A Whole New World

My father may well have been the hardest man in the world to shop for. One year, however, I did well. I got my dad a nice plaque with a photo of Three Rivers Stadium, home to the Pittsburgh Pirates and Steelers for more than thirty years. The plaque also had a photo of the statue outside the stadium of the Great One, Roberto Clemente, one of the Pirates’ all-time greats. Plaques and photos, however, are pretty easy to come by. What was unusual about the plaque was this— it included a three-inch by three-inch strip of the actual artificial turf from Three Rivers Stadium, the very ground Roberto Clemente and the Steelers’ Franco Harris once trod.

I found this amazing gift through something even more amazing: the Internet. I’m still getting used to all that it can do, harnessing it to solve sundry shopping challenges. My computer and now even my phone have become magic boxes, opening up virtual vistas I couldn’t have dreamed of as a child. With the Internet, we do not have the old world plus the Internet, but rather a whole new world. I labor to make sense of the pre-Internet world to my children because this world is all they’ve ever known.

The Internet, however, is not the first new world to change the world. In 1492, Columbus sailed the ocean blue. Now, a strong case can be made that earlier European explorers landed on our shores. Indeed, I find such rather likely. But the successes of Leif Erikson and St. Brendan, however great they may have been, didn’t affect the world in the same way that Columbus’success did. He not only found a new world, but he came back to report on it (even if he wasn’t clear on what he had found). That is, it was Columbus’ discovery of the New World that actually changed both the New World and the Old.

Just as the Reformation a quarter of a century later would soon challenge the settled convictions of millions and would reshape the institutions that shape us, so the New World did the same for those who lived at that time. Imagine reading the newspaper (or for you younger readers, imagine logging on to your favorite news site) after word returned from the Americas. Not only was there an undiscovered, untamed land, virtually as large as the Old World, but there were people there. Thousands upon thousands living in multiple cultures, people about whom we had heretofore known nothing. Imagine the wonder of it all.

Soon, however, would you not be called out of your revelry to ask— and answer— this simple question: Given this earth-shattering news, what ought you to do? How do you respond to this development, which, to put it in modern terms, is not that far removed from finding not just sentient life but human life on the moon?

One of the great temptations that comes with the discovery of new worlds, whether they be the Internet or two massive continents, is to believe that new worlds call for new rules, that new worlds demand new ends. Such a temptation, however, is to be fought rather than succumbed to. What must we do in or about this strange new world? Seek first the kingdom of God and His righteousness.

The discovery of the New World did not bring a discovery of a new purpose. It did, however, provide a new opportunity to be about the business of the old purpose. Christians were called to bring the good news of the life, death, resurrection, and ascension of Christ to the New World. They were called to exercise faithful stewardship in the New World. They were commanded to make manifest the glory and beauty of the reign of Christ over all things.

How did we do? To be certain, we believers have much for which to repent in how we have responded to this amazing new world. And one would hardly confuse the New World today with a city shining on a hill. But some perspective would be more helpful. At the close of the fifteenth century, how many saints occupied the New World? If there were any, they likely could be counted just on your fingers and toes. Now, despite all our weakness and worldliness, despite the decline and retreat of the people of God, there are millions of the children of God laboring for the kingdom on these two continents.

The story, however, is not yet over. If God has been pleased to call in millions from this corner of His world where for centuries not one soul was redeemed, what might we hope for, what ought we to work for in the future? The kingdom of God is like a mustard seed, beginning as the smallest of seeds but growing until the birds of the air make their nests therein. There are old worlds and new ones. There are earthy worlds and cyber worlds. But one truth remains the same now and forever, that Jesus rules them all.

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Death and Taxes

You have heard it say, “Taxation is theft.” You have also heard it said, “Jesus approves of taxes.” I say to you that both of these are partly true and partly false, and it is important that we get it right. Neither point undoes the other.

First, taxation is theft. How is that true? Well, if theft is taking the property of another by force than all taxation is theft because it is all taking the property of another by force. How is it not true? In the same way that not all homicides are murder. That is, while murder is taking the life of another, and while capital punishment is taking the life of another, capital punishment is not murder. Taxation is just under certain limitations, just as taking the life of another is just in under certain limitations.

What are those limitations? Let me posit three. First, any taxation that is progressive is unjust. When God established a kind of “tax” for His kingdom, the tithe, He made certain that the more prosperous would pay more than the less. Ten percent of lots is more than ten percent of less. But the rate is the same. Second, any tax beyond ten percent is unjust. To demand more than God is to place oneself above God. Third, and perhaps most important, any tax taken to finance illegitimate functions is itself illegitimate.

