
Tonight we continue our look at the monumental, towering book of Romans. All are welcome to our home at 7 est, or you may join us for dinner at 6:15. We will also stream the study at Facebook, RC-Lisa Sproul. We hope you’ll join us.

Tonight we continue our look at the monumental, towering book of Romans. All are welcome to our home at 7 est, or you may join us for dinner at 6:15. We will also stream the study at Facebook, RC-Lisa Sproul. We hope you’ll join us.

Despite our foolish belief otherwise, there is no bright and shining line that separates the church and the state, at least as we commonly conceive them. One could argue that many of our culture war flash points exist precisely where that line seems less clear. Battles over school curriculum go back at least as far as the Scopes Monkey Trial, and continue to this day. The Christian faith has, over that time period, moved from being the underpinning of the schools to unofficially favored and privileged in the schools to tolerated in the schools and is swiftly moving to absolutely unwelcome in the schools. A few weeks ago a school board in Arizona ended its contract with Arizona Christian University, no longer accepting its students as student teachers. The reason was direct and overt- they didn’t want student teachers who had been taught a biblical sexual ethic. A government school system determined they could not use students from an evangelical college as student teachers.
So far the school has stood its ground. Bethany Christian Services did not do so well. What was once the largest Christian adoption agency in the nation faced the difficult choice between accepting government money or refusing to participate in adoptions for homosexuals. They chose the money and betrayed the Bible. They took the position that they were doing so for the sake of the children. Arizona Christian University may one day do the same, caving on biblical sexual ethics so that Christian teachers might be an influence in government schools. You know, for the children. Trouble is, once you cave you’ve lost any influence. Pray ACU continues to remain strong.
There have always been strings attached to government “favors.” There have always been prophets warning against signing up for those favors. There have always been fools who wouldn’t listen, who end up getting hung by those strings. The great bulk of the church has already whored after the favor of the world. It will continue to do so as the world’s demands will grow increasingly humiliating. Some will however, by the grace of God, accept the scorn of the world, despising not the shame, and rejoicing in being persecuted for His name’s sake.
Many have argued that the church needs to be preparing for coming persecution. What, though, does preparation look like? It looks like standing strong in the face of relatively mild persecution that isn’t merely coming but that is here already. A believer not ready today to be thought outdated, homophobic, hateful, backward and unsophisticated will likely not be ready to face martyrdom when that time comes again. A believer not willing to lose a job opportunity over biblical ethics is not practicing biblical ethics. A believer seeking a strategy, a “third way,” by which they can maintain friendship with the world must heed the Word that tells us, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (I John 2:15).
The testing is here. It will likely get harder before it gets easier. God give us strength, courage and humility.

