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On December 14, 2024 By In Culture

King Saul, Stone Choir, And Antisemitism

DAVID AND HONORING A TYRANT

David’s world was no gentle pasture of ease and luxury. He dwelt in a realm of tension, uncertainty, and mortal danger. Though anointed by the prophet Samuel’s trembling hands and sealed with the oil of divine favor (1 Samuel 16:13), David found himself living more like a fugitive than a monarch. He slept in caves still damp with morning dew, hid behind jagged rocks in desolate valleys, and navigated a bleak landscape where every rustle in the brush might herald a band of men commissioned to kill him. His enemy was not some foreign marauder or nameless warlord; it was Saul, Israel’s first king—one who had once been “the Lord’s anointed” (1 Samuel 10:1) but had now devolved into a petty, paranoid tyrant. Saul’s mind teetered between past glories and present fears, and he clutched at his fading crown with a ferocity that deepened his disgrace.

David’s trials were not just an inconvenience. Consider the crushing psychological weight of it all: the one anointed by God as Israel’s true king was forced to crouch in the darkness, straining his ears for the footfall of armed men. David knew he was chosen to lead God’s people, guide them into righteousness, and establish a kingdom founded not on caprice but covenantal faithfulness. Yet he lived as a man hunted, slandered, and pressed on every side. He had every human reason to strike Saul down the moment an opportunity arose. Saul had hurled spears at him, driven him from royal courts, and invaded the sanctuary of his peace. When the king stumbled unknowingly into David’s hiding place (1 Samuel 24), vulnerable and alone, David’s men whispered in his ear that this was providence itself—God handing Saul over for judgment. One swift slash of steel would have ended the tyrant’s tyranny and brought David nearer to his rightful throne. Who could fault him for taking such a step?

But David was governed by a compass that defied the raw impulses of vengeance. He refused to raise his hand against “the Lord’s anointed” (1 Samuel 24:6). Instead, he chose reverence over revenge, forbearance over fury. His blade did not drip with Saul’s blood; it bore only the memory of a garment’s corner, a silent testimony that David’s restraint was not weakness but faith. Faith that God’s justice did not need human rage to complete its course. Faith that a truly righteous king must refuse the paths of cruelty. Faith that the kingdom he would inherit must never be stained by the poison of personal vendetta.

THE CHURCH AS TYPOLOGICAL DAVID

This narrative—a story charged with tension and moral grandeur—is not just historical. It is also typological. It is a living parable for the Church and her posture toward secular Israel. Let me explain.

When the Holy Spirit descended at Pentecost (Acts 2), Christ’s Church emerged as the rightful heir of the covenantal promises made to Abraham, Isaac, and Jacob. The Church became, in Christ, the faithful Israel of God (Galatians 6:16), endowed with the mandate to carry the Gospel to every tribe and tongue. She was anointed like David. The rightful heir to the throne of the world. Yet for decades, this ruddy Church found itself overshadowed by the tyrant whims of Saul — an Old Covenant Judah – who hurled spears at her, pressed her on every side and staggered toward its own covenantal destruction when it fell on its own sword in AD 70. Like Saul, who raged against David, first-century Judaism raged against the Church, flogging, maiming, and murdering Jesus’ bride in Jerusalem, Judea, Samaria, and every diaspora synagogue scattered throughout the Roman world. Believers were hauled before councils, beaten, stoned, and scattered. And, these wounds were not inflicted by distant pagans, but by their own flesh and blood, their own kin according to the flesh (Romans 9:3). The paradox was heart-wrenching: How could the Church honor these persecutors—these spiritual forebears—who now sought its life?

Yet the apostles, like David, chose a path marked not by hatred but heartbreak. They did not resort to the vindictive fury being leveled at them but with tearful entreaty, humility, and honor, marking David as a man after God’s heart.

Consider Paul’s lament: “I have great sorrow and unceasing anguish in my heart” (Romans 9:2). This is the cry of a man who would accept a curse upon himself if it could mean the salvation of his Jewish brethren. Was he naive? Hardly. He knew that the old covenant was passing away (Hebrews 8:13) and that there was no salvation outside of Christ.

Yet he also knew that bitterness would not bring redemption. This great pharisee, formerly named “Saul” (ironic?), once hunted down the Church with the same ferocity that his Benjaminite ancestor had for David. He oversaw murders. He chased Christians like dogs from city to city. But, unlike Saul, he laid down his arms in the light of the resurrected Christ. He repented. And he joined the ranks of Christ, becoming one of the persecuted, beaten, and abused in that first tumultuous century.

Yet, no matter how ruthlessly they beat him or the rest of the apostles, they simply heralded the truth with humility and grace. They were unafraid to call Judah to repentance with broken hearts and ribs, praying for their countrymen to repent rather than lusting after vengeance. Like David cutting off only a piece of Saul’s robe, they exposed Israel’s sin without succumbing to the dark allure of hatred, revenge, or indifference.

This is astounding! Usually, when someone is beaten in the cause of doing good, anger, resentment, and frustration will seep into the heart. Yet, just like David, the Lord’s Church, under the power of the Holy Spirit, would not raise a hand against the Lord’s anointed people. Even though they were barreling towards disaster in AD 70, the Church honored them, prayed for them, loved them, and worked tirelessly to evangelize them. This was the attitude of the first-century Church and must be the attitude of all who call upon the name of Christ today.

STONE CHOIR AND ANTISEMITIC TWITTER THUGS

Sadly, this God-glorifying attitude that David demonstrated to Saul, and what the early Church offered to the Jews who were murdering them, is precisely what I have not seen much of today. Sitting in the comfort of their living rooms, men like the rock heads from Stone Choir and the anons who follow them lob one disgusting comment after another onto Twitter, comparing the Jews to vermin, feces, and worse. All Christians, they argue, must hate with perfect hatred, misapplying Scripture to justify their vitriol.

Instead of the patience, long-suffering, and silence of Christ before His accusers, their poison is exposed by the very words they use. One tweet declares that the Holocaust is nothing more than a fabricated ‘anti-German blood libel,’ while another goes further, mocking Holocaust memorials as meaningless artifacts – sarcastically mocking the absence of bodies. They encourage Christians to respond to Jewish voices with the words ‘Shut up, Jew,’ as a weapon against the ‘enemy.’ Such vile cynicism not only dismisses the suffering of real people but exposes a heart that is devoid of compassion or the Gospel’s transformative power.

Even more shocking, they twist Scripture to promote racial hatred, alleging that ‘God made greater and more lasting promises to the White race than He ever made to the Jews.’ They mock Africans and claim that God’s grace does not elevate the African people to an IQ over mental retardation and refer to interracial marriage as “worse than murder.”

