can pour out to others; Eph 3:16; Phil 1:19
we have come to Mount Zion, not Mount Sinai; Heb 12:22; Gal 4:24
that is, we can find salvation not condemnation
an unshakeable kingdom, not a dark and fearsome message; Heb 12:28
we can now be acceptable priests in this kingdom; Heb 12:28.

A spirit of discipline

Straight paths! Discipline has a way of moving you and me up to the starting point, in terms of being accountable to be who we are. Then we can 'run the race' like a mature athlete, 'according to the rules'. Heb 12:1; 2 Tim 2:5. In other words, we can walk in the straight lines of the particular discipline that is required at various points in our lives. Who would deny that being a sound father or mother, servant or fellow-worker, is a very specific discipline.

Accordingly, the heavenly Father gives us a spirit of power and love and discipline – a sound mind. 2 Tim 1:7. Why are we trained? It is so that we will be who we are, as sons. This is the practical meaning of holiness. We need to be sanctified (holy) to be 'us'. At the moment we are being ourselves, we are able to offer to the Lord. We can offer who we are! We can present ourselves to Him as a living sacrifice. Rom 12:1. And if we happen to drift backwards from the point of being accountable to 'be', then His discipline is most emphatic.

Discipline produces holiness

Devoted parents would understand and accept this point in the family setting. The writer of Hebrews draws attention to the parallel between 'earthly fathers' and 'the Father of spirits'. Heb 12:9. What is the purpose of discipline? Discipline is not just for general conformity. The aim of discipline is the unique 'holiness' of each individual. Identity! This is something we need to learn, in both the family and the household of God. The goal is responsible identity. That's the practical meaning of holiness, of sanctification (the same Greek word). In that case, our heavenly Father is not so interested in our immature mistakes, our responses to temptations, and even the foolish choices we make. Rather, He is training us in righteousness, both for this age and the age to come.

Not having our own righteousness

As Paul proclaimed, we are to be found in Christ with the righteousness that comes through faith. Phil 3:9. In that case, we must be found not having our own righteousness which is not based in faith.

'Not having'! There's real meaning in these words. We are to be found in Christ with something missing. We have to cast off our own righteousness. What does this mean? We need to dismantle all our own mechanisms for producing the outcome that we want. In the case of small children, they are being trained to accept the righteousness of God, not the 'right' as they see it. The book of Proverbs records, 'Every man's way is right in his own eyes'. Prov 21:2. Anyone who has cared for a young child will know that this is true. The innate response of every individual ever born is to believe that their own way is right. Only discipline changes this view. Discipline teaches us to move our reference point. We must all be taught to relate to life, with its many relationships, as it truly is, not as we see it through our own eyes. We must be delivered, progressively, from our own concept of what is right and wrong.

We know that this is particularly true with children. If they are left to themselves, without training, they will become self-absorbed, and overcome with their own measure of what is good for them. In the extreme case, an untrained child cannot cope with being contradicted, and must be constantly enticed toward acceptable behaviour.

Identity is found in offering

To make the point even more clearly, true identity is only found in giving, in offering. An individual only finds and knows himself, and is only confirmed as an individual, in the very action of being who he is toward others. Sons and daughters, for example, are only being so, when they are giving, devoting and offering their respectful sonship to their parents. That's why the writer of Hebrews mentions 'respect' in relation to discipline. Heb 12:9. Thinking more broadly on this matter of offering: friends are only friends in the very action of giving their lives in sacrifice to others. Parents are only parents when they 'lay up' and offer themselves for their children. 2 Cor 12:14. If we don't make this shift to become those who offer, who give themselves, then self-centred survival and fear take over our lives. Then, identity is steadily corrupted by fear. We don't grow and increase in fruit. We become feeble and narrow as people.

Don't faint when reproved

To prevent us from disintegrating, the Father applies discipline – through the circumstances of life, through the training of others, or through the destructive fruit of our own lawlessness. If we make a wrong response to this discipline, we will destroy our fundamental person even further. That's why we are urged not to esteem discipline lightly. We are not to despise discipline. We must not faint when we are rebuked – as if we are toddlers who collapse every time parents bring correction. 'Fainting', we could say, is a type of loss of consciousness. If we respond to discipline by fainting, we are forgetting that we are sons. So we must stay conscious; stay on our feet; keep our hands raised. In fact, we must turn to the reproof of the Lord (Prov 1:23, correct translation of the verse) and not just turn at His reproof. There is a vast difference here. Perhaps it's true that at times we only turn at the point when we are disciplined. Instead, however, we should turn to His reproof. We are to seek discipline. When we do, the Scripture exhorts, 'Turn to my reproof, behold I will pour out My Spirit on you'. Prov 1:23. What a marvellous promise!

We are loved by the Father. He knows who we are, and who we are to become. He has our full maturity in view and, if we aim to be mature, then we should seek, love, and rejoice in chastening. We are thankful. We pursue 'peace' – which reminds us of the Old Testament peace offerings that were brought in the season of harvest. We lift our hearts as a wave offering, and give ourselves as a heave offering to the Lord, ready to reveal His righteousness. We cast off all the mechanisms of our own righteousness.

Which mountain - Sinai or Zion

How do we respond when we find ourselves receiving discipline? What do we think, and where do we look? Do we look toward the mountain from which grace comes (Zion), or to the mountain that thunders with condemnation (Sinai)? 'For you have not come ...', the book of Hebrews goes on to note, after talking about Esau, who never arrived at the 'afterwards' part of his training. We have not come to the mountain of fire, blackness, tempest and trembling. Heb 12:18ff. No, we have come to the mountain of the firstborn assembly.

There is a mountain, mentioned in all the Old Testament prophetic Scriptures, that symbolises the people of God, His own chosen people. This mountain is our goal, our Christian hope. We want to be found in the firstborn assembly; in the body of Christ; in the temple of God, serving as priests, with reverence and godly fear. Is that our desire? Is this to where we look when we receive discipline?

