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On February 25, 2021 By In Church, Culture

Psalm 67: Joy Loves Company

Have you ever encountered the guilt mongers, those people who want to make you feel guilty for enjoying something while someone else in the world is deprived of it? If your family is able to enjoy exchanging nice gifts and a feast at Christmas, the guilt-monger pounces, “How could you do such a thing when there are children around the world who don’t have but two grains of rice to eat per day?” In recent years this has happened around Mothers’ Day quite a bit. People publicly express love for their mothers and celebrate their relationship only to be reminded that all of their celebrations are hurting those women who can’t have children. If there is one person in the world who is miserable because of some sort of deprivation, then you have no right to be joyful and celebrate. You must be miserable.

Since there is never a time in which someone will not be deprived of something that he thinks or others think he should have, the world must live in misery. This type of guilt is not just about interpersonal relationships. It is used politically to create class envy, to foment racial tensions, and to manipulate the rich into playing the proper political games. This guilt is used in geo-political relations as well. Any country that has prospered should not be allowed to enjoy prosperity but must feel guilty and send money to irresponsible governments of countries whose policies and general culture have kept the citizens or subjects poor.

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On February 18, 2021 By In Church, Discipleship, Theology, Wisdom

What Is Forgiveness?

Central to the Christian faith stands the images of the cross and an empty tomb, which is the end of our journey during this Lenten season. The breach between God and man created by the sin of the first Adam is remedied through the last Adam taking upon himself the burden of the consequences of sin so that all of creation and especially man himself might be released from sin’s penalty and power. In short, in the cross and resurrection, Jesus accomplished the forgiveness of sins. The message of the apostles was consistent that the forgiveness of sins is proclaimed in Christ because he secured it through his shed blood and resurrection (cf. Ac 5.31; 13.38; 26.18; Rom 4.25; Eph 1.7; Col 1.14). Now, as we are baptized into Christ, Peter says, we are baptized for the forgiveness of our sins (Ac 2.38). Forgiveness of sins is central to the gospel of Christ.

Forgiveness is not only a privilege to enjoy, but, once received, it becomes a calling to be lived. As renewed images of God in Christ, we are to consciously take on the character of our forgiving God, learning how to practice the craft of forgiveness. Only as we live this way will we be able to live together as faithful people of God. In our present cultural climate where there is no forgiveness because of skin color, social status, or a myriad of other things, only perpetual guilt and division, it is incumbent upon Christians to learn of and practice the grace of forgiveness.

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On February 16, 2021 By In Church

What is Shrove Tuesday?

Shrove Tuesday is a day of feasting. It marks the conclusion of the Epiphany Season. On this day, the Church feasts before she enters into a more solemn and penitential season called Lent, which is referred to as a Season of Confession. In some congregations (Protestant and Catholic), pastors make themselves available to pray for individuals. The individual after receiving forgiveness in Christ enters into a time of joyful celebration.

Shrove Tuesday is celebrated with a pancake dinner, which is accompanied by eggs and syrup and various meats. Saints would traditionally use the day to eat and enjoy richer and fatty foods before the season of fasting ensues.

This day provides the Church an opportunity to celebrate once again the abundance of the Gospel in our lives and in the world. The glory of the Epiphany season is that Jesus has given us life and life more abundantly (Jn.10:10). Following the rich feasting tradition of our Hebrew forefathers, the English-speaking Church has broadly practiced Shrove Tuesday for over 800 years.

What’s the Importance of this day?

As a tradition of the Church and not an explicit teaching in the Bible, the individual or churches are not bound by such traditions. However, if churches do practice this, it is important for members to join in this festive occasion. It provides the Church with another healthy excuse to fellowship and form greater bonds through a delightful and bountiful meal.

On the day before we enter into the Lenten Story where Jesus commences his journey to the cross, Christians everywhere in the English speaking world will prepare rightly by celebrating God’s gifts to us, so that we can rightly meditate, fast, pray, confess and repent by remembering the sufferings of Jesus, the author and finisher of our faith (Heb. 12:2).

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On February 3, 2021 By In Church

Government’s Salvation by Works

Our current government system loves Pelagianism. Its currency is one of salvation by works. It thrives in demanding that we go out and find our straws to make more bricks to build their kingdom. One mask is not enough, so two, but if three, then you can rightly earn your redemption. Now, I understand that such demands are outrageously obtuse, but when an entire system is built upon the thesis of works righteousness, then no demand is too great if it serves a greater purpose.

The reason many of us have been talking for these last 12 months about granting the church freedom to make decisions is precisely that we reject the premise of government that seeks to overrule our theology of grace and works The Church functions as the headquarters of grace and our works are fruits of a redeeming corpus that works as a means to bring glory to her full-time Savior. Our system of works takes heavy burdens off the weak and encourages them to come weary and heavy-laden to find rest. But the governmental structures today function to add more burdens to the weary.