The heart of these comments (and countless more) reveals itself in their utter disdain for the Gospel’s message of hope, grace, and redemption. Instead of calling modern-day Jews, or anyone else for that matter, to repent and turn to Christ, they weaponize Scripture to justify their hatred and excuse their ignorance as virtue. This is not masculinity. This is not Christianity. It is a perverse, hollow shell of faith that replaces the Savior’s cross with a sword of malice.

This is the sad reality of many today who bear the name of Christ but replace His love with their moral putrescence. Rather than emulate the example of Stephen, who prayed for those stoning him, they wield their keyboards like clubs, pounding out hatred in Jesus’ name. May God rebuke this evil, and may these men repent of their sins before the judgment they so carelessly invoke comes upon them.

THE RIGHT APPROACH

The actions of David toward Saul and the early Church toward Old Covenant Israel present us with a profoundly biblical model: one of truth spoken with reverence, correction offered with humility, and confrontation undertaken with a heartbreaking for the lost. This is the model we are called to emulate, especially when dealing with those who are enemies of the Gospel.

Yet, tragically, this model is precisely what is absent in the venomous rhetoric of groups like Stone Choir and their Twitter acolytes. They embody the antithesis of David’s restraint and the apostles’ sorrowful love for their persecutors. Instead of wielding the delicate scalpel of truth with care, they thrash about with the blunt cudgel of tribal animus, delighting in disdain rather than grieving for the lost. Their proclamations do not carry the sorrowful weight of David’s refusal to harm Saul or Paul’s anguish for his Jewish brethren (Romans 9:2); instead, they echo Saul’s manic paranoia and fury—a ferocity that consumes both persecutors and persecuted alike.

David’s refusal to strike Saul was not weakness but faith—a trust in God’s justice that needed no human vengeance to complete its course. Similarly, the apostles, battered and bloodied by their Jewish persecutors, chose to herald the Gospel with tearful entreaty rather than seething rage. They exposed sin without hatred, called for repentance without cruelty, and mourned the spiritual blindness of their own kinsmen according to the flesh (Romans 9:3).

Stone Choir and its ilk, however, offer no such model. Instead, they wield Scripture as a weapon for arrogance, not redemption. Their comments, rife with racial slurs and derisive mockery, expose a heart far removed from the Gospel’s transformative power. Rather than calling the Jewish people—or anyone else—to repentance in Christ, they use the language of Scripture to justify their hatred and veil their ignorance as virtue. This is not the way of David, the apostles, or our Lord. It is a hollow faith that trades the Savior’s cross for a sword of malice.

We must denounce such rhetoric for what it is: a betrayal of the Gospel. Yet, in doing so, we cannot abandon the biblical model of sorrowful correction. David did not exult in Saul’s downfall, nor did the apostles rejoice over the judgment that befell Old Covenant Israel in AD 70. Their hearts broke for their enemies, even as they stood firm in truth. And this must be our posture today.

Proclaiming Christ as the fulfillment of God’s covenant promises is not anti-Semitic; it is a faithful expression of the Gospel. Scripture affirms that while Israel played a profound role in redemptive history, the covenantal promises now find their complete realization in Christ alone (Acts 4:12; John 14:6). To deny this truth is to deny the Gospel itself. It is not slanderous to expose the sins of modern Judaism—such as its vehement rejection of Christ, the evils of the Talmud, its hatred of His Church, and its delusional claims to covenantal status apart from Him (John 14:6; Hebrews 8:13). Nor is it hateful to declare the truth: salvation is found in only one name under heaven, and that name is Jesus Christ (Acts 4:12). To proclaim these truths boldly is not an act of hatred, but the most loving and biblical thing we can do. However, to proclaim them without the sorrowful longing seen in David, Paul, and even Jesus is to distort the very heart of the Gospel. Such arrogance replaces the healing balm of grace with a weapon of pride, leaving no room for redemption and inflicting only wounds.

David’s blade did not bathe itself in Saul’s blood, just as the apostles’ tongues did not drip with hatred for the Jews who persecuted them. Instead, both bore witness to the power of grace, the hope of redemption, and the justice of God. In an age where the temptation to simplify—either to silence false religion or attack it with scorn—is all too real, we must resist both extremes. We must follow the biblical model: proclaim the exclusivity of Christ as the only way to salvation while longing, fervently and earnestly, for the repentance and restoration of the lost.

This is the shape of true Gospel fidelity: truth spoken with reverence, correction offered with humility, and confrontation undertaken with a heart that weeps for those in darkness. May we, like David, refuse the paths of cruelty and vengeance. May we, like the apostles, bear witness to the power of grace even under persecution. And may we, like our Lord, love even those who reject Him, praying for light to break through their darkness.

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On September 23, 2024 By In Culture

Cults, Sects and Catholicity

What is the difference between a cult and a sect? Here is how I define these terms. A cult is outside of Christianity – ie Mormonism, Jehovah’s Witnesses. A cult rejects the truths of creedal Christianity that are the centre of the Christian faith. A sect is within Christianity, but separates itself from the one, holy, catholic and apostolic church in various ways. It maintains the creedal truths of Christianity, but it rejects fellowship (at times) with Christian brothers over secondary and tertiary issues. You should be able to see under those definitions how cults can so easily arise in the midst of a church that is prone to sectarianism. This is why North America has been a seedbed for cults (JWs, Mormons, etc). North America is rife with sectarianism. If Christ alone is the Head of the church and His Word is the charter for that church, and He defines the boundaries of His Church, that should put a check on sectarianism.

This is why North America has been a seedbed for cults (JWs, Mormons, etc). North America is rife with sectarianism.

Historically, the Reformed Churches sought to maintain a sense of catholicity in the midst of sectarian and even cultic teachings. It was the criticism of various Reformed pastors at the time of the Reformation that the anabaptists, the Radical Reformers, were sectarian (not cultic). Some of the anabaptist did verge on the cultic such as the anabaptists in Munster. Even though many of the Reformers had been excommunicated from the Roman Catholic Church. Nevertheless, the initial goal of the reformation had been reform, not to leave the Roman Catholic Church.

While my Anglican and Presbyterian colleagues have similar statements, which reflect the broad sense of catholicity among the reformers, I will focus on the Three Forms of Unity here.

I would encourage all Protestants who are meditating on what it means to have a Protestant (or Reformed) doctrine of the Church to read the Belgic Confession, Articles 27-32. Read the Heidelberg Catechism, Lord’s Day 21. Read the Westminster Confession of Faith, chapters 25, 30, 31. Read the 39 Articles, articles 19-21.

