The Other Cheek, and the Other Foot

We are all quick to take offense, and all rather blind to the offenses we cause. That’s because we think we are the center of the universe, and all others orbit around us. Consider Roy Costner IV, a young hero in South Carolina, the valedictorian of Liberty High, who, several years ago, when giving his speech at graduation, tore up his school-approved speech and proceeded to recite the Lord’s Prayer. I joined the thousands of others who commended the young man for his courage. Good on him for being willing to face an angry world who doesn’t want to hear about the true and living God. There is much to be commended in the young man’s earnest heart.

We Christians are, I suspect, all tired of getting kicked around by our increasingly militantly secular culture. A baker in Colorado has, multiple times, faced the wrath of the state for his refusal to make a cake for two homosexual men who wanted to celebrate what they mistakenly call their marriage. We’ve seen too many normal human beings being verbally assaulted by Karens who think they are Kens. As even the mainstream media now admits, conservatives have been targeted by the IRS. With each passing day the targets on our backs grow.

The Apostle Paul, as we know, was not averse to claiming his legal rights when the state abused him. He refused to be released quietly after a wrongful arrest and later insisted on a full trial, as was his right as a Roman citizen. He knew the law better than the state’s lawyers. We ought not to be ashamed to do the same, to insist on our God-given rights. What we ought not to do, however, is trample on the rights of others in the name of Jesus. Which is, however unintentionally, what this young man did.

To help us grasp this admittedly counter-intuitive truth, all we need do is imagine the shoe on the other foot. Suppose that the valedictorian of Liberty High had been a Muslim. Suppose he had had his speech approved by the authorities, went forward, tore that speech up, and recited a Muslim prayer. Suppose he simply chanted over and over for his allotted time, “Allah Akbar.” How would we feel then? I suspect some of you, already unhappy with me, are thinking now, “Had that happened the mainstream press would not have said a word.” You may be right. But I’m not writing for the mainstream media, but for Christians. The question is not what would they have done, but what would we have done? I suspect we would have been upset, and rightly so.

The problem in both instances is that the public schools are financed by taxes, money taken against the will of those from whom it is taken. We don’t like, indeed we find it morally reprehensible for the state to take our money and use it in any way that gives the impression of endorsing Islam. As we should. It was Thomas Jefferson who said, “To compel a man to furnish contributions of money for the propagation of opinions which he disbelieves and abhors, is sinful and tyrannical.” That our opinions are true, that is, that the Christian faith is true and Islam (or the militant secularism of the state’s schools) false does not change the principle. Indeed it makes our sins that much the worse. We of all people should know better. We are indwelt by the Spirit of the living God. We have a true Word that calls us to turn the other cheek and to do unto others. Yet we applaud doing to the Muslim what we would protest the Muslim doing to us. We are called to a boldness that will proclaim the Lordship of Christ over all things. We are called to a humility that would insist that we must treat others as we would like to be treated. And we are called not to celebrate when we fail, but to repent.

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Is it a sin to break the law?

That very much depends. Because we are sinners we all face the temptation to become a law unto ourselves. God gave us civil government, and gave civil government the “power of the sword,” the right to impose law by force, for our good and for our protection. The difficulty is that this same sin nature that can lead us astray likewise afflicts those who govern. Which is why we have bad laws, tyranny and injustice from the very people called to enact justice. In our own day we have a federal government that is increasingly hostile to Christians, and increasingly the law reflects such.

Wicked government can and does create unjust laws. The progressive income tax, wherein those who make more not only pay more, but pay a higher percentage of their income to the state, is but one example. Is it a sin to break such a law? Yes. We are commanded to pay our taxes. Not just good taxes, fair taxes, just taxes but our taxes. The Bible doesn’t teach that we must obey just laws but the unjust we can defy at will.

Another form of unjust laws are those laws that extend beyond the lawmaker’s jurisdiction. This is one place the question becomes more subtle. If, for instance, the federal government mandates that I not grow more than X number of bushels of corn on my land, it has stepped well beyond its appointed jurisdiction. Nothing in the Constitution grants the federal government any say in what I do with my crops. That said, the Supreme Court, in clear violation of the Constitution, says federal law can restrict what I grow on my land. I believe I still have a duty to obey.

