Last Night’s Study, Romans 10, Pt. II

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Christos Ho Kurios

Rome could not help but trip over her own feet. When you get the gospel wrong the error does not stay hermetically sealed, leaving everything else safe. Rather, the whole ship goes down. Rome, seeking to elevate the church, created a two-tiered world, not just distinguishing, not just dividing, but separating the sacred and the secular. The Reformation, in turn, did not seek merely to get this doctrine or that straightened out, but sought to bring every thought, as well as every word and deed captive. They understood, as we must once again come to understand, that Jesus rules over all things.

While contemporary evangelicals are not making the exact mistake Rome made we have divided reality into two worlds. We are happy to affirm that Jesus rules over our spiritual lives, that He reigns in that kingdom that resides in our hearts. Our broader lives is where things get a bit fuzzy. He impacts our work in the sense that we try to live ethically there. He is present when we are at play in the sense that we don’t want to commit any of the really bad sins. But our attitudes, perspectives, even our convictions often are simply inherited from the world around us. When we find cognitive dissonance between what the world says and what the Word says, too often we embrace the former and massage the latter. Then we justify what we’ve done by separating our faith from the rest of the world.

It, the world, however, is all His. His reign knows no bounds. There is no issue over which He has no opinion, and no opinion He has that is not true. He commands of us that we take not some, not most, but every thought captive to His obedience. That means when I think through how a man has peace with God, I must submit to Him. When I think through how to understand the culture wars, I must submit to Him. It means that I must fear Him and not the disapproval of the world.

The irony is that we can have the courage to face the world because He really does rule over it. When we stand firm in rejecting the sexual anarchy of the broader world and are vilified for it, every bit of hardship that comes our way, whether we are cancelled or driven out of business or put in prison, it is because such is what He ordained for our good and His glory. We need never fear He is in heaven wringing His hands over what we are going through.

Our calling isn’t, however, just to stand against the forces of change and shout “STOP!” Our calling is to make manifest, that is, visible, the glory of His reign. We are to press the crown rights of King Jesus where’re He reigns. Where does He reign? Everywhere. Reformation means re-forming, in the power of the Spirit, ourselves and the world around us. Jesus reigns.

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Last Week’s Study, Romans 10, part I

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Romans Study Tonight- Chapter 10, Part II

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.

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How are souls made?

There are any number of theological questions that manage, at one and the same time, to elicit arguments and yet create no division. These are issues over which both sides, while disagreeing on the issue at hand agree that the issue at hand is both not easy to solve, and not all that important. John Calvin once sagely said about speculative theology, “Where the Lord has determined to be silent I will refrain from inquiry.”

While we affirm that the Bible is clear, we acknowledge that some things are more clear than others. The answer to this question scores pretty low on the clear scale. There are, historically, two perspectives on the issue. The slightly less common view is called traducianism. It holds that the creation of a human soul is as natural as the creation of the human body, that conception itself is the immediate cause of both body and soul. This view has two advantages over its competitor, both of which take us back to the beginning. First, it honors the principle that God has rested from the work of creation. The first six days, Genesis tells us, were morning and evening. The seventh day has no such description, suggesting that in some sense we are still in the seventh day and that God, while ruling actively through His providence, is no longer creating.

Second, it makes the doctrine of original sin just a tad easier to swallow. If souls come about naturally, just as Levi was in the loins of Abraham when he paid a tithe to Melchizedek, so were we all in the loins of Adam at the fall, and so his guilt becoming ours is that much more clear.

The more common view is the creationist view which holds that souls are immediately created by the hand of God. This view affirms a different form of continuity between Adam and the rest of humanity. Instead of future generations branching off Adam, creationism has each of our souls being made by an act of God just as Adam’s was. God breathed life into Adam. He does the same for us. In addition the creationist view better reflects the language of Psalm 139:13, “For You created my innermost parts; You wove me in my mother’s womb.”

I suspect the debates on this question continue for two reasons. First, people interested in such things love to debate. Second, there are implications or tendencies for each view that could conceivably lead someone astray. The former view is stronger in affirming the unity of body and soul, the latter tending a bit more to the error of seeing men as souls in bodies rather than what we truly are, souls and bodies. The latter view is stronger in seeing God active and at work, the former mildly veiling the glory of God’s work in making us.