When God established civil government He commissioned them to punish evildoers, giving them the power of the sword. He did not call them to be in the business of building empires, of educating citizens, of redistributing wealth. The cost of punishing evildoers is minimal compared to policing the world and providing cradle to grave security. Taxes taken to finance governmental interference where it does not belong are indeed theft.

Jesus commands that we render unto Caesar the things that are Caesar’s and Paul commands us to give taxes to whom they are due. Amen. This does not mean, however, that all taxes are legitimate. Jesus also commands us, when someone strikes us on the face that we turn the other cheek. Would anyone honestly argue that such means that it is okay to slap someone’s cheek or that it would be wrong to object to cheek slapping?

Jesus approves of legitimate taxes, and commands that we pay even illegitimate taxes. But He no more approves of illegitimate taxes than He approves of theft. So we ought to pay our taxes, knowing some of it is theft and some of it not, while maintaining our liberty to object to those taxes that are theft. In turn, there is not a thing in the world wrong with minimizing one’s taxes, so long as one does so within the constraints of the law. Using legal “loopholes” or deductions is not only not sinful but is simple good stewardship.

Another tax day is nigh upon us. It’s frustrating and objectionable. I get that. But let us pay and object from a posture of obedience and of peace. Let us remember that the living God provides our daily bread, even when His rivals seek to take it from us.

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Grace; National Debt; Abimelech; 1934 and God’s Glory

This week’s Jesus Changes Everything Podcast

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The Micah Mandate

Extraordinary times call for ordinary measures. When things go as we expect them to go we generally know what we are called to do. When, however, the world outside our control gets out of control we often find ourselves in a panic, unsure of how to respond. The ordinary things we know how to do, but they not longer bring the results we desire.

For decades now I have been laying out theses, affirmations open for debate on how to bring about another Reformation in the church. I have been arguing that things need to change, laying out what some of those things are, and the way they need to change. As I write the church is drowning in a sea of controversy, inanity, worldliness, fearfulness. The world, not surprisingly, is in the same condition.

What do we do now? Now we remember that the most calamitous of times call for the most plain of responses. What we need to do is what we always need to do, the right thing.
The prophet Micah provides for us a concise summary of just what the right thing is:
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“He has shown you O man, what is good; and what does the Lord require of you but to do justly, to love mercy and to walk humbly with your God” (Micah 6:8).

That we live in unjust times, in a land of unjust rulers does not change our duty to do justice, but intensifies it. That we live in merciless times, in a land of merciless rulers, does not change our duty to love mercy, but intensifies it. That we live in an age of arrogance, in a land of haughty rulers does not change our duty to walk humbly with our God, but intensifies it.

We don’t have to figure out what is going to happen next. We don’t have to discern who is telling us the truth and who is lying to us. We don’t have to guess the results if we embrace this strategy or that. For He has already told us what He requires of us. When we fail to do so, when we fear that obedience to the Lord will lead to bad consequences for us we call God a liar. We demonstrate that we do not live in fear of Him, but in fear of the world. We demonstrate that we worship the same idols of the world around us.

To do justice we must study justice, which is revealed to us in His Word. The Judge of all the world has given us His law. It, and it alone, defines what is just. To love mercy we must grasp the scope and horror of our own sin, to cherish the great cost that was paid that we might be redeemed. To walk humbly with God, all that takes is submitting to what He says. All three are built from one thing- faith. We believe God when He tells us what is right. We believe God when He tells us we have failed to measure up. We believe God when He shows us His mercy and invites us, as His adopted children, to walk with Him. We believe God, who is true.

Posted in 10 Commandments, abortion, Biblical Doctrines, Big Eva, church, Devil's Arsenal, ethics, grace, kingdom, Kingdom Notes, persecution, post-modernism, RC Sproul JR, Reformation, repentance, sexual confusion, sovereignty, Theses, wisdom | Tagged , , , , , , , , , | 1 Comment

No Study Tonight

Sorry friends, but our Romans Study will not meet tonight. God willing, we’ll see you next week.

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Are transgendered people our brothers and sisters?

No. Our brothers and sisters are those who rest in the finished of Christ alone (Luke 8:21). They may include those who were once transgendered, and those who struggle with transgender temptations. Those who define themselves as those who embrace a transgender identity, however, are in open rebellion against the living God, with no repentance.