Do we lift up our hands toward mount Zion? What is our first response? Let us understand the song clearly. We need to make straight paths for our feet.

Practically speaking

Let us speak practically. When we face discipline, we need to become very straightforward; very determined. It's amazing to watch our own responses sometimes, and to see how much we 'duck and weave'. After all, in most cases, we do not really believe, at first, that we are falling short or doing wrong. In fact, we don't look to each day to see what we are going to learn! And we don't set out each day to make a set of wrong responses. So, when we are found to be at fault, and are challenged toward a new direction, we are still a little like children who say, 'But that's what I was doing'.

Then we begin to justify our responses. We put a different construction on things. If we were angry and aggressive, we explain that we were just afraid and letting someone know. If we were insecure and awkward, we justify it as a natural response to strong and imposing people. We have an incredible machinery for self-justification, and a well-developed capacity for indulging in regret, offence, guilt, recrimination and self-rejection.

Finding fellowship

The only way to be saved is to join the fellowship of the 'Firstborn', of Christ, and pursue peace and holiness. He accepts us, and also expects us to walk in the light, in fellowship, where our faults can be easily dealt with. 1 John 1:7.

How do we do this? First, we must deeply accept that all sons will be chastened. We must accept fault, and accept our frailty with a sense of humility. Then, immediately, matters become easy! If we humbly accept our weakness, even 'take pleasure in weakness' – yes, even 'boast' in weakness, as did Paul– then the power of Christ 'tents' upon us (Gr. 'rests' upon us). 2 Cor 12:9,10. We enter His tabernacle and begin to function in priestly service to others. From what basis? From the basis of weakness, not from success and fleshly confidence!

When we genuinely accept weakness as the basis of priesthood, we don't worry about our performance, and we are easy about our faults. Heb 5:2. We are not seeking to reveal our own righteousness but, rather, the righteousness of Christ. We do this through faith, and by His grace. His grace is sufficient for this, and we are not to fall short of His grace.

The first and most sacred precept of the Christian faith is that we are forgiven. Christ has died for us all, disconnected us from law, sin and death, and reconciled us in the body of His flesh. He has delivered us from the law where we were held to a place of 'no transgression'. Rom 4:15. He has forgiven our trespasses, and removed the handwriting standing over against us. Col 2:14. He has done all this while we were still sinners. Rom 5:8. The aim of the gospel is to call us into this place of sonship, where we can become true sons, and be matured, through discipline, to produce the character and hope for which we were apprehended in the first place.

His chastisement for our peace

The greatest mistake we can make in the Christian life is to lose faith in the process or, to put it another way, to make a wrong response to discipline. If it was God's intention to simply confer sonship as a kind of legal status, with no actual change in our lives, then He could do so. He could have done so without the cross, and without Christ accepting all the chastisement necessary for our peace. Isa 53:5. So what does Christ's chastisement mean? It means that we are to join the cross. We are to look to the Author and Finisher of our faith, who endured all the hostility to the point of blood, as a chastisement for our peace. So we are not to be faint, or to lightly regard the chastisement that is mercifully laid upon us. We begin as sons, but we must not lose or sell that birthright. Most of all, we must avoid the root of bitterness that springs up in our hearts when discipline comes.

Bitterness, offence, disquiet and indifference are signs that we are not making straight paths for our feet. We are becoming lame, and are in danger of being 'turned out of the way'. Yes, indeed, the 360 degree turn on the fourth line of the song makes the point. We need to turn all the way around to a joyous response to discipline. If we do not, we may find that we are turned out of the pathway of sonship. Thankfully, we can receive grace. We can be healed as we lift up our hands, strengthen our knees, and walk in straight paths.

Author: Murray Wylie | Brisbane Christian Fellowship | BCF
Published by Vision One at Toowoomba Christian Fellowship | TCF
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Spirit of Grace

Wed, 01 Feb 2012 06:04:00 GMT

by Murray Wylie | Download PDF | Purchase Hardcopy

Verse 1
Spirit of grace and supplication
For if there be such consolation
Comfort and fellowship of Spirit
And such affection and such mercy.

Verse 2
Blessed are those who, poor in spirit
In suffering, take this cup, fulfilling
My sacrifice, through holy living
Who now in grace are overflowing.

Chorus
(All) Pour out Your grace through supplication
(Women) 'Fulfil My joy through consecration'
Says 'The Amen', amen, amen
Says 'The Amen', amen, amen.

My attention was first drawn to the subject of supplication when reading Philippians chapter four. There we read in verse five that 'the Lord is at hand'. Then in verse six we read that we are to 'be anxious for nothing', but to practise supplication in everything. There is a contrast made between nothing and everything. At a simple level, the point is that we are to be anxious for nothing, and to pray about everything. That's where the message of the song begins.

As there is quite a range of Scripture content invested in the song, we will take time to read the following passages.

Zech 12:10. 'And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.'

Phil 4:5-7. 'The Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.' NKJV and NASU.

Phil 2:1-8. 'Therefore if there is any consolation in Christ, if there is any comfort of love, if there is any fellowship of the Spirit, if any affection and mercy, fulfil my joy by being of the same mind ... look out not only for [your] own interests, but also for the interests of others. Have this mind in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant.' NKJV and NASU.

Phil 1:19. 'For I know that this will turn out for my deliverance through your prayer [Gr. 'supplication'] and the supply of the Spirit of Jesus Christ.'

2 Cor 1:11. 'You also helping together by prayer [Gr. supplication] for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.'

2 Cor 8:9. 'For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.' James 5:16. 'Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer [Gr. 'supplication'] of a righteous man availeth much.'

Heb 5:7. 'Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared.'

Prayer and supplication with thanksgiving

Taking an overall view of the above Scriptures: supplication is referring to travail in prayer that takes us from complete poverty of spirit, through to the rich supply that is in Christ Jesus. That's why thanksgiving is mentioned in the key verse from Philippians chapter four (verse 6). Thanksgiving is the endpoint of offering, being one of the elements of the peace offering. Offering takes us from supplication to thanksgiving. We could also say, from burnt offering through to peace offering.

