Author: David McKay

The Israelites had a powerful messianic hope, nurtured by the prophets.  For centuries Israel waited but the Messiah did not appear.  After Malachi the voice of prophecy fell silent.  God, however, was working out his plan.  He promised in Malachi 4:5 ‘I will send you the prophet Elijah’ to be the forerunner of the Messiah, and with the birth of John the Baptist, one in the mould of Elijah, the voice of prophecy was again heard and the time of fulfilment had arrived.  We turn now to consider Luke 1:57-80 A prophet of the Most High

1. The birth of John

God’s promise through the angel (v13) is now fulfilled – v57.  God’s word never fails.  All is set in the context of an awareness of God’s hand in events: ‘heard that the Lord had shown her great mercy’ (v58).  The Lord’s mercy is key: God is a God of mercy to those in hardship, especially the misery of sin.  The Lord has ‘shown…great mercy’ to Elizabeth in bringing her through the dangers of childbirth and providing her son to play a significant role in the unfolding of his plan of salvation.  The naming of the child puts the spotlight on Zechariah.  In obedience to the angel’s message (v13), Zechariah states, ‘His name is John’ – there will be no argument.  After 9 months of silence imposed on him by the Lord because of his unbelief (v20), Zechariah is chastened, as we often are by hard experiences.  With renewed faith Zechariah responds in obedience to the Lord’s command regarding the child’s name.  The Lord in turn responds graciously – ‘Immediately his mouth was opened’ (v64) and his first act is to praise the Lord.  A deep impression is made on family and neighbours: ‘Fear cam upon all their neighbours’ (v65 ESV), spiritual awe, and ‘all who heard them laid them up in their hearts’ (v66 ESV) pondering what the Lord may do through this child.  Note v66 ‘the Lord’s hand was with him’, in fulfilment of the promise of the filling of the Holy Spirit (v15).  John is fully equipped to do the Lord’s work.

2. The song of Zechariah

Note v67 ‘Zechariah was filled with the Holy Spirit and prophesied’ – his focus is on ‘the Lord, the God of Israel’, with no mention of John until v76.  We see:

            (i) The Lord redeems: v68.  It is the language of release from bondage.  The reference to ‘the house of his servant David’ (v69) shows this is messianic (as in Psalm 132:17).  In view is spiritual salvation, the goal being ‘to enable us to serve him without fear in holiness and righteousness’ (v74-75).  The work of Christ is to set sinners free from the bondage of sin and transform them into his likeness.

            (ii) The Lord remembers: The Messiah’s work is set in the context of the unfolding of God’s eternal plan of salvation (v70).  He will ‘remember his holy covenant’, traced right back to Abraham (Genesis 17).  He rescues his people for service (v74).  The covenant is sealed with the atoning blood of Christ (Luke 22:20).

            (iii) The Lord reveals: Finally, in v76 Zechariah mentions John.  His mission – ‘a prophet of the Most High, for you will go before the Lord to prepare the way for him’, fulfilling Isaiah 40:3-5.  John will be a channel of revelation, pointing to the Messiah, not himself (John 1:8).  It is Christ who is the light – v78-79, the Saviour John exalts.

you can also watch the video here

We learn much about people from the songs they sing – what they think and how they feel.  Songs reveal the truth of the heart.  This is evident in the response of Mary to the great events leading up to the birth of the Messiah by the miraculous working of the Lord.  As she visits Elizabeth, by the Holy Spirit’s working Mary sings an inspired song.  As we return to Luke’s Gospel, we consider Luke 1:46-56 Mary praises her Saviour

1. God’s grace to Mary

Notice how full of biblical language Mary’s song is.  It is very reminiscent of Hannah’s prayer in 1 Samuel 2:1ff.  Here is a woman whose mind is steeped in Scripture.  Note:

            (i) Praise (v46-48).  It is significant that, when Elizabeth has just described her as ‘the mother of my Lord’ (v43), Mary’s focus is on the Lord and not herself.  She is filled with praise because of his work (v46).  She uses the covenant name of God – ‘the Lord’ – the God who in grace and love binds sinners to himself in a saving relationship.  Note Mary rejoices ‘in God my Saviour (v47) – she is a sinner saved by grace, like all the Lord’s people.  Literally she says, ‘my spirit rejoiced’ – she most likely has in view the annunciation by Gabriel of the conception and birth of the Messiah (v31-33), wonderful news for one conscious of ‘the humble state of his servant’ (v48).