That said, when President Biden issued his proclamation (and yes, I’m aware the “holiday” has been celebrated since 2009 on March 31, and that this year March 31 is where Resurrection Sunday fell) he, in his tweet announcing the proclamation, rightly affirmed that the transgendered bear the image of God. They, even in their sin, as believers are, even in our sin, are fellow image bearers. The image of God has been marred, disfigured, cracked, deformed, but not erased.

The distinction, between sharing the image of God with unbelievers but not sharing the fatherhood of God is vital. God’s grace is universal in bestowing on all people His image. It is universal in demanding that all humans be treated with dignity. It is not, however, universal with respect to the forgiveness of sins and adoption as His children.

Once it was theological liberals who confused these two, teaching what they called “the universal brotherhood of man and the universal fatherhood of God.” Now the same nonsense comes to us from those who describe themselves as “progressives.” That is, those who are progressing away from Christianity and progressing toward liberalism.

What drives that “progress” is the foolish confusion of these two kinds of grace. Believers have an obligation to see unbelievers as God sees them. He has a love for them out of which His common grace flows, and that is grounded in His own image. And so should we. What we don’t have is a love that approves of the sin. Transgenderism, along with homosexuality, is called by God an abomination (see Lev. 18:22, 20:13 and Romans 1: 26-28). Such it is. To approve of it is to call evil good and good evil.

The demand that we consider unrepentant sinners, even though such once were we, as brothers and sisters, apart from faith in Christ, is an even worse abomination. It is a temptation to the believer because it comes to us from the left gift-wrapped in the language of grace. And failure to do so comes to us gift-wrapped as hatred, hypocrisy and pride. Sadly, too often we hunger for the approval of man and are ready to throw overboard the plain teaching of God’s Word.

Our Father who became such through our Redeemer, calls us to think His thoughts after Him, to speak what He has told us, to teach the nations whatsoever Christ has commanded. Our refusal to call evil good now earns us the hatred of the world. For this Jesus says we are blessed (Matt. 5:10). We don’t try to nuance it away, negotiate it away or nice it away. We wear it with both humility and honor, knowing our “Visibility Day” will come when He comes to judge both the living and the dead. And all will see.

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News I Can Use

A case could be made that what separates Reformed believers from the rest of the evangelical church is less the competing doctrinal perspectives of Calvinism versus Arminianism and more the competing perspectives on the value of doctrine. That is, we who are Reformed, because we affirm particular doctrines, are quick to affirm that doctrine matters. This ought not surprise us, since it goes back to the start of the Reformation. When the Roman Catholic humanist scholar Erasmus wrote his Diatribe against the wisdom of Luther, he took a rather slippery stance, arguing less against any particular idea and arguing more for the wisdom of not being too particular. Luther responded in the classic The Bondage of the Will, saying, Spiritus Sanctus non est skepticus— “the Holy Spirit is not a skeptic.”

The broader evangelical church, as a general rule, is much more concerned with practical matters than theology in the abstract. In a Reformed church, for example, you may well expect to hear a seven-part sermon series on God’s eternal decrees. In a broader evangelical church, you are more likely to hear a seven-part sermon series on how to have a more joyful marriage.

It is important, of course, to have a sound and biblical understanding of God’s sovereignty over all things, to at least have a beginning understanding of His decrees. One way to get there might be seven sound sermons on His decrees. It is also important, however, to have a joyful marriage. One way to get there might be seven sound sermons on joyful marriages. We can talk about and be preached to about both of these precisely because the Bible speaks to both of these issues. These two approaches need not be at war with each other. Both have their place.

What concerns me, however, is the false dichotomy we create when we talk about doctrine and practical matters in this way. That is, it is a profoundly practical matter to understand God’s decrees. And how we have joyful marriages is deeply connected with sound doctrine. You can’t misunderstand Christ and His church while still understanding husbands and wives well (Eph. 5).

Not only, however, are doctrine and practical matters inextricably bound together, but there is another element we would do well not to forget. The Christian faith touches not just on what we think, not just on what we do, but also on how we feel. We are called to doctrinal orthodoxy, to practical orthopraxy, and to emotional orthopathos. We are called to feel rightly.

The world, of course, has a different perspective. Just as epistemological relativism affirms, “I can have my own truth and will have no one rule over my mind,” and ethical relativism affirms, “I can affirm my own right and wrong and no one shall rule over my conscience,” so emotional relativism affirms, “I can feel whatever my heart desires, and no one will rule over my feelings.” Indeed, in the world, feelings have no need for any justification. Whatever we feel, we feel. It is what it is.

