An Easter Sermon

BY DAVID N. SAMUEL

Revelation 1:17, 18.“Fear not; I am the first and the last:I am he that liveth, and was dead;and, behold, I am alive for evermore, Amen;and have the keys of hell and of death.”

‘Fear not’ were words that Jesus used often in his earthly ministry. He said to Jairus, the distraught father, whose twelve-year-old daughter lay dead, “Fear not: only believe.” To the anxious disciples, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” And when they were afraid of persecution: “Fear not them which kill the body, but are not able to kill the soul.” These words, ‘Fear not’, were familiar to them. They knew the tone of voice and the way in which he said them. They could not fail to recognize who it was who spoke to them.

The scene we have here before us now is of John the aged disciple, in exile on the island of Patmos; sent into isolation for his faith in Christ, and on that memorable Lord’s Day hearing behind him a great voice, saying, “I am Alpha and Omega, the first and the last.” The voice and the vision that he sees are overwhelming. He falls to the ground as one dead, and then hears the familiar words, that he had heard so often before from the lips of Jesus, “Fear not”. Did they not immediately bring reassurance and comfort? They are words which sum up and epitomize the Easter message. They are the words of the Risen Christ, not just to John, but to the church of God and the people of God in every generation.

There was a tendency to talk a little while ago as if fear were a thing of the past. This was back in the nineteen-sixties when a liberal elite were changing our society. It was said that “man had come of age”. He was taking control of his life and his future, and leaving behind ignorance and fear. But now, forty years on, that view does not seem very credible. There is a great deal of fear about today. Men’s hearts are failing them for fear of the things that are coming upon the earth. There is fear of terrorism, fear of disease, fear of the future and fear of life itself. And leaders and politicians seem to have little to say that can calm those fears. That is because they are not really in control of events. They wish to appear to be in control; they promise, but they cannot deliver.

If one studies history this becomes very clear. We see just how helpless politicians and statesmen have often been in the face of events. Harold Macmillan was once asked what a politician had most to fear. And his answer was one word, ‘events’.

Now fear arises from two things: uncertainty and unpreparedness. Uncertainty, because we cannot know what the future holds; what will happen from day to day or hour to hour. And unpreparedness, because while we may make some provision for the future, we cannot cover all contingencies and circumstances which might arise. This makes us all vulnerable and exposes us to fear. There is only one certain answer to this problem which is part of our human condition – it is to trust in the God who has revealed himself in Jesus Christ. He, the Lord Jesus Christ, is the summation of all things. He is the first and the last, the beginning and the ending. He is the Lord of life, and has the keys of hell and of death. He reigns over the seen and the unseen, all things in heaven and earth are subject to him. Therefore, trust in him, and do not be afraid. That is the great message of the Risen Christ.

FIRST, THE RISEN CHRIST TAKES AWAY THE FEAR OF LIFE

This may be a strange thing to say, but life, as well as death, brings with it its fears and anxieties. Many people today do not know what they are living for, except perhaps the momentary pleasure or diversion. There seems to be no real purpose to human existence.

They hear what the savants, the scientists and philosophers have to say about life and the world – that this planet is like a speck of dust in the universe; that life arose on the earth by accident – and there seems to be no object or purpose to human existence. What is it all for? What does it matter in the end what you do with your life?

If people really want an answer, they must listen to the words of the Risen Christ. “Fear not, I am the first and the last.” He is the One who was there in the beginning of all things, and will be there in the end. He embraces and embodies the whole meaning and purpose of life. “In the beginning was the Word, and the Word was with God, and the Word was God… All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men.” I defy anybody to read these words and not be moved by them. Here is a profound affirmation that life is not meaningless, cannot be meaningless, because Christ is the origin and meaning of it.

The ‘Word’ in this passage – “In the beginning was the Word” – can equally well be translated ‘reason’. That is, Jesus Christ is the reason why all things were made. He is the one by whom and for whom all things were created. He is the source and centre of life. “In him was life; and the life was the light of men.” Here is the light of life, the reason for life. And if people affirm that life has no meaning, it is because they do not look for it where it is to be found.