Peter Leithart said recently that many people feared death–necrophobia–during this season and therefore abandoned all things that bring life. As a result, many have embraced necrophilia, a love of death. It’s not that people love death in itself, but by choosing to forsake the things that bring life, they embrace the habits of death.

The reason this can be easily adopted is that for many Americans it is easier to live in a system of works–thou shalt not–rather than a system of beneficence–He has done for us. Obviously, we do not accept the old pietistic tendency–Let go and let God–but we do look to the sovereignty of God as a tangible theological paradigm that grabs hold of our hearts and minds and calls us to trust in his definition of true help and health. The body they may kill, the truth abideth still; his kingdom is forever because it is a kingdom secured by the captain of our faith.

Almost 365 days later, we have an opportunity to take a definitively Augustinian view of life: to accept grace as a natural outpouring of life to us, even amidst dangers; to accept the overflow of God’s chalice to bless our beards and banquets.

Vaccines or not, many will continue to accept the higher authority of a system of works that will happily pile more and more works on you, because like Pharaoh they understand that if they can keep you busy with straw-searching, they can keep you motivated to serve their purposes. It’s already clear that the Pharisees of medicine are eager to demand more masking after vaccines world without end, amen.

I am not asking that you have a big mask burner party and I am certainly not asking that you be the annoyer in chief at the local coffee shop making the sweet little college student tense every time she sees you coming in; don’t be an idiot. Choose your battles well. What I am asking however is that you see that we have competing systems of salvation seeking your approval. As we move on in this phase of American history, we need to dissect very carefully which works bear good fruits and which ones perpetuate spoiled ones. 

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On January 25, 2021 By In Church, Politics

What Have the Last Four Years Accomplished? And What Have They Revealed?

Guest Post by Rich Lusk

“The old alliances are dead.”

 – Theoden

“The world is changed…
I feel it in the water…
I feel it in the Earth…
I smell it in the air….

Much that once was is lost. For none now live who remember it.”

                                        — Galadriel

“Our list of allies grows thin.”

                                        — Elrond

“All we have to decide is what to do with the time that is given to us.”

                                        — Gandalf

“The West has failed.”

— Denethor

Now that the Trump era is over, at least as far as his Presidency is concerned, it’s worth taking a look back at what happened in the 4+ years that he dominated the political and cultural landscape. I am convinced that Trump himself is nowhere near the most important thing that has happened. Rather, Trump exposed and accelerated trends that were already in motion. The Trump era brought to the surface and revealed many things that had been hidden from view. This has been an apocalyptic moment in American history.

I am most interested in what has happened to the evangelical and Reformed church context in which I am a pastor, but that cannot be considered apart from the political trends that have generated so much discussion and division.

Obviously, and understandably, Trump was a very divisive figure. His foibles, real and imaginary, are well known because we have been bombarded with them 24/7 for years now. There is no question he is something of an egomaniac, and could often be his own worst enemy. Policy-wise, he was generally conservative and should be applauded for many things he did (e.g., building a strong economy until COVID hit, gaining energy independence, removing the nation from entangling alliances, taking seriously the China threat,  brokering Middle East peace deals, etc.) as well as things he did not do (e.g., no new wars, respecting states rights in regard to COVID responses, etc.). But I do not think Trump himself is the most important barometer of the church’s health at this point — indeed, far from it. While it is virtually impossible for me to reconcile any kind of support for Biden/Harris with Christian faith, I can certainly understand why many Christians have been reluctant to throw their support behind Trump. Frankly, I can sympathize with many of the criticisms of Trump that came from the “never Trump” camp….until I consider what the alternatives to Trump were. Making a Christian case that Trump has serious issues is not that hard to do. Making a Christian case that he is somehow worse than the alternatives that were available to us is virtually impossible — and “never Trumpers” never seemed to grasp that. Making a case against Trump is not the same as making a case for the Democrat options (or any other available options), which is what “never Trumpers” needed to do. “Never Trumpers” failed to develop any kind of alternative vision to Trump, even at a theoretical level. Nevertheless, they continued to cast aspersions on Christian and conservative Trump supporters. But this was an entirely unhelpful strategy. Caring about the political realm and expressing patriotic convictions are not necessarily signs of idolatry and voting for Trump in ’16 or ’20 does not necessarily mean one has sold his soul to the devil; indeed one can argue it was the best and most prudent course of action. But, again, how Christians feel about Trump is NOT the best litmus test for where we are anyway. So what is?