If we are careful to affirm that God is at work, that all men begin their existence tainted by sin, that God is not guilty over the previous truth, that Jesus is fully God and fully man, like us in every way yet without sin, that all men are stamped with the image of God, then either position is safe and should be seen as such by those adopting the other position. The danger in this debate is less that we will end up embracing some kind of grievous error, more that we will swell up with foolish pride. The solution is to remember that the important truth is that He is our Maker, and for those in Christ, our redeemer and Father.

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An Ordinary Christian Life

It has become rather fashionable in certain circles to decry the rise in the church of what we call “the cult of personality”—and rightly so. A broader body consumed with consuming theological and biblical teaching via sundry media outlets is going to face the temptation to elevate certain voices, to take sides, to wave flags, and to give blind allegiance to a carefully crafted brand. We choose our cult leaders perhaps because we like their theological perspective, perhaps because we like their teaching style. It may be that our leader champions our favorite cause. Or it may simply be his charm. Because we are idol factories, we surround ourselves with idols.

This problem, of course, isn’t a new one. The New Testament not only knew its share of self-proclaimed “super-Apostles,” but even had some perfectly humble and godly men whom people put on a pedestal—”I am of Paul, I am of Apollos, I am of Peter” (see 1 Cor. 1:12) is not a judgment on Paul, Apollos, or Peter, but on those who made idols of them. I suspect the problem remains with us today because falling into it is actually a not-too-distant cousin of something the Bible actually calls us to: following the examples of those who are our spiritual betters. Paul, after all, calls on us to imitate him even as he imitates Christ (1 Cor. 11:1).

The real problem is that our standards are off. Though there is nothing at all wrong with having a sound theological perspective or pleasing teaching style, taking up important causes, or even having charm, these are not good, biblical reasons to lift up a man as an example for us. The Bible gives us a list to look for in the men whom we should admire. Those things can be found in Paul’s first letter to Timothy (3:1-7) or in his letter to Titus (1:5-9), where he describes the qualities of an elder. The standards here are not quite so glamorous. An elder is the husband of one wife. He is not given to much wine. He is sober-minded, not quarrelsome. He rules his house well.

It is a truism that what you cheer on you will get more of. When we lavish praise on men for their genius, their academic attainments, and their skillful presentations, then we should expect to get more genius, academic attainment, and skillful presentations. But what might happen if we were to cheer on what Paul cheers on? What if we believed God enough to believe that the power is in the ordinary: in husbands who love their wives as Christ loves the church, in parents who raise their children in the nurture and admonition of the Lord? Might we not get more of that?

When I am asked, as I frequently am, “What was it like having R.C. Sproul for a father?” my assumption is that people are curious about the impact on me of having a father who is theologically sound, gifted at communication, supportive of biblical causes, and, truth be told, charming. My dad was all those things, and there is not a thing in the world wrong with that. But the world, and eternity, has been changed because he faithfully loved my mother, and raised my sister and me in the nurture and admonition of the Lord.

The world is changed when parents seek first the kingdom of God and His righteousness in ordinary ways, in ordinary homes, as ordinary parents, raising ordinary children. We do not need special skills or special opportunities to do extraordinary things for the kingdom. We need only to serve our extraordinary Lord in ordinary ways. And He will and does bless that service. We don’t need another hero. We change the world one diaper at a time. For of such is the kingdom of God.

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The Wonder of It All

Is it not true that most bad ideas are good ideas that took a wrong turn? That the thing pursued by the idea is a good thing, but the directions are off? Consider our desire, born right out of God’s dominion mandate, to understand the design of God’s universe. The scientific revolution was kickstarted by Christians desiring to think God’s thoughts after Him. From there it’s a hop, skip and a jump to penicillin, vacuum cleaners and the camera, tape recorder, stereo system, library, weather station, flashlight, arcade, telephone we carry around in our pockets.