When there was gross darkness over all the land of Egypt, there was light in the homes of the Israelites. There may be gross darkness over the world today, and many may profess that they are in darkness, and can discern no meaning or purpose in life; that, indeed may be true of them, but it is not absolutely or universally true. “I am the light of the world,” said Jesus, “he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). We must follow him and believe in him if we are to have and experience the light and true meaning of human life and existence.

Our Lord demonstrated in his whole life and ministry that he is the Lord of life. When he fed the multitudes in the wilderness, when he healed the sick, made the lame to walk, the deaf to hear, and the dumb to speak. When he stilled the storm, and raised the dead. All were life-affirming acts demonstrating that he was the Lord of life.

For this reason the power of death and the grave could not hold him. “Whom God raised up,” said Peter on the day of Pentecost, “having loosed the pains of death: because it was not possible that he should be holden of it.” (Acts 2:24). Jesus Christ is the Alpha and Omega, the first and the last, the whole meaning and purpose of human life and existence is only found in him. We shall look in vain elsewhere for it. And therefore he takes away the fear of life. He gives us the power and the courage to be and to live. “I am come that they might have life, and have it more abundantly.”

That was why Paul was able to utter that memorable expression, “For me to live is Christ.” And again, he declared, “The life that I now live, I live by faith in the Son of God who loved me and gave himself for me.” True life, real life, is unthinkable apart from Jesus Christ.

SECONDLY, CHRIST – THE RISEN CHRIST – TAKES AWAY THE FEAR OF CONDEMNATION

The Bible speaks very plainly of the Day of Judgment. Our Lord himself warned of it. “Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.” (Luke 12:4, 5). Again in the Epistle to the Hebrews we read, “It is appointed unto men once to die, but after this the judgment.” And John in the Book of Revelation writes of the Great White Throne, and of the dead great and small, standing before God, and the books being opened. This is an awesome picture, and if men do not fear the Day of Judgment, as many appear not to do today, then they might.

But for the believer, the Risen Christ banishes the fear of judgment and that awful day. How does he do this? By displaying the wounds in his hands and feet and side. These are the tokens of his sufferings for his people. He has suffered and died in their place, as their substitute. He has taken the place of his people and borne the wrath of God upon their sins. “There is therefore now no condemnation to them which are in Christ Jesus” (Romans 8:1). “He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation.” No wonder the first words of the Risen Christ to John on the Isle of Patmos were, “Fear not”.

The Resurrection does not mean that the cross is now forgotten and put away. It is, on the contrary, still the great central, pivotal event in salvation history. “We preach Christ crucified.” His death is “the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (1 John 2:2). The resurrection of Christ sets the seal upon that, and shows that it is accepted by God the Father. “He [Jesus Christ] was delivered for our offences, and was raised again for our justification.” (Romans 4:25).

Christ Jesus wears those marks of his sufferings in heaven now. He pleads his merits and atoning death for his people. “If any man sin, we have an advocate with the Father”. (1 John 2:1). When we come before God, we plead Christ’s merits, his atoning death. When, eventually, we appear before the judgment seat of God we shall have the same invincible plea.

And, when the Lord Jesus Christ shall come again at the end of the world for judgment, he will wear those same marks of his passion. But then they will serve to condemn those who would not believe. “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.” (Revelation 1:7). The unbelieving will have their portion with those who despised him and set him at nought.

THIRDLY, HE TAKES AWAY THE FEAR OF DEATH

Death is the last enemy. It still bars the way, and shakes the self-confidence of modern, secular man. It checks his arrogance, and reduces all his boasts and pretensions to nothing. What happens after death? Nothing, people say. But how can they possibly know? There is the well-known story of Paulinus, who went from Kent to convert the tribes of Northumbria. He came to King Edwin and asked for an audience. The King consulted his counsellors. Should he hear this Christian or no? One of them said, “To what shall I liken the life of man? It is like that bird which has just flown into this hall from the darkness. It is here for a brief moment, and then flies out again. If this Christian can tell us anything of what happens before and after this life, let us hear him.”

