Heirs of the Father

9.00am and 10.30am Sunday 11 June 2006

Readings: Isaiah 6:1-8; Romans 8:12-17

Today, the Sunday following Pentecost, is always observed as Trinity Sunday in the Christian calendar. And it is good that we do this because it makes sure that at least once every year we are reminded of the nature, being and character of the God we worship and serve, and in whose image we are made. Of course we will never ever, as God's creatures, be able to fully comprehend what God, the Creator, is like. The best we can hope for is tiny flashes of revelation into the glory and wonder of his person. When God chose to reveal himself to the world he did it in a way that we could understand, that is, through a human being. He took on our human nature and came and lived among us in the person of his Son. In Jesus, therefore, we have the definitive revelation of who God is and what he is really like. This is why John wrote at the beginning of his gospel, "No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known" (John 1:18 TNIV). Who better to do this for us than God's only Son, the One who knows the Father intimately, and how blessed we are that he has done so. We gain a very different concept of God from the Gospels than we would if we had only the Old Testament revelation of him.

This morning we have taken two of the Bible passages set down for today to consider the insights they offer about the Trinity. The first was from Isaiah, which gives us the account of the prophet's vision of God in the temple. Biblical scholars see an inference to the Trinity in the words of the seraphs when they called to one another, "Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory" (Is 6:3 TNIV). This thrice-holy God implies not only the absoluteness of his holiness, but also that this characteristic applies to all three persons of the Trinity. This vision of the awesome holiness of God had a profound effect upon the prophet Isaiah. It made him acutely aware of his own sinfulness as well as that of his people. This is what coming into the presence of God is like. In the light of his glory and purity it shows how unclean and unworthy we are. It made Isaiah cry, "Woe to me! ... I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty" (Is 6:5). He knew that there was no way he could remain in God's presence in his sinful state. Such a vision also shows how shabby our best endeavours are in his sight. As Isaiah says later, "All of us have become like one who is unclean, and all our righteous acts are like filthy rags..." (Is 64:6). This sense of unworthiness in the presence of God has always been so throughout Scripture and throughout Christian history. I have been reading the account of the revivalist Edwin Orr's first visit to New Zealand in 1936, and wherever he spoke people came under a deep conviction of sin that led to repentance and public confession. This was particularly so at the Ngaruawahia Easter Convention that year, and as people were set free from their sins and experienced God's forgiveness their voices would be lifted in praise to God. This is what Isaiah experienced, for we read, "Then one of the seraphs flew to me with a live coal in his hand, which he had taken from the altar. With it he touched my mouth and said, 'See, this has touched your lips; your guilt is taken away and your sin atoned for'" (Is 6:7-8 TNIV). It is significant to note that the seraph touched his lips with the live coal, that area of his life where Isaiah felt particularly unclean. And notice, too, the seraph's words, "your guilt is taken away and your sin atoned for." This is what we are so thankful for when we come to Communion. As the Lamb of God Jesus has taken away the sin of the world, and through his death he has atoned for our sin.

This account of Isaiah's vision in the temple did not finish there. It led to his commissioning for service. In response to God's call, "Whom shall I send? Who will go for us?" Isaiah replied, "Here am I. Send me!" As I shared with you last Communion, each time you come to the Lord's Table is an opportunity for you to reaffirm your covenant relationship with God and to renew your vow to be his faithful soldier and servant until your life's end. As we eat the bread and drink the cup this morning may your prayer and mine be that which is part of our apostolic calling as children of God, "Here am I. Send me!"

Speaking of being "children of God" leads us to the second passage read to us this morning from Romans 8. This is one of the passages that is cited to support the churches understanding of God as being Father, Son and Holy Spirit as all three persons of the Trinity are mentioned here. This comes through in several of the verses but particularly in verses 16-17: "The Spirit himself testifies with our spirit that we are God's children. Now if we are children, then we are heirs - heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory" (TNIV). Note that after speaking about the testimony of the Spirit last week in John 15, we see Paul also making reference to the Spirit testifying in these verses, in this case his inner witness with our spirit to bring the assurance that we are part of God's family. Paul then speaks of us being "heirs of God and co-heirs with Christ". What does he mean by that statement? What is its significance for us today? In everyday life an heir is someone who is entitled to property or rank of a former owner. This normally happens when the former owner dies or bequeaths it prior to death.

There are several ways in which we could apply this truth to ourselves. The one we will focus on today relates to being heirs of the nature and being of God himself as Father, Son and Holy Spirit. There are parallels to the Trinity in the make up of every human being. For example, the Bible in places refers to our having a spirit, mind and body. Paul makes reference to this in his prayer at the end of 1 Thessalonians: "May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful and he will do it" (1 Thess 5:23-24 TNIV).

But notice that Paul here uses the plural form for child and heir throughout this passage. So how is it that corporately we reflect or are heirs to the nature of God as One God in three persons? First let us reflect a little more on the nature of God as Trinity. What does it mean? How does it show itself in reality? One of the most helpful ways to consider this is through Andrei Rublev's depiction of the Holy Trinity painted in 1410. In this painting the three persons of the Trinity are seated at a round table. The three persons of the Trinity are grouped in the order they are in the creed with God the Father on the left, the Son in the centre and the Holy Spirit on the right. There is also a unifying of the three figures by the colouring of their garments which points to the single nature of the Persons of the Trinity. The painting has action, expressed in gestures, communion, expressed in the inclining of the heads and how they are sitting, and a silent, motionless peace. The three figures of the Trinity, sitting around the table, with the chalice present, appear to provide a place for those who look upon the painting. The joy, freedom and equality of the Trinity implies an invitation to fellowship at the Table.