We as Christians, however, are not of this world. We have another calling. The great commandment demands that we love the Lord our God not just with all our minds and with all our strength, but with all our hearts as well. Love encompasses knowing who He is. It encompasses obeying His commands. But it also is genuine emotion. A failure to love Him with all our hearts isn’t something that happens to us but is instead something of which we are guilty. Love is the only right and fitting response to His glory, for He is altogether lovely.

These three, however— our heads, our hands, and our hearts— are not just three pillars standing side by side. Rather, they are three strands of one strong cord. They are intertwined with each other, strengthening each other. The more we know about who God is, the more our heart resounds with joy.
Consider Paul as our great example. How often in his epistles does Paul find himself, as he explains some tough theological nut or unpacks a tangled concept, breaking into doxology? In the same vein, the more we love God, the more we want to know Him. Of course, the more we know Him, the more we know His law, for it is but a reflection of Him. It reveals His character, which is why the psalmist cries out to the Lord, “Oh how I love your law!” (Ps. 119:97).

The more we know Him, the more we know His law, the more we know our dependence on His grace, which should in turn redound to our gratitude and our joy. Indeed, the fullness of the fruit of the Spirit flourishes in the soil of the soul as a deeper sense of our need and His provision, which means knowing more of His law and more of His grace.

As we are called to seek first His kingdom, we would be wise to remember that the king and the kingdom are one. We are seeking Him, the express image of our heavenly Father.
Doctrine matters. Practice matters. Feeling matters. For all that we are is His. There is nothing more practical than doctrine. There is nothing more true than obedience. And there is nothing more moving than Him.

Posted in 10 Commandments, beauty, Biblical Doctrines, communion, Doctrines of Grace, ethics, grace, kingdom, Kingdom Notes, philosophy, RC Sproul JR, sovereignty, theology, wisdom, wonder, worship | Tagged , , , , , , , | 2 Comments

Romans Study, 12:3-12:8 Give a listen.

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The Eclipse of Reason

We are just days away from a significant eclipse of the sun. I have watched over the past several months three distinct approaches to this oncoming event. The most widely held is the basic secular approach. For these folks the eclipse is of no more significance than a clock chiming twelve. The universe is a self-created, self-governing, great clockwork orange to them. It may look vibrant and alive, but inside is nothing but an ordinary machine, gears integrated with gears, orbits matching up with orbits, everything easily predictable and uniform. The darkness that will descend is “nothing to see here” to these folks.

The second approach is not too terribly different from the first. These folks, nice and reasonable evangelicals, differ from the first group in that they affirm that the universe is a great clockwork orange that God created and that is governed by God’s laws of nature. The universe may look vibrant and alive, but is nothing but an ordinary machine, gears integrated with gears, orbits matching up with orbits, everything easily predictable and uniform.

The third group are those who see great significance in this event, finding portents and messages in the darkness to come. These are the folks that offer up odd nuggets like the claim that the path of the eclipse will fall over twelve different towns called Ninevah, and that such means the end is nigh. Well, the claim itself is false which isn’t a strong endorsement as to its purported meaning. Others see in the event, tied to sundry local governments encouraging people to stock up on supplies a sign not of God’s judgment, but of a Black Swan event, a move of government to usurp what freedoms we have left.

Most of us, I suspect, see ourselves in the second group. We’re not so secularized that we deny God’s existence or His providence. We’re also not so sacralized that we affirm He is active. We have Bibles to read and study, and have no need to read the skies. Trouble is, the Bible we study shows that God has used signs in the sky in the past, and has promised to use them in the future. God stopped the setting of the sun that Joshua might fully defeat and enemy. God sent darkness over the land in Egypt, and again in Jerusalem.

I don’t know if anything catastrophic is coming. I do know that God’s governance of His universe is neither uniformitarian nor merely passive. I know also that we are a nation in darkness not just for a few hours on April 8, but daily, even when the sun is shining. I do know, whatever eschatology we believe the Bible teaches, that we are to look for, pray for, prepare for, His coming again in power. I know that a smug assurance that tomorrow will always be like today is the folly of the virgins bereft of oil. Lord give us eyes to see, and let us be light in the darkness.

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Wedding Vows; Op on Op; -Ites; Best Bible Translation

This Week’s Jesus Changes Everything Podcast

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