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On March 28, 2019 By In Theology, Worship

Tune Our Hearts to Sing Thy Grace

The Scriptures have a deep simplicity to them. They feed and nourish us from the first reading to the 100th. I understood this more vividly once I began reading and teaching the Bible to children. Not only are their little hearts warmed and their little minds enlarged in child-like faith, but so often is my own heart and mind strengthened by familiar ground revisited time and time again. These are ancient paths that become sweeter and richer with time.

The Psalms especially display this characteristic because they are not only meant to be read and studied and meditated on, but they are meant to be sung. What an incredible reality that we can simultaneously plumb the depths and exalt to the heights its glorious truths and do so with one voice alongside my children, the aged saints, and the young in faith. These are ancient songs that resonate with old and young alike.  

While I was working through Psalm 46 some time ago preparing a sermon, these thoughts were ruminating through my mind; and there were three “notes”, three observations that struck a chord with me and seemed to set the tune for this wonderful song of war and peace.

The first note we hear is the blessedness that comes from God’s immutability. This simply means that God does not change. He is the same yesterday, today, and forever. a This Psalm appears to have been written with a particular historical event in mind in the life of Israel. There are a couple of different opinions as to what event that might have been, but there’s no doubt that it was at a time of great uncertainty and danger for the nation as a whole.
The Psalmist begins by saying, “God is our refuge and strength, a very present help in trouble.” (v.1) The only way he could say that with confidence is to have fixed in his mind the firm belief that God Himself does not change; there is no shadow of turning with Him. The Psalmist looks back at what was and proclaims in the present what is. To serve an unchanging God is to elevate history beyond mere curiosity or cautionary tale or nostalgic recollection. History becomes one of the means by which God encourages and instructs His people. This is why a rejection of the worship of God eventually ends with a rejection of the importance and continuity of history.

For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. – Romans 15:4-5 ESV

The second note we hear is the blessedness that comes from God as creator. Like so many others, this Psalm makes use of nature imagery like earth, mountains, rivers, and seas. Unfortunately, we live in a time that makes it very hard to appreciate the significance of this. C.S. Lewis, in his book, Reflections on the Psalms, is insightful and helpful on this point.

He explains that acknowledging the One true God as the creator of all things brings a separation between the Creator and creation that releases Nature from being divine and frees her up to be a symbol of the Divine. Let me give you Lewis’ own words.

“To say that God created Nature, while it brings God and Nature into relation, also separates them. What makes and what is made must be two not one. Thus the doctrine of creation in one sense empties Nature of divinity…But in another sense the same doctrine which empties Nature of her divinity also makes her an index, a symbol, a manifestation, of the Divine.”

In other words, only when the “created” speaks for and points to the “Uncreated” can it find its fullest expression and meaning. So earth, mountains, and seas are both real created things and instruments through which God reveals a greater reality, a more lasting reality. Thus, the song of the Psalmist establishes us as in the world but not of it. It is a Christianity that is earthy but not earthly.  

The third and final note is the blessedness that comes from God as covenantal. We not only have a God who is immutable, and a God who is eternal, but we also have a God who is relational. And this covenantal relationship between the eternal God and his chosen people is the very thing that enables the Psalmist to say “[Because] God is our refuge and strength…therefore, we will not fear…” (v.1,2)  The LORD is most wonderfully our LORD and we are His people. It establishes the connection between how we live and who God is. Our hearts can then be tuned to fill in the blanks with absolute hope, “Because God is _________, therefore, we (as His people) will _________.”

Let these notes resonate in our hearts and minds as we study and sing the Psalms. We serve the Lord of history, the Lord of life, and the Lord of love, and He is bringing us in harmony with Himself and one another.  



  1. Hebrews 13:8; James 1:17; Malachi 3:6  (back)

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On March 28, 2019 By In Worship

Lenten Journey, Day 20, Steadfast Love

Jonah 2:8 Those who pay regard to vain idols
forsake their hope of steadfast love.

Death is painful, but you know what is more painful—going through death trusting a false god. This is again Jonah’s theology coming through in this prayer of repentance inside the belly of the creature. He knows that the Ninevites pay regard to vain idols. He knows that without Yahweh their death experience will be filled with misery. He knows that their death will have no resurrection to life. And by living in such a way, the Ninevites have abandoned any hope. But Jonah is hopeful, and Yahweh remembers Jonah in his affliction. And Jonah remembers God.


