Enemy of the State: Fighting Rivals to His Throne

It was a true reflection of my own convictions, and my calling as a teacher. I was about 17; my niece was 3. We were sitting together at our local church, listening to the sermon. I know she was listening because when the pastor said in passing something about “the government,” she tugged on my jacket for my attention, and whispered in my ear, “We hate the government, don’t we?” Whether I am reading a book, or watching a movie, I always see the bad guy as a metaphor for the state. Saruman, he’s the government. Moby Dick is too, and Apollo Creed, Mr. T., and Ivan Drago.

I’m not suggesting that when Bunyan told the story of Pilgrim and Apollyon that it was his intention to present Apollyon as anything other than the, broadly speaking, forces of evil. Though, given all that Bunyan suffered at the hands of the English state, I can’t be sure. This, however, I am sure of- any state that does not kiss the Son is an enemy of the Son. And any enemy of the Son is and is to be an enemy of mine.

The state that does not recognize and honor the Lordship of Christ will always, in one way or another, be at war with the Bride of Christ. Refusal to surrender is rebellion. When the Roman empire fell, this principle abided. And it crosses borders as well. It is as true in the west as it is in North Korea or China. The only difference is the nature of the warfare. Whether the state is using us as entertainment down at the coliseum, or whether it is assaulting the souls of our children at their places of education/worship, the war is on.

The scene with Apollyon, however, sticks with me not because this demon is the state, but because of the response of Pilgrim. I love the sheer practicality of both Pilgrim, and the King. Facing this monster that makes Goliath look like a schoolgirl, Pilgrim takes stock of his situation. As I would be, he is tempted to run. The trouble is, while he is equipped for battle, he is not equipped for retreat. His front is in armor, his back exposed. There is, therefore, only way to go, forward.

As Paul enjoins the Ephesians to put on the full armor of God, and then goes on to describe that armor, you will notice that for we too there is no reverse in our tank. We can only move forward. But surely Paul isn’t talking about the state is he? I know we do not war against flesh and blood, “but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Eph 6:12). With talk like this, Paul could lose his 501C-3 status.

The point of spiritual weaponry is not that it cannot work against “real” weapons, but rather that “real” weapons can’t work against it. Because I am equipped with the truth, I am buckled about my waist, I am able to gird up my loins like a man, prepared for battle. A view that the unsubmissive state is only in a vague and fuzzy way the enemy of the King will not prepare me for battle. In like manner I cannot have a brave heart, nor can I protect my heart, unless I am dressed in His righteousness. The state cannot condemn me, and thereby destroy me, because I’m plucked from the fire.

My calling is not merely to not retreat, not merely to stand firm. I am to advance, to go through Apollyon. For this I need “feet fitted with the readiness that comes from the gospel of peace.” Isn’t that odd, the gospel of peace equips us for war? We war confident of the promise of peace. The shield of faith extinguishes the fiery darts of the enemy. Because I know every knee will bow, and every tongue confess, because I know the Son will “break them with a rod of iron; you shall dash them to pieces like a potter’s vessel” (Psalm 2:9), I move forward in battle.

With the helmet of salvation, with the sword of the Spirit we will vanquish all the forces of evil, wherever they might be. His very Word is sufficient to cut down Goliath, to smite Apollyon, to topple Leviathan. There is the power because His Word is power. By His Word He made the light. By His Word He stretched forth the firmament. If we are equipped with His Word, then we are indeed strong in the Lord, and in His mighty power.

The bumper sticker is only half-right. It tells us, “I love my country; I fear my government.” It is a good thing to love one’s country. And it is a great thing to distinguish between one’s government and one’s country. But there is a problem. We can and should recognize them as an enemy. We can revile them for their failure to bow before the King. We can prophecy against them for their rebellion, warning them of the wrath to come. But what we must never do is to fear them. Fear is reserved for our King.