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On January 21, 2021 By In Church, Culture

Cursed Cursing

Guest Post by John Unger

Everywhere and in almost every conversation that one might hear these days, whether in public discourse or on social media, the F- word appears. A generation ago, this curse was rarely employed, and when used publicly, would not only astonish and appall the hearers but also bring shame and dishonor on the speaker for his brazen vulgarity. In the passing decades, the employment of this curse became more common and in vogue, its use coming to be called “dropping an F-bomb”, which startles the hearers with its bold force and brashness.

In the last several years however, the F-word has become more commonplace, permeating daily life and discourse. Rather than a “shock and awe” megaton shell falling from the sky, it has morphed into constant, random, rapid gunfire, read and heard in social media interaction, public television, and casual discourse. On streets, in stores, restaurants, buses, malls, etc., it matters not the age, sex, region, race, sexual orientation, education, status, title, ad infinitum: the F-word truly is an equal-opportunity curse word. In print, the oft-attempted replacement of letters in the word – #### – fails to mask our cultural comfort level with this once-shunned curse word, and its near-ubiquitous use at present. Even our President in a recent speech employed the F-word, in an overtly macho attempt to communicate the high stakes involved in attacking America.

Historically (in the Christian West at least), the cursing of someone or something usually contained a reference to God and the eternal realm, as in “God damn ***!”, or “Damn ***!”, or someone might pronounce, “Go to hell!” upon another, or simply invoke the name “Jesus Christ!” in expressing their anger at a situation, thing, or person. The employment of “hell”, “God” or “Jesus” in cursing demonstrates that even in our folly and anger, we intuitively know and have sense enough to call upon a heavenly God and Jesus Christ as the Sovereign Lord and Creator, Who owns and judges all men and all things. Even in suppressing our knowledge of God (Rom. 1:18), we invoke Him to vindicate our personal cause and make things right for us – however twisted and wicked our desires might be, in our moments of anger and pride.

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On January 12, 2021 By In Church, Culture, Discipleship, Politics, Theology, Worship

Crossing the Rubicon

(Sermon preached at Providence Church in Caro, MI on January 10th, 2021, Feast of the Baptism of Christ Light modifications have been made.)

On this day, January 10, in 49BC, Julius Caesar set in motion the Roman Civil War. He had been governor over a region of Gaul and, when his term had ended, was to return to Rome. Instead, he lead his army across the shallow Rubicon River, a clear declaration of war on the Roman Senate. “Crossing the Rubicon” has, ever since, meant crossing a point of no return, taking a definitive and clear step of war, whether literal or metaphorical. 

In our text this morning (Mark 1:4-11,) we see Jesus, in His Baptism, at a river-crossing event. Jesus is at the Jordan River, not the Rubicon, but the symbolism is just as powerful. And in fact Jesus’ “Rubicon crossing” in the Jordan is no less  a declaration of war.a

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  1. Thanks for Chad Bird for pointing out, in a recent video, the historical and thematic connection of Jesus’ Baptism and the Rubicon Crossing.  (back)

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On January 11, 2021 By In Church

Should Churches Meet During COVID-19?” Part 3

Read Part 1, Part 2

By Joel Nelson, Guest Series

Christian Liberty and Witness to the World

Scripture teaches that even as much as something may be permitted within the context of Christian liberty, it is not always wise or profitable to exercise that liberty. Galatians 5:13-14 teaches, “…Do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: ‘You shall love your neighbor as yourself.’”  And four times in Paul’s first epistle to the Corinthians he writes, “All things are lawful for me, but…” Even though permitted, there are times where it does not build up, edify, or show love to a neighbor by exercising a particular freedom. Is the freedom to conduct civil disobedience in this case, by worshiping as a physical, corporate body (as opposed to scattered individuals and families joined only in a spiritual or technological sense) a situation where it is permissible, but not profitable due to the potential negative witness or “stumbling block” to nonchristian neighbors and passers-by?

To properly address this concern, we must begin with what is clear and then progress to interpreting wisely the unclear. The clear command is not to neglect to meet together, per Hebrews 10:24-25: “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” This command was given in the face of war and impending distress. And this is not an isolated, one-off command that is only applicable in this context, but rather the instruction throughout the Old and New Testament to the covenant community.[i]

“Death Has Lost Its Sting”