The one thing I want you to be certain to do is finish reading this column and brush your teeth every evening.
I trust at least two things strike you about this opening sentence. First, it’s a rather odd way to begin. Second, why would I tell you there is one thing I want you to be certain to do and then ask for two things? Truth be told, I am following in the footsteps of Jesus, hoping to better understand our calling to follow in His footsteps. He said, Seek first that which is first, not first and second, but first, the kingdom of God. That would have made perfect sense, had He stopped there. But He didn’t. He said seek first the kingdom of God and His righteousness. That’s two things, or is it?
The Devil over the past several centuries has been trying to pull us off both sides of the horse. He gave us pietism, which was a one-two punch to the church. Pietism first, and most clearly, is a view that sees the Christian faith as being merely about our own personal sanctification. It denies, implicitly, that Jesus has overcome the world, that His reign has implications in every sphere of reality. The second punch is slightly more subtle — pietism casts a shadow on piety. If we buy into pietism, we fail to press the crown rights of Jesus (we fail to seek His kingdom). If we reject pietism, on the other hand, we tend to reject piety as well. We become consumed with power politics and cease guarding our hearts. We want to change the world out there while all the while the world in here is in desperate straits. We fail to seek His righteousness.
We will succeed in both realms only when we come to understand that there is only one realm. The world will not be changed until we are changed. The kingdom comes as His will is done on earth as it is in heaven. We must in turn come to realize that the world out there is changed precisely because of changes in here. Western civilization is not fleeing from its God-honoring roots because Christians are insufficiently politically active. No, we are losing the battle to make known the reign of Christ in the world because we will not have Him to rule over the church and its members.
The kingdom and the righteousness are one because both are Christ. We are seeking the kingdom when we are seeking after Him. We are seeking His righteousness when we are seeking after Him. We miss this, I fear, because we miss what sanctification really is. We think of it first as a doctrine rather than a calling. We would rather talk about what it means than avail ourselves of its means.
If, however, we escape this all too prevalent weakness, we usually fail in another way. We measure sanctification by how many sins we commit and how frequently. That is, we take the law of God, a righteous and compelling set of dos and don’ts, and see what we do and what we don’t do. Out pops our sanctification score. Sanctification, however, is far more about what we are than what we do. We don’t seek to stop sinning in order to be more like Jesus. Instead, we seek to be more like Jesus, and we end up sinning less.
We are called, then, to seek Him, remembering His promise that when we see Him, we will be like Him (1 John 3:1–4). We are to look for Him in His Word, remembering again that they are one. Both our Bibles and Jesus Himself are wisely called the Word. We are to look for Him in His body, the church. There He who is invisible to us becomes visible, because it is His body. We are to look for Him at His table, where He meets with us, where He feeds us. We are to look for Him in prayer, remembering that He is about the business of interceding with the Father for us.
In all of these places where we find Him we also find this — His grace. As we see Him in the Word, our sins are exposed. When we see Him in the church, there too our sins are exposed. When we see Him at His table, our sins are exposed. And in each case, our sins are covered. Sanctification, oddly, comes to pass as we become more — rather than less — aware of our sins. We find both His kingdom and His righteousness only as we confess that we have foolishly sought to rule in His stead, only as we confess that our own righteousness is as filthy rags. Our Father in heaven knows that we have need of these things. And even as He provides rain for the flowers and food for His beasts, so He has provided an alien kingdom and an alien righteousness, both in His only begotten Son.
Though I do indeed hope that you finish this particular piece, and though I do hope you practice good oral hygiene, my true desire for you and for me is this single goal: that we would seek first the kingdom of God and His righteousness. Praise His name, He has promised that we will find whom we seek.

For many years I wrote a monthly column for Tabletalk magazine titled “Coram Deo.” That little Latin phrase meant a great deal to Martin Luther, who in turn means a great deal to me. It means “Before the face of God.” Luther reminds us that we live our lives before His face. Such insight went far in breaking down the steep barrier Rome had erected between the sacred and the profane, between nature and grace. This in turn gave birth to the Protestant affirmation of the priesthood of all believers and the pursuit of a full orbed Christian worldview. Woot, says I.
On the other hand, it is possible, I believe, to look at this concept in a wrong way. Some might find the idea of God’s omnipresence and omniscience to be disconcerting. Seeing God as a cosmic voyeur that one can’t escape from was, for instance, abhorrent to the existential philosopher John Paul Sartre. There is no “privacy” from the Most High. When we are afraid, however, of those who stand against Him, we find comfort that He stands beside and behind us.
Which ought to be cause for great celebration. Life in the presence of God not only makes every moment matter, it not only serves as a hedge against our temptations, it not only brings comfort in times of trial, but it is what we are made for. It is precisely because of the impact of our first parents’ fall that we think that the worst of what they lost was the ideal environment, the labor devoid of hardship, the harmony of their relationship with each other. These are deep losses indeed but are not worthy to be compared with being expelled from His loving presence. The glory of the garden was the presence of the Gardener.
Which is precisely what has been restored to us by the work of Christ for us. We get a hint of this when, on Resurrection morning, Mary Magdalene, upon seeing the risen Jesus, “mistakes” Him for the gardener. Could she make this mistake because He is the Gardener? The New Adam meeting with a representative of the New Eve in the garden takes us back to Eden. In like manner, just as the angelic guard’s flaming sword blocked the way to the garden, now the angelic heralds announce that He is risen. The doorway to paradise, which is at its essence the blessed presence of the Father, has been opened as certainly as the veil blocking the way to the Holy of Holies was torn asunder, from top to bottom.
The one named Immanuel, God with us, has brought us into His loving presence. The Spirit that indwells us assures us that this we will never again lose. He is near. Oh glory, He is near.

Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, ‘God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess.’ And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 18: 9-14).
It is an unfair, gross distortion to hold that Rome teaches justification by works, while we Protestants teach justification by faith. The more accurate distinction recognizes on both sides the necessity of the work of Christ. Rome affirms that His righteousness is necessary for our salvation, that without it we are without hope. That righteousness, however, becomes ours through infusion. Protestants affirm also that His righteousness is necessary for salvation, that we have no hope without it. It, however, becomes ours through imputation.
Some here are quick to affirm that our differences now amount to nothing more than a tempest in a teapot. We are arguing over two, thick, theological terms that are not a part of our ordinary language. Surely such a nuance must be insignificant. But it’s not, as Jesus’ parable illustrates.
Let’s look at these two men, what they have in common and what separates them. First, it is an unfair, gross distortion to hold that the Pharisee believes he justifies himself, all alone. How quickly we pass over the one good part of his prayer, “Lord, I thank you…” The Pharisee knows from whence came the power to make him righteous. He knows that he needed the grace of God, that God had to work in him, that God is due all the glory for his obedience. The publican likewise looks to God and His grace as His only hope. He knows where to turn, even as the Pharisee knows whom to thank.
The difference, however, is here. The Pharisee believes that God’s grace has made him whole, that he is now, albeit by the grace of God, just in himself. God helped him out. God stood him up. But now he is standing on his own two feet. He gives thanks to God that he is better than other men, that he doesn’t commit this sin and that, that he performs this duty and that. God has poured righteousness into him, and there he stands.
The publican, on the other hand, knows what he still is, a sinner. The mercy he cries out for isn’t that he would be made a saint, but that he would be a forgiven sinner. He cannot cooperate. He cannot stand. He can only, and even this is the grace of God, cry out for the mercy of God, which is found in Christ alone.
The bigger difference than the differing approaches of these two men, however, is what it meant for their eternities. Only one of these two men went home justified. Only one of these men was an adopted son of the living God. Only one of these two men will spend eternity walking with God in paradise. The other will spend eternity weeping and gnashing teeth. Teapot tempests have no such eternal consequences.
In our feel-good, dumbed-down, ecumenical age we find distinctions distasteful. In the faithful preaching of our Lord He demonstrates the difference they make. That said, may we Reformed protest against our own propensity to cry out, “I thank you Lord that I am not like other men, Arminians, semi-Pelagians, or even this fundamentalist. I score high on all theology exams and have a library that is the envy of my friends.” Instead let us, consistent with our theology, beat our breasts and cry out, “Lord, be merciful to me, a sinner.”

Tonight we continue our look at the monumental, towering book of Romans. All are welcome to our home at 7 est, or you may join us for dinner at 6:15. We will also stream the study at Facebook, RC-Lisa Sproul. We hope you’ll join us.

