IFES World Assembly: afterwords

It's hard to out down in words reflections on the experience of IFES World Assembly. At least, I find it hard. I spent my university years copying down reams of mathematical notes precisely as written on blackboards, which the lecturers had, for the majority, read and copied exactly from their notes. So reporting fairly full & accurate notes of talks, I can do. But the art of summarising, of giving thoughts along the way, of giving the feel of a conference and wise reflection? I defer to Andy. A taste of his thoughts at the end:

"How was World Assembly?" It was amazing, it IS amazing - the work we do here in NZ, with students, graduates and staff is part of a larger work of God around the world: the good news about Jesus Christ is bringing eternal life into every part of life in every country around the globe. The IFES World Assembly has made real that which I've known for a long time. In the small actions of service and communication that God has given me, and you, to accomplish we are building something of greater worth than is currently comprehensible.

As I type this last entry the faces and stories of the people I met at the conference are with me, aware of my smallness in the stark reality of the grace and glory of God: I am humbled and even more committed to the work of students reaching students with the glorious truth about Jesus. When he returns, he will bring us home all together - a New World Assembly that will surpass the most awesome of experiences we have yet known.

"All the nations you have made will come and worship before you, O Lord; they will bring glory to your name. For you are great and do marvellous deeds; you alone are God." Ps 86.9-10

There were things in the conference which I would have wished different. And there is so much more in me yet that God would have different. Will have different, when I see his Son as he is and am made like him, surrounded by all my brothers and sisters in Him from around the world. Those who have ministered to students when their home islands are disappearing under water forever. Those who have clung to the reconciliation of the cross in the face of ethnic hatred and been killed for it. Those who have treasured Jesus above all, above graduating, above the honour and satisfaction of career, above the love of family. Those who have lifted up and lived out the supremacy of Christ in a culture of derision. We are in Christ. And my vision of what that means has been pushed more profoundly and wider than before. And thus my vision of Christ has been magnified. We are in Christ. And because of that, and only by that, until he returns, we go into the world. Jesus, Jesus: how we love Him,
how we've proved him o'er and o'er!
Jesus, Jesus, precious Jesus!
Oh for grace to love Him more.

IFES World Assembly: Following Jesus

Having returned from Canada, and Belgium, before I run off to Cheltenham I've translated my notes from Jacques Buchhold's exposition at World Assembly, which I'd posted in French at the time. Many of us were struck by his talk, and it wove in with my thoughts from the conference on being in Christ - a truth I need to study more. So without further ado:

Luke 9.51 is a key moment in Jesus' ministry: Jesus set his face to go to Jerusalem. From that moment on, the rest of the gospel happens en route to Jerusalem, for his death. So these passages are consecrated to the preparations for going to Jerusalem. They speak to us of what is involved in following Jesus. How then do we understand these texts (Luke 9)? Jesus defines following [Jacques neatly invented a new French word suivance here!], faced with 3 men who asked to follow him.

Three facts about Jesus' following in Luke: it's frequent, striking (e.g. 9.57-62 - note v.60 opposes all the thought of the time) and unique. Unique because this term (to follow Jesus) isn't used after the gospels in the NT, apart from one time in Revelation. Why? Well in fact, it's because Jesus used a pre-existing model, of following. He wasn't some sort of extraterrestrial arriving into Palistine from who-knows-where! No, he took a well-known model of the time: that of a theologian.

Following the Rabbi Jesus
"Rabbi." "My Master." A Rabbi would teach in a house, which served as a school - with his disciples doing the shopping, chores, etc. Often also they would walk, as on a pilgrimage. With the disciples following. Never at the side of the Master.

In this passage the 2nd and 3rd men call Jesus Rabbi (Master), and another, Doctor: evidently Jesus appeared to them to have the role of a dean of theology! That's why he gets questions about divorce, resurrection, the Sabbath - the questions debated at the time. It's in this context that we must understand the text.

v.57 is a request to be such a disciple. That's why he must leave home and family. And that also explains why the theme disappears in the the NT - Jesus cannot now be physically followed! But is there more than that?

To become a disciple was not something requested: the call came from the Master, and the response was to be immediate obedience. It was not the disciples who signed up to study at the school of theology. Jesus chose them. And what people he chose! So Jesus didn't put up with the superficial voluntary manner of these men who were asking to be disciples. It is HE who defines the conditions of following. And such strictness is beyond the rabbinic model. He is more than a rabbi. He incarnates himself in this model, but he is more than it.