Can these commands to meet together as a community be set aside for an undefined, but limited time, such as for the plague or a pandemic or even a viral outbreak with an all-ages case fatality rate far under one percent? There are arguably instances where there would be wisdom in considering the option of temporarily doing so— as long as all ministry activities were not suspended. The historical record of the church, including the writings of many of the Protestant Reformers, does give precedent for this. But these measures should be temporary, with a clear end, and reserved for truly dangerous circumstances. It is one thing to consider whether to “go aside” for a time to avoid waves of plague with a death rate of over 30%, but another matter entirely to also do so for recurring seasonal viruses. As previously noted in this essay, during severe plagues many pastors, bishops, deacons, and even Christian laypeople did not go into hiding but rather displayed remarkable courage in the face of death. The basis for such courage is the resurrection of Jesus Christ: because of the resurrection, death has lost its sting (1 Cor. 15:55). As the apostle Paul wrote, if there is no resurrection— if Christ has not been raised, then our preaching is in vain, our faith is in vain— then we are of all people most to be pitied (1 Cor. 15:14-19). But since Christ has in fact been raised from the dead as the firstfruits, then the eventual destruction of death is certain (1 Cor. 15:20-26). It is this confidence that has given Christians the courage to face lions, hostile kings, persecution, plagues, and more throughout history. Death is not the ultimate end for those who belong to Christ.

As Paul wrote to the Corinthians, Jesus “must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Cor. 15:25-26). The Biblical record is clear that the resurrected Christ has overcome death and will destroy death, and Christians have the confidence that this will happen. But modern societies do not have the confidence that this will happen. Kimbell Kornu has noted that modern medicine is thus attempting to overcome death by the scientific method, by exalting man’s domination over nature until man himself becomes the final object of dominion (Theopolis Conversations, May 2020). Exhibiting this lack of confidence, when reminded of the risk of death, of man’s fragility, even kings and rulers cower and hide. In the face of this fear, many of mankind’s terrified responses end up resembling little more than pagan rituals, technologically-advanced versions of rain dances until rain finally falls, self-flagellation until the pestilence ends, sacrificing the weakest so that victory over an invading tribe may be won, or wearing talisman objects until the harvest is safely brought in. The viral outbreak of 2020 has revealed the primal terrors of an unconverted world, whose technological and scientific advances were supposed to be its lord and savior but whose gods failed. It is as C.S. Lewis warned: each new power won by man is a power over man as well. Like the Midianite army before Gideon’s 300 men, terror incites men to attack the one thing they still have some semblance of power over: other men.

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On January 7, 2021 By In Church, Culture, Worship

Beware of Revolutionaries in the Church

As events were erupting yesterday afternoon, I took a pen and followed a trajectory of rebellion that appears in Jude. I preached 11 sermons on Jude and so much of it is pertinent in times like these. In my series, I argued that Jewish Zealots defending the “cause” of Abraham slithered into churches looking for revolutionaries to take arms. They ate at our church tables and made the case for violence against the current authority structures. They tried to seduce the Church to take their eyes off of Jesus to political causes that were deemed more important than the Church’s cause.

They attempted to seduce/persuade new believers and others that the greater cause is not the cause that plants seeds and waits generations to see fruit–the covenant view of ordinary faithfulness in parenting, worshipping, Christian education–but the immediate cause of revolution where we see fruit now through whatever means; a kind of over-realized eschatology. The pursuit of these kinds of political revolutions is a childish escape from responsibility. Rushdoony was right when he argued that many people like to believe that somewhere invisible rulers pull the strings which govern all of us … [Actually], the strings that pull us come out of our heart and mind.

In Jude, instead of blessing the peace-makers, the Zealots condemn those who continue to live quiet and peaceful lives chastising them for not meeting at the local chapter of the Jewish Zealot society. They have more zeal for these political revolutionary causes than the Church itself; their eyes are more glued to news cycles about overturning the state than the kingdom of God overturning Herod’s kingdom.

Beware of these Zealots who come wearing all sorts of hats–of the Left and the Right–in the church, espousing all sorts of conspiratorial causes. If the Church cannot condemn and rebuke her members rightly and speedily, they will do what is most natural to them–they will follow the ways of Korah and would rather draw others to their earthly causes than nearer to our blessed Lord.

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On January 5, 2021 By In Church, Worship

Ecclesiology 101: The assembly must submit to one another

In this series: Part 1, Part 2, Part 3, Part 4, Part 5, Part 6

The second obligation that assembly-members have toward each other is submission. We must submit to one another.

For many people, the word “submission” triggers unpleasant thoughts. Evil people have used the concept of submission to justify tyranny and oppression. That is a worldly, perverse form of submission.

In the Bible, however, submission is a good thing. It is not tyrannical, it is not oppressive, and most importantly – it is not one-sided. Biblical submission is mutual. This single caveat makes Christian submission entirely unique. As we’ll see, it mirrors the life of the Trinity and it is only possible given a trinitarian worldview.

Paul tells the entire assembly to “submit to one another in the fear of God” (Ephesians 5:21). That is the general command given to all. Paul then applies that command to various relationships within the assembly: husbands and wives, parents and children, masters and servants.

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