In the Belgic Confession, the author uses the language of true church and false church, this statement of faith was formally adopted by an ecclesiastical body at the Synod of Dordt in 1620, a synod of the Dutch Reformed Churches, but a synod at which there was a substantial international delegation that included both Anglicans and Presbyterians. In the Westminster Confession of Faith, the authors use the language of pure and purer churches and acknowledge that even the purest churches on this side of heaven, are subject to sin and error, and that some have so much sin and error that they have become synagogues of Satan. The Westminster Confession of Faith was adopted by a “synod” in Scotland in 1646, following the Synod of Dordt.

The point of these remarks is to indicate that the Presbyterian Church of Scotland did not see themselves as the “only pure church” or that the Dutch Reformed Church did not see themselves as the “only true church”. Instead, they struggled to maintain a strong sense of catholicity even as there was so much foment and revolution happening across Europe. At the same time, they were determined to call “a heresy a heresy.” There are synagogues of Satan, both in their land at that time in history, and also at our time in history. At the same time, we don’t want to act in a sectarian fashion towards those who struggle with the same intermixing of error and sin that we struggle with in our churches as we fight and contend for the purity of the Church in Christ.

What does that look like?

For example, historically (with exceptions), the Reformed did not re-baptize Roman Catholics.

If a Roman Catholic family came to my church, we would not re-baptize the parents or their children. This would have been the same when I was a pastor in the United Reformed Church of North America as now in the Communion of Reformed Evangelical Churches. This really was one of the major flash-points of the reformation as the anabaptists were the “re-baptizers” and the Reformed accepted the Trinitarian baptisms of the Roman Catholic Church.

In our congregation we welcome all Christians to the Lord’s Table who are baptized in the Triune Name and who are connected to the Church of Jesus Christ. More subjectively we warn those who are living in unrepentant rebellion and come to the Table of Christ in such a spirit, that they will eat and drink judgment on themselves. Of course, we welcome all to come and see that the Lord is good, we extend the free offer of the gospel, we welcome sinners to trust in Christ and to pass through the waters of baptism and then to come to the Table of the Lord.

It is in this way, that we seek to maintain unity with the church of all times and ages, the one, holy catholic and apostolic church, as it pursues Jesus Christ by faith.

We should take cues from how Augustine handled the donatists and from how John Calvin handled the anabaptists of his era. We recognize a sect for what it is. But we don’t act in a sectarian way towards those who love Jesus, but due to error or confusion, segregate themselves from large parts of His Church. I think here also of the way in which Paul dealt with error in Colossae. He warns against the error, but in that case, he doesn’t call for immediate excommunication for those who are struggling with the inter-mixture of strange philosophies with the doctrine of Christ. He does call for clear teaching on the supremacy of Christ, nevertheless.

Cults, on the other hand are not Christian at all. Cults abandon the true doctrine of the Trinity and the divinity and humanity of Christ. For that reason, as Christians, we should acknowledge that the Jehovah’s Witnesses and the Mormons are cults. There is also something cultic about theological liberalism in the church, in its rejection of sound doctrine, and its embrace of heretical teachings. Theological liberalism is no longer Christian or Church. If you read Christianity and Liberalism by J. Gresham Machen, he makes the point well that those who reject the Trinity, the divinity & humanity of Jesus Christ, the authority of the Word of God, that is not Christianity at all. That is why you see many of the mainstream denominations dying out, as most churches that reject the Word of God will disappear or become a full-blown cult like the Mormons or the Jehovah’s Witnesses. Notice how Mormons and JWs have also rejected the historic Christian Church. There is a point at which sects can verge on the cultic, especially wherever Jesus Christ is rejected as Savior and Lord. We see that in the moral chaos that has ensued in many of the mainstream churches upon their rejection of core doctrines.

The all-encompassing purpose of any true or pure church is that in everything Jesus Christ would be preeminent (Col 1). Read also the goal of Paul’s ministry in Romans 1:1-6.

Finally, in its popular use, the term “cult” is frequently used to describe the visible manifestation of power or control in a society. There are scary things and horrific abuses that happen in these cults because men (and women), being sinful by nature, tend to believe that all authority in heaven and earth belongs to them, rather than to Christ. These things do happen from time to time within the true church as well. Every visible assembly of believers has both hypocrites and sinners. In fact, the church has been described as a “hospital for sinners”. Even (especially!) the pastors of the churches must trample daily over the bellies of their own lusts. But what distinguishes the true or pure church from these cults or synagogues of Satan, is that these churches seek to correct these sins and errors, not only among their members, but also among their leaders.

You see, in this world, it is not about whether, but which, authority you will submit too. Is it the authority of Christ or the Devil? You must see here the centrality of the Biblical truth that Jesus Christ is the sole Head of the Church (Col 1, Eph 1). Any authority that is wielded by the officers of the church is delegated authority (Matt. 16:18-19, 18:18-20; I Peter 5), not transferred authority. Jesus is the King and we are His subjects. We must bend our necks to the yoke of Jesus Christ, which is easy, and His burden light. The false church does not bend its neck to the yoke of Christ and as a result places its neck under the iron yoke of the tyranny of sin & of the Devil. All ministers, pastors, elders, deacons, theological professors are servants of Jesus Christ, the only universal bishop of the Church. The officers of the church, as guardians of the church, are not called to act on their own authority, on their own whims, rolling with the tides of culture and popular opinion, but rather, ought always to guard against deviating from what Christ, our only Master, has ordained for us.

This why the Apostle Paul when he advances the ministry of reconciliation in II Corinthians 5, in the power of the Spirit says boldly: “For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.” (II Cor 5:13-15)

You see then, how Paul directs the power of the gospel into service. The work of the catholic church is for the life of the world, in service to Christ who is the sole Head of the Church, the King of kings and Lord of lords, that in everything He might be supreme.

End note: This post was initially posted on Substack by Nathan Zekveld

Photo by ThrowBack Graphics on Unsplash

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On August 16, 2024 By In Culture, Politics

How to Make America Christian Again (A Call to Christians to Become Leaders)

Honor your father and your mother, that your days may be prolonged in the land which the Lord your God gives you. – Exodus 20:12

THE IMPORTANCE OF A CULTURE OF HONOR

The first commandment in the Decalogue that comes with a promise is to honor your father and mother. This promise, originally given to the Old Testament Israelites, assured them that if they adhered to this command, their days would be prolonged in the land the Lord had given them. While this was specifically spoken to the Israelites regarding their covenant inheritance, the principle carries a broader spiritual truth: any society that upholds a culture of honor, rooted in God’s law, will generally experience stability and longevity.

