My Brother, My Father

It was 85 years ago today that a woman I never met gave birth to a boy I’ve never not known. The day I met that boy, who by then had become a man, the woman who had given birth to him died. That day was my birthday. Not the anniversary of the day I was born, but the actual day I was born. The woman was my grandmother, the man I’ve never not known was my father.

He never much spoke about it but I’ve often wondered how he handled that day. I know that my grandmother’s two deepest wishes were that the family name would be carried on and that her son, my father, would become an ordained minister of the gospel. The day I was born, the first-born son of her only son, my grandmother received in the mail the dress she had ordered to wear to my father’s ordination. The excitement proved to be too much and that night she passed in her sleep. Life, death, and calling all called that day.

I’ve said it a hundred times before, but the fascination and affection felt toward my father by the millions he was able to serve as a teacher, pastor, writer and theologian is perfectly understandable, but not in the same zip code as my own experience of the man. Before, during and after all those callings and giftings, he was my father. Do I miss being able to access his knowledge when I am stumped by a biblical text? Of course I do. What I miss more was his crystal clear communication of his love for me, and my dear wife Lisa.

When I consider how my heavenly Father rejoices when we come to Him in prayer, I think of how my earthly father rejoiced to talk over any challenges I was facing. When I consider how my heavenly Father’s love for me is often expressed through painful discipline, I think of how my earthly father did the same, speaking hard truths in tenderness. When I consider my heavenly Father’s loyal love, His hesed, I remember how my earthly father not only never abandoned me, but never took a single step away.

I don’t blame people for, especially in light of various controversies within the evangelical church, express how they miss his steady hand, careful thought and courage in battle. I do get a bit annoyed when people brazenly and boldly declare to the world that they know what he would have said, did or thought when in fact they’re merely projecting.

I, however, miss him in the same way, but also in a more visceral way. I miss my dad. Even there, however, I do so in peace. Because my father was, even more than a faithful theologian, a faithful father, he taught me about Jesus. The Jesus who rescued him. The Jesus who rescued me. The Jesus we will one day worship face to face, together. Because of our Elder Brother, I will again be with my father. Because of my father, I have Jesus as my Elder Brother.

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No Study Tonight, Back Next Week, Deo Volente

Tonight’s study in Romans is cancelled. We’ll be back, God willing, next Monday.

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Does God take pleasure in the death of the wicked?

Yes, and no. First, to the no. The Bible explicitly says exactly this,
“Say to them, As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?” (Ezekiel 33:11).
Shouldn’t that settle the matter? While this text is of course true, this text is likewise true, “Whatever the Lord pleases, He does, in heaven and on earth, in the seas and all deeps” (Psalm 135:6).

Which is why the answer is also yes. It is not either/or but both/and. It is not a contradiction, but a paradox. The truth is that God does take pleasure in the death of the wicked in one sense, and doesn’t in another sense. The pleasure He takes is grounded in the execution of His justice, the manifestation of His holiness. Does He take pleasure in that? He certainly does. He even tells us that He raised up Pharaoh for that very purchase, that He might manifest His glory in taking him down.

The pleasure He takes, however, isn’t in the death. What God is denying in Ezekiel is that He is a sadist, that He takes a perverse kind of pleasure in seeing people suffer. In context God is, speaking through Ezekiel, telling His covenant people who have already received judgment from God to not embrace discouragement, but to turn and repent. The people of God are beaten down, ashamed, and likely feeling hopeless. They have earned God’s disfavor and His judgment. The message then is a call to return to the loving arms of their Father, whose pleasure and delight is to forgive the repentant.

If we take an absolutist position that God in no way, shape or form finds pleasure in the death of the wicked we run into two significant roadblocks. First, the Bible makes it clear, not just in Psalm 135 but from beginning to end, that God is sovereign, that He does as He pleases, that no one and no thing can thwart His determined will. Second, the Bible makes it clear, from beginning to end, that God imposes judgment on all the wicked who are outside of Jesus. That is, to take an absolutist position on this text is to embrace full universalism, which flies in the face of the Bible.

Consider for a moment if you were a judge sentencing a murderer. You would be a perverse person indeed if you rubbed your hands together like a mad scientist, cackling over the crackling of the electric chair. You would be solemn, grave. It would be a dark day for you. But, at the same time, you would rejoice in the opportunity to do your job, to bring justice to pass, to love and respect the victim. How much more so for our heavenly Father who is altogether just, altogether holy, altogether merciful?

God takes pleasure in all that He does. He delights to forgive the repentant, and to execute justice on the unrepentant.

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The World and All

The Sadducees and Pharisees were no dummies. They just weren’t as smart as their enemy. As we read through the gospel accounts, it seems their strategy was simple: they would put an end to Jesus by forcing Him to destroy Himself. They would silence Him by forcing Him to put His own foot in His own mouth. They posed trick questions: Should we pay taxes to Caesar? At the resurrection, who will be the husband of a woman who went through six levirate husbands after her first husband? In the first instance, they wanted Jesus to run afoul of the Romans; in the second, to run afoul of His own people. In both instances, Jesus escaped the trap. He who is the Word, who spoke the world into existence, is never at a loss.

It may well be that the most challenging question Jesus received, however, came neither from the Sadducees nor the Pharisees but from Pontius Pilate. Having been delivered over to be put to death, Jesus is asked, “Are you the king of the Jews?” That’s a dilemma. Answer “no” and Jesus would both be disappointing His followers and, more importantly, lying. Answer “yes” and He is sure to be put to death for sedition. Given this dilemma, it is all too easy for us to misunderstand Jesus’ answer. We are tempted to think that when Jesus said, “My kingdom is not of this world,” He was trying to walk a razor’s edge, to say to His followers, “yes,” but to say to Pilate: “But you have nothing to worry about with regard to My kingdom. You see, Pilate, when we say ‘kingdom,’ we mean something so intangible, so hidden away in our hearts, that you really have nothing to worry about. My ‘kingdom,’ as we like to call it, has no bearing on you, on Rome, on civil government. I’m the King of an invisible, spiritual kingdom only.”