Suppose, however, that I receive notification from Canada, from the Governor of Utah or my next door neighbor telling me how much corn I can grow on my land. This jurisdictional failure is a horse of a different color. I am perfectly free to tell these interlopers to pound sand. The difference is that in the first instance the US federal government is legitimate government here exercising illegitimate overreach. In the second instance there is no legitimate rule by those butting into my affairs.

The Bible is clear on our duty to obey the government, calling us to submission even when it hurts. There is, however a limit. Because God is the source of all authority, and of all law, our ultimate calling is to obey Him. Which is why the church has always taught, in line with Peter’s response to the authorities commanding him to no longer preach Jesus, that we must obey God rather than man, that we not only may but must disobey any government that expressly commands us to do what God expressly forbids or expressly forbids us to do what God expressly commands.

Even here however we remain, as much as possible, law-keepers. We do this is two principle ways. First, if we must disobey, we don’t resist the judgment of the state on us. If Christians are forbidden to preach that homosexuality is a sin, we will continue to preach it. When they come for us, however, we will go peaceably. The other way we continue to bow to the law in such hardships is we don’t suddenly take it upon ourselves to overthrow the unjust government.

With respect to unjust laws, and the state doing what it ought not, and failing to do what it ought, believers are called to be prophetic, albeit obedient. With respect to laws requiring that we disobey the living God, believers are called to be defiant, but humble.

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Being Sought First, the Kingdom of God

Our faith is, more often than not, more both/and than either/or. Man’s responsibility or God’s sovereignty? Yes. Mourning or dancing? Yes. Living or dying? Yes. Our temptation in light of this is always to push for one side or the other. When we affirm man’s responsibility, some hear a denial of God’s sovereignty and vice versa. When we see someone mourning, we insist that they dance and vice versa. We ought to dance, even as we ought to mourn. And if we do it right, we find ourselves mourning while we dance and dancing while we mourn.

In like manner, we are called by Jesus Himself to seek first the kingdom of God and His righteousness. This is not, contra too many to name, an embracing of legalism. This is not Jesus speaking during some bootstrap phase of His ministry that would later fade into a kinder, gentler message of unconditional acceptance. He is unequivocally calling us to pursue Him and to pursue obedience to Him. He leaves no wiggle room. And so we must. We are called to a single-minded passion that pursues obedience to the King, that hungers for entrance into the kingdom. We are called to lay aside every hindrance, to scale the walls, to take the kingdom by storm. We are called to run the race that is set before us—and to not grow weary in doing good.

However, as we run this race, one of the great challenges is the folly of concluding that we have arrived. As we grow in grace and wisdom, as we live our lives among the brethren, as we put off the old man, we find we’re not what we used to be. And we relax, thinking too highly of ourselves.

To protect this newfound pride, we may in turn establish ourselves as gatekeepers in the kingdom. To be sure, we are called to be discerning. We, especially the elders of the church, have a duty to make judgments about others. How often, however, do we slide into the practice of private excommunication? Do we not look at the sins of others, secretly judge their secret motives, then secretly convict them? Do we not conclude, “If they were real Christians, they would believe, act, and speak like me”?

When we fall to this kind of temptation, we discover that we have entered into a faux kingdom and crowned ourselves the faux king. We do not enter the real kingdom by pursuing it and our righteousness. We enter the real kingdom by being pursued by it, and by receiving His righteousness.

The broad, ecumenical bromide that affirms that all roads lead up the same mountain to the same god is wrong on multiple fronts. It is not enough to note that all those paths outside the Christian one actually proceed downhill, all the way into the very pit of hell. We must also recognize that what sets our path apart is that we do not climb up, but that He comes down. The kingdom of God is not that place where successful, world-class climbers reach the summit. Pastors are not Sherpas leading the way. Jesus is not standing on the peak waiting to congratulate us and gift us with a medal.

No. The kingdom of God is not something we ascend to. Nor did Jesus merely come to us to egg us on, to coach and encourage us. We were dead. We were in a bottomless crevasse, frozen in our sin. He made us alive. He gave us new hearts. He dressed us in the warmth of His righteousness. He carried us to eternity. And He did all of this precisely because, while we were yet sinners, He identified with us. Us—with our envious hearts, with our darkened minds, with our grubby hands—He identified with. Jesus stands with us as the devil gleefully spits out his accusations. “This,” he says, “this unfaithful bride, this bespotted and besmirched wretch, this duplicitous whore, this is Yours?” And Satan’s sinister grin becomes a mask of horror as Jesus, tenderly holding our filthy hand, answers, “Yes, she is My beloved.” What a wonder that it is in agreeing with the accusations of the devil that we enter in.