Lent ought to bind our lives to the steadfast love of God. Idols cannot bind us to true love. Any earthly possession can be lost, but the love of God is treasured in God himself who is love. Jonah sought out an unwavering love in his deep distress and love rescued him.

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On March 25, 2019 By In Worship

Lenten Journey, Day 17, Sin’s Table

Psalm 141:4 Do not let my heart be drawn to what is evil so that I take part in wicked deeds along with those who are evildoers; do not let me eat their delicacies.

On this 17th day of Lent, we are called to eat the right things. The meal of the wicked is tempting. At times, we salivate over it. Our flesh hungers for a table outside our Father’s house. But in the end, we become what we eat and we will be more thoroughly equipped to fight sin when we remember that the table ofevil is never ultimately satisfying. As Marva Dawn writes concerning sin: “Always its pleasure will turn to dust in our mouths.” The poet David says, “Let me not eat of their delicacies.” The Season of Lent is a call to eat at God’s table and to turn away all worldly delicacies. Lent is a call to fast from the wrong foods and eat the delicacies of Yahweh’s garden.

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On March 14, 2019 By In Culture, Family and Children, Theology, Wisdom, Worship

Lent as Subtraction by Addition

Guest post by Rev Sam Murrell 

The liturgical season of Lent begins on Ash Wednesday and continues for forty days (not counting Sundays) up until Easter. It has traditionally been regarded as a time of reflection, introspection and personal renewal culminating in the celebration of the resurrection at Easter. By observing the forty days of Lent, Christians (in some sense) replicate Jesus’ time in the desert for forty days before He began His ministry. The Lenten season is a time to open our hearts to God’s sanctifying grace through the use of prayer, confession of sin, fasting, and alms-giving (Matthew 6:1-10).

Lent is one of my favorite times of the year because it forces me to take a close look at myself and my relationship with Jesus Christ. Lent reminds me of my need to rely on Christ’s grace and that I shouldn’t think too highly of myself.

When I first began to follow the Church calendar I simply mimicked what was modeled for me by my church. Over the years, however, I have come to realize that the Lenten season has the potential to be a season of great spiritual impact in my life and in the life of a congregation. Unfortunately, we have trivialized Lent by the way we choose to celebrate it.

In preparation for Lent, worshipers are exhorted to fast and abstain from things that hinder their walk with the Lord. It should be a season in which we attempt to lay aside every weight and the sin that too easily captivates our hearts and distracts us from running the race set before us (Hebrews 12:1). Hence, we are encouraged to die to self and symbolically ‘give up something for Lent’.  Most Christians who acknowledge the season of Lent make vows that ultimately have little to no impact on their spiritual growth. They vow to give up such trivial things as chocolate, caffeine, a favorite show or some other soft habit. All the while, looking forward to the next Sunday when they will be able to suspend or take a sabbatical from their vow for the day (Sundays are feast days, therefore one should not fast or abstain from God’s good gifts on the Lord’s Day). This approach to Lent is not spiritually healthy, nor is it beneficial. It is my contention that we should reevaluate the way we celebrate Lent in order to better align our focus with Scripture. And how do I propose we do that?

I propose that instead of subtracting something trivial from your life like caffeine or candy, consider subtraction by addition. What do I mean? Consider temporarily adding something to life that requires you to give up some of your time in order to pursue it. For example, this year try to do something that will bring glory to Christ for the full forty days. Something with a kingdom focus. Specifically, I recommend you consider adding a daily, structured time of prayer to your schedule for Lent.  I have decided that I will pray the office of Evening Prayer with my family as much as possible with my family this Lenten season.

I suspect I will miss a few nights, but I suspect I will pray more consistently with my wife during these days, as well. Lent allows us to start simple. We all can make one adjustment for forty days. You too may want to try to pray one portion of the Daily Office (found in the Book of Common Prayer) every day (Morning Prayer, Noon Prayer, Evening Prayer or Compline), except Sunday for the duration of Lent. Don’t bite off more than you can chew. Noon Prayer can be done in as little as five to ten minutes. While that may not sound like much, the discipline of regularly praying the office will function as a daily “re-set” or reminder that God is an ever-present help throughout the day.