Following the prophet Jesus
There are many things here which are like the call of Elisha. But Jesus is more than a prophet. It's probably Elisha's call to which Jesus refers in v.62 - Elisha burnt his oxen as a sacrifice: no going back! He knew that afterwards, he would have no need of them. It's not by chance that all this discussion takes place in the walk to Jerusalem. Jesus knew what it meant to take this path. There was no turning back. But Jesus didn't allow himself to be boxed into a model - neither that of a Rabbi, nor that of a prophet. He was more than a prophet...

Following the Saviour Jesus
There is more to following here than to follow a prophet. Jesus wasn't lifted up into heaven like Elijah whom Elisha followed, but lifted up on a cross. He came as servant. v.51 "He set his face" isn't a Greek expression, of the language in which Luke writes competantly, but a semitic one. It's found in Isaiah 50.7, a description of the servant. Jesus knew that he was the Servant. These men thought they'd sign themselves up to follow him to Jerusalem in victory! But he was setting his face to go and die. To take up your cross and follow is not an evangelical appeal at the end of a meeting. It's a call to those who would follow him to Jerusalem.

This Servant, who is more than a Rabbi, more than a prophet: who is he that he demands such strict following?

Is he mad? [If we grasped what following he was demanding here, there'd be fewer people wanting to claim they followed his teachings. They'd be left with the question above: who is this man? I think that's what Jacques got at here - didn't take notes.]

To follow Jesus has dimensions much deeper than ethics. Love, belonging, identity,... It's a question of life or death. The good news is that we are no longer called to walk behind Jesus. We are in Jesus. Not in his school but in the family. No longer servants, but friends. Jesus has become our identity. He has torn us away from our status in Adam, freed us from the regime of the law into the regime of grace and the Holy Spirit. No longer in Adam. Following has given way to faith in Jesus - with obedience by the Spirit. Now when I pray to God, it's on familiar terms [tutoyer, calling him tu, not vous, or in old English, thou not you. Tu and thou are terms of familiarity. In German, du, and Dutch, je] Think, now when you pray, it is a man who hears you in heaven - and he's coming back.

We have so much more than the disciples. We are in Jesus, and we have the Spirit.

Application of Jesus' following:

1) The principle of incarnation in the world - Jesus' taking the model of Rabbi. (NB. In saying Jesus gives this incarnation principle, what Jesus did does not act as our absolute model - e.g., Paul doesn't use Jesus as the model of singleness, in his teaching on relationships, when he could have done so.)

2) Exclusive obedience - Jesus is shaped by the word of God in his understanding of his ministry - as with a prophet.

3) But above all, there is one way in which the NT recalls us to follow Jesus. (1 Peter 2.) That is in accepting the rejection of the world. We are called to accept the way of the cross.

Further thoughts from Mo.

IFES World Assembly: exhortation from Lindsay

On Wednesday evening we had a session of thankful celebration to God for the 16 years in which Lindsay Brown has served IFES as international General Secretary. A line of those involved in the early days of IFES stood on stage as Lady Elizabeth Catherwood (daughter of the late D.M.Lloyd-Jones) recounted memories of those involved at the beginning. We stood to sing the great hymn We rest on Thee, our shield and our defender - knowing that it had been sung 60 years ago at the first IFES conference. That sent a shiver up the spine which exploded in praise to God.


It was said of Lindsay that he urges us to remember and tell of the acts of God to the glory of God. We prayed may the name of Jesus be lifted higher than the name of Lindsay, or of IFES. But we are thankful that God uses other people to help us lift up the name of Jesus - and that Lindsay has been one servant helping us hold up that banner. All glory to the Lamb who was slain. Before addressing us, Lindsay paid tribute to his wife, who sadly hates flying so wasn't with us: "The best 55% is left at home". He took the words attributed to John Newton at the end of his life: "I'm a great sinner and I have a great Saviour." And addressed us from Acts 20.16-24


1) Remember your roots
(Have a historical perspective.) We tell stories of what God is doing, testifying to his grace. "If you don't know anything of your past, you won't understand your present and you certainly won't see clearly your future." Our faith is rooted in a story in time and space and history. This is the key to stimulating worship (memory leads to praise), to strengthening our identity (knowing we're in a long line of servants, keeping us humble), and to standing in the future (if God can use them in their weakness, he can use me!) Lindsay reminded us of what we stand for - e.g. creative Bible study, commitment to evangelism in university as the heartbeat of IFES, growing the Christian mind with an attempt to apply Christ's Lordship to every area of society, and the centrality of the Word of God.

