Author Archives: preacherwin
Heart and Soul
Moses says that we are to love the Lord our God with all of our heart, with all of our soul, and with all of our abundance. Jesus clarifies and arguably expounds on this when he says that you are to love the Lord your God with all of your heart, soul, mind, and strength (Matthew 22:37). In fact, Jesus says that this is the first and the greatest commandment. I have written elsewhere on how Jesus’ language harmonizes with Moses’ and I have also explored each one of these aspects of loving God in depth — for our purposes here, let us say that Jesus is commanding us that we are to love God with every aspect of our being, both earthly and spiritual and even with our material possessions.
What I want to explore here is not so much the detail of loving God with the totality of your being, but why it is important to do so. Why should you love God with your heart, soul, mind, and strength…and, why should you love him with all and not some of these aspects of your character? Why not just give some while holding part of it back for yourself? Surely, that is what most professing Christians do anyway, is it not?
Billy Graham was well-known for saying, “If you want to know a person’s priorities, give me five minutes with his checkbook.” I prefer to ask the question in terms of how someone spends their time. There is work, sleep, eating, commuting, etc… that are required parts of living in this western world, but out of the day, how much time do you spend in prayer in comparison to how much time you spend watching television or playing video games? How much time is spent in reading your Bible in comparison to personal pleasure reading? According to a New York Times article from a few years back, American adults average about 4-5 hours of television (or other forms of entertainment — YouTube, movies, etc…) per day. If that describes you, may I ask if you are genuinely loving God with all of your being — in this case, with all of your time? Or, are you holding back?
Truly, I am not arguing that all television or other “screen-time” is bad; the occasional game, movie, or television show is not a bad thing (of course, I suppose that depends on what you are watching too…). But, what I am saying is that your prayer and devotional time should vastly outweigh the time you commit to entertainment. And when I say “vastly,” I do mean vastly.
It seems to me that when I hear preachers talking about why we are to love God with all, much of what I hear has to do with the benefits of doing so. People say that you will be more “spiritually fulfilled” or that you will discover the “blessings of God in your life.” And while this may be the case, it should say that these are (at best) only the byproducts of being wholly committed to God.
The real reason that you and I are to love God with all of our heart, mind, soul, and strength is because God is worthy of your love and your devotion. There are many things in your life that vie for your attention and for your affection, and many of these things are beautiful and wonderful things, but they are not God. God is infinitely better. And while you will gain incalculable satisfaction from worshiping him because he is worthy, an even better way of looking at it is that worshipping him is the only right thing we can do in life.
Truly, I do understand, none of us will do this perfectly in our lives. Thanks be to God that our eternal salvation does not depend on meriting anything — that work was done by Christ — but ought we not strive for what is right and true when we know it to be so?
The fourth question in the Heidelberg Catechism adds to this that the Law of God commands us to love Him with all of our heart and soul and mind and strength. Why a command? The answer is simple. The purpose of the Law is to instruct us in how to live in a way that is right (righteous) and true. If it is the right thing to do to honor God with all of our existence, is it any surprise that the law of God requires that we do the same. And again, this is not about earning merit or making points with God. This is simply proper and what is expected not just of redeemed Christians, but of the creation itself. Psalm 117 instructs even the pagan nations to praise God because God has been faithful to his own people (something they cannot say about their pagan idols).
Christian Requirements
Requirements? Wait a minute, Pastor Win, I have heard you preach over and over that we are saved by grace through faith. In fact, not just that, isn’t that what Paul wrote in Ephesians 2:8? Indeed, that is both what I have regularly preached (and written) over the years, and more importantly, that is the consistent testimony of Scripture. So, back to the question, what are we talking about by requirements?
The answer is simple. We are indeed saved by grace through faith — the work of salvation has entirely been done for us by Jesus himself. Yet, God does expect that his people live in a way that is distinct and different than does the rest of the world. In Old Testament Israel, this was often expressed in the form of the food ways, rules on clothing, and the participation in various festivals.
As Christians, we recognize that Christ fulfilled the law for us, but we also wish to live in a way that is pleasing to our God and Savior. Thus, we again, follow various ways prescribed for us in the scriptures. This time, though, it is focused not so much on food or clothing, but on spiritual elements — we are to forgive as we have been forgiven (Matthew 6:14-15), we are to do unto others as we would have them do to us (Matthew 7:12), and we are to pursue the fruit of the Spirit in our lives while rejecting the immoral ways of the world (Galatians 5:16-26).
God expects us to be holy as he is holy (to strive in that direction, that is — 1 Peter 1:16) and to strive for righteousness (1 John 3:9-10). Indeed, we are to be all the more diligent to make our calling and election sure (2 Peter 1:10). Will there be people who go to heaven who make an ongoing shipwreck of their lives — indeed, that’s the nature of grace — but are we given an excuse to set the bar low? Never, how can we who died to sin still live in it (Romans 6:2)? We can have no assurance of faith if we do not live that faith out in good and righteous works (as God defines good works, not as society defines them) — indeed, faith without works is dead (James 2:17). Thus, when our Lord is asked, “What is the greatest commandment?”, he affirms that indeed God requires us to live not as we wish, but as He wishes.
5 Things You Need to Know about Going Deep
Back in High School, I was a competitive swimmer. No, I never broke any records, but was good enough to be on the team and consistent enough that the coach put me in relays and things like that. And so, during those years, I swam seemingly endless laps across the surface of the water of the swimming pool — so much so that often, when I got home from a late practice or meet, that I would fall asleep and dream about swimming more laps.
In college, though, I was introduced to something different by a friend of mine’s father who was a scuba instructor. One evening, while I was at the pool swimming laps, he took me to the side, strapped a tank on my back and taught me how to breathe through the regulator and let me loose. I had been certified with a snorkel and a mask before, so the principle was pretty easy, bu the contrast was profound.
Slowly, I descended to the bottom of the swimming pool in the area used for diving. I saw the other swimmers on the surface making laps and heard some of the commotion, but being 9 feet below them, underwater, it was strangely quiet and peaceful; I found myself largely sitting there, peacefully reflecting on life — contrasting the frantic pace of the busy “surface-swimmers” with the slower, more deliberate movements in the stillness of the deep.
It strikes me that life is reflected in that contrast. How often it is that we are so busy with the frantic pace of life that we are like those people swimming on the surface, completing lap after lap, exhausting themselves with labor, but never going any deeper than a few inches from the surface and how few people, take the time to slowly find the peace that comes with going deep into the waters of life.
It doesn’t matter what your calling in life happens to be, it is worth going deep and the satisfaction you will find in the deep waters will compensate for the “lack of laps” you complete on the surface.
1. While knowledge can be gained at the surface, wisdom is found in the depths. Education in the modern western world is largely about swimming laps. Like it or not, you almost cannot help it. Now, understand, my point is not to “bash the system,” though I do think the system has some serious flaws. My wife and I are both products of the system and she spent the majority of her teaching career in that system. And though I spent the majority of my teaching career in a private Christian school, it is still modeled on the same system (just with a Christian curriculum), so I lived it as well. This was the system that shaped both my college and my seminary education as well. There is so much to cover in a limited period of time — swimming laps is the only way to accomplish this.
Yet, if one is deliberate, one can make the time (at least occasionally) to go deep. For me, that meant guarding my Sundays from school responsibilities so that I could rest and read some things that were not required-reading (and read them at my own pace, meditating on them as I went). In college, I discovered this in debates that took place in the student lounge and in studying philosophy — not so much in the philosophy classroom as what took place when the philosophy professor opened his home so some of us could come and talk about ideas — where we were gathered out of a love for learning and ideas, which, after all, is what “philosophy” is all about anyway… And wisdom is not just knowing things, it is applying those things you know in life.
2. Going Deep takes time and patience. There is no doubt about that reality, the deeper you go, the more time you will spend going down rather than swimming laps. And so, there is a trade-off. If you work on an assembly line, the chances are, this won’t be valued. Sadly, at the Christian School where I served, this was only partly valued — in principle it was commended, but in practical application, we were kept so busy that we did not have time to do so. Even more sadly, this is often not appreciated in the church where all too often, people do not value the need for a pastor, for church leadership, and for others of influence in the church to think, reflect on what is being done, and to contemplate things deeply. All too often, if the pastor or those leading are not present for every church activity, people wonder what is wrong.
3. Not everyone likes going deep. Here’s the thing, when you are swimming laps, progress is easy to measure…lap one, lap two, lap three, etc… Going deep leaves things in a more undefined state. You don’t count laps when you are contemplating from the bottom of the pool. Yes, you can measure depth, but much of that is only done with respect to those who are swimming over top of you on the surface, but the reason you are swimming deep is not to count laps but to contemplate for a season. Scholars, scientists, and others who have mastered their field understand this — there comes a point where they focus more on growing in their understanding than on completing tasks. Tasks, of course, are still completed, but often for different reasons than the surface-swimmers are turning out laps. On the surface, tasks are completed to achieve goals, purposes, and ends which often are meant to enable more lap-swimming. In the deep, tasks are completed because the moment of epiphany is sought out. There is a difference and that difference makes people uncomfortable.