            (ii) Contemplation (v49-50).  As Mary thinks of what the Lord has done for her, several of the Lord’s perfections stand out to her:

            God’s power: ‘the Mighty One’ (v49).  The virgin conception shows that creation is in the palm of God’s hand and he is sovereign in all things – Ephesians 1:11.

            God’s holiness: ‘holy is his name’ (v49).  The ‘name’ is who God is.  Holiness is always at the forefront of revelation – Isaiah 6:3.  He is separate from all created things.

            God’s mercy: ‘His mercy extends…’ (v50).  In mercy he responds to our misery with the provision of a Saviour.  Our response is to ‘fear him’, as we receive salvation by faith.

2. God’s grace to multitudes

Mary’s vision widens out (v51ff) to embrace the big picture of God’s saving work:

            (i) Grace effects deliverance (v51-53).  God has done ‘mighty deeds’.  He acts on behalf of ‘the humble…the hungry’, reversing the values of the world, bringing down ‘the proud…rulers…the rich’.  This has a physical application, but is primarily spiritual.  All of life is transformed.  God has acted thus in the past, but in view above all is the saving work of the Messiah that will soon begin.  He saves the spiritually destitute and his work cannot fail.

            (ii) Grace brings fulfilment (v54-55).  This is the language of the Old Testament promises.  Note ‘his servant Israel’ – where Israel failed, the perfect Israelite, the Messiah, triumphs (Isaiah 42:1).  His blood seals the covenant (Genesis 17:7), the Covenant of Grace that brings salvation.  In Christ it can be said of believers that we are ‘Abraham’s seed’ (Galatians 3:29).  The grace of God triumphs over the sin of his people, fulfilling his promises.

If the video is not working then you can click here

It is always difficult when a relationship breaks down.  In place of warmth and affection there maybe alienation and hostility.  There is then a need for reconciliation – the restoration of the relationship.  The Bible uses the language of reconciliation to describe a vital aspect of salvation.  Sinners are alienated from God and need a means of having that relationship restored.  Consider 2 Corinthians 5:20  Reconciled to God.

1. The need for reconciliation

(i). Our sins make us God’s enemies.  Note Romans 8:7 ‘hostile to God’.  Sinners are in rebellion against our Creator and his laws.  Sin infects every aspect of life, as Romans 1:21 reminds us.  We are naturally God’s enemies and that enmity needs to be dealt with.

(ii). God’s holiness makes him our enemy.  This is the heart of our predicament.  A holy God must respond to sin with righteous wrath (see Romans 1:18).  God would not be holy if he were indifferent to sin.  His wrath is not an irrational outburst but a settled, proportionate opposition to the sin of man.  We are naturally ‘children of wrath’ (Ephesians 2:3).  This holy God is our enemy.

2. The provision of reconciliation

We are ‘dead in…transgressions and sins’ (Ephesians 2:1) and so reconciliation must be God’s work.  Note v18 ‘God who reconciled us to himself’.  The wrath of God must be dealt with first, and in a way that upholds his holiness.  Reconciliation has been provided by God on the basis of the work of Christ on behalf of his people.  Paul gets to the heart of the matter in v21.  Christ’s life of perfect obedience to God’s law culminated at the cross where he took the sin and wrath that separate us from God and bore them in the place of all who put their trust in him – ‘one died for all’ (v15).  Christ’s satisfying God’s wrath is termed ‘propitiation’ (1 John 4:10).  God’s holy wrath is fully satisfied, and it is accomplished by God himself in Christ.  Thus God’s alienation is removed.