This is significant, for the next verse in the Philippians chapter speaks of the peace of God. 'And the peace of God will guard your hearts and minds.' Phil 4:7. The reference to peace links us immediately with the peace offering. Two verses later, the point is repeated when we read, 'The God of peace will be with you'. Phil 4:9.

The Spirit of grace and supplication

In the key verse from the book of Zechariah, we read, 'I will pour ... the Spirit of grace and supplication; then they will look on Me whom they pierced'. We read of grace and supplication. The first consideration is grace. What is the impact of the Spirit of grace? In this context, we'll consider that grace is the unique capacity, through offering, to be poor in order to make others rich.

Zechariah prophesies that the effect of the Spirit of grace and supplication is that we look on Him whom we have pierced, and we mourn. In other words, we join the activity of the cross – the intercession, the supplication – by which all our poverty was made rich. We learn that Christ's death on the cross was not merely an agonising death in our place.

His death was a pathway of 'strong crying and tears' where He was heard and saved from death. Now we can understand prayer and supplication. Supplication is our participation in the pathway from death through to being saved from death. Each matter for which we travail in prayer must be saved from death and brought through to life.

This requires grace from Christ, who was full of grace, and who travelled the whole pathway from eternal death to eternal life.

The grace of our Lord Jesus Christ

When we speak about the 'grace' of Christ, we are not just referring to His kindness or His favour. The second book of Corinthians lifts the subject of 'grace' into a much larger frame of reference. 'For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.' 2 Cor 8:9.

What is 'the grace of the Lord Jesus'? What is His grace capacity? His grace was revealed in His capacity to become poor in order to make many rich. Philippians chapter two records that He 'emptied Himself', taking the form of a slave. Christ emptied all His glory and personal prerogative in order to adopt our condition, fully. He was made sin. 2 Cor 5:21. Having emptied to this endpoint, He then poured out His fullness in order to grant us everlasting riches.

The main point, then, is this: in supplication, we participate with Christ in the aspect of becoming 'poor'. His grace capacity enables us to join His supplication.

Christ offered prayers and supplications

Once again, note the verse, 'In the days of His flesh ... He had offered up prayers and supplications, with vehement cries and tears'. Heb 5:7. So we are actually joining the supplication of Christ. His Spirit of grace enables us to participate in His offering. We participate in the very same grief and travail of the cross that yielded 'seed'. Indeed, the cross was a birthplace. 'It pleased the Lord to bruise Him; He has put Him to grief. When You make His soul an [trespass] offering for sin, He shall see His seed.' Isa 53:10.

By the Spirit of grace, we are to gain the capacity to join the way of offering. We participate in the one offering of Christ. We journey from grievous lack to joyous fulfilment in the particular matters for which we pray with supplication.

It is not that we simply ask for what we do not have, and then receive it through faith if the Lord wills. Rather, from being 'poor in spirit' (which is the first beatitude) we begin to beseech for grace. As we join Christ in supplication, we are heard in the cross. We are saved from death. The people or situations for whom we pray are saved through from death and brought to life. Fruit is brought to birth, through death.

Consolation, comfort, fellowship, affection, mercy - the mind of Christ

The lines of the first verse of the song are quoted from the book of Philippians. 'If there is any encouragement [consolation] in Christ, if there is any consolation [comfort] of love, if there is any fellowship of the Spirit, if any affection and compassion, make my joy complete by being of the same mind.' Phil 2:1,2.

The key thought here is that we have consolation, comfort, fellowship, affection and mercy, because we are in Christ. And because this is so, we can be likeminded – having the same love and same purpose – with Christ and with one another. The apostle Paul continues, urging us to 'let this mind be in you which was also in Christ Jesus'. Phil 2:5. There is no doubt. We are to be of one mind with Christ in the way of His offering.

Counted in the cross

Expressing this truth even more strongly, we are counted, reckoned, as partners in His death, just as He is counted with us. 'And He was numbered [reckoned, imputed] with the transgressors.' Luke 22:37. In the book of Romans, we read that we are numbered with Him. 'Who shall separate us from the love of Christ? Shall tribulation, or distress ... or peril ... as it is written: "For Your sake we are killed all day long; we are accounted [reckoned, imputed] as sheep for the slaughter" ... I am persuaded that neither death nor life ... shall be able to separate us from the love of God.' Rom 8:35-39.

The picture becomes most compelling. Whatever is our tribulation, distress or peril, these are counted as part of the offering death of Christ. We are inseparable. No wonder Paul also notes, a few verses earlier, 'If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall bring a charge against God's elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. Who shall separate us ...'. Rom 8:31-35.

Christ is making intercession. The cross is active wherever the Spirit of grace and supplication is poured out. Those who offer earnest supplication and thanksgiving are joining the active work of the cross in its power to redeem from death, right here and now. People who are dying, in every sense of the word, and situations where deception and corruption are bringing death, can be redeemed from the power of the grave. The cords of death can be loosed. Yokes can be broken. Captives can be set free.

Gethsemane - the Spirit is willing

Verse two of the song introduces the subjects of being poor in spirit, and of taking 'the cup' as Jesus did in Gethsemane. It was there that Christ urged His disciples to 'watch and pray', to avoid temptation, and said that 'the spirit is willing, but the flesh is weak'. Matt 26:41. Running several thoughts together, recall that David prayed that the Lord would uphold Him with His willing Spirit. Psa 51:12. (The same word is used in Psa 110:3: 'free-will'.) It's an amazing encouragement that the Lord works in us 'to will and to do' of His good pleasure. Phil 2:13. Simply, when we are poor and broken in spirit, we are upheld by His willing Spirit. This is the Spirit of grace that leads us in supplication. The Spirit of grace is willing for the whole of the Calvary journey.

