Once Not a People

The RC Sproul Jr. Principle of Hermeneutics is a simple truth, and a deep passion of mine. It goes like this- Whenever you see someone in the Bible doing something really, really stupid, do not say to yourself, “How can they be so stupid?” Instead say to yourself, “How am I stupid just like them?” It matters to me in large part because it reveals how the Bible reveals my sin. James tells us that the Word is a mirror. Because we are sinners, however, we too often look in the mirror, see the Hero rescuing us, and think that’s us in the reflection. We are indeed called to be rescuers, but first we have to know that we not only needed, but continue to need to be rescued.

One of the frequent snapshots of human stupidity in the Bible is the propensity of the people of God to think themselves such by birth right. We can, of course, err in the other direction. I remember once speaking at a Christian high school graduation, wherein not just one or two, but all of the graduates were given opportunity to speak. Each of them stood up and thanked their parents for raising them in the nurture and admonition of the Lord, for sacrificing to give them a distinctly Christian education, for washing them with the Word. So far so good. What shocked me was that after giving their heartfelt thanks, each and every student went on to say that all that Christian nurture had nothing at all to do with their faith, that God rejected all that fidelity, and intervened to give them life. They dissed God’s work through their parents in order to praise God’s work apart from their parents.

The more common problem in the Bible, however, is the lazy conviction that because my parents were Israelites, I am due the privileges appertaining thereunto. The scribes and Pharisees insisted that Abraham, not the devil, was their father. Jesus said the opposite. Jesus was right. That this dynamic is not foreign to us, however, does not mean that we are in no danger of falling into it. Whether it be because we live in a nation with a strong, albeit rapidly waning Christian heritage, or whether it be closer to home, that our parents, grandparents, etc. were believers, we tend to think our being brought into the kingdom is a natural thing rather than a supernatural thing.

I was raised by faithful, believing parents. My ancestors hail from lands to whom missionaries braved death to bring the good news of the life, death, resurrection and ascension of Jesus Christ. This happened more than 1500 years before I was born. The land in which I was born, little more than 400 years before my birth, had been barren, virtually untouched by the gospel. What a fool I would be to think I was never in danger, that I was never outside the people of God. I, and my people were once not a people. But He made us His people. It was not my birthright. That was death and destruction. Instead it was His grace.

This same gospel is at work around the globe, bringing in the elect from the four corners. All the nations are being brought in. The kingdom is covering the earth like a stone uncut by human hands. Jesus saves. Do not forget that He called us from far off, even as we never forget we are the children of our father, Abraham.

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The Gospel at Work, with Mark Lamprecht

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New Theses, New Reformation

Thesis 91 We must pray for Reformation.

Praying for something happens when two circumstances are met. First, we the ones praying must recognize that what we want is a good thing. No one prays to lose their job or to need a new heat pump. Second, we the ones praying must recognize that it is God who gives us every good gift. Reformations are not bootstrap efforts. If ever a man understood that, it was the leader of our last Reformation. When Luther was called to the Diet of Worms to recant his teaching he did not, at first, deliver his famous speech. Instead he asked for a day to pray about it. The next morning he took his stand. In between he prayed this for Reformation:

Almighty, eternal God! How dreadful is the world! Behold how its mouth opens to swallow me up, and how small is my faith in You!
O the weakness of the flesh and the power of Satan! If I am to depend upon any strength from this world, all is lost. O my God! Help me against all the wisdom of this world. Do this, I beg You.
The work is not mine, but Yours. I have no business here. I have nothing to contend for with these great men of the world! I would gladly pass my days in happiness and peace. But the cause is Yours, my Lord; and it is righteous and everlasting! Stand by me! O faithful and unchangeable God! I lean not upon man. It would be vain!
You have chosen me for this work. I know it! Therefore, O God, accomplish Your own will! Stand by me in the name of Jesus Christ, who will be my shelter and my shield, yes, my mighty fortress, through the might and strengthening of the Holy Spirit.
I am ready, even to lay down my life for this cause, patient as a little lamb. For the cause is holy. It is Your own. Though this world be filled with devils, and though my body, originally the work and creation of Your hands, go to destruction in this cause — yes, though it be shattered into pieces — Your Word and Your Spirit they are good to me still! It concerns only the body. The soul is Yours. It belongs to You and will also remain with You forever. God help me.
Amen.