2. Recognise that hardship's inevitable
See vv.19 &23. Most great work of God is accompanied by severe testing. Lindsay reminded us of some of the movements we have just affiliated, and other testing in other countries. All who are godly in Christ Jesus will suffer persecution. The gospel is true and worth living for. And if need be, worth dying for. He warned us of the destructive nature of infighting as we lose vision. We withstand by the grace of God standing on the truth of God.

3. Retain your focus
Paul mentions that he was with them teaching and preaching, continuously. Evangelism depends on good teaching to ensure it's the gospel that is preached and that graduates are equipped for the pressures of employment. We need to make sure in our expanding work that we don't become loose theologically. And we need preaching. The content was repentance towards God and of faith in our Lord Jesus (v.21), and the gospel of the grace of God (v.24). We must preach repentance, grace & faith. All the evangelistic sermons in the NT have 3 things (I think Lindsay made reference to a book by Green)
- there is only one God who created us and to whom we're accountable
- that God raised Jesus from the dead
- repent: there is judgement we must face

Evangelism, mission & dialogue: these are needed but there is much confusion about them. Lindsay defines them as follows -
Evangelism is about the evangel. The message of good news. He warned us that for all we can help people, we can help them and leave them eternally lost.
Mission is all we're called to do in all the earth. Taking the gospel to all the earth and applying Christ's Lordship to all areas. Not like the disciples at the feeding of the 5000 ("Tell them all to go away and buy bread.")
Dialogue is not just listening to people. Listen and seek to understand in order to explain and appropriately respond with the gospel. (Drawing on Packer.)

4) Run to the end
v.24 Finish the task. Church history is full of wonderful believers who've finished the task. We're called to continue to the end - we've only finished when we reach heaven! There is pressure to give up in severe testing of insurmountable difficulty. How is it possible to keep going? What keeps us from becoming hardened? It is understanding and experiencing the depth and profundity of God's grace. "To testify to the gospel of the grace of God." The wonder, the glory, the majesty, the profundity, the greatness, the magnitude of God's grace. He is the God of all grace. Are our hearts still gripped by the wonder of the grace of God? That is what will keep us going. Offer Christ to the people; offer grace to the people: that is our calling. IFES is just the means.

Remember your roots. Recognise that hardship is inevitable. Retain your focus. Run to the end. By being consumed by, living by, and wondering at the light of the God of all grace who sent his Son to live and die that we might have eternal life.

IFES World Assembly: la joie de l'exode

Jacques Buchhold – L’envoi des 70 – Luc 10.1-24

Le Seigneur envoi ses serviteur d’aller « devant sa face », en grec, et la sienne, c’était durci d’aller à Jérusalem.

Qui sont ses 70 ? Ils étaient autres que les 12, pour préparer le chemin de Jésus « devant sa face » vers Jérusalem. Les 12 sont les nouveaux chefs des tribus d’Israël, et les 70 les nouveaux anciens de l’Exode, sous Moïse (Ex.24.9-11, Nombres 11.16-17 & 24-25). L’Exode d’Egypt est la mega-histoire selon laquelle Jésus se comprend – il s’interprète, il se place dans cette histoire.

Dans la transfiguration, il parla avec Moïse à propos de son « exode » à Jérusalem. Cet exode serait hors du péché, hors de la mort. Parmi les Israélites du temps il y avait des gens qui se considéraient comme en exode (Qumram). Mais, pas comme eux, Jésus n’encourage pas ses disciples de se séparer du peuple mais d’aller parmi eux – comme pour une récolte. 10.4 – ne portez rien (comme à l’Exode) et v.5ff – la conquête d’Exode. Pour désigner cette conquête Jésus utilise l’idée de la moisson. La moisson du Seigneur – de lui. Nous sommes les co-ouvriers de Dieu. Ouvriers ensemble, au service de Dieu.

C’est une image du salut, et du jugement (vv.5-6, 8, 10-11). Le reste fidèle, croyant. Par les 70, le Seigneur de la moisson juge le peuple. C’est ce que tout les prophètes ont voulu voir (23-24). La fin des temps est là. L’Exode. La conquête.

Pourquoi Jésus a t’il voulu rassembler le 12 ? Pourquoi ce thème de l’Exode ? C’est parce que Jésus à Jérusalem pour sa mort et sa résurrection va être l’agneau de l’Exode et en lui, nous sommes rachetés, libérés. L’Israël apostolique des 12 formera 1 seul peuple de Dieu. Le reste sera exclu – le jugement de Pentecôte.