A broken spirit - poor in spirit

David understood the matter of a broken spirit when he said, 'You do not desire sacrifice, or else I would give it'. Psa 51:16. Then he went on to say, 'The sacrifices of God are a broken spirit, a broken and a contrite heart – these, O God, You will not despise'. Psa 51:17.

David was saying that he was completely broken as far as being able to give an adequate sacrifice to God. There is nothing we can do, so in everything we seize hold of Him in prayer and supplication, as we are exhorted in the book of Philippians.

When the Spirit of grace enables us to have a broken spirit, or to be poor in spirit, then we are blessed. 'Blessed are the poor in Spirit for theirs is the kingdom of heaven.' Matt 5:3. This is the first beatitude. This is the starting point in everything. The kingdom of heaven, where everything functions in holy offering, is ours when we make a beginning by being poor in spirit.

Watch and pray

This attitude is what the disciples were to watch when Jesus took them 'to a place', a very particular place of instruction in Gethsemane. 'When He came to the place, He said to them, "[Watch and] Pray that you may not enter into temptation".' Mark 14:38; Luke 22:40.

Yes, indeed, Christ did move a 'stone's throw' further on to a place that was His alone, in terms of the cup that He was to accept and drink. However, in this cup, there was a share that belonged to the disciples, as He later explained. 'Are you able to drink the cup ... you will indeed drink My cup.' Matt 20:22,23.

His precious death

The lesson carried in the song is that when we bring everything in prayer, we have nothing; nothing else. We are poor in spirit. Here, we are included in His precious death. Our death becomes His. Then our death is precious, for we read, 'Precious in the sight of the Lord is the death of His saints'. Psa 116:15.

As we come with a broken spirit, there is nothing we can do except to impute to His offering. Essential to this exercise is that we join Him at the point of His death, or end, when He is fully empty, but accepting the cup – all the grief that is put upon Him. Then we journey with Him from death to life, from complete poverty to the pouring out of His own 'riches'. This is His grace, or capacity.

Accordingly, the second verse of the song reads:

Blessed are those who, poor in spirit
In suffering, take this cup, fulfilling
My sacrifice, through holy living
Who now in grace are overflowing.

He will supply all our need

We journey from need to riches, for 'my God shall supply all your need according to His riches in glory by Christ Jesus'. Phil 4:19. He can supply all the need because He has poured out His soul to death.

This is how He supplies all our need – according to His riches. Supplication is seeking the supply for the lack. We approach Him in poverty, identifying with lack in ourselves or in others. Then our travail joins us to Him in the cross, as a birthplace. Paul illustrates this process when he speaks of personal deliverance that came to him through the supplication of others, and through the supply of the Spirit. Phil 1:19. He also rejoiced in 'the gift' that came to him through the supplication of faithful believers. 2 Cor 1:11.

So we sing in the song's chorus: 'Pour out Your grace through supplication'. And then we sing as if the Lord is replying to us, 'Fulfil My joy through consecration, says "The Amen".'

The Amen - Rev 3:14

Christ has accomplished the endpoint. Luke 22. What He has 'begun', He will finish, as the Author and Finisher. We sometimes forget that He is as much the Finisher as He is the Author. Heb 12:2. As the Finisher, He is 'the Amen', just as He speaks of Himself in the book of Revelation.

So, in the whole matter, 'The Amen' is saying to us: 'Fulfil My joy by joining Me in the way of supplication'. The song reminds us that His promises will yield an 'amen' as we persevere in supplication. Those who are poor in spirit will inherit the riches of the kingdom.

Author: Murray Wylie | Brisbane Christian Fellowship | BCF
Published by Vision One at Toowoomba Christian Fellowship | TCF
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Thanks Giving Thanks

Wed, 01 Feb 2012 06:23:00 GMT

by Murray Wylie | Download PDF | Purchase Hardcopy

Thanks, giving thanks to the Father of our Lord
Thanks, giving thanks for His mercies ever sure
Our Shepherd, who brought us by blood from the dead
Is making us complete in every work prepared.
Grace has spread through many, many sons
With gifts abounding, received by every one
So now in peace confessing, His offering once for all
Our thanks are now abounding, and our joy is full.
Giving glory, giving glory, giving glory to God.

Introduction

The aim of the 'Journey in Song' series is multi-layered. First of all, the landmarks of my own journey and that of the Fellowship to which I belong, can be testified through various original songs and hymns, and these will be introduced throughout the series. Second, our current journey is also marked by new songs that are being written from week to week, and these are introduced in the series as well. And, finally, the foremost aim is that readers may be able to connect their own journey to the content of the new songs.

Thanksgiving

In the case of this current booklet, the theme of 'thanksgiving' is far-reaching. Of course, thanksgiving is central to all our praise and worship. However, I'd like to expand the theme to areas that we may not have previously considered. For example, it is important that we link thanks with a study of the peace offering, in both Old and New Testaments. The peace offering was a thanksgiving offering, associated with a successful harvest at the end of a season. Lev 7:13. It's not hard to see immediately that thanksgiving is the mode in which we return to the Lord, and offer the fruit of His grace back to Him.

Now let's note a couple of the Scripture verses that form the background of the song, 'Thanks Giving Thanks'. 'Giving thanks always for all things to God the Father in the name of our Lord Jesus Christ.' Eph 5:20.

'For all things are for your sakes, that grace, having spread through the many, may cause thanksgiving to abound to the glory of God.' 2 Cor 4:15.

Frequently in the Scriptures, 'thanks' is rendered to God the Father. This is because in the unfolding of God's purpose, the Father is the Father of our Lord Jesus Christ. Col 1:3. Although the fullness of grace and blessing is available to us in Christ, our thanks is returned through Christ to the Father, thus completing the cycle. So we do 'everything in the name of the Lord Jesus, giving thanks to God the Father'. Col 3:17.