4. You occasionally need to surface. Here’s the thing; the oxygen tank only has so much air in it. Eventually you have to surface if only to gain a new tank. And, like with scuba diving in deeper contexts than a swimming pool, the ascent must be taken slowly as to not harm yourself (I have never had “the bends” or “decompression sickness,” but the way it has been described to me sounds like it can’t be any fun). Also, from the depths of the waters, things on the surface can become distorted if you stay down so long. This, I would argue, is why so many professors are so out of touch with reality — they live in the deep and rarely come up for air.
Working on an advanced degree is teaching me a lot about this. Every article that I read points me to another article or to a book that I need to read and the cycle seems endless. It is an enjoyable cycle for those who like being in the deep, but I have also been counseled that there comes a point when one is “deep enough” that one needs to come to the surface and start writing that dissertation. Otherwise it will never get written.
5. Like your vegetables, going deep is good for your soul even if you prefer swimming laps. Jesus told Martha that Mary had chosen what was better (Luke 10:42). That does not mean that the things Martha was doing were unimportant. It also did not mean that Mary was unwilling to help her sister after the teaching time was done. It simply meant that at the time and in that situation, Mary chose to go deep, listening to Jesus’ words and allowing the housework to wait. Laps would be swum later; it was good for her to go deep. If you are a Christian, the same wisdom applies, when it comes to Jesus, you need to go deep if you are going to grow wise. Again, this does not diminish the value of the Martha’s in the church (we need them), but even Martha needed to stop her laps and swim deeply on occasion.
Gratitude
Are you grateful for the things people have done for you and the blessings of common grace that God has instilled into your life? Be careful how you answer that question. Those of us in the west tend to take a lot for granted: running water that is safe to drink, flushing toilets, electricity in our homes, and adequate (if not abundant) food on our tables. Granted, I, like many Americans, know what it means to pinch pennies and what it means not to be able to pay all the bills, having to decide whether the phone bill gets paid or diapers bought. But most of us…the overwhelming majority of us in America, do not know true hunger and poverty. A brief trip to places in Africa or Central America will sear that reality into your mind. According to the United States Department of Agriculture, Americans throw away about 133 billion pounds of food annually (a trip to a local buffet restaurant will testify to this). Yet, apart from asking God’s blessings on our provision at meals, most of us just assume that food is and will continue to be abundant and so I wonder, are we truly grateful?
Perhaps it is useful to define some terms. What does it mean to be “grateful?” Very literally, coming from the Latin word, gratus, it means to be filled with gratitude. The Oxford American Dictionary defines it as expressing our thankfulness for a kindness done for us. A distinction, then, comes to the surface within this definition. While we may appreciate the things that we earn (our salary, etc…) things for which we are grateful are largely those things that we did not earn, but were graciously provided for us by others.
Again, on this most basic level, there is much for which we ought to be grateful in America. We have freedoms that have been purchased for us by the blood of others; we have opportunities if we are willing to work hard and apply ourselves at a trade or in a business. One can still “work their way up” in America and create a better life for their families. Opportunities for Education still abound in America as do the technological advances of that education. Again, in many parts of the world there are good educational opportunities for the wealthy, but in America there is a fundamental belief that education ought to be available to all. One need only apply himself or herself to acquire that education — that is the beauty of America’s Public Library system. People can complain about not having advantages that others have had and in many cases, that is entirely true. Yet, for the one who is willing to work hard and apply himself or herself, the disadvantages we may have had can be overcome. Motivation and hard work is the recipe for doing so.
If we transition, though, from earthly things to eternal things, as Christians we have much for which we must be grateful…most significantly for the grace of God that exhibited itself in the sending of Christ to die in our place as God’s own. Here, there is nothing which we can lay claim to having participated in — it is God’s work from beginning to end. And the only possible response is a gratefulness that changes the way we live and think toward He who saved us. Thus, Heidelberg Catechism, in its second question, says that the third thing that it is essential for us to understand is our gratitude…or more specifically, how God wants us to live out that gratitude toward him.
You see, our gratefulness is not simply just a warm feeling of affection in our heart toward God who saved us. It is that indeed, but it is also a matter of how we live. James reminds us that faith without works is dead (James 2:17). Truly, the works do not save us, but they testify to the salvation that has been worked in us. Further, God does not leave us to our own ends when it comes to showing him our gratefulness. In fact, He instructs us how He wants us to demonstrate our faithfulness. The third section of the Catechism, then, is designed as a matter of application…how do we show our thankfulness toward God?
The question remains, what of those who claim to be Christians but whose lives do not demonstrate their gratefulness? The answer is two-fold. First, all of us fall into sin at times and that sin demonstrates the fact that we are taking God’s grace for granted and are thus being ungrateful. Of this, we must repent and ask forgiveness of this. The second category are those who are truly ungrateful because they have not truly received the saving grace of God. They are unbelievers but they just don’t yet know it because God has kept their eyes blind and shut. To this group of people, we must say, “Repent and Believe.” If a deep-felt and lived-out gratitude for God is not your first response to His grace, then the question you must ask is ‘To which of these two groups do I belong?”
Don’t Waste Your Life
“Even if he should live a thousand years two times over, but goodness he has not seen, is it not to one place that every man goes?”
(Ecclesiastes 6:6)
No human being that has ever walked the face of the earth has ever made it to his thousandth birthday…none. Methuselah was the oldest recorded living man at 969 years with Adam “close” behind at 930 years, but no one hit 1000. And so, Solomon’s point is driven home — even if one were to live as long as Methuselah and then live that lifetime all over again, but has not enjoyed goodness which comes from God and a proper understanding of the works of our hands, his life was not worth living. He will go to the same spot as that stillborn baby.
There are two ways to apply this. The first would be to highlight the hyperbole that Solomon is making and illustrate the fact that no matter how many good works you do, no matter how many children you father (or mother), and no matter how much wealth you accumulate, you return naked to the grave and your corpse will return to dust. You cannot merit God’s favor, even if you had two-thousand years to do so (or, as Abraham ibn Ezra, the medieval Jewish commentator renders it… a thousand times a thousand years). Yet, this idea we have previously explored as we have worked through Solomon’s text, so we will leave this one as it stands.
The second way to apply this is to look at the text in its more literal application. Though no human being has ever lived 1,000 (let alone 2,000) years on the earth, we must remember that humans are immortal. Thus, in a real sense, one can talk about those who have “lived” (in the broadest sense of the term) for thousands of years. When one dies, his spirit goes either into the presence of God or the presence of Satan based and this anticipates a resurrection to life and a resurrection to death that will take place at the second-coming of our Lord and Savior, Jesus Christ. The believers will be resurrected to glorified bodies and the blessedness of life-eternal in God’s perfect presence. Unbelievers will be resurrected to bodies of death that will be able to sustain the eternal torments of Hell — always dying but never eternally dead or annihilated.
And, in this latter case, we can talk confidently of those who dwell for ages, even millennia but who experience no goodness. And Solomon’s words echo back to us that this too is not worth living…it is a waste from the perspective of the one living that life. Truly, in God’s economy, there is no such thing as a truly wasted life, for even the wicked who will be under the wrath of God are so punished as a demonstration of God’s power (Romans 9:22-23).
John Piper wrote a book a few years back, entitled: Don’t Waste Your Life. Solomon’s response to this idea would be to say to us that if we live our lives devoid of the goodness of God, then our life is truly amongst the things we have wasted.
Grace that Transforms
The word “Grace” shows up over 100 times in our English Bibles (and somewhat more frequently in our Greek and Hebrew Bibles). In the Hebrew Old Testamant, this is largely translated from the words חָנַן (hanan) and in the Greek New Testament, from the word χάρις (charis). In each case, the emphasis that is being placed on the word is of an unearned favor or affection being extended into the life of an individual or to a group of individuals. It is a kindness given that is unmerited and it is designed to produce both goodwill and a sense of gratitude in the life of the recipient. Hebrew literature and commentary understands this idea of grace to be an outworking of God’s חֶסֶד (chesed) — his covenantal faithfulness to his chosen people, a notion consistent with the New Testament principle that his grace is an outworking of his ἀγάπη (agape) love toward his elect.
As protestants, typically the aspect of grace that we appeal to the most is that of it being entirely God’s free gift to us. We did nothing to earn it and there is nothing in us that would or could merit it. God simply elected to show it to a body of people he chose in Christ before the foundation of the earth (Ephesians 1:4). Grace begins with God and ends with God and God constitutes all of the in-betweens. If we want to break it down even further, along philosophical lines, God’s Decree of Election is the Formal Cause, Christ’s work of Redemption is the Efficient Cause, and the Glory of God is the Final Cause. Man is the vicarious beneficiary of God’s grace.
What we often do not focus much upon is the effect of grace upon those who receive it. When my son was a small boy, I decided to teach him a little bit about the nature of grace. So, one day, after doing something worthy of discipline (I no longer remember the specifics of his particular sin), I sat him down as usual, and told him what penalty he deserved (in our home, punishment at that age usually meant 1,2,or 3 spanks). But then I spent some time talking about grace and did not spank him (though he deserved it). At first, it seemed to make an impact on him and he was genuinely grateful not to be spanked. Yet, the next time he did something wrong, his immediate response was to cry out to me, “Grace, Daddy, I want grace!”
On one level, a lesson was learned. At the same time, I wonder how many professing Christians have that same mindset as my young son did and see grace more as license to sin than as an infinitely gracious gift that has been bestowed upon them. Paul the Apostle raises the rhetorical question in Romans 6:1 as to whether we should sin even more so that God’s grace will abound in us. His answer in the following verse is crystal clear: “May it never be said!” He goes on to say that if we have died to sin in Christ, how can we still intentionally continue living within it? In other words, the grace of God should change the way we think and live in this fallen world.