The Risen Christ gives us the word that we need, “Fear not… I have the keys of hell [or Hades] and of death”. Hades is the place of the departed, the unseen world after death. The Lord Jesus Christ is in charge, has authority over all that region.

I remember many years ago an Any Questions programme. The question was, “Who are the happiest people?” There was a man on the panel who said, “The happiest people are those who are not afraid of death, because they know what is going to happen afterwards.” It was a good answer, much needed in our times.

We have the words of the Risen Christ. We need not be in suspense. The invisible world is in his power and control. He says, “All power in heaven and earth is given unto me.” Again he says, “My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man [or thing or power] is able to pluck them out of my Father’s hand.” (John 10:27-29). When we die, we do not go out into the darkness.

Dylan Thomas wrote a very moving, but very sad and despairing poem about death. Its refrain was an exhortation to “Rage, rage against the dying of the light. Do not go gentle into that good night.” I suppose that must be the only option open to those who reject the light of Christ; the only message about death from an unbeliever, to an unbelieving generation, such as ours now is.

But how different is the message of the New Testament, which rests upon the fact of our Lord’s Resurrection. “Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Peter 1:3, 4). Or as Paul puts it, “For to me to live is Christ, and to die is gain.” (Philippians 1:21).

TO CONCLUDE:

The Risen Christ declared to John on the island of Patmos, “Fear not; I am the first and the last: I am he that liveth and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.” Christ alone holds the keys to the meaning and purpose of life. They are found only in Him. “In him was life; and the life was the light of men.” He takes away the fear of life, and through him we have “life more abundant”.

He takes away the fear of condemnation. He shows us his wounded hands and side, which testify to the fact that he has suffered in our place. “He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him.”

He takes away the fear of death and the unseen world, for he who once was dead is alive for evermore, and has the keys of hell and of death.

Forasmuch as man, being not borne to ease and rest, but to labour and travail, is by corruption of nature through sin, so far degenerated and grown out of kind, that he taketh idleness to be no evil at all, but rather a commendable thing, seemly for those that be wealthy, and therefore is greedily embraced of most part of men, as agreeable to their sensual affection, and all labour and travail is diligently avoided, as a thing painful and repugnant to the pleasure of the flesh: It is necessary to be declared unto you, that by the ordinance of God, which he hath set in the nature of man, every one ought, in his lawful vocation and calling, to give himself to labour: and that idleness, being repugnant to the same ordinance, is a grievous sin, and also, for the great inconveniences and mischiefs which spring thereof, an intolerable evil: to the intent that when ye understand the same, ye may diligently flee from it, and on the other part earnestly apply yourselves, every man in his vocation, to honest labour and business, which as it is enjoined unto man by God’s appointment, so it wanteth not his manifold blessings and sundry benefits.