3. The enjoyment of reconciliation

Reconciliation is received by faith (John 3:16) so we will ‘be reconciled to God’.  Note:

(i). Sin forgiven.  The full penalty has been paid (v19).  The entire sentence has been served.  As a result, ‘there is now no condemnation’ for believers (Romans 8:1).

(ii). Sin forgiven.  The full penalty has been paid (v19).  The entire sentence has been served.  As a result, ‘there is now no condemnation’ for believers (Romans 8:1).

(iii). Sin forgiven.  The full penalty has been paid (v19).  The entire sentence has been served.  As a result, ‘there is now no condemnation’ for believers (Romans 8:1).

When a time of hardship or trial is experienced, what above all keeps us going is hope.  Some of the hopes that people cling to are illusions and often in a crisis such hopes fail.  Christians are people of hope, one that is not fragile or based in anything in them, but is based on the Lord.  Completing our Spiritual Check-up we ask: 9. Do you look forward to glory?

1. The sure purpose

When we think of the ‘last things’ (‘eschatology’) our chief focus must be on God.  Our concern is above all with what he has purposed to do.  The biblical descriptions of God’s purpose emphasise its certainty (Ephesians 1:11).  He is sovereign and his will cannot change or be frustrated.  Note Daniel 4:35 ‘he does according to his will among the host of heaven and among the inhabitants of the earth and none can stay his hand (ESV).  This applies equally to believers’ salvation.  Paul is full of confidence that the Lord will preserve believers by his grace (Philippians 1:6).  He will not let his people fall finally from grace. We can look forward to glory because of who God is – that is the ground of our hope.

2. The glorious prospects

The hope of believers is centred on the Lord and all we look forward to relates to him.  At the heart of our hope is the person of the Lord and our being with him.  This has two elements:

            (i) In heaven.  Immediately upon death the believer enters the presence of the Lord.  Note Jesus’ words in Luke 23:43 ‘Today you will be with me in paradise’.  Paul’s expectation was that he would ‘depart and be with Christ’ (Philippians 1:23) – to depart is to be with Christ, which is ‘better by far’.  Much about heaven is beyond our understanding, but we know we will be with ‘the spirits of righteous men made perfect’ (Hebrews 12:23).  Such fellowship will be a wonderful part of our blessing.  Above all we will enjoy unbroken fellowship with the Lord, with no sin to spoil it.  According to 2 Corinthians 5:8 we will be ‘away from the body and at home with the Lord’.  That is the prospect for every believer.

            (ii) In the new creation.  Our hope embraces body and soul, and so Christian hope is for a glorious resurrection (Philippians 3:21).  When the Lord returns, he will transform the entire creation – it will be brought into ‘the glorious freedom of the children of God’ (Romans 8:21).  The creation itself will undergo transformation to provide a suitable home for the Lord’s people.  The ‘new heaven and the new earth’ (2 Peter 2:13) will fully reflect the glory of the Creator, surpassing Eden.  That is the ultimate goal of Christian hope.

3. The transformed present

These great prospects are to have 2 practical effects, as seen in 2 Peter 3:14:

            ‘looking forward to this’ – to final glory and also to the immediate glory of heaven.  This should stir hope and anticipation, giving strength for present trials.

            ‘make every effort to be found spotless, blameless and at peace with him’ – a powerful stimulus to live ‘holy and godly lives’ (v11), giving faithful service here on earth.

Christians are painfully aware of the prevalence of sin in the world.  Everywhere we look we see ample evidence of the sinful heart of man.  Worse is the awareness of sin in our own hearts.  The danger is that we become accustomed to sin and do not grieve over it as we should.  Continuing our Spiritual Check-up we ask: 8. Do you grieve over sin?