I have said above that if one does not have a high view of the wretched nature of sin, they will not have a high view of grace. And, if we do not have a high view of grace, we will not live a life of faith and thanksgiving — we will not exhibit gratitude in our lives. Heidelberg Catechism, Question 2 reminds us very clearly that if we are going to live and die in the comfort of faith’s assurance, we must understand our guilt, God’s grace, and how to live a life of gratitude. Remember, it is this grace, when really received, that produces our gratitude — or, to use the philosophical categories above, it is God’s grace that is the Efficient Cause of our Gratitude. Guilt, Grace, and Gratitude; if you break one link, the others lose their meaning and purpose.
It’s Not Just a Problem with Kids…
At this stage in my life, I have been in full-time ministry for a little over 12 years and for a decade before that, I served the church in the context of preaching pulpit supply. Over that time, I have filled a lot of pulpits, preached more than a thousand sermons, have taught more Bible studies than I can shake a stick at, and have given oodles of announcements. And, I am still relatively young.
What strikes me is how rarely people pay close attention to what is said. I can’t tell you how often I hear adults saying, “What? I didn’t know that such and such was happening! You should have let us know.” And then I stand there thinking, “Hmmm… it has been in the church newsletter, announced in several bulletins, has been verbally announced during our announcements time at the beginning of the service, and has even been mentioned from the pulpit…What more do you want, a personalized invitation?” And yeah, I have gone and done that too. More often than I would like to admit, things go in one ear and out the other, and it is not simply matters of announcements, but often it is Biblical truth as well.
As a parent and as a former High School teacher, I have often lamented about kids daydreaming instead of paying attention. But, when you are an adult, you are supposed to put away those childish ways, aren’t you? Think about it, if your boss at work had to give you a personalized invitation any time he wanted you to do something, you would soon find yourself seeking new employment with a not-so-good job reference to follow you around. If after 20 years…heck, if after 2 weeks at a new job, if you had not gained some proficiency at what you are doing, then people would be asking questions about your future at the firm. There is an expectation in the business world that the longer you work in a given job or trade, the more proficient you will become. That’s the world around us; but why not the church as well?
While I can perhaps give the youth a little leeway, you adults should know better. You know that the only way to learn is to listen carefully, take notes of things you want to go back to, and then ask good questions when there are things you don’t understand. But, what percentage of a church does this describe? I estimate that in the last 22 years, I have filled the pulpits of about three dozen churches, and as I think back, only two of those churches come to mind as places where more than 10% of people took notes during the sermons. Interesting…telling…and if you look at the state of the church in America today, well, it is no wonder.
Why do I give the youth a little more leeway? Well, if they are not being given good examples by the adults around them, what do you expect they will do? Very few will take the initiative to learn if they do not see it modeled and valued by their parents…more importantly, if it is not taught to them by their parents. And, of course, this does not just apply in church, but it applies to personal devotions and Bible study at home and applying the truths of God into our lives. And, while our jobs may depend on how closely we listen to our earthly bosses; your growth in faith depends on how closely you listen to and understand the Word of Christ, your eternal King. How much more weighty the latter is than the former.
So, folks, it’s not just kids who often don’t pay attention in church services; its adults. It’s not just a kids’ problem, its a sinful-people problem that we need to put to death. The good news is that the solution is the same no matter how young or old you are: pay close attention and take good notes. Over the years, I have often been accused of “preaching over people’s heads.” The wonderful thing that I have found is that those who start paying close attention and taking notes always come back to me and say, “I understand so much more of what you are talking about now that I am doing this.”
One more thing… Peter writes that gaining knowledge is part of our sanctification process (2 Peter 1:5), so as we learn, we grow more and more into the character of Christ. So, why wouldn’t we apply ourselves even more greatly to learning the deep things of God than the fleeting things of this earth? Sanctification is a good and desirable thing…isn’t it?
Solomon on Income Inequality
“Also, every man to whom God has given wealth and affluence and the opportunity to eat from them and to take his portion and to rejoice in his anxieties — this is his gift from God.”
(Ecclesiastes 5:18 {5:19 in English Bibles})
It seems to me that people today are talking a lot about what they call “income inequality.” What they mean by that statement varies from person to person, but in the broadest sense, it simply means that some people have more money than others. And, were this a simple observation, it would not get a lot of press or excitement. Where it gets press and excitement is that there are some who think that they can change the scales, as it were, and take money from some to give it to others as a way of leveling the playing field. Of course, when the government mandates this, that is a form of socialism and socialism, as a political and economic movement, has been one of the most oppressive and murderous movements in the history of mankind (and normally creates an even greater distance between the “haves” and the have-nots” as it eliminates the middle class).
Yet, that goes beyond our purpose as we look at this verse. Here, if you wish to view Solomon’s perspective on Income Inequality, we find it right here. Some will be poor and work hard for the bread they eat and others will be successful. This, Solomon says, is God’s doing — it is our portion in life, so enjoy what God has provided and give him thanks for it. With both wealth and poverty come advantages and challenges; make the most of them and glorify God in them. Don’t try and use power to steal from those who have more — theft is a sin as is covetousness.
So, while some in our society will always rail against the wealthy, as Christians, let us hear the wisdom of Solomon and not be tempted into sin and evil. And, one of the glorious things about the American society is that for those who are willing to work hard and to sacrifice, there are always opportunities to work your way up from one economic class to another. In addition, when the free-market system in America is working the way it is supposed to do, then those who are lazy, corrupt, or who seek to manipulate the system always have the opportunity to lose everything, falling from one economic class to a lower one. That too may be our lot. Use it to the glory of God.
The Necessity of Guilt
Guilt is a funny thing. Even when we know that we are guilty, we don’t like to admit to it. As children, we try and pass off the blame on our younger siblings…or maybe onto the dog. As we grow older we get a little more sophisticated and direct the blame at those who are not present in the home; hence, they cannot defend themselves. How many times have you said, “What officer, I didn’t know that I was speeding,” or “But I thought I did come to a complete stop at that sign”? As a pastor, I do a fair amount of counseling and it always fascinates me how two different people can describe the same event and in each case, make the other person look like the guilty party.
We don’t like guilt nor do we like the feeling that goes along with being guilty of some great crime or error. And so, many people flee from places and contexts where they will be made to feel guilty of wrong-doing. Even many churches are catering to this perceived need and are only preaching the loving-kindness of God and not the wrath and punishment of sin. Yet, the Heidelberg Catechism says that our guilt is one of the things that we must know in life — it is an essential thing in the life of the Christian. Why is that?
The answer lies in an essential truth: if you do not come face to face with your sin and the vile and wretched state of your soul, you will never understand the grace of God in salvation. Or, to word it another way, the more you understand your guilt as you stand before God, the more you will appreciate the grace found in Christ’s work. In many ways, Christian faith starts with the old Greek maxim: γνῶθι σεαuτόν (gnothi seauton) — “know thyself.” Until you know yourself, you will not feel guilty regarding your sin and until you feel guilty over it, you will not repent and until you repent, you will never know the grace of God.
Some modern critics of the contemporary mega-church movement call the messages at such services “therapeutic, moralistic, deism.” But, if you refuse to deal with sin and the guilt of sin, just making people feel good about themselves — get a spiritual “recharge” for the week to come — then what more do you expect? Truly, the life-changing Gospel is meaningless in contexts such as these — how could it be? The Gospel begins with an acknowledgment of the greatness of God and the wretchedness of our human condition — they are being taught that God likes them just the way they are. Until you are crushed under the weight of sin, you will not understand your desperate need for grace and the greatness of the one who purchased it.
So no, guilt feels terrible, but it is a good gift of God that is designed to drive us to Christ in a spirit of brokenness and repentance. And that is a good thing…more than that, it is a necessary thing.
“For the sake of your name, Yahweh, forgive my iniquity, for it is great. Who is this man who is fearful of Yahweh? He will teach him in the way he chooses. His soul shall lodge in goodness and his seed shall possess the earth. The counsel of Yahweh is for those who fear him and his covenant he makes known to them. My eyes are continually on Yahweh for he will pull my feet from the net.”
(Psalm 25:11-15)
Satisfaction in Your Work is a Good Gift
“Behold, I saw that which is good and which is beautiful — it is to eat and to drink and to see the goodness of all his anxiety for which he works hard under the sun for the number of days of his life which God has given him — for it is his portion.”
(Ecclesiastes 5:17 {5:18 in English Bibles})
In the west, fewer and fewer professions demand genuine tradesmen. Manufacturing is highly automated or is done through repetitive activities on an assembly line. Much of the construction that is done consists of tract housing and even in my former trade of carpet installing, so much of that is basic covering a floor with the carpet being “flat and fuzzy side up” and not a lot of fancy borders or inset designs. Custom craftsmanship requires time and skill but sadly most people either cannot afford or do not wish to pay for skilled craftsmanship.
Currently our church is having its stained glass windows redone — they are 90 years old and the lead is breaking down — here is an instance where all the craftsmanship is done by hand as they must custom remake every piece of lead which mounts the colored glass in place — none of which are regular and none of which can be automated. It is taking a bit longer than we expected going into the project, but at the same time, we can see the pride in craftsmanship taken by those involved in the process.