Ce n’est pas surprenant que dans notre texte il y ait tellement de joie. Les 70 (v.17), Jésus (v.21-22). Voilà un moment unique (dans les synoptiques) : le seul où Jésus se dévoile si pleinement. Pour la première fois, bouleversé de joie, Jésus se nomme comme Fils de Dieu devant les disciples. Cet homme voit que son peuple rassemble, que ceux pour qui il va mourir croient ! Et cela lui bouleverse de joie !

Notez, l’histoire ne finit pas à Jérusalem. Les Actes des apôtres… Parce que l’Exode que Jésus a commencé à Nazareth avec le texte d’Esaïe 60, qui passe par le 12 et le 70, qui passe par Jérusalem où Jésus meure pour l’Israël de la foi, va redémarrer vers Rome ! Pour nous rassembler aussi. Nous sommes en exode. Notre patri c’est la Jérusalem célèste. Matt.24.40ff. Qui sera pris ? Dans les jours de Noé, les « pris » étaient les uns détruits – ainsi, les « pris » ici sont détruits et c’est les laissés qui hériteront la terre. Ce n’est pas la résurrection vers le ciel mais la nouvelle Jérusalem qui vient à la terre. Nous ne sommes pas ici pour fuir le monde mais pour rassembler Son peuple. Quelle joie !

IFES World Assembly: suivre Jésus

Luc 9 - Jacques Buchhold
I appreciate that not many of you read French: I'll translate this sometime but have recorded it here for the timebeing in French for the sake of speed. Many of us greatly appreciated M.Buchhold's exposition of this passage, and that today which follows.


Luc 9.51 nous donne un moment clé du ministère de Jésus : « Jésus décida résolument d’aller à Jérusalem. » Après ce point-là, la reste de l’évangile c’est en route à Jérusalem pour sa mort. Ces passages ici sont alors consacrés aux préparatifs pour aller à Jérusalem. Ils nous parlent de l’exigence de suivre Jésus. Alors comment comprendre ses textes ? Jésus définit la « suivance » (Jacques invente ce mot !) face à 3 hommes qui veulent lui suivre.

3 faits concernant la « suivance » de Jésus en Luc : c’est fréquent (il listait bcp de versets), frappant (ex. 9.57-62 – NB v.60 qui s’oppose à toute pensée de l’époque) et unique. Unique parce que ce terme (suivre Jésus) n’est pas utilisé après les évangiles dans le NT, sauf qu’une fois en apocalypse. En fait, Jésus n’était pas une sorte d’extra-terrestre, qui est arrivé en Palestine et on ne sait pas bien comment ! Non, il prenait un modèle bien connu – celui d’un théologue de son temps.

Suivre le rabbi Jésus
Rabbi. Mon maître. Ils enseignaient dans une maison qui en servait de l’école – et les disciples faisaient les courses, etc. Mais souvent aussi ils se promenaient, comme pelegrinage. Et les disciples suivaient toujours. Jamais à côté du maître.

Ici les 2e et 3e interlocuteurs lui appellent Rabbi (seigneur) et qqn d’autre, Docteur – alors c’est que Jésus apparaîtrait comme maître d’une fac de théologie ! On lui demande alors des questions à propos le divorce, la résurrection, le sabbat – les questions de l’époque. C’est en ce contexte qu’il faut comprendre ce texte. V.57

C’est une demande d’être disciple. C’est pourquoi il faut laisser femme, enfant, maison. Ca explique aussi la disparition du thème dans le NT – Jésus ne peut pas être suivi physiquement maintenant. Alors est-ce que c’est plus que ça ?

L’appelle vient du maître et c’est l’obédience immédiate qui en résulte. Ce ne sont pas les disciples qui s’inscrivent dans un institut de théologie. Jésus les choisit. Et des personnes bizarres en plus ! Jésus ne se content pas de la manière bénévole superficielle de ses hommes qui lui demande d’être disciple. C’est LUI qui définit les conditions de « suivance ». Une telle exigence s’échappe le modèle rabbinique. Il est plus qu’un rabbi. Il s’incarne dans ce modèle mais il en est plus.

Suivre le prophète Jésus

Il est plus qu’un prophète. Bcp de choses ici ressemblent l’appel d’Elisée. C’est à ça que Jésus pense en v.62. Elisée brûlait son attelage en sacrifice. Il savait qu’après, il n’en aura pas besoin ! Ce n’est pas par la chance que tout ceci fait partie du marche vers Jérusalem. Jésus connaît ce que ça veut dire, prendre cette démarche. Il ne rentra pas. Jésus ne se laissait pas être encadré du modèle – ni de rabbi, ni d’Éli.