Lent is a great time to intentionally draw near to the Lord, using the ordinary means of grace (prayer, sacraments and the Word). Think about how you can add a more biblical focus to your life during Lent this year. Commit to reading the Gospels during Lent; if the Lord’s Day attendance has been an issue, commit to attending corporate worship all during Lent. If your church has an evening service that you rarely attend decide to attend every evening service during Lent. Make choices that will have a lasting effect on your life. Stop making trivial vows to the Lord. Eat your candy bar, after all, you’re going to go back to eating it on Easter.

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On March 13, 2019 By In Scribblings, Theology, Wisdom, Worship

Herbertian Lessons for Lent

Guest post from Brian G Daigle, Headmaster of Sequitur Classical Academy

I live in an area where Mardi Gras is in full swing, and I can remember from my upbringing that Fat Tuesday was a last-ditch effort at debauchery before the pseudo-spiritual practice of “giving something up for Lent” really began. In my youth, I would give up some kind of chocolate or candy, something that appeared to be a fast, and I would join others around me in sharing with friends and family what I’ve given up and why. Around day thirty it would turn into some kind of joke about how long I’ve been able to go without this first-world luxury. My aristocratic sacrifice was hardly creating in me a clean heart. Those imaginings still haunt me and each year I must consider anew why this kind of extended fast ought to be recognized. (more…)

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On March 5, 2019 By In Politics, Theology, Worship

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.

Shrove Tuesday is celebrated with a pancake dinner, which is accompanied by eggs and syrup (bacon can be added–and it should).

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 forms 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).

What if my Church does not do Shrove Tuesday?

Assuming the congregation is silent on the issue and has not taken any strong constitutional or theological position on the matter, then as a family, you are also free to celebrate Shrove Tuesday. You may also want to invite friends over to enjoy a pancake dinner.

To Shrive

Traditionally, Shrove Tuesday is the day before Ash Wednesday. Ash Wednesday marks the beginning of the 40 days of Lent (Sundays excluded from this number). Whether your Church has an Ash Wednesday service or not, Shrove Tuesday is still valid as a way of celebrating the Christ who has given us all things, including His own body for our sakes (I Pet. 2:24).

Shrove comes from the word shrive meaning to confess. As we celebrate this evening, let us not forget that the Christian life is, as Luther stated, a “life of daily repentance.” Confession is not just reserved for Lent, but it is for all seasons. But on this Lenten Season, we receive a particular reminder (through our liturgical readings and singing) that a repentant heart is a clean heart before God (Ps. 51:2).

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On February 3, 2019 By In Worship

Seeing Christ

No one understands. Though everything has been plainly revealed, no one can get his mind wrapped around just what it means for Jesus to be the Christ. Throughout the Gospel of Luke, it is clear that those we might think would understand don’t.

Joseph and Mary, though given specific and dramatic revelation from angels, don’t understand. When finding Jesus in the Temple after having lost him for three days, they don’t understand that it is necessary for Jesus to be about “the things of his Father.” (Lk 2.49-50) This lack of understanding plagues Jesus’ disciples throughout. Even though Peter confesses that Jesus is “the Christ of God,” he doesn’t know what being “the Christ” entails. When Jesus tells his disciples that he must go to Jerusalem, suffer many things, be rejected by the elders and chief priests and scribes, be killed, and on the third day be raised, they don’t understand. (Lk 9.21-22) Even when he tells them, “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men,” they did not understand what he was saying. (Lk 9.44-45) Even toward the end of his ministry, when he told them again that he was about to die, they didn’t understand. (Lk 18.31-34) After his death, his disciples still don’t understand. Two disciples on the Road to Emmaus speak to the Christ who is hidden from their eyes, telling him all about “Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people,” and how the chief priests and rulers “delivered him up to be condemned to death, and crucified him.” They had “hoped that he was the one to redeem Israel.” (Lk 24.19-21)

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On January 31, 2019 By In Theology, Worship

The Sacramental God

Saint Augustine famously wrote that the sacraments are visible signs of invisible graces. a This definition helps us understand the two sacraments of the Protestant church, surely, but with a little bit of imagination, one can read through the whole of the Scriptures and see sacraments, or at least sacramental imagery, on every page.