There is a sense of satisfaction that comes from a completed job that has been done well — when you have crafted something with your own hands which is distinct from all other things. And this is an experience that much of our society does not relate to…sadly, in many cases, jobs never seem to come to an end, but just continue on week after week, month after month, and year after year — and then we wonder why people are anxious to retire and don’t feel like there is a lot of meaning in their labors.
Solomon has addressed this before and will come back to this theme again, but his simple answer is that since we do not know how many days our God has given us in this world — take satisfaction in the things you accomplish and in the provision that you earn from those labors. In the end, that will bring joy to your life; it is your portion in life — make the most of it.
Willing and Ready to Live for Jesus
The first question of the Heidelberg Catechism closes with the affirmation that because Christ has done all this for me, this reality “makes me genuinely willing and ready to live for Him from this time onward.” And indeed, this principle guides the rest of the catechism. It is the guiding principle for the catechism so much so, that if you do not or cannot affirm this very principle, the rest of the catechism is little more than moralistic instruction.
The bottom line is that the most basic desire of a genuine Christian is to please God (2 Corinthians 5:9). True, there are times when we stumble into sin and disobedience, but at the very heart of repentance is the recognition that our actions have displeased our God and Savior and a desire to correct said behavior as we live from that point forward. This seeking to please God does nothing in the way of earning salvation — that has been bought for us entirely and fully by Christ Jesus (Ephesians 2:8-9) — but indeed, it is the expression of our gratitude for what Christ has done (Colossians 2:6-7) and out of a desire to live by faith (Galatians 2:20) so that we might please our God (Hebrews 11:6).
And that sounds all fine and great. But, how many confessing Christians seek to do this? Certainly, the last half of the catechism is designed to guide us in how we do it, but what is our intent? You see, living a life to please God is not something that just happens once you become a believer…it is something you must work at and it is something that you must do in an intentional way. So, let alone the nuts and bolts of how — are you genuinely willing and ready to live for Christ from this point forward? Are you willing to live for Christ no matter the cost? Are you willing to live for Christ no matter where God will take you? It can be certain that if you genuinely live like you are not your own but belong body and soul to your Lord Jesus Christ that he will stretch you and take you places you would never have dreamed of going otherwise.
My concern is for those who say that they are willing and ready to live for Jesus but make no effort to do so. They are indeed, much like that rich young ruler who came to Jesus and asked, “What must I do?” but was sent home unhappy because the thing that Christ demanded was the one thing he was unwilling to do. It is that way with many in the church, the real question at the moment is whether it will be that way with you? Are you ready and willing to live for Him? And if so, what does that look like in your life?
Assurance
Perhaps my experience is different than everyone else’s. Perhaps the thing that my heart longs for more deeply than anything else is utterly unique to me. Perhaps my need for a sense of belonging that transcends my ability to “stay in the club,” is an utterly singular desire. But, perhaps I’m not alone. And perhaps, while we express it in different ways and we seek it in different places, that sense of belonging is something that, deep down, we all desperately need.
Some people find that sense of belonging within their families, and my own family is no exception…the Groseclose’s are warm and loving and welcoming to all sorts of characters. Growing up, my parents’ home was always one of the places that friends congregated and whoever happened to be around at 6:00 was always welcome to stay for supper. My extended family is also a warm and happy bunch of folks who will go out of their way to make you feel like family…even if you are not nor ever will be. It’s a good place to find belonging, but I am the consummate loner in that sense and have spent much of my life looking for belonging outside of this body.
Some people find belonging amongst their friends. And, as far as friends go, I have had some of the best. The group of guys that I grew up with used to define friendship as someone with whom you could trust your car, your credit card, and your girlfriend. And with them, I could and did. And, during my awkward and downright strange years, they just rolled with the punches and pursued me even when I wasn’t pursuing them. But, in most of those cases, the heart of our relationship centered around things we did together and over time, most of us have drifted in different directions.
Others perhaps find their sense of belonging in a job or amongst co-workers. I have been blessed to taste a little of that, but I have also bounced between jobs so much over the years that I have never really been in one place long enough to grow roots that deep — though it certainly appeals to me. A story is told of the relationship that Johnny Carson, Ed McMahon, and Doc Severinsen had not only while working together on the “Tonight Show” but off-stage and after they retired and moved on. They had worked together so long that their lives and families had become intertwined. A love had been built that transcended their common working relationship. I do think that sense of belonging would be wonderful, but so far, I have not stayed put long enough for that to develop (though perhaps, in God’s providence, I would like to see that change).
In the end, though, all of these connections that bring people a sense of belonging pass away with time. We live and we die and many of these connections do not and cannot transcend death. Perhaps that sense of belonging that I sought for so long can never be found in these temporal relationships. Perhaps that sense of belonging can only be found in one place: God himself.
In Biblical terms, that idea of belonging is typically referred to as an “Assurance of Salvation.” In other words, it is the assurance — the absolute conviction — that I find my belonging in Christ himself and, as it relies on Christ’s work and call, and not on me, that it can never be lost either on this side of eternity or on the other. It is truly a permanent and assured belonging in the courts of God that cannot be lost, stolen, or even given away.
The Heidelberg Catechism words this idea this way: “For that reason, he assures me of eternal life by His Holy Spirit.” The Apostle Paul writes to the Christians in Rome:
“The Spirit himself confirms in our spirit that we are children of God. And if children, then also heirs — even heirs of God and sharing an inheritance with Christ, if it is true that we suffer together in order that we may be glorified together.”
(Romans 8:16-17)
The promise to believers is two-fold. First, if we are Christians we find our assurance coming from the Holy Spirit. This does not come from our works, our church membership, our genealogy, etc… it comes directly from God himself. Second, if we have this assurance, then we are not simply children of God, but as children we are heirs of the Kingdom. Yes, we will suffer together (think the way the church should engage alongside of one another) and we will face challenges, but there is a promise that we will be glorified together, in this case, at the second-coming of our Lord. And, as God is Truth and as God is unchanging, this testimony from God the Holy Spirit is one that cannot be lost or forfeited. To suggest otherwise would make God a liar and that is a dangerous accusation.
And so, we can be assured. That need for belonging can be found not merely in temporal things, but eternal things. And for me, perhaps much of my struggle with finding that sense of belonging in family, friends, and work was brought about by my desire to flee from God — something I did for many years, that is until God, like a master-fisherman, permanently set his hook in my lip, regenerated my sinful soul, and brought me to my knees in faith and repentance. And so, though my connection to earthly belonging has grown weaker over the years, the assurance that I have of my belonging in eternal things has grown deeper and more profound. And, this is the promise that God gives to every born-again believer in Jesus Christ.
No Farms – No Food
“There is profit in the land in all things; he who is king serves the field.”
(Ecclesiastes 5:8 {5:9 in English Bibles})
I have a bumper-sticker that I keep on the back of my truck that reads: “No Farms — No Food.” And indeed, therein lies the interpretation of this verse. Everyone is indebted to the ones who work the land. Without the farm, we have very little we can put on our table and without food on the table, even the king will wither and die. In some of the Science-Fiction shows they depict man eating things that are little more than a processed tablet, but how appealing is that? Food is more than medicine for the body, but it is a tool that blesses fellowship as it brings people together around a table to partake of it.
So, here is the check and balance that we mentioned in the previous passage — there are overseers of the overseers, etc… yet, the king is indebted to the land (and to those who work the land) for his own survival. So here is meant to be one more motivation to ensure that justice is done to those who labor in the fields and on the farms.
One of the often neglected parts of the American Dream is the idea that we can own our own land. When we own our land, not only do we have space to build a home, but we have something of real value on which we can also produce things to sustain our family and to trade with others. The family farms that dot the landscape of our nation is a testimony to this reality, but even those with smaller parcels of land can establish gardens or small family businesses on that land they own. Many people that I have known in the deep south have plots of land simply covered by evergreen trees, which they periodically log to sell the lumber.
It is getting more and more difficult to make a sustainable living from the land in our culture today. When you join that with high taxes and regulation, the benefits of the American dream are diminishing and getting harder to attain. One day, they may sadly be out of reach even to the hardest working and most industrious citizen. Then, America as our forefathers knew it will cease to be. It will be a tragic day.
In our technical society, people often look down on the farmer. It is hard work and it is not glamorous work either. Yet, it is essential work. If you doubt that, the next time you sit down to a meal, ask yourself, “Where did this food come from?” In most every case, you will be forced to conclude that it came from a farm. Even the king is indebted to the land.
The Church is not a Circus
Okay, I need to confess something up front…I never much cared for the circus as a kid. It just wasn’t my schtick. Sorry. And if you are a lover of the circus, more power to you, though it seems that there are fewer and fewer traveling circuses going around. But, never mind you that…if you are desperate for the circus to come around, there are plenty of churches that are trying to fill the bill and put on the “greatest show on earth” all for your viewing enjoyment.
Am I being sarcastic? Yes. And then, in a sense, no. Churches, especially the big ones, do some pretty loony things to get people to come in the door. For example, over the years, I have seen stories where the staff dressed up as professional wrestlers and ran around, well, doing what those folks do. I have read accounts where churches have hired designers from Disney to create interactive kids’ spaces and programs. Many use sound and lights and pyrotechnics and I have witnessed churches bringing in strong-men to “bend bars for Jesus.” Shall we mention the old, let’s throw a pie in the face of the preacher to increase attendance model? Gimmicks.