The verse in 2 Corinthians quoted above is of particular interest to us. There we read that as grace spreads through the 'many', thanksgiving abounds to the glory of God. This is the keynote direction of the song, as we see in the lyrics: 'Grace has spread through many, many sons ... [and then the last line] ... giving glory to God'. Grace spreads out, then thanksgiving is returned. This is the primary thought behind the song.

Gifts abounding through many

The song reads, 'Grace has spread ... with gifts abounding received by everyone'.

This leads us to another important verse, 'You also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many'. 2 Cor 1:11.

So we see the central point becoming evident. Grace spreads out to many, gifts abound, then thanks is returned. Let us see how this is reflected in the above verse. Paul is acknowledging that many had been helping in prayer. He also says that a gift (Gr. charisma, spiritual gift) had been granted 'through many'. In all then, many would have cause to give thanks because of the outflow of fruitful grace.

This may all appear to be fairly straightforward. However, this is no small thing that is happening. A very rich dimension of participation is being described here, and this is what our theme song is celebrating. Paul is alluding to a profound participation in offering, in fact a participation in the sufferings of Christ, in His offering. In this way, grace is spreading out, and thanks is being returned.

What is the circumstance in which Paul has received a 'gift' through many? It is a situation in which he has been burdened above measure, and has even despaired of life itself. 2 Cor 1:8ff. In response to Paul, 'many persons' have become fellow partakers with him, through prayer, in his intense suffering. He is sharing in the sufferings of Christ, and not for his own sake. Col 1:24. The prayer of others has been more than just concerned entreaties. It has become a genuine part of this entire offering. Their prayer has connected them to the grace of Christ that is flowing through His body in various gifts. Their prayer has even produced a gift through which Paul has obviously found help. Now the many who have become involved will all be able to give thanks. Grace has been multiplied, through participation in offering, and now a peace offering of thanksgiving can be returned to the Lord.

Grace and peace

Grace and peace are both involved here, as in the verse, 'Grace to you and peace be multiplied'. 1 Peter 1:2. There are other similar references. 2 Peter 1:2; Phile 3. We could say that the source of God's giving is grace, and the result of it is peace, once the grace has been multiplied to the intended outcomes. When grace is multiplied through 'many, many sons', as the song proclaims, peace is multiplied as well. We recall that peace is associated with thanksgiving. It's as if a particular season of sowing, testing and growing comes to an end, and so resounds with thanksgiving.

The Old Testament offerings

Our understanding is greatly enriched if we refer to the five Old Testament offerings which formed the basis of Israel's tabernacle service. The burnt, grain, sin, trespass and peace offerings are discussed in the early chapters of Leviticus. For now, our focus is on the peace offering, which was offered in thanksgiving. Lev 7:13. In particular, the fat of the peace offering (lamb or goat) was burned as a sweet incense. Lev 6:12. Thanksgiving, associated with the peace offering, is the 'fat' that is burned as a sweet aroma to the Lord. In other words, the overflow, the increase, 'the fruit of our lips', is 'a sacrifice of praise', just as we read, 'Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name'. Heb 13:15.

Note the aspects in this verse: offering, sacrifice, the fruit of our lips, giving thanks. This is a rich subject. Giving thanks is a sacrifice of praise. Thanks is the fruit that comes forth from an entire life of participation in priesthood.

Cycles of offerings
- therefore let us give thanks

When we read in the book of Hebrews, 'Therefore ... let us continually offer ...', we must look backwards from the word 'therefore' to see why it is used. Whether we retrace a few verses, or look back a few chapters, the picture is the same. There is a true temple, with an altar, in which we are to 'serve God acceptably', and in which we are participating with Christ. Heb 13:10; 12:28. As the apostle Peter says, we are a 'royal priesthood' functioning in a 'spiritual house', and we are offering 'spiritual sacrifices'. 1 Peter 2:5,9.

Whenever we read the word 'acceptable' in relation to offering, as in Hebrews 12:28 and Romans 12:1, we know it is associated with the burnt offering, the first of the five offerings. Isa 56:7. 'Then he shall put his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him.' Lev 1:4. 'I beseech you ... that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.' Rom 12:1.

We remember the challenge to Cain, 'If you do well, will you not be accepted?' Gen 4:7. This was the first lesson in the Scriptures about offering. Acceptance! Making acceptable offerings.

There is much to learn here, but for the moment we are casting our eye between Hebrews 12:28 (acceptable, cf. burnt offering) and Hebrews 13:15 (giving thanks, cf. peace offering). We are considering why the writer says, 'Therefore let us give thanks'. Continuing in the terms of the 'altar' referred to in these Scriptures, we are exhorted to go forth to Him 'outside the camp, bearing His reproach'. Heb 13:10,13. As with this whole study, the setting in these Scriptures is to do with the cycle of five offerings. Christ is pictured here as the sin offering who suffered 'outside the camp' in a way that was a parallel to the Old Testament practice of carrying the excess parts of the sacrifices outside the tabernacle for burning.

One offering - once for all

Our short study allows this one brief conclusion. The instructions to us are about participation in the five aspects of offering, all of which were fulfilled in Christ. He was the one complete offering, 'once for all'. Rom 6:10; Heb 9:12; 10:10.

In truth, we do not make separate and individual offerings, even when we are giving thanks. It may seem that way but, in fact, all our sacrifices and offerings are in response to, and are a participation in, His once for all offering. He is 'the volume of the book'. Heb 10:7. He is 'the offering of the body' once for all. Heb 10:10.

In practical terms then, a) when we are participating in the 'burnt offering', we are presenting our entire persons as living sacrifices. Lev 1; 6:8-13. This is where acceptable offering begins. b) When we are offering the firstfruits of our labours and resources, we are participating in the 'grain offering', and we are simply bringing forth the fruit of Christ's life and grace. Lev 2; 6:14-23. c) When we are dealing with sin, or d) with trespass, in ourselves, or restoring others in such matters, we are availing ourselves of Christ's offering 'once for all' in the aspects of the sin offering and the trespass offering. Lev 4-5; 6:24-7:10. And, finally, e) What is the result? The peace offering! The fruit of participation!