This principle is as true today as it was in ancient times. A nation cannot thrive without a culture of honor. When children are incentivized to disobey their parents, societal hierarchy begins to disintegrate, leading to moral chaos, political instability, and geopolitical vulnerability. We are witnessing the results of this breakdown in our own nation, where generations of children have not been taught to honor their parents, elders, or any authority. The resulting compromise of the family structure has sent adverse ripples through education, vocation, military, government, and every other facet of society. We are raising a generation of coddled, ego-sensitive narcissists who cannot receive orders, follow commands, or defend any cause greater than themselves. God help us in the days ahead.

THE NEED FOR A CULTURE OF HONOR

As daunting as this may seem, Christians can and must be part of the solution. But that solution goes beyond merely pulling our children out of public schools, homesteading, and drinking raw milk. The Westminster Larger Catechism rightly deduces that the command to “honor your father and mother” extends to all rightful and lawful authorities that God has placed in our lives. Yes, children must obey their parents, but adults must also honor their bosses, congregants must honor pastors, and citizens must honor governors. A culture of honor and respect for authority must permeate every level of society, for when it does, it preserves a nation and lengthens its lifespan. Conversely, when such a culture is lost, societal division and decay are inevitable.

If we desire to see American society redeemed and transformed into a Christian nation once more, we must “build it,” like Ray Kinsella, and pray that the spirit of honor “will come.”

THE EXTENT OF THE PROBLEM

To achieve this, we must embrace the mantle of leadership not only within our churches but also in the broader culture. We must move beyond the gnostic tendencies that have crept into Christendom, which suggest our only work is in the spiritual realm. Christians must re-engage with the public square, reclaim leadership in the public sector, and once again become thought leaders, inventors, CEOs, and politicians. While this calling is not for every Christian, it is a necessary pursuit for some.

Consider the absurdity of retreating from culture and expecting it not to decay. How can we assume that unregenerate men will take up the reins we have abandoned and provide Christocentric leadership that heals our land? Expecting the darkness to act as if it had the light is as foolish as waiting for a blind man to paint the next Mona Lisa. If we desire true transformation in our land, we cannot leave the leadership of this world to the morally blind, spiritually deaf, and ethically mute.

As Christians have retreated from institutions of leadership, the vacuum has been filled by sinful men. Here are a few examples: As we abandoned politics, the presidency has been handed over to greedy, narcissistic men leading our country into disaster. As we left the halls of power, they were occupied by bought-and-paid-for degenerates who vote according to who offers the biggest payday rather than according to the Word of God. The courts have become corrupted by men of compromise, college campuses have been overrun by irrational materialists, and corporate boardrooms are now occupied by spineless ideologues who promote insanity, like bikinis with a penis pocket. Most critically, as we have abandoned leadership in the home to government-run schools, babysitters, and daycares, our nation’s moral fabric has rotted in just a few generations, leaving us on moral life support.

THE SOLUTION TO A NATION IN CRISIS

But we are not without hope. If we simply change our level of involvement, we can begin to see improvement. Instead of fleeing from leadership, Christians should embrace it. Why? Because while common grace enables even non-believers to contribute to societal good, Christians, uniquely equipped by the Holy Spirit and guided by Scripture, bring a God-centered approach to leadership. When we step into the public square as Spirit-indwelled believers, we come as walking temples that house the presence of Almighty God. As we work hard, create excellent products, and demonstrate godly wisdom, we let the light of Christ shine in areas of life that have been devoid of a Gospel witness for far too long.

But what about those Christians who pursue leadership for selfish gain? They must repent and act like Christians! The problem of a few undisciplined Christians should not deter us from the discipline of leadership. On the contrary, we should strive all the more to become godly and righteous leaders, so the light of Christ shines brightly at the top of companies, counties, and countries, providing the world with a clear picture of Jesus rather than the caricatures they often receive.

The Westminster Larger Catechism offers a paradigm for how this can happen, stating: “Superiors are… to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.”

When we speak of “superiors,” we refer to anyone in a position of authority or leadership. “Inferiors” are those in a position of following, including children under parents, employees under employers, congregants under church leaders, and, within the family, wives under husbands. It is not only the responsibility of the child to obey the parent but also the responsibility of the parent to exercise holy and righteous leadership. It is not only for the employee to honor his boss but for the company president to rule with integrity and Christ-like morality. Only Christians, empowered by the Holy Spirit, can grow into this kind of leadership, and such leadership is desperately needed in our time.

The catechism assumes that Christians will step into leadership roles. Since there will always be superiors guiding inferiors, the goal of Christian maturity is to grow out of childlike ways and into Christian leadership. Out of love for Christ and to the glory of God, we are called to strive for leadership positions in the world, instructing, guiding, and nurturing those who do not know Him, thereby creating a culture where even pagans will thrive. If we desire a godly culture, we must build it, teach it, and disciple it.

This responsibility goes beyond mere instruction to imparting the knowledge of God through our verbal witness and Christ-like living. We are the ones who get the privilege of modeling Christ to those who have never seen Him and glorifying God in front of those who do not perceive Him. Just as parents teach their children to navigate life’s challenges, preparing them to live according to a prescribed manner, Christians must guide those under their charge—both Christian and pagan—to fulfill their roles and responsibilities in a way that honors God. We must create a culture where even atheists recoil at the thought of chemically roasting an infant in the womb, where the influence of the Church is so pervasive that when homosexuality is abolished and outlawed, unbelievers will cheer.

BUILDING A GODLY CULTURE

How can this be done? The Westminster Larger Catechism provides at least two starting points:

1. Expressing Love and Tenderness

Leadership, at its core, is not about authority or titles but about influence shaped by Christlike character. True leaders model the love and tenderness of Christ, demonstrating sincere care for the well-being of others. This is not merely passive kindness but active engagement with the needs, struggles, and burdens of those around us. As Christians, we are uniquely equipped to reflect the compassionate heart of our Heavenly Father, who is “compassionate and gracious, slow to anger, and abounding in lovingkindness” (Psalm 103:8). By embodying these qualities, we do more than improve individual lives—we begin the profound work of rebuilding a culture fragmented by godless ideologies. Leadership rooted in Christ stands in stark contrast to the cold, utilitarian approaches that have left society hollow. Through such leadership, we can restore the very fabric of our communities and ultimately guide our culture back to a foundation that honors God.