And, while all of these are extremes, sometime the residual effect is that people in our congregations want to grasp a little of that excitement. For example, while I have no objection to contemporary hymnody and “praise songs” being used in church (at least those that are scripturally sound), I do have a problem with the “praise team” putting on a rock-n-roll concert as part of the service. In doing so, they draw attention to themselves and not toward Christ. The same can be said for the “cool” pastors who give a basic moralistic, feel-good message that is theologically and exegetically shallow. We worship an infinite God who has revealed himself in his word, shall we not expect that word to go deeper than we ever imagined? If we are mature, do we really need the pastor to hold our hand on personal application? Would it not be better for him to focus on digging out new treasures from the depths of this Word that help us appreciate the character of our God even more?
And that gets me to my point. What do you come to worship expecting it to be? If you expect entertainment, you are in the wrong place. True, there ought to be much about worship that should be enjoyable to you, but you are there to draw near to God by carefully attending to His word. The sermon should not tickle your ears, but should instruct you on the character of God and exhort you to repent of your sins and live in a way that honors that character. My grandfather (a Methodist minister) used to say, “If you have not stepped on toes in the sermon you have not preached.” There is great truth to that. Entertainment tends to leave you as you are — just perhaps more at ease from the stresses of life. The worship of God’s people is designed to be a tool to conform you into the image of Christ.
Yet, I look at the landscape of the “church” around us and I scratch my head. Exhortation and instruction seem to be only secondary and occasional byproducts of their approach. I see those praise bands practicing for hours to get their “set” down pat. I know of many pastors who practice their sermons with an audience repeatedly during the week to make it come across just so when it is delivered. In fact, many of them purchase sermon outlines that are pre-prepared. All they have to do is to personalize them and adapt them to their context — their job then largely is that of an actor performing a role and not as the shepherd-teacher of Christ’s church. Of course, many of these places have long ceased trying to be Christ’s church in anything but name and have imbibed of health-wealth and word-faith heresies to tickle those itching ears.
Pastors, you are teachers and exhorters, not performers. We need to be prepared but not polished. And we need to do our grunt-work in the Text of God’s word. It needs to work on us and get into our souls before we can ever expect that it will get into the souls of our people. Musicians, like the pastor, be prepared for what it is that you will play on Sunday morning; you are leading God’s people in worship. That said, it is not a performance and errors will be forgiven by Christians who have any sort of spiritual maturity.
And folks in the pews — parishioners as some denominations would refer to you — do not sit passively expecting to be entertained. You are not there to be entertained. You are there to actively engage in the worship of the King of the Universe, Jesus Christ. That does not mean that you need to put on a show…in fact, just the opposite. But it does mean you must participate. You must sing with the people of God — do not just stand there reading the words out of the hymnal and praying that the hymn is done soon — and do not bawl over the people around you as to draw attention to yourself. Sing with the people of God in their worship.
In times of corporate prayer, pray with the one leading the prayer. Ask yourself, “Do I really agree with the petitions of this prayer and if I don’t, in what ought I repent?” In times when the scripture is being read, ask yourself, “Do I understand what has been read and what can I learn about God and my relationship to him, from these words?” And when the sermon is being preached, pay careful attention. If you tend to get lost, take notes and think of questions that you might ask the pastor afterwards. And, before you come to worship, read over the passage your pastor will be preaching from, pray for him (and you), and again, formulate questions that you would like to have answers to from the passage — there is a good chance that he will address many if not most of these things…listen for them. And if he does not answer all of your questions, ask him afterwards, he will find it a thrill and a joy to engage in this kind of dialogue.
Oh, and if I have a pet peeve, it can be found in one of two complaints…either: “I am not being fed in worship” or “everything the pastor says goes over my head.” First of all, it is only the small children at the table that need to be fed; older children and adults feed themselves — Christians should strive to do that when the table has been set in the pastor’s sermon. Second of all, while that is typically meant as a complaint against the pastor, it speaks far more about the character of the one who is complaining…clearly they have not prepared themselves for worship nor have they actively engaged in worship during the service. In other words, those who say such things have imbibed some bad ideas about what worship is to be somewhere along the lines and unless they are open to correction, we will see them drift toward those who will tickle their ears instead of convicting their hearts. Sad.
All Things Work Together for My Salvation
Not only is the Christian not to worry, we are also called to be confident. Confident in what? Confident in our God. Confident in the promises of our God. Confident in the assurance that God will bring about, for us, that which he promised to bring about for us. And confident that no matter what woes and trials may assail me in this sad, fallen world, God’s plans are never foiled or frustrated. But His will is done for His glory. Thus, the Apostle Paul can confidently say:
“ For we know that for those who love God, all things collaborate for good — for those who are called for this purpose; because the ones whom he foreknew he also predestined to be conformed to the image of his Son so that he might be firstborn amongst many brothers. And the ones he predestined, he also called; and the ones he called, he also justified; and the ones he justified, he also glorified. What then shall we say of this? If God is for us, who can be against us? Indeed, he who did not spare his own Son, but delivered him over for us, how will he not also freely give us all things when associated with him? Who shall accuse God’s elect? It is God who justifies. Who can pronounce a sentence? Christ Jesus, the one who died — but more, was lifted up — is at the right hand of God and also intercedes for us! Who will separate us from the love of Christ? Tribulation or distress or persecution or famine or dire straits or nakedness or sword? Just as it has been written: “for the sake of you, we are being put to death all day long; we are counted as sheep of the slaughter.” Rather, in all these things we are victorious through the one who has loved us. For I have been persuaded that neither death nor life, angels nor powers, neither that which has been nor that which will be, neither powers nor heights, neither depths nor any other creature is able to separate us from the love of God in Christ Jesus our Lord.”
(Romans 8:28-39)
What justifies this level of confidence? This confidence comes from nothing within us. This confidence comes from the fact that our salvation has nothing to do with us — not our works, not our will, not our decisions. It totally and utterly is a work of God in our lives for his glory. If we could lay any claim on our salvation, two great disasters would befall us. First, we would grow proud and boast in our works or in our decisions. Second, we would fall from salvation. For if some of our salvation fell into our hands and was our responsibility, none of us would be saved for what a wretched lot we are when it comes to resisting temptation and sin.
So, be confident that he who has called you will never allow you to slip from between his fingers. And live a life of gratitude toward God in that confidence. Will that make everything go smoothly and eliminate trials and temptations from your life? Certainly not! Did not our Lord go to heaven through the pathway of the cross? Did he not also call us to take up our crosses daily to follow him? Shall we expect that God would treat us any differently than was suitable for his only-begotten Son? No, Christian, suffering and trial is the means by which God chooses to refine and discipline those he loves. If we are to be conformed into the image of Christ, then such is the path we must confidently walk.
“What, Me Worry?”
I’m a kid of the MAD Magazine era, where their mascot, Alfred E. Newman, was famous for saying this line… “What, me worry?” Of course, in many cases, it was the punchline of the joke and it conveyed the he ought to have been worrying about the state of affairs around him. That, of course, was the sarcastic humor of the magazine that appealed to me during my pre-teen and early teenage years.
Sarcastic humor aside, the statement about not worrying has stuck with me over the years and is frankly quite Biblical for the Christian. Jesus says that we are not to be anxious because our Father in Heaven knows our needs and will provide them…instead of expending energy worrying about this, that, or the other thing, we should pursue building Christ’s kingdom with all our strength. God will make provision for us (Luke 12:22-24).
The implication here is that the only ones who really have a license to worry are unbelievers. These pagans bow down to gods that cannot answer prayers and cannot provide for their needs…they are deaf and dumb and motionless, the creation of the hands of men (Psalm 115:4-8).
The question that the Christian really needs to ask is, just how extensive God’s design is for his people. Is God in control of the big things that happen but leaves the small things in our own hands or does God sovereignly ordain all things that come to pass, both great and small. To this, Jesus takes one of the most insignificant things that can be mentioned and instructs his disciples that God cares for us so greatly that he even has numbered the hairs on our head (Matthew 10:30; Luke 12:7) and he goes as far as to assure the disciples that during times of persecution, not a hair on their head will perish apart from God’s design (Luke 21:18) — a promise that the Apostle Paul even extends to those on the ship with him prior to their shipwreck on Malta (Acts 27:34).
One of my professors in seminary used to say that not one hair fell from his head “without the parachute of providence,” and indeed, this is the idea that the Bible communicates to us. The Heidelberg Catechism words it this way: “He also preserves me in such a way that not a hair can fall from my head without the will of my Father in heaven…” In other words, if we take our Bible’s seriously, recognizing that we are in our Father’s divine hand, then ought we not say, with Alfred E. Newman, “What, me worry?” Our God not only ordains the end, but the means by which he brings about the end…and in that wonderful truth there is great hope because I, in my fallenness, will not confound the plans that God has for me…instead, God ordains and uses even my own sin and foibles to bring about his will and to conform me into the image of his Son. In a world where assurances are often fleeting, this is one iron-clad promise in which we can truly rest and hope.
The Tyranny of the Devil
“Be self-controlled. Be Alert. Your enemy the devil goes about roaring, seeking one to devour. Oppose him firm in the faith, knowing that these things are being endured throughout the world by your brothers.”