The meaning of giving thanks

So then, what does giving thanks really mean? Thanks is the indication that we have followed through with a particular commitment, a specific conviction, or with a matter needing attention and change in our lives. We have found peace! Thanksgiving is our peace offering.

What does the God of peace desire for our lives? He is delivering us from sin that leads to death, and bringing us back from the dead. Note the following verses from which the lines of the song are taken. 'Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will.' Heb 13:20,21.

Our song declares that He is 'making us complete in every work prepared'. What are the works prepared for us? The book of Ephesians notes that 'we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them'. Eph 2:10. Our works were prepared beforehand. What an amazing realisation! Now, as His will is fulfilled in our lives, from day to day, week to week, season to season, despite our failures and sidetracks, we can give thanks.

Let's think of it this way. Giving thanks is an activity in which we stand up as fully accountable people, acknowledging what is being given to us. Returning thanks to the Lord completes the cycle of His giving, and there is peace. The God of peace is the One who will 'bruise Satan under our feet shortly'. Rom 16:20. He will bring things to peace. He is the God of all grace, and He is also the God of peace. When the grace provided is met by a faithful, obedient, triumphant response, then there is peace. Thanksgiving is a victory. Those who are born of God are constantly triumphing in this way.

Peace - thanksgiving - worship

Thanks brings peace, because the one giving and the one receiving are united in complete harmony. In fact, this is the basis of worship. Giving and receiving with thankfulness is a complete statement of worship (or shall we call it 'worth-ship') one to the other. The worth, the honour, and the full respect of another, is expressed by the one who is giving, and also in the wholehearted response of the receiver to the giver. When the 'worth' expression of each meets the other, there is peace. There is worship.

Parents may recall the importance they placed on teaching their children to be thankful. They may also recall how hurt (de-worthed) and devalued they felt when children were less than thankful, taking the travail of their parents for granted. Picture a child who is learning their own value and that of others, and learning to be responsive to the actions of giving that are being extended. Where that young person can be thankful, without understatement or overstatement, without awkward obligation, and without reaching to 'make it up' or pay it back in equal measure, there is a true meeting between receiver and giver. There is peace.

Thanks brings a union in one spirit – between the one giving, and the one receiving; between the one being valued, and the one being honoured in response. To thank the Lord is to be at peace. Thanks is a peace offering. God is offering us peace. Then, in full response, we are receiving His offer and offering to enter into that peace.

Thanksgiving - the basis of all worship

As the psalmist writes, we enter His gates with thanksgiving. Psa 100:4. This means that we are thankful for His blessing, and for His chastening, in our lives. A response of thanks indicates that we truly believe it is His offering that is working in our lives, in various aspects. At first, we may be all too conscious of how we are performing. We tend to think that if things aren't going well, we must have done something wrong. So we feel self-conscious and exposed. But then we remember that we have died with Christ. We live no longer for ourselves. His life is now being revealed. If we truly believe this, we can do nothing but be at peace, and give thanks.

So, it's not difficult to see that if thanksgiving is not the absolute foundation of our worship, then we have not begun to worship at all. While we are resenting the state of things, while we are reasoning and bargaining within our minds, we are not giving thanks, and we have not begun to worship. If we aim to praise and worship Him in this condition, or while we are thankless and unresolved in relation to others, our words are empty and our hearts are insincere.

Thanksgiving - worship - fellowship

Jesus Himself, and then Paul, when discussing the communion meal, spoke about thanksgiving and blessing. With the bread that we are to break and share, the key word is 'thanksgiving'. With the cup, the key word is 'blessing'. Blessing describes all the grace that is being poured out to us, from the Lord, and through one another. Thanksgiving describes all the culture of response that is returning to the Lord, and to one another.

In this way, thanksgiving becomes a key to fellowship. What does this mean? When my response to you, and your response to me, is a full statement of 'worth', one to another, demonstrated in thanksgiving, then there is fellowship.

These are the themes reflected in the song, 'Thanks Giving Thanks'. Let us resolve to allow ourselves to be properly impacted by the grace of God that is multiplied toward us. This will bring silence, then humility, then respect, awe, honour, love and worship, with a whole heart. We will then rejoice and give thanks. We will return glory to God, and enter the gates of peace and fellowship, with thanksgiving..

Author: Murray Wylie | Brisbane Christian Fellowship | BCF
Published by Vision One at Toowoomba Christian Fellowship | TCF
Christian Resources

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The Touch of Blood

Wed, 01 Feb 2012 06:22:00 GMT

by Murray Wylie | Download PDF | Purchase Hardcopy

Have you heard about the precious, precious blood
That brings back a mortal sinner from the dead
By the way that's straight and narrow
That redeemed disciples hallow
Come believing to the Saviour for the touch of blood.

Introduction

In the current season, we have been hearing, and reflecting a great deal about 'the testimony of God', or 'the witness of God', referred to by both the apostles Paul and John. 1 Cor 2:1; 1 John 5:9. This witness of God, John said, is by the agencies of water, blood and Spirit which 'bear witness'. 1 John 5:6-8. These are very profound subjects indeed. In our 'Journey in Song', this particular choral piece is one of my favourites. It's not a bold, striking anthem, but it is a most unique reflection, and is perhaps the fruit of a large part of our journey as ones who believe in restoration. It focuses on the blood of Christ, one of the most central elements of the Christian faith. I'd encourage readers to listen to this particular song several times, following the words. Then the meditation that follows should help to unwrap some of the marvellous truths that are captured in just a few words.

Three elements that bear witness

Water, blood and Spirit are the active elements in the way God witnesses to us. These are the powerful agencies that bring effective grace to our lives.