2. Inspiring Willingness and Cheerfulness

When leaders express love and tenderness, they do more than fulfill their duties—they inspire others to rise to the occasion with willing and cheerful hearts. Godly leadership creates an environment where people are motivated not by fear or obligation but by a shared sense of purpose and joy. In every sphere—whether in the home, workplace, or church—leaders who are genuinely invested in those they lead cultivate a culture of enthusiasm, dedication, and excellence. This isn’t about merely getting tasks done; it’s about inspiring others to embrace their roles with a sense of calling and joy. When Christians lead in this way, we not only fulfill our own responsibilities but also empower others to fulfill theirs in a manner that glorifies God. This kind of leadership is transformative, creating communities where Christ is not only seen but experienced, leading to a broader cultural renewal that touches even the hearts of unbelievers. While this doesn’t mean salvation for them, it does mean that unbelievers will recognize that God is at work among His people, a concept deeply rooted in Scripture (1 Peter 2:12).

But this transformative leadership is not something we can merely admire from a distance—it demands action, reflection, and, where necessary, repentance. If we are to lead as Christ did, we must first examine our hearts and lives to ensure we live up to this high calling.

A CALL TO REPENTANCE

As we stand on the brink of a culture in desperate need of godly leadership, we must first look inward and ask: Are we embodying the leadership qualities Christ has called us to? Have we truly embraced our leadership roles, or have we allowed fear, complacency, or worldly distractions to sideline us? The time for passive Christianity is over; now is the moment for action, commitment, and—where necessary—repentance.

In the Workplace: Have you been content with mediocrity, avoiding leadership roles to escape responsibility? By shying away from these opportunities, you miss the chance to shine for Christ in places that desperately need to see Him. Imagine the impact if you stepped up, leading with integrity, compassion, and a commitment to righteousness. Your leadership could transform your workplace into a beacon of Christian values.

In Public Office: Have you been silent when your voice was needed? Our nation desperately needs leaders who will govern with justice, mercy, and truth. If you have avoided the political sphere out of fear or a sense of inadequacy, consider this a call to step forward. We need Christians in public office who will uphold godly principles and advocate for the well-being of all.

In the Home: Parents, what culture are you cultivating within your family? Are you actively teaching your children to honor God and respect authority, or have worldly influences crept in? Your home is the first place where godly leadership must be exercised. If you have neglected this responsibility, it is time to repent and recommit to leading your family in a way that reflects Christ’s authority.

In Marriage: Husbands and wives, does your marriage embody the leadership of Christ and the submission of His Church? Have you honored your spouse with love, respect, and selflessness, or have selfishness and strife taken root? Strong marriages are the foundation of strong families and communities. If your marriage has fallen short, seek God’s forgiveness and strive to model Christ in your relationship.

In Discipleship: Finally, are you taking the call to disciple others seriously? Have you invested in the spiritual growth of those around you, or have you focused solely on your walk with Christ? Discipleship is not optional—it is a command. If you have neglected this vital aspect of Christian leadership, it is time to change. Step into the role of mentor, guide, and spiritual father or mother to those who need it.

Now is the time to act. God has placed each of us in positions of influence, no matter how small they may seem, to lead and to shine His light in a dark world, to live out His plans and priorities, and to bring His truth into a world of lies. We all get to play a part, not by hiding, but by leading.

Let us repent where we have fallen short of this. Let us seek God’s forgiveness and strength to fulfill our calling, living publicly for Him with renewed vigor and determination. Brothers and sisters, embrace the mantle of leadership that God has placed upon you, and let us work together to rebuild this culture, God willing, so that it will honor Him in every sector and sphere.

May the Lord bless us with the wisdom, courage, and grace to lead well, to His glory, and to the advancement of His Kingdom. Amen.

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On July 17, 2024 By In Theology

The Death of Dispensationalism

Dispensationalism is not faulty because of its adherents. As the prevailing evangelical ethos in our country, I have met thousands of faithful, Bible-believing, zealous saints who subscribe to various dispensational features. It’s the mode of operation of the American church.

But the system of Dispensationalism is faulty for ten reasons:

1) Literalizes the text in places where literal readings are unnecessary. This approach overlooks the Bible’s rich, genre-saturated literary nature, which is a source of profound enrichment to the Christian reader.

2) Separates theological paradigms like law and gospel and thus misses the gracious nature of the law and the command-driven imperatives of the gospel.

3) Fails to see the compelling nature of Israel’s story as a preparation for the story of the new Israel. Israel is the seed planted in the parched desert places, nourished by priests, prophets, and kings, and flourished under the reign of the One Priest, Prophet, and King.

4) Truncates biblical categories that demand far more glory and weight in the text. It minimizes covenantal realities into stages rather than the maturation of history.

5) Subjectivizes and moralizes historical characters instead of seeing their typological and historical function in the text.

6) Reject eschatological realities that were declared in the first century to be true and tangible by futurizing them into a future millennium.

7) Differentiates Israel and the Church without reading the Messianic story as a recapitulation of the Israel story.

8) Spiritualizes this age and thus fails to see the earthly transformative effects of the vindication of Jesus.

9) Transforms piety into an introspective paradigm that sees the salvation of souls as the sine qua non of the Christian experience.

10) Fragmentizes the biblical story and thus fails to see each biblical text as a part of the overarching whole.

Dispensationalism is a system that is slowly perishing. As a mode of interpretation, it cannot survive the test of time or the present tests of biblical scholarship.

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On June 26, 2024 By In Culture

Paul & the Head Covering: An Alternative Interpretation

Introduction

         The broader challenge of interpreting 1 Corinthians stems from the fact that Paul sorts out a seemingly unending list of problems and we are privileged to hear (read) only one side of the conversation. Paul’s First letter (as we know it) may very well be a second or third letter, and we know from 7:1 that the Corinthian church had written to Paul, asking a series of questions. These other letters are now lost, and what remains for the church is 1 & 2 Corinthians. To make matters more interesting, the Greek language doesn’t use punctuation marks, so we have no quotation marks to rely on, nor do we have question marks to tip us off. Because of these hermeneutical hindrances, interpreters need to make sure that they are reading things in context, and this includes picking up on some of Paul’s linguistical ‘cues’ that are sprinkled throughout the text. We are not in a position to draw unassailable conclusions solely based on what a Greek word may or may not have meant. Sound interpretation requires contextual considerations, both in the immediate context and in the larger context of a particular epistle. While knowing some of the cultural background can be invaluable for doing exegesis, this, too, isn’t always a foolproof process. There are a lot of opinions regarding the cultural background of this particular passage, and it can be helpful to trace what may or may not have been the case regarding head coverings in the Roman city of Corinth. Nevertheless, at the end of the day, we need to be able to do the exegetical work necessary to reach our conclusions—cultural ideas notwithstanding.