For example, in Genesis 1, God set the sun to govern the day and the moon to govern the night. Every day when the sun rises, men rise with it and when the sun sets, men sleep. Throughout Scripture, sleep is representative of death ( Job 14:10-12, Ps. 13:3, Mark 5:39, etc.), so it seems that the cycle of night and day which governs our lives points to the greater reality of death and resurrection. When we go to sleep, we die. When the sun rises, we are born again. In this way, when Christ rose, He signified the rising of a new creation as Colossians 1:15 teaches us, “He is the image of the invisible God, the firstborn of all creation.” As the rising sun governs our day, the risen Son governs all of our lives.

Genesis 2 tell the creation story of what I believe to be perhaps the most meaningful, though that’s not to say the most important, sacramental image of all: mankind. Like water, bread, and wine, the elements that make up Baptism and the Lord’s Supper, Adam was created out of a basic element. Dust. God did not choose the most radiant of his newly formed creation, the sun, to be His image bearer on earth. Nor did He choose animals that will later be used to symbolically describe the Lord, such as the lion or lamb. Instead, God chose to transform the most basic element of His creation into His own representative, fashioning the dust into a being made in His own likeness. It was into the dust of the ground that God breathed His Spirit into. God presented man as His visible representative on earth, just as later Christ presented bread and wine as representations of His body and blood.

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  1. Augustine, On The Catechising of the Uninstructed, 26.50.  (back)

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On January 28, 2019 By In Theology, Worship

Epiphany as the paradigm for discipleship

Epiphany is a season of growth represented by the color green which is a fitting way to train the Christian to see this season as a paradigm for discipleship. There is—I believe—a case to be made that different phases of Church life offer us different ways of growing in the faith. But Epiphany clearly establishes a pattern for discipleship. When we consider the gifts of the magi in light of the overwhelming biblical data, we can develop a model of discipleship that is both biblical and practical.

Training our Bodies

Our evangelical churches stress the importance of discipleship. It is good and necessary. But discipleship in broader evangelicalism is often discussed in the context of intellectual learning; a fact-finding mission. I propose there is more to discipleship than facts. Discipleship in the Bible is also the cultivation of bodily postures and biblical manners. The Bible trains us to move and live and to have our being in God. Any model of discipleship that does not include learning to kneel, raise hands, eat, sing, bless, receive, give, sit, stand is dishonoring biblical discipleship. When we formulate discipleship curriculum without incorporating common biblical rituals, we are secularizing biblical formation and turning it into an encyclopedic course fit for the Bible trivia team.

But discipleship is for the little babies and every person whom Jesus claims as his own. If we see discipleship as training in worship, then bodily actions make sense. This is the common thread of the Psalter and other prophetic writings.

Epiphany is training in bodily postures because worship demands our bodies as well as our souls. We have too often looked at worship as only an exercise in listening and gathering data. We want to listen; we want our children to listen and to learn facts about God, but more than that our goal in discipling our children and one another is to worship through bodily habits that form them into God-honoring saints.

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On January 25, 2019 By In Worship

The Gospel Invitation

Is there a Gospel invitation? To many evangelical Christians, the answer to that question is an unqualified “yes.” Some calvinists, reacting against the misleading character of the “altar call,” seem less interested in inviting men to anything than they are in sending men away to think about the message they have heard. The answer to this conflict is to understand that the Gospel invitation is an invitation to come into Jesus’ house and have supper with Him. The psychological instinct in the “altar call” is correct: Men should do something and come somewhere in response to the call of the Gospel. Physical response, holistic response by the whole person, is the proper response to the Gospel. It is a perversion to hide the Lord’s Supper from view and to ask men to make some hidden, inward motion of the “soul” in coming to Christ. The Biblical gospel addresses the whole man, and the whole person is expected to respond.

To come into Jesus’ house to eat His Supper, a person has to cross the threshold of the house. That threshold crossing is the sacrament of Baptism. We do not invite men to be baptized; we invite them to come in and eat, but they must cross the threshold and be baptized before they can sit down. In the parable of the wedding supper (Matt. 22:1-13), one man shows up without the proper garment. Obviously, he did not come in through the door, or he would have been washed and given one (cf. also John 10:1-9).

It is interesting to note how the Greek philosophical influence has gutted Scripture of its clear meaning for so much of Christendom. In Revelation 3:20, for example, Christ asks to be admitted to the church so that He can participate in His own Supper! This, however, is instinctively read by the modern mind as “asking Jesus into your heart,” which the passage really has next to nothing to do with. Revelation 3:20 is speaking of the covenant meal.

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