In what points the true ornaments of the Church or Temple of God do consist and stand, hath been declared in the two last Homilies, entreating of the right use of the Temple or house of God, and of the due reverence that all true Christian people are bound to give unto the same. The sum whereof is, that the Church or house of God, is a place appointed by the holy Scriptures, where the lively word of God ought to be read, taught, and heard, the Lords holy name called upon by public prayer, hearty thanks given to his Majesty for his infinite and unspeakable benefits bestowed upon us, his holy Sacraments duly and reverently ministered, and that therefore all that be godly indeed, ought both with diligence at times appointed, to repair together to the said Church, and there with all reverence to use and behave themselves before the Lord. And that the said Church thus godly used by the servants of the Lord, in the Lords true service, for the effectual presence of God’s grace, wherewith he doeth by his holy word and promises, endue his people there present and assembled, to the attainment, as well of commodities worldly, necessary for us, as also of all heavenly gifts, and life everlasting, is called by the word of God (as it is indeed) the Temple of the Lord, and the house of God, and that therefore the due reverence thereof, is stirred up in the hearts of the godly, by the consideration of these true ornaments of the said house of God, and not by any outward ceremonies or costly and glorious decking of the said house or Temple of the Lord, contrary to the which most manifest doctrine of the Scriptures, and contrary to the usage of the Primitive Church, which was most pure and incorrupt, and contrary to the sentences and judgements of the most ancient, learned and godly Doctors of the Church (as hereafter shall appear) the corruption of these latter days, hath brought into the Church infinite multitudes of images, and the same, with other parts of the Temple also, have decked with gold and silver, painted with colours, set them with stone and pearl, clothed them with silks and precious vestures, fancying untruly that to be the chief decking and adorning of the Temple or house of God, and that all people should be the more moved to the due reverence of the same, if all corners thereof were glorious, and glistering with gold and precious stones. Whereas indeed they by the said images, and such glorious decking of the Temple, have no thing at all profited such as were wise and of understanding: but have thereby greatly hurt the simple and unwise, occasioning them thereby to commit most horrible idolatry. And the covetous persons, by the same occasion, seeming to worship, and peradventure worshipping indeed, not only the images, but also the matter of them, gold and silver, as that vice is of all others in the Scriptures peculiarly called idolatry or worshipping of images. (Eph 5, Col 3) Against the which foul abuses and great enormities shall be alleged unto you: First, the authority of God’s holy word, as well out of the old Testament, as of the new. And secondly, the testimonies of the holy and ancient learned Fathers and Doctors, out of their own works and ancient histories Ecclesiastical, both that you may at once know their judgements, and withal understand what manner of ornaments were in the Temples in the Primitive Church in those times, which were most pure and sincere. Thirdly, the reasons and arguments made for the defence of images or idols, and the outrageous decking of Temples and Churches, with gold, silver, pearl, and precious stone, shall be confuted, and so this whole matter concluded. But lest any should take occasion by the way, of doubting by words or names, it is thought good here to note first of all, that although in common speech we use to call the likeness or similitude of men or other things images, and not idols: yet the Scriptures use the said two words (idols and images) indifferently for one thing always. They be words of divers tongues and sounds, but one in sense and signification in the Scriptures. The one is taken of the Greek word Ei¶dwlon; an Idol, and the other of the Latin word Imago, and Image, and so both used as English terms in the translating of Scriptures indifferently, according as the Septuagint have in their translation in Greek Ei¶dwla, and St. Jerome in his translation of the same places in Latin hath Simulachra, in English, Images. And in the new Testament, that which St. John calleth Ei¶dwlon (1 Jn 5), St. Ierome likewise translateth Simulachrum, as in all other like places of Scripture usually he doeth so translate. And Tertullian , a most ancient Doctor, and well learned in both the tongues, Greek and Latin, interpreting this place of St. John , Beware of Idols, that is to say (saith Tertullian ) of the images themselves: the Latin words which he useth, be Effigies and Imago, to say, an Image (Lib. de corona militis). And therefore it skilleth not, whether in this process wee use the one term or the other, or both together, seeing they both (though not in common English speech, yet in Scripture) signify one thing. And though some to blind men’s eyes, have heretofore craftily gone about to make them to be taken for words of divers signification in matters of Religion, and have therefore usually named the likeness or similitude of a thing set up amongst the Heathen in their Temples or other places to be worshipped, an Idol. But the like similitude with us, set up in the Church, the place of worshipping, they call an Image, as though these two words (Idol and Image) in Scripture, did differ in propriety and sense, which as is afore said) differ only in sound and language, and in meaning be in deed all one, specially in the Scriptures and matters of Religion. And our Images also have been, and be, and if they be publicly suffered in Churches and Temples, ever will be also worshipped, and so Idolatry committed to them, as in the last part of this Homily shall at large be declared and proved. Wherefore our Images in Tem ples and Churches, be in deed none other but Idols, as unto the which Idolatry hath been, is, and ever will be committed.

Almighty GOD, to the intent his most holy Name should be had in honour, and evermore be magnified of the people, commandeth that no man should take his Name vainly in his mouth, threatening punishment unto him that irreverently abuseth it by swearing, forswearing, andblasphemy. To the intent therefore that this commandment may be the better known and kept, it shall bee declared unto you, both how it is lawful for Christian people to swear, and also what peril and danger it is vainly to swear, or to be forsworn.