         My goal in this article is straightforward: to provide an exegetical interpretation of the text that (1) Consistently makes sense of all aspects of the passage; (2) Resolves any potential contradictions in the passage; and (3) Provides a healthy framework for interpretation that will hopefully alleviate besieged consciences that are struggling with whether or not to wear a head covering. Because there has been a recent uptick in advocacy for head coverings from various social-influencing pastors[1] who are (rightly) frustrated with feminism, I found it important to answer these questions by giving a biblical defense for abstaining from head coverings. Many pastors have seen first-hand the divisive nature of head coverings in a congregation, and because our culture continues to reject God’s ordering of the sexes, the allure of covering a wife’s head in response has become an increasingly exciting option for those wishing to establish patriarchalism in the home and church. I have no doubt that there are many men and women who read this passage and think to themselves, Why haven’t we been obeying this? Obedience to Scripture will always be, indeed it should always be, a motivating factor in the life of the Christian.

         However, to suggest that the passage is ‘obviously pro-head covering’ is dishonest. It may be obvious to you because your righteous anger at our culture overfloweth and you’re looking for a fight. Furthermore, to suggest that ‘all of human history did this’ and ‘basically every theologian taught that a woman should cover her head’ is equally dishonest. Were head coverings argued for in the early church? During the Reformation? Yes. Still, there were others in the early church and during the Reformation who suggested otherwise. My point is this: there is no uniform position of adherence to head coverings throughout church history. An appeal to history just doesn’t work.

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On June 11, 2024 By In Culture

The Power of the Prophetic Word

Open the Bible and you will see prophets calling both king and priest to faithfulness to God. In David’s Palace, the prophet Nathan stands with his finger pointed, crying out “you are the man.” As Jeroboam approaches his idolatrous altar to make sacrifices to an idol, a man from Judah marches up to that place of idolatry and calls down the judgment of God on him. Amos, that rough and tumble farmer from Tekoa, cries out for the northern kingdom to return to the Lord. John the Baptist is beheaded for challenging Herod on his adulteries. The Apostle Paul goes right for the center of power as he is hauled off in chains to Rome, where Christian tradition claims that he died for his Lord.

In his commentary on I & II Kings, Peter Leithart writes (p. 97): “Prophets break into and out of the normal ‘chronicled’ history, the usual progression of kings and successors, as Yahweh slices across the grain of history with his prophetic word.”

In revolutionary times, pastors must never underestimate the power of the Word preached faithfully, in the power of the Spirit and pointed at the glory and majesty and mercy of Christ.

But there are a number of ways to empty the preaching of its power. There are a number of ways that this can be done in our time.

First, the preaching of the Word can be emptied of its power by becoming a fun little TedTalk, with all the right hand gestures and voice inflection. Not that these things don’t matter (it is said that Isaiah was silver-tongued), but is a man with great rhetorical ability drawing the attention to Christ, is he faithfully dividing the Word of Truth, or is he building a ministry on a persona?

Second, the preaching of the Word can be overpowered by the beauty of the liturgy, the presence of the sacraments, the glory of song. Word and sacrament come together. Apart from the Word, the sacrament is an empty symbol, and the sacrament is the visible sign & seal of an invisible grace that the Lord uses to confirm the Word. The song is a means of employing the Word to praise God, but it is not the teaching and application of the Word. The liturgy plays a role in effectively teaching the patterns of Biblical repentance and grace and thankfulness, but again, the prophetic Word is the centerpiece that humbles the pride of man and raises him up again to serve the Lord with a thankful heart.

Third, the preaching of the Word can get lost in the pathways of a mad pursuit for political power. Rather than allowing God through His Word to do the great work of humbling the pride of kings & popes as Luther did when he was drinking beer with his friends in Wittenburg, there is a temptation for pastors to drift from their mission and seize earthly power through unlawful means that are outside their calling. A pastor is lawfully given the task to preach the Word (also to teach that Word from home to home), to administer the sacraments and church discipline under the authority of a session of elders. This does not mean that there is no place for Christians to acquire political power, but that is not the duty of the minister of the Word and sacrament. He is not called to administer God’s wrath by the power of the sword as the civil magistrate is called to do (Romans 13).

The modern Christian, and especially the modern Christian pastor, must see then the unequivocal power of the Word. As Paul says in 2 Corinthians 10:3–6: “For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, being ready to punish every disobedience, when your obedience is complete.” If it is a revolutionary aim, then it is only revolutionary in the sense that kings are established in their rule when they bow the knee to the true sovereign over the whole universe, which is Jesus Christ, the King of kings and the Lord of lords. And the way that we effect this as the pastors of the Christian Church is through the bold preaching of the holy gospel and by not backing down from that high calling and task when the state threatens to disband the gathering through lockdowns or locking up a pastor in prison.

The duty of the pastor then is to bind Himself to the Word and let the Word bind his speech, his actions, everything. It is in this manner that he becomes an example to kings of the great power of the Word to transform nations by transforming individual men and their families by the power of the gospel. The minister who places himself so firmly under the Word of Christ, will be an example to his flock and to the gathered church across the nation of what fidelity to Christ looks like, imitating Christ as Christ was exalted through humiliation.

In this we ought to become an example to the kings of the earth. Every godly king to must go through a humiliation, whether that be David in the caves, King Alfred in the forests of Britain, or all the kings of both the Old Testament and New Testament times who were humbled through Christian repentance and a turning to the Lord in faith.

But remember the ministers of the gospel will break. They go into stages of depression. They are on the run. They are killed and sawn in two and live in the dens and caves of the earth from time to time. But it is when the ministers of the gospel break, that the light of Christ shines out through the cracks of earthen vessels (II Cor. 4). It is the breaking of the ministers of the gospel that God has ordained as the means by which His Word will break the pride of men. Just as Gideon’s armies moved to victory when their earthen vessels were broken open, so the armies of the Lord come to victory when pastors are “are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed;” (II Cor. 4:8-9)

The Word of God is the hammer that will break the pride of men and pound out Christian men into sharp pointed weapons who are able to be more and more effective with the Word in the business sphere, in the workplace, in their homes, in the town hall meeting, equiped to love and serve their communities in truth. The pastor is the vessel that the Lord raises up to bring that Word into collision with the pride of nations. This is why Paul is so concerned that Timothy be a faithful expositor of the Scriptures. Timothy and Paul are both men under orders: farmers who patiently sow seed, athletes who obey the rules, soldiers who faithfully listen and obey the commands of their Lord & Master Jesus Christ. If we would see revival & reformation sweep our land then we must see the Holy Bible faithfully opened and applied across our nation again. We must see pastors willing to take a hit and broken open, rather than deny their Lord and Master who is the sole Head of the Church. We must grow pastors who relentlessly believe that the Word is above all earthly powers and show that they believe by obeying its commands of Christ even to the point of martyrdom.