1. The holiness of God

Fundamental to God’s self-revelation in Scripture is his holiness.  The call of the seraphim in Isaiah 6:3 is ‘Holy, holy, holy is the Lord Almighty’ – the 3-fold repetition indicates the perfection of that holiness.  ‘Holy’ in the Bible has the root meaning of ‘separation’.  As Creator, God is separate from all created things.  This involves his moral separation from all that is contrary to his holy nature (Habakkuk 1:13).  That holiness has been made visible in Christ (1 Peter 1:19).  As image-bearers of God we are to be holy people.  The goal of salvation is the restoration of the image of God lost in Adam.  Holiness is crucial for us.

2. The process of sanctification

Notice the goal of Christ’s redeeming work according to Titus 2:14.  Thus holiness is central for Christians.  We speak of ‘sanctification’, which in Scripture has 2 dimensions:

            (i) Definitive sanctification.  When we are born again by the power of the Holy Spirit, the dominion of sin is broken for ever.  That is the significance of ‘you were sanctified’ (1 Corinthians 6:11), and Romans 6:14 gives a great promise – ‘sin shall not be your master’.

            (ii) Progressive sanctification.  Building on the victory of definitive sanctification, the Spirit gradually remakes us in heart and life in the likeness of the Saviour (2 Corinthians 3:18).  We are called to be active in this work – ‘be holy in all you do’ (1 Peter 1:15).  As we use the means of grace, the Spirit blesses them to us and we grow in holiness.  The secret is always ‘it is God who works in you’ (Philippians 2:13).

3. The seriousness of sin

We must not allow the attitudes of the world to blunt our perception of the seriousness of sin.  We must see it as God sees it.  A mark of grace is a holy hatred of sin, reflecting God’s attitude (Habakkuk 1:13).  The psalmist’s words should be ours – Psalm 97:10, 119:104.  We should grieve over the sin we see in the world (Psalm 119:136) and in fellow believers Chiefly we are to grieve over our own sin, but not in despair.  We need the ‘godly sorrow’ of 2 Corinthians 7:10) which leads to repentance and forgiveness.  The solution to our grief over sin is always ready to hand.

4. The prospect of perfection

We long for freedom from sin and that longing for perfection will be satisfied at the last day when sanctification will be complete (Philippians 1:6).  We ‘shall be like him’ (1 John 3:2).

A common feature of many churches is ‘one man ministry’, where one man provides the leadership and instruction.  This can present dangers for both minister and congregation.  In biblical Presbyterianism there is (or should be) corporate leadership which addresses some of these problems.  But a fully biblical model of church recognises that all Christians have been given gifts to use.  Continuing our Spiritual Check-up we ask: 7. Do you use your gifts?

1. The Giver of the gifts

All gifts come from the Triune God.  In particular:

            – Ephesians 4:7 tells us ‘to each one of us grace has been given as Christ apportioned it’.  By his atoning work Christ has purchased all that his people need.  Above all he has given the gift of the Holy Spirit, poured out at Pentecost (Acts 2).

            – The distributor of the gifts is in particular the Holy Spirit.  When Paul lists spiritual gifts he says, ‘All these are the work of one and the same Spirit and he gives them to each one just as he determines’ (1 Corinthians 12:11).

2. The diversity of the gifts

The New Testament gives several lists of the gifts of the Spirit – Romans 12:6-8, 1 Corinthians 12:8-10, 28, and Ephesians 4:11.  All believers are gifted – ‘he gives them to each one’ (1 Corinthians 12:11).  The diversity of gifts is striking.  Some are clearly supernatural, whilst others are more ‘ordinary’ (encouraging, showing mercy).  It seems the Spirit may enhance abilities already present as well as giving new gifts.  We must beware of creating an unbiblical hierarchy of gifts – if a gift is from God, it is valuable.  Some gifts are recognised by ordination, but all believers are to use their gifts (14:10).