An American Presbyterian pastor once asked two church innovators about how to target worship to reach the unchurched, younger generation today with the Gospel of Jesus Christ. Both of them suggested round tables. "Round tables?" he asked puzzled. "Yes," they replied, "and have the ushers be waiters, serving hot coffee." Immediately he thought of this painting and its depiction of the Trinity in a circle. Round tables create a sense of community and wholeness. It is not as easy to have a discussion with others sitting next to you on a couch as it is to be sitting around a table. Sitting around something immediately gives the feeling of togetherness. Some cultures, like Greek and Jewish have circle dances where everyone, men, women and children, join hands and move round and round in rhythm to the sound of music. In a circle they can see each other. No one is left out. They are all interconnected and hold each other up. Maybe we are doing something right in having our intergenerational services at tables.

This sense of community is captured in Rublev's painting. The reason why Rublev did this painting is also significant. It was painted in honour and memory of Sergius who is regarded as the greatest of Russian saints. He along with his brother, Stephen, founded the famous monastery of the Holy Trinity. He wanted to bring all of Russia together around the Name of God so that its people would overcome the hatred that was consuming them and called them to the place of love through contemplating the Holy Trinity. He practised this in his life and was instrumental in stopping four civil wars between Russian princes. In a creative way Rublev's painting of the Trinity, like Sergius, was calling people to the place of love, where fear and hatred could no longer destroy them. This message is needed as much today as it was then, and who better to demonstrate it than the community of love God calls into being by his Spirit.

It is more helpful to think of the Trinity as a circle rather than as a triangle as has been traditionally done, as it implies movement, intimacy, equality, unity yet distinction, and love. The oneness of God is the unity of a community of persons who love each other and live together in harmony. As God's people we are to reflect the love and intimacy of the Trinity with each person being of equal importance.

Taking the Trinity as our model of what we are heirs to as God's children, will help us grasp what God desires his church to be. We will consider some of these.[1]

1.    God wants his church to be a COVENANT community. The unity of love and purpose between the Father, Son and Holy Spirit is like a covenant that is lived out perfectly in love. God calls us to join in the loving fellowship of the Trinity by establishing a covenant relationship with us. He did this first with Israel through Moses, and then through his own Son. This is why we say the words of Jesus at Communion, "This cup is the new covenant in my blood which is poured out for you" (Luke 22:20 TNIV). As God calls us into community with himself, so he wants us to also be in covenant with one another and to seek to show in our fellowship the same love that flows between the Father Son and Spirit. Humanly speaking it can't be done, but through God's grace and the help of his Spirit we work towards it.

2.    God wants his church to be a VISIONARY community. The Bible affirms that human history is moving under God's sovereign direction toward a particular goal. It began in the Garden of Eden and will end in the New Jerusalem. Everything that happens has a purpose. Jesus knew this. He said, "My food is to do the will of him who sent me and to finish his work" (John 4:34 TNIV). His final words spoken from the cross, and one could imagine them being shouted in triumph, were, "It is finished" (John 19:30 TNIV). God calls us to work alongside him in his loving purpose to redeem and restore fallen humankind. Life has a purpose as we saw when we took part in "40 Days of Purpose", and he wants us to be willing like Isaiah to go and share the good news he has given us.

3.    God wants his church to be a CULTURE-CREATING community. The community of the Father, Son and Holy Spirit is a culture of love. This culture is summed up in the Kingdom of God and its law of love. Jesus showed us what Kingdom life is like as his life was fully immersed in the culture of God. This kingdom culture is different from the world in which we live, and God calls us to show by our living what it is to be part of this new community, that goes the second mile, that turns the other cheek, that loves one's enemies, that gives and forgives, and has compassion for the poor. Jesus said, "By this everyone will know that you are my disciples, if you love one another" (John 13:35). Such love will always be the hallmark of those who follow him.

4.    God wants his church to be a SYNERGETIC community. The principle of synergy is that the sum of the whole is greater than that of the individual parts. There is no competition among the persons in the Godhead. In God there is perfect harmony and community. Although their roles are different they work together in perfect unity. There is never any jealousy or envy between them. In the Church this is seen when we willingly and joyfully and enthusiastically offer the gifts we have been given for ministry knowing that the church is the Body of Christ and that it is only as each member of the body does its part that it will grow to maturity and fulfil God's purpose. This is what Paul says in Ephesians: "From (Christ) the whole body, joined and held together by every supporting ligament, grows and builds itself up in love as each part does its work" (Eph 4:16 TNIV). There is no place for rugged individualism here, neither is there a place for independence or dependence, but interdependence, recognising that we need each other, that we value each other, and that it will take the utilisation of all our gifts and all the churches together to get God's work done. When the church is a 'synergetic community' a dynamic comes into play that is exciting to be part of. There is a God-factor present here.

5.    God wants his church to be a TRUSTWORTHY community. It is the essence of the Lord's character to be trustworthy. The Scripture reveals that God always keeps his promises, and when he enters a covenant he keeps his part totally. As we saw in the Scripture we looked at few moments ago, ""The one who calls you is faithful and he will do it" (1 Thess 5:24 TNIV). He wants you and I to be just as trustworthy. One of the fruits of the Spirit is "faithfulness" (Gal 5:22). Broken trust destroys community and fellowship. In a world that thrives on betrayal and deceit, a culture of trust created within the fellowship of God's people will minister not only to the church but also to the world.

It is in these ways that we are heirs of the Father and joint-heirs with the Son. God wants us to be his children, and to show it by the way we live. As Father, Son and Holy Spirit God works in us to produce these qualities in our life together as his people. It is these that make the church different from the world in which we live. It is these that make it salt and light and leaven in the world.