This is the prophetic Word that slices through the grain of history. As Peter writes to the Christians in exile: “…since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God, for ‘All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord remains forever.’ And this word is the good news that was preached to you.” (I Peter 1:23-25).

This is the Word above all earthly powers. God has invested it with the power to regenerate wicked kings, homeless men & women, and sanctimonious Christians who have a veneer of holiness but are full of dead mens bones.

So submit to it, study it, search it, love it. And preach it.

Note: this has also been posted over on Susbtack here.

Photo by Duncan Kidd on Unsplash

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"Homosexuality, lesbianism, and transgenderism violate the Sixth Commandment by killing future generations through fruitless unions and mutilating surgeries. These practices reject God's design for procreation, promoting a culture of death and barrenness instead of life and godliness."

On June 4, 2024 By In Culture, Sexuality

The LGBTQ Cult And The 6th Commandment

THE BIBLICAL COMMAND FOR LIFE

At the foot of Mt. Sinai, God handed down to Moses, on two stone tablets, the Ten Commandments, which would form the basis of all Biblical law and societal ethics from that point forward. The Sixth Commandment, “Thou shalt not kill,” stands as an unambiguous defense of life. It condemns murder, yes and amen, but its scope extends far beyond the apparent sins like serial killing and suicide bombing. It also denounces any kind of action that undermines the sanctity of human life or promotes a culture of death, including behaviors and ideologies that stifle the production of future generations in the womb. If the womb of a woman was to be fruitful and multiply with her husband, any action that robs fruit from the womb of a woman is akin to a kind of killing. Not just killing the actual children of her womb, which is undoubtedly the case in abortion. But also in destroying the potential fruit from her womb, engaging in behaviors that shrivel and prevent her from bringing new life into the world, which today are legion.

For instance, homosexuality, lesbianism, and transgenderism are more than mere deviations from Biblical sexual ethics; they are direct violations of the Sixth Commandment. These practices, under the guise of love and identity, tragically result in the killing of future generations by engaging in fruitless sexual unions and surgeries that mutilate the body God has fearfully and wonderfully made.

MURDERING FROM BARREN UNIONS

When two men or two women come together, their union is intrinsically sterile. This sterility is not only biological but profoundly spiritual, as it defies God’s design for human sexuality. In Genesis, God commands humanity to “be fruitful and multiply” (Genesis 1:28). Homosexuality and lesbianism reject this divine mandate, choosing instead a barren path of emptiness and void. Every act of homosexual or lesbian sex is a deliberate choice against the potential life that heterosexual unions naturally produce. It is a silent yet profound killing of the unborn, future generations, legacy, and a denying of the very possibility of future life to come from bodies committed to death. Homosexuality is not only about the unholy use and practice of your genitals, it is the implementation of pure unadulterated selfishness, to rob the future of life to enjoy a commitment in the present to death.

MURDERING IN MULTILATED SELFISHNESS

Transgenderism, with its invasive surgeries and hormone treatments, takes this violation a step further. It not only prevents the natural procreation process but also destroys the God-given body, crafted with a specific purpose. These actions are the epitome of societal selfishness, where personal desires are placed above the natural law and the greater good of humanity. The surgeries that render a person infertile or the hormonal treatments that disrupt natural biological processes are acts of violence against God’s creation, ensuring that no future generations can come forth from such mutilated bodies.

A GENERATION ADDICTED TO DEATH

The LGBTQ movement’s refusal to populate society with sexually healthy and moral citizens, as commanded by Scripture, is one the greatest act of societal selfishness imaginable. Rather than embracing the blessing of children, the movement celebrates death, and only stays alive by perverting the offspring of the heterosexual unions they detest and reject. They rely on the very system they abhor to continue propagating their ideology, like a parasite who cannot live without the life of the host, their dependence on the fruit of our wombs highlights the utter emptiness of their lifestyle.

By refusing to bring forth life, they not only violate the Sixth Commandment but also contribute to a culture of death, where the value of life is diminished, and the sanctity of procreation is discarded. They perpetuate a legacy not of life and godliness but of barrenness, all-out rebellion against God’s design, and stand ready to receive the awful judgment that God has been patiently and mercifully withholding.

A CALL TOWARD THE REVIVAL OF LIFE

As Christians, we must be people who stand for life. Life in the womb, life that comes from covenant marriages, and we must stand against anything that stands in the way of that. From the policies that promote death written by politicians who are the grandchildren of eugenicists to defending the Sixth Commandment in all its fullness, we must advocate for the sanctity of life in every form, from the womb to natural death, and reject any ideology or practice that undermines this sacred principle. Our society’s future depends on our willingness to populate it with godly, moral people and to speak the truth against the culture of death.

As the culture around us swims in its own filth, reveling in death, let us be places where vibrant living and the production of life occur. And may our joy and jubilant love for God and His creation become so infectious that all who are addicted to death will come home to the God of life, embracing life in Christ, repenting of deathlike living, and helping us kill the culture of death forever.

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On February 13, 2024 By In Culture

Does Politics Have any Place on the Pulpit? How to Speak to Kings 101

One of the issues that has presented itself to the Christian Church, especially in the last 100 years, is the problem of politics and the pulpit. It was an issue in Bonhoeffer’s day as the Church, especially Christian pastors, went quiet on major cultural-political issues out of fear of being deemed “too political.” This is a problem in the American Church just as it was in the German Church in the pre World War II era. Eric Metaxas points out in his book Letter to an American Church. If it is a problem there, it is so much moreso a problem in the Canadian Church. I heard many such comments whispered from the pews of Reformed Churches in the years heading up to the COVID tyranny of 2020-?. I’ve heard it with increased frequency in the last couple of years. This has lead me to reflect deeply on Scripture and pray about what God demands of the preacher in a time like this. And so I’ll begin by posing a question: does politics have any place in the pulpit?

I submit that this debate is not about whether politics are in the pulpit, but how we preach on politics from the pulpit. Everyone engages in politics of some form or another (whether secular, totalitarian, pagan, or Biblical). It is another question if it is guided by a proper interpretation of the Scriptures.