Unto a Christian man, there can be nothing either more necessary or profitable, than the knowledge of Holy Scripture; forasmuch as in it is contained God’s true word, setting forth his glory, and also man’s duty. And there is no truth nor doctrine, necessary for our justification and everlasting salvation, but that is, or may be, drawn out of that fountain and well of truth. Therefore, as many as be desirous to enter into the right and perfect way unto God, must apply their minds to know Holy Scripture; without the which, they can neither sufficiently known God and his will, neither their office and duty. And as drink is pleasant to them that be dry, and meat to them that be hungry; so is the reading, hearing, searching, and studying of Holy Scripture, to them that be desirous to know God, or themselves, and to do his will. And their stomachs only do loathe and abhor the heavenly knowledge and food of God’s word, that be so drowned in worldly vanities, that they neither saviour God, nor any godliness: for that is the cause why they desire such vanities, rather than the true knowledge of God. As they that are sick of an ague, whatsoever they eat and drink, though it be never so pleasant, yet it is as bitter to them as wormwood; not for the bitterness of the meat, but for the corrupt and bitter humour that is in their own tongue and mouth; even is the sweetness of God’s word bitter, not of itself, but only unto them that have their minds corrupted with long custom of sin and love of this world.

Of all things that be good to be taught unto Christian people, there is nothing more necessary to be spoken of, and daily called upon, then charity: as well for that all manner of works of righteousness be contained in it, as also that the decay thereof is the ruin or fall of the world, the banishment of virtue, and the cause of all vice. And for so much as almost every man, maketh and frameth to himself charity after his own appetite, and how detestable soever his life be, both unto God and man, yet he persuadeth himself still that he hath charity: therefore you shall hear now a true and plain description or setting forth of charity, not of men’s imagination, but of the very words and example of our Saviour Jesus Christ. In which description or setting forth, every man (as it were in a glass) may consider himself, and see plainly without error, whether he be in the true charity, or not.

Among all the creatures that God made in the beginning of the world most excellent and wonderful in their kind, there was none (as the Scripture beareth witness) to be compared almost in any point unto man, who as well in body and soul exceeded all other no less, then the Sun in brightness and light exceedeth every small and little star in the firmament. He was made according to the image and similitude of God, he was endued with all kind of heavenly gifts, he had no spot of uncleanness in him, he was found and perfect in all parts, both outwardly and inwardly, his reason was incorrupt, his understanding was pure and good, his will was obedient and godly, he was made altogether like unto God, in righteousness, in holiness, in wisdom, in truth, to be short in all kind of perfection.

In the last Sermon was declared unto you, what the lively and true faith of a Christian man is, that it causeth not a man to be idle, but to be occupied in bringing forth good works, as occasion serveth.

Of our going from God, the wise man saith, that pride was the first beginning: for by it mans heart was turned from God his maker. For pride (saith he) is the fountain of all sin: he that hath it, shall be full of cursings, and at the end it shall overthrow him. (Ecclus 10) And as by pride and sin we go from God, so shall God and all goodness with him go from us. And the Prophet Hosea doth plainly affirm (Hos 5), that they which go a way still from God by vicious living, and yet would go about to pacify him otherwise by sacrifice, and entertain him thereby, they labour in vain. For, notwithstanding all their sacrifice, yet he goeth still away from them. For so much (saith the Prophet) as they do not apply their minds to return to God, although they go about with whole flocks and herds to seek the Lord, yet they shall not find him: for he is gone away from them.

A Sermon of the Misery of all Mankind and of his Condemnation to Death Everlasting, by his own Sin.

Because all men be sinners and offenders against God, and breakers of his law and commandments, therefore can no man by his own acts, works, and deeds (seem they never so good) be justified, and made righteous before God: but every man of necessity is constrained to seek for another righteousness or justification, to be received at God’s own hands, that is to say, the forgiveness of his sins and trespasses, in such things as he hath offended. And this justification or righteousness, which we so receive of God’s mercy and Christ’s merits. embraced by faith, is taken, accepted and allowed of God, for our perfect and full justification.