When we distance ourselves from those beside whom He stands, do we not of necessity distance ourselves from Him? When we turn up our nose at those for whom He gave up His life, do we not turn up our nose at Him and His work on the cross? When we believe we have arrived, do we not confess that we got there ourselves?

Were it our calling to run from sinners, we would have no place to go, for our own sin follows us wherever we go. Instead, however, we are called to stand, and to repent, with the repentant. We are to bind up the brokenhearted, to give the balm of Christ to those mourning their sin. Jesus came to heal the sick, not praise the well. I am a leper. But that’s OK, for the kingdom of God is a leper colony. Each of us, however, bows before Him as He places His scarred hands on our heads and pronounces blessing upon us.

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Are there two kinds of Christians?

From the beginning of the New Testament church to our own day believers have struggled with the temptation to divide the church, usually in terms of spiritual maturity. Just as the disciples clamored to be considered the greatest, so believers make distinctions to the end of elevating their own standing.

This temptation is understandable. We all start our journey from redemption to glorification at different places, and move at different speeds. It is absolutely true that some Christians are more mature than others. The problem is we either seek maturity where it is not found, or claim maturity we don’t have. Once Christianity became mainstream and acceptable under Constantine, it attracted false converts and weak believers. The more zealous believers determined to separate themselves from the less zealous. They created monasteries, something the Bible is silent about.

Before long the monasteries became places of influence and power and attracted false converts and weak believers. The more zealous determined that education would set them apart. They created the first universities. These also are mentioned nowhere in God’s Word. You can guess what happened next. Through the ages believers have come up with all sorts of distinguishing marks of the hard core and the zealous. Everything from Methodism and its promise of a second blessing to Keswick’s passive quietism to camp meeting revivalism to holy laughter to “Christian fight club,” are programs, events, experiences that the Bible says nothing about, yet are offered up as ways to juice up a person’s spiritual walk.

There aren’t “carnal Christians” and “spiritual Christians.” There aren’t “delivered Christians” and “chained Christians.” There’s just Christians, declared by God to be just in Christ, by His death for our sins and His righteousness imputed to us. There’s just Christians who continue to battle our old man, our flesh, besetting sins, who face assaults from the devil and his minions. There’s just Christians, who are called to fight the good fight. There’s just Christians who are all indwelt by the Holy Spirit, all gifted by the Holy Spirit, all bearing the fruit of the Holy Spirit. There’s just Christians directed by the Word, led by the Spirit, members of the one body, availing themselves of the ordinary means of grace.

It is this same search for a “second blessing” that drives much of our theological disputes. Some of us seem to think that being correct on secondary and tertiary matters is what separates us from lesser believers. While it is always a good thing to be biblically sound, it is also always a bad thing and biblically unsound to think that our soundness raises us above other believers. Our calling, what spiritual maturity looks like is never, “I thank you Lord that I am not like other men.” Rather it is to cry out, beating our breast, “Lord be merciful to me, a sinner.”

Beware, however, making this mistake, praying, “I thank you Lord I am not like other men. I don’t pray, ‘I thank you Lord I am not like other men’ but ‘Lord be merciful to me, a sinner.’”

There is only one kind of Christian, the sinful kind, declared righteous because of Jesus, growing in grace, awaiting glorification at death.

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Grace, Glorious Grace. Tune in to last Monday’s study.

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Talking Going Homesteady; Proven Guilty; How Are Souls Made?

This week’s Jesus Changes Everything Podcast

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The Love of the Father


Love is one of the good words. Just as no one particularly labors to have words like death, or cruelty associated with themselves or their ideas, so everyone wants to lay claim to love. The devil, however, is quite content for all of us to love love, as long as he maintains the power to define the term. The mainline American church follows mainstream American culture and defines love principally in permissive terms. Love means never requiring others to say they are sorry. God’s love for us, in this scheme, makes our sins insignificant (as well as making the atonement of Christ insignificant.) God winks us into heaven, because we’re so valuable and lovable, and He’s such a swell guy (or girl).