Woot. All of this built on the truth that God is a God of order who has ordered the universe. The danger comes when we take the truth that God has ordered His world and we embrace some form of deism, the idea that the universe is a well-oiled clock that God wound up that He now passively watches, from a distance. What fools we are to take the glory of His design and use it to deny the wonder of His presence.

Even when we reject the deist ideology we often embrace the spirit of deism. We may affirm that God is near, but act like He is distant. We feel alone. We see the world as an inexorably unwinding clock whose constant tick tick tick drowns out our prayers such that the Clockmaker doesn’t hear them.

But of course He does. And of course He is both the Designer, and near. He has both ordained all things that will come to pass before all time and ordained that He would be the One who brings it all to pass. That He has written the story of history is the assurance, not the denial that He has written Himself into the story. Which means we need to change our thinking, to break free from the modernist perspective that sees Him in the distance. We’re to see Him in the closeness, in the every day.

Each bit of falling snow isn’t the inevitable result of two hydrogen atoms and one oxygen atom sharing electrons when the mercury drops below 32 degrees. Rather each flake is God’s handmade intricate sculpture, a cascade of His immeasurable fullness, sent to us from His storehouse for our good and His glory (Job 38:22). The descent of each flake isn’t the intersection of force vectors driven by the relative masses of the sun and its satellite on which we stand, Earth. Rather it is a dance, led by the wind, the Pneuma of God.

Though our Father is wonderful, we have lost our capacity for wonder. Though He, out of His fullness, faithfully feeds us, we have leanness in our souls. We take in the bland fuel carbs and proteins and amino acids, while He is blessing us with sweet, savory, the fatness of the marrow and His very presence at the Table.

His world is less a clock, a machine for measuring time, more a snow globe, a toy that brings delight to us inside and He who shakes it. Lord, open our eyes that we might see Your glory. Open our mouths that we might taste and see that you are good, and sing your praises.

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Encouraging Women; Political Indifference & More

This week’s Jesus Changes Everything Podcast

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The Way in the Manger

It is increasingly fashionable, and has always been quite easy to debunk a number of Christmas season staples that are either less than certain or certainly not true. We don’t know, for instance, how many wise men there were, because the Bible doesn’t tell us. Three gifts are mentioned, but not three men. We don’t even know that they arrived the night He was born. We do know that our typical image of the stable is way off. At that time the “stable” was the first floor of the home, where animals were brought at night, not a wooden structure away from the house.

These kinds of mistakes happen in part because our cultural baggage gets lost in transition. If we wanted a place to keep our animals we’d make it out of wood, and put it some distance from the people. So we assume they would do the same. Even the image of Joseph and the young Jesus as a carpenter is likely off quite a bit. And for much the same reason. Wood was relatively scarce in first century Palestine. Whenever possible homes, tools, even furniture were constructed of something far longer lasting, stone. It is likely that stone was the material Joseph worked with.

It is likely as well, for the same reasons, that the manger Jesus was placed in was not a wooden kind of basket but was instead stone, either carved into the wall of the first floor of the home, or free standing. Part of the subtext of the birth in the stable narrative is that it is consistent with the compelling notion that God humbled Himself in the birth of Jesus. And so it is, even if the “stable” is a bit more like an unfinished basement. But could there be more here?

Whether dug into the wall or standing alone, the stone mangers of that period look remarkably like the tombs of the same period. If you took a tomb, in fact, and shrunk it down to the size of a baby it would look exactly like a manger. Could it be that the original audience, when they read that the newborn child was laid in a manger would have naturally thought, “Yes, He was born to die. The end is foreshadowed in the beginning here.” And if so, should not we think the same?

Could there be yet another reason He was placed in the manger? Another message in the text? We’ve invested so much time and energy remembering He was born in a manger that we have virtually forgotten what a manger is for. A manger is the place where food was placed. The sheep know the manger is where they go to be fed. There they find the bread of life. We, His sheep, continue to do the same.

The stable story does a wonderful job of reminding us of His humility. The true story gives the same message, but also reminds us He came to die, and did so that we might live.

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Bible Study Tonight- Romans 10, Part 1

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.

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