(1 Peter 5:8-9)
“And the dragon became angry about the woman and departed to make war with her remaining offspring — those who keep the commands of God and who have the witness of Jesus.”
(Revelation 12:17)
As a Christian in this fallen world, life can be hard. We know the promise that Jesus has overcome the world (John 16:33) and thus, in Him, we also have overcome the world by faith (1 John 5:4). We know that the world will hate us (1 John 3:13) and that we are engaged in a war with the powers and principalities of evil in the world around us (Ephesians 6:12). Yet, that does not lessen the reality that life can be really hard — choices of doing the right or the wrong thing, times of grieving in the presence of death, persecution and mocking for the faith that we have, life is not easy.
Perhaps that is why we most need to be reminded that, as Christians, not only has Jesus’ blood paid the penalty to satisfy the Law of God, but his blood has also broken us from the power of the Devil. Yes, the Devil is still a tyrant. And yes, the Devil is still an accuser. And yes, too, the Devil still seeks to prowl and destroy and can make our lives miserable. Yet, the Devil has no eternal power over us and can do nothing to us apart from the permission of God, which means the Devil is often God’s tool to refine the Christian in faith.
But why does the Heidelberg Catechism speak of Jesus’ blood as that which breaks the power and tyranny of the Devil? The author of Hebrews puts it this way:
“Therefore, because the children share in the blood and flesh, he also similarly partook of it in order that through death he should exhaust him who holds the power of death, that is the devil.”
(Hebrews 2:14)
Peter similarly writes:
“And if you call upon him as Father, who is an impartial judge over the deeds of all, live in fear during your time as an alien, knowing that not with the perishable silver or gold you were ransomed from your vain lifestyle inherited from your ancestors, but with the precious blood of Christ — like a lamb without blemish and without defect.”
(1 Peter 1:17-19)
Do you see what these texts are saying? The power that the Accuser had over us was that we stood guilty before the Law of God. Yet, with the death of Christ on the cross, he removes our guilt, taking it upon himself — Jesus being the substitute to fully satisfy the Law of God for all of God’s elect. And if Jesus has done this, then the power the devil has over us is exhausted — completely and thoroughly. There is no nuance of the Law that Jesus did not satisfy and thus the Devil is without power.
And, for those who go through trials in this life where it seems as if the Devil is perpetually pouncing, this is good and encouraging news. Sadly, there are many who would rob the Christian of this assurance. They would argue that the death of Christ only creates a potentiality not an actuality. In other words, they say that Jesus’ death makes it possible for a person to be released from the Devil’s grasp, but there remains in the hands of the individual believer an action that must be taken to turn this potential into something that is realized. In most cases, that action is a choice that the person must make to ask for this release.
You might say, but what inmate in prison would not ask for release from their bondage? The reality is that many prisoners do not. They have become accustomed to their cells, they are afraid of what release might entail for them, the comfort of their wicked ways shines brighter to them than the moral obedience required in society. Further, in the kind of prison that unbelievers are in, from the point they enter the world, is such a kind as those in prison do not realize that they are in prison. They are bound and they know no different. And so, if they do not know they are enslaved, how is it possible to ask for release? Further, if they believe they are free agents, how will they believe those who will tell them otherwise? No, they must be given ears to hear that will register and understand their predicament and new ears, just like new life, must come from God, not man.
In addition, the presumption that man must ask for release implies that there is some small nuance of the Law that Jesus’ blood did not satisfy. And if one suggests that Jesus’ blood does not satisfy even the smallest bit of the Law, does that not contradict what Jesus said when he claimed to come to fulfill the Law (Matthew 5:17)? I do not think that even those who claim you must ask for Jesus’ fulfilled work would be so bold as to suggest that Jesus’ death is lacking, but that is the implication of their view.
Think of it in this way. If someone commits a crime and is sent to prison for a five-year sentence. At the end of his (or her) designated time, that person is set free. Not only does that person not have to ask to be set free, but were that person to ask to remain in prison for another 3-5 years, his request would be flatly denied — the demands of the law have been satisfied, it would be unjust to keep you in prison for a crime that is no longer held against you. And, if such is the case with earthly prisons, how much more so when it comes to eternity?
No, if one suggests that a small portion of the Law has not been satisfied (namely the request to make it your own), then the Devil still has leverage in your life. Perhaps you did not ask in the right way. Perhaps you need to ask more frequently than you have done so. Perhaps the asking did not “take,” could it be that since you still struggle with sins that you were mistaken in your asking? Do you see how easily the Devil can exploit this gap? If a weed gets its roots set in even the smallest crack in your concrete walkway, it will grow and expand that crack — it will even break the concrete to pieces if left unchecked long enough. And this idea of “decision theology” leaves open no mere crack, but a chasm large enough to bring doubt through.
No, loved ones, the Bible is quite clear that Jesus’ work is sufficient to save and there is nothing we can add to it and nothing we can take from it. That means the Law has been fully and absolutely fulfilled by Jesus for God’s elect. God then applies that salvation in His time by giving people spiritual rebirth and faith so that they might have ears to hear the call of the Gospel and that they might have lips to repent of their sins and confess that Jesus Christ is Lord. Yes, the believer makes a confession, but the confession is not that which applies salvation to their soul, no, the confession is the response to God’s saving work in their lives.
And thus, believer, take heart, for Jesus has overcome the world and in faith, we too are overcomers.
One is the Lonliest Number…
“Two are better than one; for them there is good compensation for their anxieties. For if they fall, one will raise up his companion; woe to him who is one and falls, for there is not a second one to lift him up.”
(Ecclesiastes 4:9-10)
Every time that I read these words, my mind always goes back to a song made popular by the pop band “Three Dog Night,” namely to the words of One is the Loneliest Number. Indeed, that captures at least part of what Solomon is reflecting on here. God has created people to be in relationship with one another. And, when two people join together to accomplish a task, that task is most commonly completed more quickly and with more ingenuity than were just one to be working on his or her own. Fiction is filled with illustrations of this…Sherlock Holmes had John Watson and Don Quixote had Sancho Panza, but these relationships are found in history as well. David had Jonathan, Moses had Aaron, Jeremiah had Baruch, Paul had Timothy, Jesus sent out the disciples in groups of two, etc… There is great wisdom and benefit that comes from having an appropriate companion during every venture. When you stumble and fall; the other will pick you up. When you have success, your success will be greater and brighter than one will find when one walks alone.
In today’s society, this passage is very commonly used in the context of weddings. And indeed, God also pronounced that it was not good for man to be alone (Genesis 2:18) and thus God formed a helpmate from Adam’s rib and in this way woman was created and marriage was instituted. Man was given his first real companion. Thus, this too is an illustration of Solomon’s principle.
Many rabbinical writers also like to point out that the study of God’s word also is something that is better done with a companion. This may be your spouse (with whom you ought to be studying the Bible) but it also may be done with other Christian friends. Here is where another one of Solomon’s proverbs applies: iron sharpens iron (Proverbs 27:17). Indeed, we sharpen each other providing both resistance and encouragement as we labor with one another.
A final application is death. Just as it is not good for man to be alone it is not good for a person to die alone. Friends, family members, the church, and the pastors all have a role in comforting and interceding in prayer for a brother or sister in the church who is suffering and dying. Indeed, two are better than one.
Declining becomes Refining
Over the last decade, many traditional churches in America have experienced a decline in attendance and the membership that corresponds. Of course, much of that decline is in the wake of the mega-church movement that is built around big entertainment and celebrity pastors while also watering down their theology to make it palatable to all. There are also many small, Biblically faithful, churches and denominations that are growing, and my observation such is one of the healthiest things to see in the Christian church in America. These small groups tend to be theologically very narrow and the people attracted to them know what they believe and why…something a little harder to find in an older, established church.
My grandfather was a small church pastor back in the 1950’s and 60’s and something that he used to say is that sometimes in the life of the church you do addition by subtraction. Of course, my grandfather also used to say that sometimes church problems can only be solved by a few funerals…ouch…of course, no matter whether we are willing to admit to it or not, there is some truth to both of these statements.
While most pastors are disheartened by declines, whether seasonal or otherwise, times of decline can be healthy in the life of the church if you know how to approach them. More importantly, they can be learning times if you are patient enough and disciplined enough to learn from them.
The most prominent thing that comes along with decline is that it exposes indwelling sin that has not been dealt with by the Elders of a congregation. Many of these sins simply run under the surface in times when the pews are filled and activities in the church abound. People turn a blind eye because everything is going well and why would anyone want to stir up trouble? Yet, that is one of the jobs of the overseers of the church — to hold people accountable to their Christian vows and to living a Christian life. Wasn’t Elijah referred to as the “Troubler of Israel” by wicked king Ahab (1 Kings 18:17)? Surely you don’t think that Elijah earned this title by flattering the folks around him.
In times of decline, though, these indwelling sins tend to come to the surface. And here is the key thing to understand, if this indwelling sin is not addressed when a church has declined, it will undermine any future growth and break down the foundation of the church. This kind of indwelling sin may be a tendency to gossip, to slander, to manipulate events to get your own way, to pursue personal sins inside or outside of the church context, or just the desire to tear someone else down rather than to build them up. None of this belongs in the Christian church or in the Christian life. How fragile churches become when the Elders do not actively practice church discipline.