The truth is that Apollyon is a kitten before the Lion of Judah. Because we are in union with Him, Apollyon is a kitten before us. All the might and power of the world’s only superpower is, we must remember, dependent and derived. What Jesus told Pilate is still true today, “You could have no power at all against Me unless it had been given you from above” (John 9:11). Do not fear the beast; let the beast fear you.

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Prayer; Shedeur; A Little Dab; Our Warrior God

This week’s Jesus Changes Everything Podcast

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Kingdom Now, Here- Jesus Changes Everything

For some years now I’ve been publishing blog pieces three times a week under the heading of “Kingdom Notes.” I also publish a weekly column under the heading of “Ask RC.” Feel free to send any questions you’d like me to take a crack at, either in the comments here or via email at hellorcjr@gmail.com. Also I publish a weekly podcast, under the headline “Jesus Changes Everything.”

Why? Because I believe Christians have at best a shallow, thin, emaciated view of the kingdom of God and at worst have no view at all. Rightly remembering that Jesus told Pilate that His kingdom is not of this world, we have wrongly concluded that it lives in the invisible realm of our hearts. We divide our lives between the sacred and the secular, the sacred staying within the bounds of the ethereal and amorphous, the secular taking up the whole of the natural realm.

No Bounds

No. When Jesus told Pilate His kingdom is not of this world He told him as well, how His kingdom was not of this world- “or else My servants would fight” (John 18:36). The difference between the kingdom of Jesus and the kingdoms of this world isn’t found in geography but in weaponry.

His kingdom is here and now, as He has been, since His ascension, about the business of bringing all things under subjection (I Corinthians 15:27). He is breaking the knees of every earthly leader that will not acknowledge Him (Psalm 2). He is tearing down strongholds and every lofty thing that exalts itself against the knowledge of God (II Corinthians 10:5). Jesus, in short, changes everything. (See our recent study on politics and the church here.)

Betraying Our King

When, however, we miss this, when we are blind to the battle between the seed of the woman and the seed of the serpent, we move through this world as if it were somehow neutral territory, spiritual Switzerland. Which all too often makes of us unknowing soldiers on the wrong side of the battle. We fail to press the crown rights of King Jesus, betraying Him, betraying our own double-mindedness. We become worldly ourselves, our salt losing its savor. When we hide our light under a bushel we do not protect the flame, but protect the darkness.

Bruised Toes

I write not to scold, but to document my ongoing battle, my own journey out. These weaknesses, this refusal to live in light of the antithesis, is part of the worldliness in me that I am, by His grace, seeking to put to death. That may mean, from time to time, stepping on toes. When I do so, rest assured my own toes are bruised as well. Joshua, after the conquest of Canaan, asked God’s people to choose this day whom they would serve. So we all choose, every day. Let’s choose together.

Forever

The King reigns. The King is victorious. The King commands us to rejoice, knowing that He has already overcome the world. The King demands our absolute and total fealty. The King is semper fi, ever faithful. And His kingdom is forever.

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Last Night’s Issues Dividing the Church Study- Politics

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Study Tonight: Issues Dividing the Church- Politics

We continue exploring issues dividing the church. Tonight we consider politics. All are welcome at 6:15 for dinner, and for the study at 7:00. We live-stream on Facebook Live, RC-Lisa Sproul. We hope you’ll join us.

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Last Week’s Study- Sexual Morality in the Church

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Whatever Happened to Prayer in the Church?

We have witnessed, if not pulled off, a revolution over the past forty years in how the church gathers together to worship. Most of this has been driven by a radical shift in understanding the purpose of the Lord’s Day gathering. Once this meeting became more about attracting and winning the lost we grew increasingly attuned to the mindset of those outside the kingdom. What we soon discovered, however, was that these changes attracted more of the found than the lost. The great bulk of worshippers in mega-churches across the country came not from the world but from older, smaller churches. In short, their services are designed for unbelievers but attract believers.