It is true enough that Jesus distinguished His kingdom from the kingdoms of this world. The difference, however, is neither dimensional nor geographic. Rather, the difference is in terms of our weaponry. What sets apart the kingdom of God is that the soldiers of the King do not fight with swords and spears. The weapons of our warfare are not carnal. They are, however, mighty to tear down strongholds and every lofty thing that attempts to exalt itself against the knowledge of God.

When we forget the glorious truth that Jesus’ kingdom is everywhere, that all authority in heaven and on earth has been given unto Him, we end up dividing His realm. We think the real kingdom is where the church is, where it is doing “churchy” things. When we are praying, when we are giving and receiving the sacraments, when we are preaching or hearing sermons, then we have entered into His kingdom. When, however, we are making widgets, buying groceries, or coaching Little League, then we have left the safety of the kingdom and have ventured into the world.

The truth is, of course, that His reign is universal. We do not move into and out of His kingdom so much as we vacillate between recognizing it and failing to recognize it, manifesting it or failing to manifest it. When we leave the church, and enter into that which is para—alongside—the church, we are not crossing some kind of border, entering into Pilate’s realm. Because we are still within the kingdom of our Lord, we are still to be about our Lord’s business. We are to do all that we do as unto Him.

The plumber, then, if he serves our Lord, is a parachurch worker. He is most assuredly in ministry. And make no mistake about it, there is a Christian way to do plumbing. The Christian way to do plumbing, however, isn’t to drag it into the church, to sanctify the work by etching Bible verses on the pipes, or by passively praying away the nagging drip, drip, drip of the bathroom faucet. Rather, it is by serving our neighbor by exercising dominion over the flow of water through the house. It is to rule over every drop that eventually flows into the sea. It is to be diligent, honest, even cheerful. It is to do the work such that it proves not to be wood, hay, and stubble, but that it will last even to forever. It is to plumb in light of the knowledge that right now counts forever.

Jesus calls us to seek first His kingdom and His righteousness. He tells us not to worry about what we will eat or what we will wear, not because such concerns are unseemly, worldly, or tainted. Rather, we have no reason to fear because all these things are under the power and authority of our kingdom’s Sovereign. His kingdom is not of this world. It is this world—and the world to come, from everlasting to everlasting. There is no place where He does not reign. Let us then be of good cheer and be about the Master’s business. Let us till the King’s fields and tend His cattle on His thousand hills. And whatever we eat, whatever we drink, let us do so to the glory of the Master of the feast. This is our Brother’s world.

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For Whom the Toll Belz

I was a student at Grove City College when I received a subscription to The Presbyterian Journal. It was not good looking. It had no articles apt to grab the interest of most college students. It wasn’t an academic publication. It was simply clear, honest, humble and wise, just like its editor, Joel Belz. That journal would soon fade away, birthing in its wake, World magazine. Joel, and it, continued to be honest, humble and wise.

I had the privilege not only to read Joel Belz, but to know him, to be his friend. I saw him as a kindly uncle who always showed an interest in me. Eventually, however briefly, Joel was also my employer. My time on World’s masthead overlapped the end of Joel’s editorship and the beginning of Marvin Olasky’s. Soon the assignments dried up for me. When World published an egregiously wrong-headed piece on the death and end of Mother Theresa they refused to publish my corrective letter to the editor because my name was on the masthead. I asked them to take it off.

There were a number of articles, even whole issues that I took issue with. I debated some of those with then managing editor Nick Eicher, another friend. Despite those differences, I never lost sight either of the service World magazine was providing for Christians, nor the good heart of its founder. Joel was a profoundly loyal man. One of my pieces, at the time and likely to this day, 30 years later, earned the record for most responses from readers. When that record was reached, literally every single response was wildly negative. Joel was summoned to a board member’s office to give an account. It was not, however, my last piece. Because Joel was loyal.

For all his courage, in founding the magazine, in maintaining its Christian and conservative editorial stance, in taking on everyone from Time to Newsweek, from the NIV publishers to evangelical ministries with bloated executive pay, Joel remained kind. Not weak. Not seeking the favor of men. But kind. Not that he should be blamed for my own failures, but he was a model for me as a writer, as a servant of our Lord, and as a human being. He showed me how taking out the vitriol, while keeping the arguments, might make the writing a tad less interesting, but would likely make it way more effective. He did fail to break my habit of distracting word play, as evidenced by this piece’s title.

He was engaging, charming and shared a contagious laughter. He had the odd but endearing habit of somehow, so as to be able to put on his readers, to dangle his regular glasses off one ear, out of the way but near if needed. He wrote, and spoke wisdom. I was blessed, from the frozen tundra of rural Minnesota to the swampy power corridors inside the beltway, to share platforms with him. I listened, and learned.

Joel wasn’t defined by his publishing. He was a man who deeply loved his family, and clung to the grace of his Lord. He was a faithful churchman, serving as an elder at his local church and serving as moderator for a time for his denomination. I suspect, however, that there are many more men out there like me, not directly connected to Joel, but who have been shaped by him and are deeply grateful for him. Join me in prying for those left behind, including his wife and five daughters. God bless them all.

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Encouraging Husbands; God and the Super Bowl and More

This week’s Jesus Changes Everything Podcast

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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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