Another opportunity that comes with decline is focus. One of the trends that has harmed the church greatly over the last generation has been that of ecumenicism. Now, do understand that the principle that Christians should not break fellowship over every nook and cranny of their theology is an important one, so I am not advocating a kind of hyper-fundamentalist retreatism either. But ecumenicism has become more of an agreement by “least common denominator.” So if people say that they love Jesus, they get welcomed to the table with open arms even if who they mean by Jesus is radically different than who the Bible means by Jesus.
Instead, churches ought to know what they believe and why…and dig deeply into those theological roots. That is the only way not to be swayed by the winds of every human invention and doctrine (Ephesians 4:14). We might not break fellowship with every theological group, church, or denomination, but if we look carefully at what some of these groups say or teach, we will find ourselves breaking fellowship with a number of them. And in doing so, distinctive principles to which a church holds become prominent. Emphasizing distinctive teachings will tend to drive some away, so while the church is in decline anyway, one might as well clarify what the Bible teaches and why.
Two of the marks of the true Church of Jesus Christ are church discipline and the faithful preaching of the whole council of God. If a church has not been doing one or the other well, decline can be the optimal time to repent of that error and begin practicing them. Not only will you honor your Savior, but then when the church draws new people, many of them will come into a healthy context and will come for the right reasons. The decline becomes a matter of refinement rather than something to lament.
Satisfying the Penalty
I suppose that one of the most significant criticisms that can be made of the church in America today is that pastors often downplay the seriousness of our sin. The late Dr. D. Martyn Lloyd-Jones used to say that “sin used to be ashamed of itself,” yet by his day, in the church, it no longer was. People think of sin as mere misbehavior that ought to be addressed with a mild scolding and not as criminal behavior that needs to be addressed by the formal authorities who enforce the law. Of course, in many ways, the American justice system itself has shown itself to be inequitable when it comes to how it punishes those who break civil laws — yet that is a conversation for a different day.
I suppose that this brave new culture in which we live has something to do with the changes taking place. While little more than a generation ago, children were taught in school that there was right and wrong and there were absolute rules that governed each category of action. Today, ethics are considered relative to the situation, absolute rights and wrongs are only a matter of preference or upbringing and thus only apply to the individual, and definitions have their meanings blurred so as to either make one view sound like something it is not or to cast another view into contempt and make its holder “guilty by association.” The greatest American virtue now seems to be a blithe acceptance of anything or everything that would flaunt historical and orthodox Christian beliefs.
And so, churches often downplay sin and wrath and judgment, they teach us that we should never hate anything, and that God loves us just the way we are and will bless our lives if we just follow him. Sadly, that is neither true nor reflective of the Bible’s teaching of the character of our God. Further, it presents an notion that we are not as bad as we really are in the eyes of God and reduces the notion of grace to merely good favor.
Yet, God presents sin as being outward and open rebellion against God. It is lawlessness and deserves more than misbehavior. It is criminal and deserving of punishment from a just and righteous judge — that judge being God himself. And a just judge will not relent in his punishment until the demands of the law are satisfied — the penalty for the lawbreaking is paid in full.
From a Christian perspective, that is where our hope lies…not in God loving us just the way we are, but in God’s own Son perfectly fulfilling the demands of the law not only in his life but also paying the penalty for our lawbreaking in full. Christ satisfies the demands of the law for his people completely, permitting us to go free. The Heidelberg Catechism, question 1 words it this way: “With his precious blood he has fully satisfied the penalty for all my sins.”
And so, if we wish to show our gratitude, we will live in light of that gracious work that Christ has done on our behalf as believers — seeking to honor him in all things. To go on living how we want conveys an attitude of ungrateful arrogance and a rejection of the significance of Christ’s work. And to teach others that sin is acceptable, that it is not that bad, or that God does not demand that you grow in holiness is to dishonor God’s Word and to lead others into dishonoring it as well. Or, in the words of Jesus himself:
“Therefore, if one loosens one of these commandments, even the least, and teaches the same to men, he will be called least in the Kingdom of Heaven. But whoever does them and teaches them, this is the one who will be called great in the Kingdom of Heaven.”
(Matthew 5:19)
What is Going On?
I am told that there is a Chinese curse that goes: “May you live in interesting times.” Well, whether it is a curse or not is perhaps still up for debate, but I think that it is safe to say that we are indeed living in such times. As a nation, America is more divided than it has been in my short lifetime. We are at loggerheads over political ideologies, ethnic backgrounds and the color of our skin, gender roles and who may fill each, and socio-economic classes. College, which was once believed would be the ticket to upward mobility, no longer serves that purpose but often leaves students buried in debt.
On one level, big business seems to be gobbling up all of its smaller competitors but at the same time, the internet has created a whole new class of entrepreneurs who have made millions of dollars marketing themselves in innovative ways to a very selective group of followers. Violence and crime is rampant while at the same time many things that once were considered crimes (like marijuana use or erotica) have become more or less mainstream. Marriage has been redefined by the courts to include homosexual partners and most likely, will soon be redefined to include polyamorous relationships if not pedophilia. Nope, we do not live in the world my parents grew up in anymore.
So, are you depressed yet? I don’t mean to depress you (and there is good news…just keep reading), but I do mean to look at the world plainly and honestly through Christian eyes. So, bear with me…
Sadly, the church in America is not better off than the culture. Divorce rates in the church are statistically as high as divorce rates in the broader society around us. Increasingly, people are identifying themselves as “spiritual” but are rejecting any sort of organized religion — preferring a religion of their own making. The mega-church model is largely just a re-packaging of Finneyism and are destroying their communities and creating new “burned out districts” in their wake. And for fear of offending (and then losing) members, the church has largely abdicated its responsibility to preach repentance and correct the spirit of the age.
The largest church in America (Joel Osteen’s congregation) is preaching a non-judgmental prosperity gospel and the second largest church in America (Andy Stanley’s church) is preaching that Christians should “unhitch” themselves from the Old Testament and the Ten Commandments — a position that has been held to be heretical by the church for 1800 years. The Word of Faith movement, founded by Kenneth Hagin and made popular by people like Kenneth Copeland and Joyce Meyer, claims that Christians can harness the power of God through the use of words, speaking things into reality — a view that has historically been considered a form of witchcraft by the church.
Homosexuality is being redefined in the church so that it is no longer considered a sin from which one ought to repent, but a legitimate and God-ordained tendency that ought to celebrated. And while this was not uncommon in liberal circles of Christianity, the conversation is being had within conservative, reformed congregations at this point (the “Revoice” conference, for example, is being hosted by a PCA congregation in the midwest). The Southern Baptist Convention is debating having a female president, claiming that the president is not a preacher, and then putting Beth Moore forward as a candidate, neglecting the fact that she regularly speaks and preaches to audiences of mixed men and women. With the conservative churches doubling back and reconsidering historically held positions, is it any wonder that the broader culture no longer respects us when we speak of absolute principles?
Okay, okay…I promised you some good news. The good news is that despite the depravity of the culture, of the church, and of the parody-church (those claiming to be the church but are heretical), the Gospel has remained the same. In fact, with the veneer of Christianity fading away from our culture, not only does depravity become that much more clear, but the Gospel becomes that much more defined as light in the darkness. And that means we have today more opportunities to share the Gospel with people than did our parents and our grandparents before them. The key is, we just need to equip ourselves to do it. Sure, that takes work, but there is no more important work that you could be doing than this (and there are more resources today than ever — we just need to use them).
So, when you look at the world around us and just scratch your head at what is going on, just remember, that is your invitation to engage people with the Gospel of Jesus Christ. But, will you?
Love and Hate
“A time to love and a time to hate; a time for battle and a time for peace.”
(Ecclesiastes 3:8)
Much of human history can be parsed by the wars that nations have waged against one another. And while many wars in the history of man have been about the expansion of power, there is great wisdom here from Solomon when he talks about a time to go to war and a time to make peace. There is indeed a time when war is justified for the common good of mankind — resisting the Nazi’s during World War II, for instance (and there are numerous other examples).
Yet, this verse is not just about geopolitical matters, it is about personal struggles as well. There is a time to love one another, but Solomon makes it very clear that there is also a time for hatred. In our modern society, hatred is considered a bad thing and something to be repressed, yet that is not the testimony of Scripture (so long as that hatred is properly directed). Indeed, we are to love our neighbors as ourselves (Matthew 22:39) and we are to love our enemies (Luke 6:27), so in what context are we supposed to hate?
We are to hate evil (Psalm 97:10; Amos 5:15). We are to hate the works of those who tempt us to sin (Revelation 2:6). We are to hate the things of this world (Luke 14:26). We are to hate falsehood (Psalm 119:163). In short, we are to hate sin and to strive against it. Is there ever a place to express hatred toward people? At times, but here we must be careful for we do not always know who God will eventually call to faith in himself. Even so, the Bible speaks about hating those who openly stand against God and his Saints (Psalm 129:5; 139:21).
The challenge for the believer is to discern between that which we will love and that which we will hate. Jesus says that we cannot serve two masters for we will end up loving one and hating the other (Matthew 6:24), so begin by asking yourself, whom do you serve? When an action comes in conflict with God’s command in Scripture, to which do you give priority? We often say we love God but then bind ourselves in sin…if that is the case, whom do you really love by your actions? Repent.