I would argue that Reformation began not at Luther’s tower experience. Nor was it October 31, 1517 with the nailing on the church door of the 95 Theses. Neither was it with the speech he would deliver at Worms. It was the prayer, the meeting with the living God at the throne of grace. It started on this day not because of Luther himself but because of the Spirit that dwelt within him.

The leader of an earlier Reformation learned this lesson well praying for relief from the thorn in his side,

And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me (II For. 12:9). May God grant us the grace to instill us an immovable certainty in our dependence on His grace.

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Classism; Catechism 91; God Changes His Mind?

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How do we judge rightly?

“Judge not, lest ye be judged” (Matthew 7:1) is surely the most popular Bible verse among all unbelievers. Such ought not to mean, however, that believers don’t much care for it. That it is wildly misused by the unbelieving Pharisees in our day doesn’t mean it has no use. Jesus is not, of course, condemning all judgments. Indeed He couldn’t coherently do so for such is itself a judgment. Which is precisely where the unbelievers get all tangled up. If you say, “People ought not to kill their unborn children” within earshot of an unbelieving Pharisee, with all the speed of Superman in a phone booth said Pharisee will don a black robe and a white wig, grab a gavel and thunder down on you with all the grace of a Puritan preacher on an all persimmon diet, “THOU SHALT NOT JUDGE!”

We all have to make judgments. The trouble is, as I constantly seek to remind my ethics students, that we are prone to judge by different standards. We judge our enemies and their friends with the strictest standards, ourselves and our friends by the loosest standards. Which is precisely how we can all end up looking down our noses at those horrible, awful, world-would-be-better-off-without-them judgmental people without a clue that we are able to look down because we’ve been hoisted on our own petard. Heck, we didn’t even know we had a petard.

Here are some suggestions on how we might learn to judge rightly. First, the standard is the law of God. Not our preferences. Not the culture’s current preferences. Not the culture of fifty years ago’s preferences. To judge rightly we have to judge by the standard of the only being who has only ever judged rightly, the Judge of all the Earth. We don’t whittle it down to make room for us and our friends to wiggle under it. We don’t add to it to make room for us and our friends to batter our enemies with it. Just God’s law.

Second, we keep ever before us our own failure to keep the law. The law by which we judge others isn’t the standard we keep. It’s the standard we break. All the time. Often while being oblivious to it. God has the right to have sheer disgust at our neighbor’s sins. We have the right to acknowledge that He also has the right to have sheer disgust over our own. It is true enough to might be holier than your neighbor. It’s also true Hitler might have been holier than Stalin.

Third, we have to keep before us that the only difference between us and any other sinner, whether Hitler, Stalin, Ted Bundy, Sister Boom Boom, Al Capone or Fred Phelps, is the grace of God at work in us. We have nothing to boast of. In the race toward righteousness, for which we all still have light years to go, we may have a ten yard lead over the rogue’s gallery above, but we have been blessed with shoes we didn’t earn, lungs we didn’t create and we’re being carried by the omnipotent Holy Spirit. So yeah, looking down our noses is a failure to judge rightly.

Humility, in acknowledging it is God’s law alone that is the standard. Humility, in acknowledging that we fall immeasurably short of that standard. Humility, in acknowledging every inch of progress has been powered by the grace of God. That’s how we aspire to judge rightly, just before we repent for how wrongly we judge.

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Unmasking Biden’s Power Grab; Bible in 5, II Thessalonians

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Days of the Dead 9/12

September 11, 2001, was, in many respects, a rather ordinary day. I began the day working at my desk, writing. But my plans quickly changed. Many of us spent hours staring not at our computer screens but at our television screens. We were stunned, staggered, overcome with disbelief. But others still managed to put in a full day’s work. American business continued on. American culture, though shocked, continued on. We were dismayed, terrorized, but we kept on. Because the business of America is business, we kept going.