When we read of the testimony, or witness, of God, we are required to understand that God Himself testifies. When the apostles brought 'the testimony of our Lord', they were not just speaking about the Lord. 2 Tim 1:8. This is important to realise if we are to understand the song, 'The Touch of Blood'. God Himself testifies. There is a witness that God witnesses concerning Himself, and particularly concerning His Son, Jesus Christ. 1 John 5:9. For our part, we are required to receive this witness. We receive it by believing, as John emphasised in his Gospel. John 3:32-36.

The witness of blood

Now to the matter of the blood. The blood is perhaps one of the most intriguing subjects of the Scripture. How does the blood of Christ actually 'touch' us? How indeed does it cleanse the conscience to serve the living God? Heb 9:13. The simplest answer is that His blood has been poured out to grant us His own life as our life. Remember, blood carries life, the particular life of the one whose blood is being shed.

Blood, in the case of the Christian gospel, brings the message that Christ's life can be the very life we live, once we have accepted that we are genuinely dead, without Him. Outside of receiving His eternal life, we are under the curse of the law, with only a fearful prospect of judgement to look forward to. Heb 10:27. So part of our initial response to the gospel is that we are, 'Accepting curse, with conscience, still', as the second verse of the song declares.

In spiritual terms, we are only alive when we are receiving the life that is in His blood, just as we live by a biological blood supply in the human realm. There is a great deal of scriptural content on this subject.

Learn from Abel

Now to this song, written in 2006, and revived recently for the church choir and orchestra. Around the time of its composition, I was beginning to understand the offerings of Cain and Abel. This is the second story in the Bible, and involves the first two children ever born. Like the account of Adam and Eve, this account of Cain and Abel is to be understood as a timeless lesson, an important challenge about our attitude in approaching God. Gen 4:1-9. The lesson, as we know, is mostly to do with the attitude in which they brought their offering. Heb 11:4.

Abel's offering was accepted, and Cain's offering was not accepted. Cain later murdered his younger brother, Abel. Upon reading the story, we realise that the most obvious message is to do with how to be acceptable to God in the way we offer. So it's a message that applies to every aspect of life. What happens in our hearts when we 'do our best' but don't feel accepted, or when someone else appears to be more acceptable than we are?

Cain became offended, but then he was given an opportunity to recover from his offence, and 'do well'. Gen 4:6. He could have been accepted but, instead, he became envious and killed his brother. Abel became the first martyr of human history. When we read about Abel in the New Testament, we find that Abel's faith, and his blood, are said to speak with a voice that is heard right across history.

This is where our song begins.

Verse 1
Learn from Abel, the way of blood
Of life laid down, given not taken.
Just one small drop, from martyrs' cup
From ageless fountain, where saints have stood
Belov'd were they, no reason why
Redeemed with love, by the touch of blood.

Abel - the first martyr

The anthem begins, 'Learn from Abel, the way of blood'. What are we to learn from Abel? The way of blood! We are to learn the meaning of blood, a central theme of the Scriptures, and one that involves the blood of the Lamb of God.

Abel was a keeper of sheep, and brought 'the firstborn of his flock', a lamb. So we realise that Abel was learning something about the blood of God's own offering for mankind. The Lamb, God's provision for mankind, was 'slain', we learn, 'before the foundation of the world'. (cf. Rev 13:8; 1 Peter 1:20). What does this have to do with Abel's offering of a lamb? Why did Abel offer a lamb? It was because he understood God's own testimony. He understood the life-blood that God was providing through His own Eternal Covenant. Heb 13:20. God's own witness, to the first family of mankind, provoked Abel to offer a lamb.

This is the principal point, and the one around which the heart of the song is based. When we 'behold the Lamb' that God has provided for us, we are willing to lay down our lives in response. John 1:29. Consider Abel. 'Learn from Abel, the way of blood', as in the words of the song. In slaying a lamb, Abel was giving his own life, through faith.

Let's think carefully about what is noted in the book of Hebrews. 'By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks.' Heb 11:4.

Becoming our brother's keeper

Through faith, Abel understood the call and ability to offer his own life. Cain's offering was not accepted. Why not? Later, he was encouraged to 'do well'. So we realise that Cain must have had a wrong attitude in presenting his offering. He was not laying his life down. Had he been so doing, he would not have become offended. When he was warned about sin, he might well have sought relationship with Abel, with a love for his brother, and a willingness to be his brother's keeper. Gen 4:9. Then Abel could have become his keeper also. They would have kept each other, and found fellowship with God in this matter of offering.

This is what should take place as we offer. Offering is always in fellowship with the Lord and with one another, at the same time. 2 Cor 8:5. We are to be keepers of one another in the way of blood. The second verse of the song takes up this point. 'Each word of cleansing, by friends' embracing ... and when redeemed, the blood can touch another soul'.

Becoming righteous through faith

When Abel slew a lamb, it was representative of Abel's heart attitude in giving himself as an offering. This is what God accepted. In fact, as the writer of Hebrews records, God testified that Abel was righteous. Obviously, he wasn't righteous just because he did well with his offering. He was righteous because, by faith, he understood the Lamb of God. And by faith, he was joining himself to the blood of the Lamb, the Lamb of God. This was the way of blood; 'of life laid down, given not taken'. Much later, Jesus spoke of 'the power to lay down His life'.

'I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.' John 10:17,18.

Laying down our lives

These are amazing verses. When we are touched by the blood of Christ, the life we live is no longer our own. Our lives are offered to Him, so that His life becomes ours. We accept, as did Abel, that there is no life apart from His. All we can offer is to commit ourselves completely to His death, and His life.

We are told that God testified to Abel's gift, and that Abel obtained a righteous testimony. There is only one way to obtain a righteous testimony. We are to join the way of blood, the way of life laid down. This is the message that the death of Abel continues to proclaim. Indeed, the blood of Abel, the first martyr, and of all the martyrs including Christ, declares the same message. All the blood of those who have laid down their own lives, whether as martyrs or not, is united with the blood of Christ.