Solomon reminds us that there is a time for love and a time for hatred. The time for love is when you are doing the things of God and attending to His Word. The time for hatred is when you are gazing upon your own sins. The sign of maturity, though, is not only keeping those two things straight, but acting upon it. There comes a point in time that if you really hate something, you will strive to keep it out of your life. Yet, how often we do not do so. Repent if these words apply to you.
I Belong
As human beings, it is normal to crave that sense of belonging. We feel comfort in the knowledge that there are people with whom we identify that will claim us as their own and who will not leave us utterly alone. Of course, on the most basic level, this ought to be found in one’s family, though with so many dysfunctional and broken families in our world, people often have to look elsewhere. In principle, too, this ought to be found in the church, but again, churches are made up of fallen and sinful people who sometimes fall into a group of cliques. For much of my adolescence and into my adult years, belonging was found in a small group of friends. Yet, for many youth in America, this need for belonging finds its expression in destructive and violent forms like gangs, secret societies, and the like. This drive to belong to a group is so profound and cross-cultural that the Greek philosopher, Aristotle, referred to mankind as “the political animal” (people deriving their identity from life in the city).
The Heidelberg Catechism, question 1, presents another response to the matter of belonging. It asks, “What is your only comfort in life and in death?” — in other words, if we draw comfort from our sense of belonging…to whom do we belong? The first part of the answer is, “That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Savior, Jesus Christ.”
In other words, while your friends will fail you and your church will fail you, while even your friends will fail you, there is one who will never fail you. And the one who will never fail or abandon you is the person of the Lord Jesus Christ. If we are believers, we belong to him body and soul, in life and in death.
With this, though, comes an important reality. You see, belonging to Christ is not quite the same as belonging to a group of friends or to a civic organization. With a civic organization, one picks and chooses in what they will participate; with a group of friends, sometimes the bond of friendship is conditional or just for a season. When it comes to belonging to Christ, it is permanent and Christ has the right and power to make demands on your life. It is not a voluntary association, but it is a bondage akin to slavery. In fact, that is what the Apostle Paul calls his relationship with Christ (Romans 1:1; 1 Corinthians 7:22-23; Galatians 1:10; Ephesians 6:6).
Many people struggle with the idea that the Christian is a slave to Christ, but as Paul points out in 1 Corinthians (above), we were bought at a price. But think about it this way, we never were truly free in an autonomous sort of way. We were born as slaves to sin (John 8:34). Paul goes further than that and says that you are slaves to the one whom you obey (Romans 6:16) and the author of Hebrews makes it very clear that Jesus delivered us from our lifelong slavery (Hebrews 2:15). So, we can think of it this way…we were born into this world as slaves to sin but Christ bought his elect, making us slaves to himself. Absolute and autonomous freedom is a myth. The real question is not whether you are a slave, but “to whom do you submit your obedience?”
The irony of it all is that if you submit your obedience to Christ, you will find true freedom — not autonomous freedom, but freedom to a God who will lead you down a path that will offer true and eternal satisfaction and joy. In the Old Testament, slaves who had served a truly benevolent master could choose to remain his slave rather than to be set free (see Exodus 21:1-6). This is the kind of relationship we have with Christ as our benevolent master. Yes, that means he can make demands on our lives. Yes, that means he will command us to do things and go places that will stretch us out of our comfort zones. Yes, that means sometimes he will call us to sacrifice our earthly lives for the building of His kingdom. And yes, that also means there will be times when the cost of being Christ’s disciple will be greater than you can dream. Nevertheless, across the scope of eternity, despite the costs that might be experienced on earth, in Christ there is eternal joy…and in that, Heidelberg reminds us, we will find our true comfort.
And by the way, in light of this and what Paul is discussing in Romans 6, if you are not sacrificing to live for Christ, if you are living for yourself, or just playing lip-service to Jesus and then no being intentionally obedient to his Word…then you are still a slave and you are a slave to sin…repent and believe on the name of Jesus Christ.
The Scientific Method: A Christian Idea
“What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward, forward, in all directions? Is there still any up or down?”
— Friedrich Nietzsche, The Madman (1882)
In Nietzsche’s classic parable (one which every Christian should be familiar), he portrays a kind of prophetic madman (arguably Nietzsche himself) running into the midst of a crowd and declaring that God is dead and that they have killed him. The “they” refers to the people of his day, of his culture, and of the formal church which had become ensconced in liturgical monotony and not genuine religion. By their disbelief, by the idolatry of tradition, and by the people’s lack of commitment to genuine faith combined with their commitment to science and rationalism, Nietzsche believed that they had effectively removed God from the society (something that Nietzsche believed was a good thing).
Christians, of course, have been quick to point out during the years that followed, that the notion of God being “dead” or his being “killed” is an irrational concept. By definition, God is eternal and thus cannot cease to exist by any means — he simply is. Further, God’s existence is not predicated on the belief of his people — whether people believe that God exists or not, whether people worship him or not, does not change his state of being. He nevertheless always and eternally is. He is a self-existent being and all things that exist derive their existent from him.
Nietzsche’s commentary is nonetheless instructive for us for 19th century Germany is not the only place or point in history where those who claimed the name of God’s people had fallen into idolatry and unbelief. One need only read the book of Judges to see this cycle taking place over and over or to read the prophet Hosea to see God’s judgment upon his people because they have simply gone through the motions, doing the right thing in form but not being committed to it. Isaiah, Chapter 1, is another prime example, illustrating for us God’s dissatisfaction with his people as they are distant from him.
In any time and in any place where people substitute the form of religion for the practice of religion, you find an era where this takes place. Read the letters of Jesus to the seven churches in Asia Minor (Revelation 2-3) — five of the seven were under the criticism of Jesus and two of those five were pronounced to be under judgment. This was a good deal of the reason that a Reformation of the church was needed in the 16th Century and it is the reason that the American and European churches largely need to repent, for very few care at all about obedience to the Word of God , only about maintaining their status quo.
But what has this to do with the scientific method? Nietzsche’s observation was that with the death of God the world would be turned upside down. Now, it can be argued that Nietzsche is using this more as a rhetorical device than as an observation, but let’s run with this statement (quoted above) for a minute. If God is not then there is no authority higher to man to which one can appeal. If God is not, definition becomes entirely human in its manufacture and not eternal. If God is not, then laws really have no meaning other than the meaning which we give to them; and if God is not, there is no reason to assume that the laws of the universe are consistent between one place and another.
The Scientific Method is the process of establishing a hypothesis, making predictions about the nature of cause and effect based on this hypothesis, and then testing the hypothesis to confirm that the actual results match the predictions made. The entirety of this method is prefaced on the principle that the universe is orderly and predictable. Yet, the assumption of an orderly and predictable universe is a Christian assumption based on the fact that we have a God who is orderly and who has created in a way consistent with his orderly character.
Does that mean that no one but Christians can use the Scientific method — or at least that no one but theists? Of course not. The scientific method properly applied is an essential aspect of doing research and science. But without a commitment to the notion that the universe is rationally structured by a rational God, why bother with the scientific method in the first place? Why be committed to the notion that the laws of physics are set and consistent? It is worth pondering the implication of a universe created by an orderly being and a universe that just randomly generated itself without anything to guide it or to order it. In Nietzsche’s atheistic model, we might as well be plunging in every which direction without any basic points of reference like up or down.
Comfort
“Comfort, Comfort, my people, says your God.”
Isaiah 40:1
So, what is comfort and why is it important? The Hebrew word that Isaiah uses is נחם (nacham), which means “to ease one’s regrets or griefs.” When the Hebrew scribes translated this passage into Greek, they translated נחם (nacham) as παρακαλέω (parakaleo), which means “to encourage, to treat with care and hospitality, or simply to call out to someone — to exhort (which is an aspect of preaching). When Jerome translated this into Latin, he used the term consolor, which means “to console or to lighten someone’s spirit.” By the time Wycliffe was translating this text, he chose to use the word, “comfort,” which comes from the Latin root, comfortis, which means “to forcefully strengthen.”
The Heidelberg Catechism begins by speaking of the only “comfort” for the Christian in life and in death — the word which Ursinus and Olevianus (Heidelberg’s principle authors) chose here in the original German was trost, again, a word that means to comfort or console and the word that Luther used to translate this passage in Isaiah. Yet, this first question to the catechism assumes that comfort is something that Christians both want and need, which brings us back to the question, why is it important?
While the question needs to be asked, lest we be unclear as to the “why,” it ought to be rather obvious to the Christian as to why we need comfort in this world. It is a world that is fallen, a world that is marked by sin, and it is a world that is filled with death and decay. And, as we grow older and mature every day, our bodies weaken and grow more frail; disease wreaks havoc on young and old and the wicked in this world seek to use the weak to gain power for themselves. While we have little stabs of joy in this life, how much more often do we need to face trial and discouragement. Hence, we need comfort — we need to be forcefully strengthened, we need to be consoled in our times of sorrow, and we need to have the weight of our grief lessened. That is why we need comfort and question 1 in the catechism will explore wherein we find that comfort as Christians. For now, though, it is important to be reminded that not only is comfort something that we need as God’s own, it is something that God desires and designs to give to us in his Son, Jesus Christ — hence the language of the prophet Isaiah who looks forward toward the coming of the suffering servant.
Seek your comfort in Christ, dear friends, and not in the decaying things of this world. Further, recognize that this world is not our home, so why would we ever think we can be contented here?
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