Among those keeping on, having productive days, were those who brutally murdered more than three thousand innocent people. It was all in a day’s work for them — an ordinary day’s work. The police were there, representing the full force and power of the government, protecting these men. On September 10, 2001, these men also took more than three thousand innocent human lives. On September 12, they did the same. Today, ten years later, they are still about their grisly work of butchering babies. Today, thousands will die. Just like yesterday, and like tomorrow. That Muslim terrorists took thousands of lives on one day causes us to wring our hands, to weep and mourn, to implore heaven for answers. That abortionists do the same each and every day doesn’t even register with us. It is business as usual. Today it is happening again.

It was Joseph Stalin who cynically quipped that one death is a tragedy, but a million deaths is a statistic. He touched on a hard truth. We have a finite amount of compassion, a finite ability to enter into the suffering of others. It is the diabolical art of the propagandist to tap into and direct our compassion for his own purposes. What happened on September 11, 2001, was reprehensible, tragic, evil — a vile, unprovoked attack on civilians. We need not diminish this evil in order to better see the evil of every day. Neither, however, can we let that momentary evil distract us from every day evil. We cannot, in fact, allow the evening news to establish our priorities, the shape of our thinking.

My fear, however, is that the stunning gap between the time and energy Christians have devoted to 9/11 and the amount of energy we don’t devote to the evil of abortion is not a function ultimately of television’s priorities. Neither is it, I fear, due to the very ordinariness of abortion. My fear is that we are at ease about abortion and up in arms about militant Islam because, having already been born, we are not afraid of abortion while we are afraid of terrorist attacks. Our outrage is doled out not on the basis of the moral evil but on the basis of how likely we are to be victims. When others are in danger, we murmur about what a shame it is and move on. When the target is on our own backs, that’s when we know that something must be done.

The evil of abortion, then, isn’t just something out there, something sinister abortionists and ignorant women are guilty of. We’re all guilty. The evil that drives terrorism and the evil that drives the abortion industry is the same evil that drives us to be more concerned for our own safety than for the least of these.

Jesus in the Sermon on the Mount reminds us of at least three important truths. First, God is intimately involved in the smallest details of life. The hairs on our heads are numbered, and indeed it is He who knit us together in the womb. Second, God cares about the littlest things. He controls all things precisely because all things matter to Him. Because all things exist for the sake of the one thing — His glory — there are no small things. If He cares for the sparrows, and He does, how much more does He care for each of us, even those who are yet unborn?

The third point is a little more difficult. Jesus doesn’t tell us that because God is concerned about everything, we can therefore be assured that He is concerned with what concerns us. Instead, He tells us that because God is concerned about everything, we are called to be concerned with what concerns Him. He is to set our agenda, not the world around us. The problem, rightly understood, with Muslim extremists isn’t that they kill us. The problem is they go to hell when they die. The problem with abortion isn’t that those involved in that grisly trade are so wicked but that we are so wicked. The solution, then, is to seek first the kingdom of God and His righteousness.

We weep like the Pharisees prayed — to be seen by men. We contort our faces over one evil while we smile our way through the greater evil. We wring our hands over Islam and its bloody scimitar. We fail to notice the blood on our own hands and the bloody scalpels in our midst. One day we remember. Every other day we forget. Sufficient unto the day is the evil thereunto. May He daily grant us the grace to see the evil, to repent, and to seek His kingdom, His righteousness.

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A Greater Gr-Attitude

Each week, on my daily podcast, Jesus Changes Everything, I include a segment titled “Forever Friends.” In said segment I give thanks to God for the friends He in His grace placed in my life at different times. Some of these friends have passed on. With others in time the relationship was broken. With still more I’ve simply lost touch. Typically I seek out, with the help of our overlords at Google, to find the person to let them listen in while I speak well of them. I also, however, most every segment, encourage my listeners to do the same, to contact an old friend and let them know of your gratitude.