The devil’s goal in promoting this nonsense, is not, in the end, directed at either liberal professing Christians nor those who are not professing Christians. Instead, his enemy is always those who trust in Christ alone. In getting them to embrace this foolish idea of love, he tempts us to deny or at least diminish the sound idea of God’s love. Evangelicals, at least the fundamentalist and the Reformed wings, want to affirm the reality of God’s wrath. He is a just and holy God. His wrath, justice and holiness are more real than we will ever realize. But they ought never to be contrasted with His love. We should not diminish any attribute of God to emphasize any others. The Lord our God is one. The Bible tells us time and again that we are loved by God. Our duty is to believe Him.

This is, in the end, the very end of the work of Christ. God’s goal was not merely that we would end up forgiven for our sins. This was but a step in a longer process whereby we who are by nature children of wrath become His own children. Our justification is in the service of our adoption. Jesus, His beloved Son, suffered for our sins so that we might become by grace His beloved sons.

I spent over a decade of my public ministry seeking to make known this startling reality- that if we are in Christ, we are loved by our heavenly Father as much now as we will ever be. Even when we remember our evangelical theology, even when we sing with our lips that we are justified by faith alone, too many of us too often seem to think that God is angry with us when we sin, and that we keep His anger far from us by not sinning. We long for heaven in part because we know that there we will sin no more. Guilt will no longer stand between us and our Father. The truth is, however, that guilt does not stand between us. Our guilt was driven away as far as the east is from the west two thousand years ago. God’s anger at our sins was spent on Calvary.

Over the past few years I have repented of preaching this message. I no longer believe that I ought to be seeking to persuade people that God loves them now as much as He ever will love them. My goal now is to persuade Christians of this truth, far more shocking still- if you are in Christ, God loves you now as much as He loves His own Son. This is the good news. Not only were our sins forever expunged at Calvary, but the very obedience of Jesus became ours. He is as pleased with us as He is with His first born Son. We are now joint heirs with Him. We are in union with Him.

Believing this precious truth changes everything. So much of our fear, our weakness is driven by a failure to rest in this truth. We long for the approval of men, because we do not believe we have the approval of God. And so we fail to be faithful. Faith, however, is believing God. He has told us that He loves us. He has told us that He has made us His Sons. By his grace may He bless us with hearts that believe Him.

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Bible Study Tonight- Romans 9, They Did Not Seek It By Faith

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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Great Ideas, Terrible Men

Martin Luther would certainly be among the top ten people who’ve had an influence on me. CS Lewis would as well. Among more contemporary thinkers, I’d have to list Ravi Zacharias and RC Sproul. Luther, of course, had some less than gentle things to say about Jews in his day, giving a black eye to the Reformation. Lewis’s view of the Bible is shameful, embarrassing. I need not catalogue for anyone who hasn’t been in a cave the last fifteen years, the grievous sins of Ravi Zacharias. As for RC Sproul, well, while he was a sinner like the rest of us, he’s the exception that proves the rule.

Sadly, we all tend to conflate the men and their ideas, and so when confronted with the failures of these men we are tempted either to defend the defenseless (the men) or give up the wonderful (the ideas.) The more nuanced among us remind us to “chew on the meat, and spit out the bones.” It’s a good principle, assuming we know how to tell the difference. The less subtle are more than willing to build a bonfire for both the books and bodies of their enemies.

Today the nation observes Martin Luther King Jr. Day. I’m old enough to remember when there was no such day, and when our solar system had nine planets. There was quite a ruckus when the holiday was first proposed (though, oddly, none whatsoever when Pluto got demoted.) Arizona refused to take part. And, a whole cottage industry committed to revealing all the flaws of MLK was born.

We’ve learned about his dissertation that even Harvard’s ex-president wouldn’t have approved. We’ve learned about the serial infidelity. We’ve known about J. Edgar Hoover’s conclusion that King was a card-carrying communist. Suppose all those things were true, as they may well be. Suppose there are worse things we don’t even know about, as there certainly are. Suppose the man was a scoundrel from top to bottom. None of that in the least diminishes the truth and the beauty of the core message which was so eloquently expressed in his “I have a dream” speech.