This is why the song refers to the martyrs' cup, and to an ageless fountain. Abel did not expect to be a martyr. However, in slaying a lamb, Abel's righteous attitude was that he was willing to be a martyr, just as Christ was. We learn from Abel that the only acceptable response in presenting ourselves, is that of 'a living sacrifice'. Rom 12:1. Our faith must be such that we are giving our lives. Our lives can never be taken from us, even if we are martyrs, because our life and death are given into God's hands. If our death is in His hands, then so is our life, and vice versa. This means that for the whole of our lives, our death is committed into His hands, and into the hands of others. Others may take our lives but, in faith, we see our lives as given, not taken. Jesus said, 'No one takes [my life] from Me, but I lay it down of Myself'. John 10:18. This is the lesson of the first event in the first family in the whole of history.

Brought near by the blood

Of course, the blood of Abel's lamb was not the blood of Christ, any more than was Abel's own blood which was shed by his murderous brother. However, in the way that Abel laid his own life down, through faith in Christ's offering, it brought him near, and joined him, to that one and only righteous offering. Eph 2:13. So too for us. We are not able to make a righteous offering. But we read that Abel obtained righteousness. And God testified to Abel's gift. Why? Because his action in offering was one of faith. He believed in the blood of the Lamb that was given on the altar, within the Eternal Covenant before the foundation of the world. This is what Abel understood.

This is why the book of Hebrews recounts that the blood of Christ 'speaks better things than that of blood of Abel'. Heb 12:24. Abel's blood joined what was better: the blood of Christ. And so Christ's blood is the prior message, speaking louder than Abel's blood.

Because God made a breach within Himself and opened His own holiness to us by blood, it is the blood of Christ that can bring us near. The blood indicates the rending of the veil, the veil of His flesh, and that He has opened the way to the 'holiest', to the most holy place in the presence of God. Heb 10:19.

This is the central meaning of the blood. As believers, we have been apprehended by God's own testimony. One has died, therefore all are dead. Our life and death are in His hands. As Paul said, 'I am crucified with Christ, nevertheless I live'. Gal 2:20. My life consists in the capacity to bear and show forth His dying, as well as His living. The cup of salvation that I receive and drink, is indeed a 'martyrs' cup', because the shedding of their blood, the offering of their lives, was through the power of Christ's life; the blood of the Lamb.

The oil upon the blood

Now fresh anointing upon the blood.' The third verse of the song introduces the Holy Spirit, symbolised by the oil. In a particular instance in the Old Testament, the blood of a trespass offering was then further sprinkled with oil. Lev 14:28. This illustration of oil being applied on top of blood has a very specific meaning for us. Simply, the application of blood makes way for us to be anointed with the power of the Holy Spirit. Now we can 'take up the new song' and 'sing to the heavens'. Oh the wonder of His life, revealed in us. 'When touched by blood, love cannot cease', for we are able to lay our lives down for one another in love, just as Christ did for us. 1 John 3:16. Let us come, believing, to the Saviour, for the touch of blood.

The Touch of Blood

By Murray Wylie

1. Learn from Abel, the way of blood
Of life laid down, given not taken
Just one small drop, from martyrs' cup
From ageless fountain, where saints have stood
Belov'd were they, no reason why Redeemed with love, by the touch of blood.

2. Receive, believing, the touch of blood
Each word of cleansing, by friends' embracing
Accepting curse, with conscience, still,
And when redeemed, the blood can touch another soul
Belov'd are they, no reason why
Restore them too, with the touch of blood.

3. Now fresh anointing, upon the blood
Take up the new song, sing to the heavens
When touched by blood, love cannot cease
Its way is pure and true, and always 'peace'
Belov'd am I, no reason why
Redeem my soul, with the touch of blood.

Congregational Chorus
Have you heard about the precious, precious blood
That brings back a mortal sinner from the dead
By the way that's straight and narrow
That redeemed disciples hallow
Come believing to the Saviour for the touch of blood.

Author: Murray Wylie | Brisbane Christian Fellowship | BCF
Published by Vision One at Toowoomba Christian Fellowship | TCF
Christian Resources

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Journey in Song Series

A New Way

Easter 2009

The treasure of fellowship

Journey in Song - Easy Reading Series

The word of God prevails

Prayer - Keep me in the new way

The word of God runs swiftly

Behold the Lamb

A new patch - new wine

New creation unites the heart

Testimony about 'A New Way' - Dean Fanning (arranger)

Conclusion - Murray Wylie

High Time

It's time to love

Owe no-one anything except love

Owing - as a way of life

Loving - without owing

It's high time!

Law and prophets

The spirit of deep sleep

The veil

Shame

The armour of light

Lift up the Hands

Our first song on the Christian journey

Afterwards

Grace - not falling short

A song of response

A spirit of discipline

Discipline produces holiness

Not having our own righteousness

Identity is found in offering

Don't faint when reproved

Which mountain - Sinai or Zion

Practically speaking

Finding fellowship

His chastisement for our peace

Spirit of Grace

Prayer and supplication with thanksgiving

The Spirit of grace and supplication

The grace of our Lord Jesus Christ

Christ offered prayers and supplications

Consolation, comfort, fellowship, affection, mercy - the mind of Christ

Counted in the cross

Gethsemane - the Spirit is willing

A broken spirit - poor in spirit

Watch and pray

His precious death

He will supply all our need

The Amen - Rev 3:14

Thanks Giving Thanks

Introduction

Thanksgiving

Gifts abounding through many

Grace and peace

The Old Testament offerings

Cycles of offerings - therefore let us give thanks

One offering - once for all

The meaning of giving thanks

Peace - thanksgiving - worship

Thanksgiving - the basis of all worship

Thanksgiving - worship - fellowship

The Touch of Blood

Introduction

Three elements that bear witness

The witness of blood

Learn from Abel

Abel - the first martyr

Becoming our brother's keeper

Becoming righteous through faith

Laying down our lives

Brought near by the blood

The oil upon the blood

The Touch of Blood

Testimony about 'A New Way'
- Dean Fanning (arranger)

Cycles of offerings
- therefore let us give thanks