3. The purpose of the gifts

            (i) To equip the church to carry out its mission.  Until Christ returns the church has work to do, and by giving gifts the Lord ensures that it is done.  The outpouring of the Spirit is linked especially to witness (Acts 1:8).  In providing those set aside for office, the Lord’s goal is ‘to prepare God’s people for works of service’ (Ephesians 4:12), to build up the church.

            (ii) To provide a foretaste of the age to come.  Already we experience something of the life to come, but its full enjoyment awaits the return of Christ.  In our experience of the indwelling of the Spirit and the gifts he gives, we have a foretaste of final glory.  Spiritual gifts indicate something of the quality of life that we will enjoy, in all its perfection.

4. The responsibility of the gifts

The great blessing of receiving gifts for service brings too great responsibility (Luke 12:48):

            – There is an accounting for our use of gifts in the church under the oversight of elders.

            – Chiefly at the last day we will give account (Matthew 25:31ff).  True believers have served faithfully, often in mundane ways, and the Lord will reward them richly.

Western societies are generally characterised by individualism – a focus on the individual often at the expense of wider social relationships.  In contrast to societies in other parts of the world, western societies have weaker social bonds, they are more fragmented and give less attention to family and community life.  The church stands, or should stand, in stark contrast to such individualism.  All descriptions of the church in Scripture show it is a community, and historically Christians have expressed belief in the ‘communion of the saints’.  Continuing our Spiritual Check-up we ask: 6. Do you commune with the saints?

1. The covenant community

The church is not just another social club – it is the covenant community of the people of God.  This is the community to which the Lord makes his covenant promise ‘I will walk among you and be your God, and you will be my people’ (Leviticus 26:12).  We are in living covenant fellowship with God through Christ.  Fundamental to the church’s identity is union:

            (i) We are united to Christ.  Those who were dead in sins are, by the power of the Holy Spirit, made alive as he unites us to Christ in his death and resurrection (see Ephesians 2:5-6).  This is spelled out at length in Romans 6.  We have died to the old life of sin and are made alive in union with Christ to love and serve the Lord who loves us.

            (ii) We are united to one another.  As a consequence of being united to Christ, we are united to all of the Lord’s redeemed people.  This is reflected in in 1 Corinthians 12:27 ‘you are the body of Christ and each one of you is a part of it’.  The believer is linked spiritually to every other believer: ‘we are members of one another’ (Ephesians 4:25).

2. The basic attitude

The fundamental characteristic of the body of Christ is love – ‘love each other as I have loved you’ (John 15:12).  The pattern of Christ’s love is to be reproduced in the church, a redemptive, self-sacrificing love (see John 15:13), a love that can be costly.  This is not primarily a matter of emotions we feel.  Christian love is a deep-seated desire to seek the best for fellow believers, what will enable them to be more like Christ and to serve him faithfully.  Note Paul’s concern for the Galatians ‘until Christ is formed in you’ (Galatians 5:19).  This love is a work of the Holy Spirit, an aspect of ‘the fruit of the Spirit’ (Galatians 5:22)

3. The mutual ministry

Love is meaningless unless made visible in action.  The communion of the saints means giving and receiving loving ministry within the church he bought with his blood and which is precious to us.  This requires thoughtful and prayerful consideration of the needs of others (Hebrews 10:24) and a willingness to be considered by others.  It is a ministry for every believer, not just for pastors and elders.  There is a range of ministry that will employ all our gifts – see 1 Thessalonians 5:11,14.  Material needs are included – 1 John 3:17.  The communion of the saints should be a great blessing and also a powerful witness to the world.

What distinguishes Christians from other people?  Many answers might be given, but above all Christians are distinguished by their worship.  This distinguishes them from those of no religion and from adherents of other religions.  This offers a valuable means of discerning our spiritual health.  Continuing our Spiritual Check-up we ask: 5. Do you delight in worship?