I have no interest in lifting up the man, defending his reputation or anything of the sort. Nor do I think his core message was original or unique to him. Instead, I share with him the dream that a day will come when all people are judged not by the color of their skin but by the content of their character. I share the dream not because he had it, but because Jesus calls us to pray for it when He taught us to pray, “Thy kingdom come, Thy will be done, om earth as it is in heaven.”

That this simple principle has come to be despised and repudiated by race hustlers in our own day is yet another good sign that it’s a good idea. Good character embraces the concept of judging people by their character, even when that message is made famous by a man of low character. Don’t celebrate the man. Instead dream the dream.

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Everything Old Is New

We are, I believe, dispensationalists by nature. That is, dispensationalism has so dominated the evangelical church over the past one hundred years, boldly and faithfully standing on the inerrancy of the Word of God when so many turned their backs, that it has become the dominant wing of the evangelical church. Bible colleges and study Bibles strategically spread its message and, in turn, its eschatology (doctrine of the last things). Its tendency to emphasize the power of Satan in the last days has meshed well with an increasingly secularized West. It has become the water we swim in.

Dispensational doctrine tends to emphasize the differences between the old covenant and the new. The temptation among those who take a more covenantal approach to the question is to de-emphasize the differences. My dispensational friends are wont to drive a wedge between the Old and New Testaments. My covenantal friends are wont to tear out the pages that separate them. Make the first mistake and you denigrate the work of God prior to the advent of Christ and reduce your Bible by more than half. Make the second mistake and you denigrate the greatness of the work of Christ.

The solution, of course, is to agree with all the Bible, which affirms both that God was at work well before the announcement to Zechariah (Luke 1:5–25), and that John the Baptist, along with Jesus, came with a radical message. The difference: the kingdom of God was at hand. John the Forerunner certainly knew that things had changed. For centuries up to that point, baptism was a ritual by which those who were not Abraham’s descendents were numbered among the people of God. Now, however, John was proclaiming that even the Jews must be baptized. Why? Because the kingdom was at hand. The ax was being laid to the root of the tree. The winnowing fork was in hand.

Jesus, in turn, preached the same. The first account we have of Jesus preaching recounts how He read this promise of a new age to come: “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor” (Luke 4:18–19). Reading the promise wasn’t the great watershed, however, but what He said afterward: “Today this Scripture is fulfilled in your hearing” (v. 21).

Under the old covenant, people came to have peace with God in the same way we have peace with God. That is, they trusted in the work of Christ that from their vantage point was still to come. They, not knowing exactly how God would bring it to pass, cried out, “Lord, be merciful to me, a sinner.” In our context, it is the same faith in the same object. We have peace with God by trusting in the once-for-all finished work of Christ. It is, of course, a great and glorious change in the new covenant that this event has come to pass in space and time. It is likewise a great thing that under the new covenant, we have so much more understanding and revelation of the means by which God redeems us. I can’t imagine how much more difficult it must have been to live in a world of types and shadows. This means we must give thanks for living in light of light.

There is, of course, yet another great change: the giving of the Spirit in power to all those who have been blessed to believe. That power, and its purpose, however, relates deeply to the great change. With the fall of man in the garden, what God had designed was swept into chaos and decay. The perfect world, which just days before God Himself had declared “good,” and the stewards over the creation were now corrupted. Sin opened a Pandora’s box of entropy— physical, spiritual, and cosmological. Every instance of God’s giving grace in the old covenant— the covering of Adam and Eve, the deliverance of Noah and family, the calling of Abraham out of Ur of the Chaldees, the rescuing of His people from the boot of Pharaoh, the judges, the godly kings— was given in a context of fits and starts, each designed to fall short and to point to what was to come.

The kingdom we now seek is His kingdom, which shall have no end. We need have no fear that our King has feet of clay. We need not despair that His strong right arm will come up short of the task. When Jesus walked out of His tomb as the firstborn of the new creation, that downward spiral came to an end. His resurrection did not merely signal a counterattack. It was not just the establishment of a beachhead. It was not just a crucial success in a war whose outcome is unsure. It was victory.

To be sure, we have much yet to mop up. He is still bringing all things under subjection. But in principle, we are of good cheer, for He has already overcome the world. Seek this kingdom— because it has come. Seek this kingdom— because it is covering the world as the water covers the sea. He is risen. That changes everything.

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