Thinking through the current controversy at Project Veritas, the battle between the founder, James O’Keefe and the board of directors, has led me to a prior question- is the practice of using hidden cameras, inviting others into conversation then publishing those conversations something Christians are allowed to do? Before I try to tackle that question, a few points of prolegomena. First, I have enjoyed the work of Project Veritas in the past. That is, those they expose are people I’m glad to see exposed. The causes the organization is fighting for are causes I care about. Second, my concern is moral, not legal. I know enough law to know some states require anyone recording anyone else to let them know. Other states do not have that requirement. I will be looking at the question while assuming the practice is legal. Third, I am not of a mind to believe that in all circumstances lying is sinful. I know there are many Christians who hold that view. My view is that we owe the truth to whom the truth is due. Unpacking to whom the truth is due is no easy task.
Is the truth due to Planned Parenthood, Phizer, the Hillary Clinton campaign? If one takes the view that Rahab’s lie in the book of Joshua, protecting the spies in Jericho, was just, or the Hebrew midwives lie in Exodus was just, one would do so on the basis of the reality of an ongoing war. You can lie to the enemy in war, just as the allies did in sending fake messages to be intercepted by the Nazis giving a false landing point for D-Day. The trouble is, while we are engaged in a culture war, war in this context is more of a metaphor. When one starts stretching the context of “war” to include every kind of disagreement, one opens the floodgates to lying virtually all the time.
I am likewise pulled toward suggesting these tactics are not legitimate by CS Lewis. There is a memorable scene in The Voyage of the Dawn Treader where Lucy comes across a book of spells and avails herself of the opportunity of listening in to a conversation of a friend. That friend displayed little loyalty toward Lucy, hurting her feelings. Aslan gently corrected her and let her know we ought not listen in to conversations we’re not invited to.
At the end of the day I’m coming down with my favorite answer- I don’t know. There are, however, two things I do know. First, this is a question that needs to be asked. Just because something is doable doesn’t mean it ought to be done. Second, sauce, goose, gander. That is, if we’re going to argue that this type of activity is a good thing when lefties are exposed, we’d better be prepared to accept the consequences when our allies end up exposed by the same tactics. In turn, I wonder how such tactics mesh with our call to do unto others. “Harmful to our enemies” is not a sufficient standard to earn the appellation, “A good thing to do.”
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Imagine, if you would, that you are the most powerful person in the world. Now imagine that you are also the richest person in the world. Would your life be fundamentally different? Would everything that is now ordinary about your life become extraordinary? Not according to the wisest man in the world. King Solomon reigned in Israel at the peak of its power. Israel was at that time a world power, her borders swelling. Solomon likewise enjoyed the wealth of Croesus. No one on the planet was as wealthy as Solomon. Better than all this, however, he was gifted by the God of heaven and earth with wisdom. In that wisdom, and in light of experiencing every pleasure, every distraction that the world had to offer, he spoke this heavy nugget: “There is nothing new under the sun” (Eccl. 1:9).
The brave new world, under the flashing lights and tinkling bells, is the same world it has always been. Such does not mean, of course, that we ought not be on our guard amidst swirling cultural change. We are called, after all, to discern the times. That, however, is precisely the point. We can only grasp the winds of change when we are tied to the mast of the permanent things. To walk steady in the midst of shifting sands we do not seek to better understand the sand. Instead we long to have our feet set upon the Rock. Then, and only then, will we sing a new song.
That the brave new world is the timid old world does mean, therefore, that we must hold on to the old truths. No matter how swiftly technology may be changing, it will not change these realities — that we, in ourselves, are sinners at war with God Himself. No matter how slippery the culture’s conception of truth, the truth is He sent His only begotten Son that whosoever believeth in Him should not perish but have eternal life. No matter how dizzying the world becomes, He still has the whole world in His hands. And no matter how overtly the culture rebels against its rightful king, we are to be of good cheer, remembering that He has already overcome the world.
His victory, however, is not merely the cause of our good cheer; it also rightly informs our strategy. If the wheels really were coming off the world, if these dazzling changes really were something new under the sun, then we could understand the temptation to change course, to adapt, to contextualize, to go with the flow. If, however, Jesus reigns now, if He sends His Spirit in power across the globe, if He wields His Word as a two-edged sword, then we can stay with the program. We can continue, for all authority has been given to Him in heaven and on earth. By this authority He has ordered us to go and make disciples of the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things that He has commanded us. We can live in faith, remembering that He is with us even as we walk through Vanity Fair — even to the end of the age.
C.S. Lewis was not only a lay theologian but was also a scholar of English literature. During the height of the Second World War, he penned an essay in which he asked why, in the midst of such a titanic struggle between good and evil, anyone would “waste” time studying literature. He then explained that those who refused to think on matters of culture will not end up with no culture but with bad culture. Culture is inevitable, both in war and in peace. No one can set it aside for a time to deal with the important stuff. In like manner, if we believe that the broader culture is so much background noise, we will not steer clear of it but will buy into it. Those who ignore culture are doomed to repeat it.
If we don’t, for the sake of the gospel, adjust for the culture, and we don’t, for the sake of the gospel, ignore the culture, what do we do? We seek first the kingdom of God and His righteousness. We build a culture around and upon the lordship of Christ over all things. We live our lives, as much as is possible, in peace and quietness with all men, which is, at one and the same time, the very power of His assault on the gates of hell. As we refuse to get frantic and adopt the pace of the broader culture but instead live simple, gospel-infused lives; as we raise our children in the nurture and admonition of the Lord; as we hunger and thirst after righteousness; as we meditate day and night on His law and rejoice day and night over His grace; suddenly the world slows down. Our hearts are calmed. We are still, and we know that He is God.
There is nothing new under the sun. But every day, more and new things are being brought under the Son. The mustard seed is growing. The leaven is working through the lump. That Rock, unhewn by human hands, is expanding across the globe, and the gospel of the Lord Jesus Christ is covering the earth as water covers the sea.