Jésus – suivre le serviteur
C’est plus que suivre un prophète. Jésus ne serait pas élevé au ciel comme Élie mais élevé sur une croix. Il venait comme serviteur. V.51 Jésus « durci sa face » - expression semetique, pas grec – Esaïe 50.4ff. Il savait qu’il était Le Serviteur. Ces hommes pensaient lui suivre à Jérusalem participer dans la victoire de Jésus ! Mais lui, il durci sa face pour aller mourir. Prendre sa croix n’est pas un appel « évangelique » mais un appel à ceux qui ont voulu lui suivre à Jérusalem. Ce serviteur qui est plus qu’un rabbi, qu’un prophète – qui est-il pour qu’il exige une telle « suivance » ?

C’est un fou ? Suivre Jésus a des dimensions plus profonds que l’éthique. Amour, appartenance, identité,... C’est une question de vie ou de mort. La bonne nouvelle – nous ne sommes plus appelés à marcher derrière Jésus. Nous sommes en Jésus. Pas dans l’école mais dans la famille. Pas serviteurs mais amis. Jésus est devenu notre identité. Il nous a arraché de notre statut en Adam, libéré du régime de la loi en régime de la grâce et du Saint-Esprit. Plus en Adam. La suivance à laissé la place à la foi en Jésus – l’obéissance est par l’Esprit. Maintenant que je prie Dieu, c’est de lui tutoyer, et c’est un homme qui écoute – et il reviendra.

Nous avons bien plus que les 12 disciples. Nous sommes en Jésus et nous avons l’Esprit.

Application de la « suivance » de Jésus
1) Principe d’incarnation dans le monde (le modèle du rabbi). (NB le modèle de Jésus n’est pas absolu, ex. Paul ne l’a pas utilisé comme exemple d’être célibataire !)
2) Obéissance exclusive – formé par la parôle de Dieu (prophète).
3) Mais, suivre Jésus en ceci - il existe un élément qui est rappelé dans le NT. C’est l’acceptation du rejet du monde. Nous sommes appelés à accepter le chemin de la croix.

IFES World Assembly: francophoning!

Today was a francophone day for me at World Assembly. From the morning talk which was supposed to be francophone (but Jaques Buchhold is actually postponed to tomorrow), through leading small group which admittedly wasn't, we then went into the third of our General Committee sessions, which lasted the rest of the day. We considered the current priorities of IFES, how we've been working towards them in our national movements, and what our new priorities should be. I happened to sit in a francophone group on walking in, so was speaking French all day, and caught up with Marc Debanné (GBU Quebec) and some Quebecois students in the evening. Altogether, je trouve maintenant que je dois faire un effort pour penser des mots anglais ! Though it must be said that dinner (outside on the lawn in the sun) was anglophone as some of us discussed graduate ministry and preparing students for transition with Tim Vickers. The computers weren't available today so thoughts from this morning's talk will have to wait. Tomorrow, Jaques Buchhold and an excursion to the Falls.

It was also good today to have Mike (NIFES) join my small group - he'd visited a Relay conference when I was doing Relay!

IFES World Assembly: unity

As I walked to my flat for an hour break, I rejoiced in the true unity that is here. In the past few hours I'd moved from speaking to a Lithuanian (Edita says hi, for those who know her!), to a Spaniard (Edite continues training most of Europe in evangelism!), to Brazilians (re-pioneering in Uruguay), to NZ-ers, to Irish (Cassells gave very helpful wisdom & advice), to Nigerians (was good to have Mike join our small group - Gen Sec of NIFES, I met him at a Relay conference some years ago), and others some of whom we can't name.


With some I have differences of opinion. Much of the style here could irritate most of us in some way! We face different situations and cultures. With some I have differences of theology and emphasis. Yet I can learn from all, and am humbled by the testimony of so many who continue to serve Christ through war, persecution, exile, prison, rejection, and much else. And I rejoice in the true unity that we have in Christ.

A fake religion can try to ape that. But all they can really achieve is uniformity. We have no uniformity here whatsoever! So much so that some aspects are difficult for some of us. But we have unity in Christ. In Christ, into the world. And that is the theme of the conference. And no matter how hard the differences are, our unity is sweet.

So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the
interests of others. Have this mind among yourselves, which is yours in
Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a
servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in
heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.