Public prayer, I suspect, is profoundly uncomfortable for the so called “seeker.” They can participate in every other aspect of a worship service. They can sing along, or at least listen to the music. They can hear the sermon. They can greet those around them. But prayer is actually that time in the worship service where we draw near to the living God. We are all at our most vulnerable. It is one thing to sway to the music with eyes focussed on a distant horizon to blend in with everyone else. It is another altogether to try to fool the living God.

What an irony that worship services designed to look spontaneous, informal, unplanned, sincere have minimized those times in the service when we are exactly that. We want the feeling of intense emotion, without the scariness of actual intense emotion.

Prayer is also that time in the service when we are tightly bound together. I once had a congregant ask me over lunch, “Why don’t you trust us to pray?” My brow furrowed, and I confessed, “I don’t know what you mean.” He explained, “You know, how we have prayers written out in the order of worship, that we read together, because you don’t trust us.” I smiled and explained, “It has nothing to do with trust. We read those prayers together (and we had plenty of prayer time without read prayers) so that we can pray together. It is all of us, coming before the throne together. It’s no different than when we sing the Apostle’s Creed together.”

The short answer is far simpler. We don’t spend much time together in prayer during our worship services because we don’t value prayer. It’s the same reason we are weak in praying alone. We find prayer impractical, tiresome, expendable. Whereas Jesus, and the church through history has found it practical, invigorating and invaluable. Our failure to devote time to prayer is just one more sign of our failure to value the One to whom we pray. We may speak and sing about Him. But we rarely speak and sing to Him.

I don’t have a solution to this problem. Except for the one solution to every problem. What we need to do is repent and believe the gospel.

This is the forty-second installment of an ongoing series of pieces here on the nature and calling of the church. Stay tuned for more. Remember also that we at Sovereign Grace Fellowship meet this Sunday April 27 at 10:30 AM at our new location, our beautiful farm at 11281 Garman Road, Spencerville, IN. Please come join us. Also note that tonight we continue our Bible study on issues dividing the church, tonight considering politics.

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He Who Has Ears: Reformation at the Stake

Lord Acton was absolutely right that power corrupts and that absolute power corrupts absolutely. He may have been more right, however, if he had adapted a bit of biblical wisdom in articulating the dangers of power. What if he had said instead: “The love of power is the root of all kinds of evil.” Just as greed is not the exclusive province of the rich, so the hunger for power extends well beyond the powerful, and with it goes all manner of evil. Those without power often seek power by sidling up to the powerful. If you have no power, the next best thing may be to get close to those who do.

We see this principle worked out in spades in the English Reformation. The Reformation came to England not because of a popular uprising of the people. It was not rooted in the heartfelt convictions of the clergy. The Reformation came to England because a king wanted a new wife, one who would bear him a son. The king thought he was pulling the strings of the clergy to get what he wanted, while the clergy believed they were pulling the strings of the king to get what they wanted. O, what a tangled web they weaved when the English Reformation was first conceived.

At any given moment, the shape of the Reformation was determined not by the Word of God, but by who had the king’s ear. This inauspicious beginning laid the groundwork for what would ensue – centuries of confusion, death, and strife.

Trying to untangle the knots created by shifting alliances, convicted consciences, and the providence of those born to inherit thrones may make for an interesting historical survey. What may be better, however, would be for us to consider our own failures and weaknesses as we set about the business of reformation in our own lives. Whose ears do we seek access to, and to whom are we listening? Rather than trying to divine whether the Church of England skewed too Romish or whether its problems grew out of its Erastianism may just be a distraction from examining our own lives.

Reformation, rightly understood, is nothing more than dominion. Adam and Eve, in being called to rule over the creation, were called to re-form the world. After the fall, the call to dominion abides, and so does the call to re-form. Now we are not merely turning jungle into garden, for we are at the same time turning sin into righteousness.

Our re-formation is, by the power of the Holy Spirit, remaking the sinful dust of our fallen father, Adam, into the glorious gold of our elder brother, Jesus, the last Adam. The Reformation not only is not over, but it will not end until all things are brought into subjection. Those “all things” certainly includes the rulers of England, both ecclesiastical and civil. They certainly include all who rule here in these United States. They include our churches, our culture, our labors. But they begin with our families, ourselves, our hearts.