Because we are made for relationship, reflecting the trinitarian nature of the living God, we are most ourselves in relationship. Which means in turn that among the greatest gifts our Father has given us is strong relationships. These segments are not merely remembering old friends, but giving thanks to Him for them. Which we ought to do not just for old friends, but all friends, including the one who should be our closest friend.

I was, little more than 5 years ago, a profoundly lonely man. God sent into my life a friend who needed a friend as well. This friend shared interests with me, and had the kind of sense of humor that meshed seamlessly. The friendship began at a distance, which distance remains no more. Lisa Sproul is my best friend. She is, in turn, the best gift, apart from my redemption, He has ever given me. She encourages me when I am down and joins me when I am up. She comforts me and inspires me. She feeds me like a king. Wisdom drops from her lips. She has eyes I get lost in and a voice that soothes me and all who hear it. She is kind to those in need, gracious to those who have harmed her. She speaks God’s Word into my life and the lives of others. (You can keep up with her here.)

It is grace, every bit of it. It is His grace toward her and His grace through her. It is His grace in her and His grace on her. It is His grace to me that He has blessed me with her grace. My job? To give thanks. To thank her and to thank Him. To never lose sight of the grace. My job is to remember, no matter what is happening that “I don’t deserve this” cannot mean I’m owed more but always means I’m owed less.

Jesus told us the story of the importunate widow. He encourages us to not lose hope as we bring our petitions before Him. How much more out we to not lose gratitude as we bring our praises before Him? I am ever so grateful for my wife, so beautiful inside and out. And I am ever so grateful to my Maker who brought her to me. She shall be called woman, for she is bone of my bones and flesh of my flesh. Give thanks friends.

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The Gospel at Work on 9/11

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What is a liturgy?

Liturgy is one of those words that manages to be both rather vague, but also, in the right place, the perfect word. It is simply a tool of remembrance. Such tools can include everything from the yearly flow of the feasts God established for His people, Israel, to the order of worship at your local church, to returning thanks before a meal, or even my own habit of always breaking my bread before eating it.

Because of the baleful influence of romanticism we have grown suspicious of liturgies. We have come to believe that spontaneity is the font of sincerity, and sincerity the benchmark of authenticity. Liturgies seem to us old and outdated, inseparable from rote repetition, even a gateway drug to the dangers of Roman Catholicism.

The trouble with such culturally bound sweeping condemnations is they not only assault the real problem of formalism, but the very established patterns given by God Himself. That is, it is one thing to scoff at mindless repeating of the Hail Mary, quite another to look down our noses at the celebration of the Lord’s Table. If God has established liturgies for us, and He has, it cannot be that liturgies are bad things in themselves.

Consider how often God calls His people to remember. We are given to forgetting. When we bow our heads before our meals, we are laboring to remember that every meal is an answer to another liturgy, our prayer that He would give us this day our daily bread. When we come to the greatest of all meals we are laboring to remember that we broke His body, spilled His blood, and though we often forget, that He welcomes us as His children to His own table, that we are at peace with Him.

What though about personal liturgies? Are these legitimate, or are they strange fire, a violation of the 2nd commandment? I would suggest the dividing line between the two has less to do with what the liturgy in question is, more to do with how we see it. When I break my bread before eating it I am simply seeking, in the midst of daily life, to remind myself that He died for me. When I open my wife’s car door I am reminding myself of her great value and blessing.

What I don’t do with these two liturgies is elevate them to the level of God-given liturgies. I don’t seem to impose them on others, or even proselytize for them. They are personal, and except insofar as I use them as an illustration of a broader point in this piece, private. They are personal habits of the heart, not a command from on high. They are useful, in their place.

The irony is that liturgy is inescapable. That moment when the worship leader looks off in the distance while imploring the assembled to sing the chorus one last time is as much a liturgy as chanting the Apostles’ Creed. Wisdom dictates that we fight against forgetting, whether our forgetting flows from mindless liturgy, or from a lack of liturgy. Christ has died. Christ is risen. Christ will come again. Lord, help us to never forget.

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