1. What is worship?

It is sometimes said, ‘All of life is worship.’  All of life is to be lived for God’s glory, but we need a more specific definition, faithful to Scripture.  ‘Worship is the activity of glorifying God in his presence with our voices and hearts’ (Wayne Grudem).  We acknowledge God’s greatness by performing the actions he prescribes, ‘in the beauty of holiness’ (Psalm 96:9).  In Hebrews 12:22ff the worship of heaven is described.  On earth we reflect something of that.

2. Whom do we worship?

Despite what our pluralist society tells us, all objects of worship are not equal.  There is only one God who is to receive worship – he is properly ‘jealous’ (Exodus 20:5) and will not give his glory to another (see Isaiah 48:11).  So whom do we worship?

            (i) The God revealed in Scripture.  We worship him as he reveals himself to be in the Bible, not in any way we imagine.  Only thus can we avoid idolatry.

            (ii) The God who is Triune.  Fundamental to truly Christian worship is the triune nature of God.  We worship one God in three Persons, Father, Son and Holy Spirit.

3. Why do we worship?

            (i) God is worthy of worship.  That is the fundamental reason.  We accord the Triune God the worship that is due to him: ‘you are worthy’ (Revelation 4:11).

            (ii) God commands our worship.  Worship is not optional.  His command is ‘Worship the Lord your God and serve him only’ (Matthew 4:10).  We show love by obeying that call.

            (iii) We need to worship.  We were created for worship, as bearers of God’s image.  Thus worship expresses and feeds our relationship with the Lord – a crucial means of grace.

4. How do we worship?

            (i) Through Christ.  We come in worship consciously depending on Christ for access and forgiveness.  He is the ‘one Mediator between God and men’ (1 Timothy 2:5).

            (ii) In the Spirit.  Note John 4:24 ‘in Spirit and in truth’.  The Spirit must empower our worship – ‘worship by the Spirit of God’ (Philippians 3:3).  He fills us with holy zeal.

            (iii) By grace.  We and our worship are always imperfect.  We approach God seeking grace and forgiveness of sin.  We are to have the holiness that is essential (Hebrews 12:14).

            (iv) With discipline.  We must give ourselves to worship.  The Enemy will do all he can to hinder us.  We need a disciplined commitment to worship, showing how we value it.

            (v) With joy.  To spend time in the Lord’s presence with his people should rejoice our hearts.  It is a good test of our spiritual health: do you delight in worship?

A relationship in which people do not speak to each other will not last long.  Silence is as deadly to a relationship as verbal combat.  Such basic wisdom is often not applied to our relationship with God.  He addresses us constantly in Scripture, and we must respond in prayer.  As we continue our spiritual check-up we ask: 4.  Do you give yourself to prayer?

1. The ‘WHY’ of prayer

Christians generally find prayer hard work.  We need solid reasons for making the effort and giving ourselves to prayer:

(i) God’s nature.  The power of prayer lies not in us but in the One to whom we pray.  Note:

– God is sovereign.  ‘He does whatever pleases him’ (Psalm 135:6).  He is able to do all that he wills.  This is a powerful motivator – nothing we ask is too big.

– God is gracious.  We focus on Christ, in whom ‘we have everything we need for life and godliness’ (2 Peter 1:3).  Hence the promise of Philippians 4:19 ‘meet all your needs’.

(ii) Our need.  The greatest obstacle to a healthy prayer life is the lack of a sense of need of the Lord’s provision.  Paul asks, ‘What do you have that you did not receive?’ (1 Corinthians 4:7).  Both material and spiritual help come under the ‘daily bread’ of Matthew 6:11.  Prayer is not a substitute for work (where possible), but it acknowledges our need and mortifies pride.