In the economy of God, we do not re-form by seeking power. We do not re-form by seeking the ear of those in power. The only way to re-form is to die. The dead have no lust for power. They have no ears to be tickled. They have no lips with which to seduce others. Indeed, this is where our power is found. By being powerless we are beyond the seducing power of power. By being dead, we strike fear in the hearts of the powerful, for their power has no sway over us.

In the economy of God, the great things that we do for the kingdom we do in peace and quietness. When we speak to our children of the things of God, we are bringing reformation. When we visit the widow on our block, we are bringing reformation. When we sit down in a moment of quiet and meditate on the powerful Word of God, we are bringing reformation. When we wash the dishes after sharing a feast with our fellow saints, we are bringing reformation. We bring reformation to the world in the very ordinary tenor of our lives.

We have no need to sit next to kings, for we are seated beside the King. Indeed, we are kings and queens with Him, seated in the heavenly places. We need not seize the engines of ecclesiastical authority, for we are already a royal priesthood. We need not seek positions of power and influence, to whisper in the ears of the powerful. Instead, we must make known our petitions to the Almighty, Our Father. We need not tear out the great weeds of unbelief that infest the church at large. We need only tear out the great weeds of unbelief that infest our tiny little hearts, that we might instead bear much of the fruit of the Spirit.

We must re-form our understanding of Reformation. The world is changed through service, not power. It is changed by service to “the least of these” rather than the powerful. Perhaps to understand this better, we ought to tell ourselves the next time we find ourselves changing a dirty diaper: “Be of good cheer. For in this deed we shall light a fire across the globe such as shall never be put out.” Perhaps that is what it means to play the man.

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What If? A Hypothetical View of Real Life

I’m not in the least opposed to hypotheticals, and can’t begin to understand why anyone would be. They are, as those who object are prone to point out, not real. We in favor, however, already knew that. That’s why we call them hypotheticals. We can’t, of course, ever know for certain how a given hypothetical would have turned out, if only because we could never lock in all variables. Butterfly effect, and all that. We can, however, learn a thing or two when we consider them.

Today for instance I had some very minor bad news from the doctor. Nothing to worry about. My greater relief, however, came when he explained that it, the very minor bad news, wasn’t my fault. He said it was genetic. I don’t have to try to chase down infinite causes to discern if one bad decision, or many bad decisions led to this very minor bad news. I am off the hook.

That said, while I inherited my natural spiritual state from my parents, I remain responsible for where I’ve allowed that state to lead me. I’ve made moral decisions over the years not only that I regret, but that continue to bear bitter fruit, not only in my circumstances but in my being. When I look back at those moral decisions I realize that the most destructive of them come at a long chain of seemingly not so destructive ones.

Our sins are born, I’m suggesting, less in those momentous choices where the crossroads sit before us, chirping songbirds on one side, storm clouds on the other. They sneak up on us when we don’t notice. We develop what are in their youth innocuous habits that become ravenous hungers when full grown. Small better choices early on reap dividends we’re too blind to see.

I can’t go back in time. I can’t undo what has already been done. It is not, however, too late. Old dogs can learn new habits. The same dividends are yet within reach. Our sanctification is in reality our Jesus-ification. That is, growth in grace is not merely committing this smaller sin rather than that bigger one, or committing this medium sized sin less often than we used to. It goes well beyond what we do, into what we are.

While we can’t change the past, we can “change” the future. We are moving from being dead on the ground to walking upright. We haven’t reached our end yet, but we can get closer. We are called to strive to become each day more what we are becoming more of each day. We walk with the Spirit. We are washed by the Son. And all the while we are beloved of the Father. Why in the world would I want things to be different?

Everything that He has ordained, which is everything that has ever happened or ever will, is for my good and His glory. What if He hadn’t chosen me? Oh but He has. So I need never look into that horror, save to give thanks for His grace.

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Last week’s study- Continuationism and Cessationism

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