2. The ‘WHAT’ of prayer

Verses such as 1 John 3:22 are not a blank cheque to obtain anything we desire.  Note John 14:14 ‘ask me for anything in my name’ – requesting what accords with his nature and plan.  His name is not a magic charm to get whatever we want.  Also we must pray ‘according to his will’ (1 John 5:14).  We may not know his will in the details of life, but Scripture directs us on the big issues.  It is not wrong to pray ‘if it is your will’.  Note ‘things agreeable to his will’ (S. Catechism Q98).  We have a vast field for prayer and that encourages big petitions.

3. The ‘HOW’ of prayer

(i) Confession.  Our disobedience blocks answers to prayer (e.g. James 4:3).  We must be as sure as we can of the purity of our motives.  Confession of sin is part of a healthy prayer life.

(ii) Faith.  Prayer expresses trust in Christ and his promises.  We rest in promises such as Philippians 4:19.  Praying by the Word strengthens faith and removes uncertainty.

(iii) Dependence.  We depend especially on the ministry of the Holy Spirit (Ephesians 6:18).  We are to pray empowered and guided by the Holy Spirit, or prayer will soon flag.

(iv) Thanksgiving.  It is right and necessary to give thanks for blessings received.  It also encourages future praying – Philippians 4:6 ‘by prayer and petition with thanksgiving’.  If the Lord is the centre of our attention, thanksgiving will flow naturally.

It is often striking how alike members of the same family can be.  They may share particular characteristics over several generations, including traits of character.  The family likeness can be quite obvious.  In the family of God, his children are to share God’s likeness, particularly Christ’s likeness.  So in our check-up we come to 3. Do you long to be like Jesus?

1. The pattern

Those who are saved by grace (see Ephesians 2:8) are to be – and will be – transformed.  Note:

(i) Jesus the perfect man.  The church must be careful to assert the full humanity of Jesus.  He still has a body and soul like ours, with the single exception of sin.  Thus in order to save us, ‘he had to be made like his brothers in every way’ (Hebrews 2:16), including temptation (Hebrews 4:15).  Jesus is everything that humanity was created to be, and so he is the perfect pattern to which we are to be conformed.

(ii) Jesus our example.  The redemptive work of Jesus is unique, but in all other respects his life is the perfect example of loving conformity to God’s law (1 Peter 1:19).  The desire of all God’s children is to be like their elder brother, Jesus.  Note 1 John 2:6 ‘Whoever claims to live like him must walk as Jesus walked’.  He is our ‘example’ (1 Peter 2:21).  This is clear in his command in John 15:12 ‘Love each other as I have loved you’.

2. The progress

Central to Christian living is the command of 1 Peter 1:15 ‘just as he who called you is holy, so be holy in all you do’.  Holiness is to be understood in terms of likeness to Christ.  This is Paul’s theme in 2 Corinthians 3:18 – progressive sanctification as the Holy Spirit reproduces in us the likeness of the Saviour.  Ultimately this is God’s work: ‘it is God who works in you to will and to act according to his good purpose’ (Philippians 2:13).  Galatians 5:22-23 on ‘the fruit of the Spirit’, describes for us the character of Jesus which is to be increasingly evident in us.  The Lord’s chief concern is with the heart – the centre of our being, including our thoughts, motives and feelings (see e.g. Proverbs 4:23).  God is concerned first with our being and then with the doing that flows from it.  What kind of heart do you have?  We must not fail to see that we have a duty to be active in this transformation, by the Spirit’s enabling.  We must use the means of grace that the Lord provides, including feeding on the Word.

3. The perfection

In our battle with sin, we have the encouragement that the Lord will complete his work:

(i) In the present.  Romans 6:14 ‘sin shall not be your master’.  Christ is our Lord and he will remake us in his likeness.  We are not doomed to perpetual defeat.

(ii) In the future.  Our souls are perfected at death – ‘spirits of righteous men made perfect’ (Hebrews 12:23) and at the Lord’s return ‘we shall be like him’ (1 John 3:2-3), body and soul.