Be Ye Not Political:

I use the language here that Eric Metaxas uses for the title of the 11th chapter of his Letter to the American Church. This has become an additional commandment in much of the Canadian Church as we silence our pastors and/or as pastors self-censor. Of course, there is something here in this command that we should be warned against. The answer to the problems of our society is not found in the politics and policies of men. The answer is found in the Scriptures. The answer to sin comes from God in His revelation of Jesus Christ. As a Christian Church, we also have to take care not to align ourselves with a political party, although we must “abhor what is evil and love what is good” (Rom. 12:9), wherever it might be found, including in political parties and state leaders. We must also avoid political alliances with evil in order to accomplish a single isolated good. But at the end of the day, there is no Biblical command that says “be ye not political.” It is more a matter as to how to be political.

Is the gospel at the front end? Is the Word of God central? Is worship central? Is the city of God the city that transforms the cities of men? How does it transform the cities of men? These are all important questions.

But in order to understand more what is going in here, we must first acquaint ourselves with secularism.

The Lie of Secularism:

Secularism does not simply refer to the old idea of the separation of church and state which is a good ideal, when understood rightly. Secularism refers to the separation of religion and state, that the state can govern by morally neutral principles, by a social contract, maybe incorporating some of the natural law.

But the problem with secularism is that it is an impossibility. Man is inherently religious. He will either worship the state or he will worship science or he will worship something or someone else. Man needs a higher authority. For that reason, secularism as an ideal has failed at its inception. It failed the minute someone thought it up.

Nevertheless, we continue to promote the lie as a society. That way the Christian faith is kept out of politics, that is, politics being the activities associated with the governance of a country or other area.

The Church has become deeply secularized, separating faith and business, faith and politics, faith and family. But the resounding motto that our people should hear both in the pew and in all of life is this: if Jesus is not Lord over all, then He is not Lord at all. This is the truth that is taught throughout the Scriptures, but especially as we find it in Colossians 1:18–20: “And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.”

Here is the problem. When God’s Laws are mocked, especially the preachers and teachers in the Church cannot be silent. It is an impossibility. It is an impossibility because the initial place that His authority is made manifest is in the Church. The pastors have been given the holy and sacred duty to declare the crown rights of King Jesus.

Christians and Kings:

We see themes of believers standing before and speaking to kings throughout the Scriptures. We hear the true God of the Bible described this way in Deuteronomy 10:17: “For the LORD your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe.” Solomon speaks to his son in Proverbs 22:29: “Do you see a man skillful in his work? He will stand before kings; he will not stand before obscure men.” And again in Ecclesiastes 8:3 “Be not hasty to go from his presence. Do not take your stand in an evil cause, for he does whatever he pleases.” King David writes in Psalm 119:46–47 “I will also speak of your testimonies before kings and shall not be put to shame, for I find my delight in your commandments, which I love.” Daniel stands before Nebuchadnezzar and Beltashazar to speak the Word of God. John the Baptist rebukes Herod for taking his brothers wife (as a side note: I remember reading of one commentator who claimed that John the Baptist was a young minister who had a promising career that was cut short by political preaching). Paul stands before various kings until he finally brings the gospel to Caesar after Christ commissioned him in Acts 9:15–16: “But the Lord said to him, ‘Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. For I will show him how much he must suffer for the sake of my name.’” We hear Jesus described by John as “the ruler of kings on earth” in Revelation 1:5 and by Paul to Timothy as “the King of kings and Lord of Lords” in I Timothy 6:15. Jesus Himself says in Matthew 28:18 that “all authority in heaven and on earth has been given to Me” and that we are to teach the nations all things that He has commanded after going out and baptizing and discipling them. We find this promise in Revelation 21:24: “By its light will the nations walk, and the kings of the earth will bring their glory into it…” (Remember the principle of “now and not yet” for that passage from Revelation.)

Does the Call to Repentance include Kings?

Jesus writes in Luke 24:46–48 “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things.”

I’ll cut right to the point. Yes, repentance for the forgiveness of sins must also be declared to our civil authorities, regardless of how “political” that might be deemed. This is our basic duty and task as a Church, as a Christian people. Just as Paul was a witness of Christ to Jews, to Gentiles and the children of Israel, so we are witnesses to the reality of Christ’s suffering, His resurrection, and that repentance for the forgiveness of sins should be proclaimed in His Name to all nations – that includes Canada.

We see it in the annals of Christian history, as Ambrose called King Theodosius to repentance, Patrick brought the gospel to the kings and princes of Ireland, John Knox called out the sins of the queen of Scotland, Abraham Kuyper tried to bring Biblical principles to bear as the Prime Minister of the Netherlands for a time.

The prophet has a duty to cavil against the evils and pride of all men and call them to bow the knee to Jesus Christ and to find their life in Him. And he has a duty to do it in a particular way. As Paul says in 2 Corinthians 4:1–3: “Therefore, having this ministry by the mercy of God, we do not lose heart. But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God. And even if our gospel is veiled, it is veiled to those who are perishing.”

Throughout Christian history, Christian kings have sought to bring the laws of Christ to bear, such as Constantine, Charlamagne, King Alfred, William the Silent, and other Christian kings and leaders of the post-Reformation era.

In order to call for repentance, men need to repent of something, they need to turn away from something and turn to something. The primary thing is a recognition among the kings and leaders of the earth that Jesus is Lord over all, and that in order to rule rightly, they must bow the knee to Him. If Jesus is Lord of all, then His principles for justice and law that are found throughout the Scriptures, are the best principles to rule by. Anything that stands in opposition to those principles is fundamentally rebellion against Him, and in His goodness, He died for rebels, to deliver them from their rebellion. We find the promise inPsalm 68:18: “You ascended on high, leading a host of captives in your train and receiving gifts among men, even among the rebellious, that the LORD God may dwell there.” We find the fulfillment in Ephesians 4:8 where Paul applies this to Christ: “Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men.’”

Conclusion:

The clear conclusion of what we find in the Scriptures is that the implication of the gospel message that Jesus is our final prophet, priest and king is that there are massive political ramifications to the call to repentance and faith in Him. And yet, the kingdom of Christ advances differently than the kingdoms of this world. The kingdom of Christ advances through the bold preaching of the gospel message, the call to bow the knee and yield allegiance to Jesus as King, the king who came to serve and give His life as a ransom for many (Mk. 10:45). It advances as bold martyrs give up their lives rather than betray or deny their Lord and Master Jesus Christ. As the blood of the martyrs has watered the dry and stony grounds of godless and unbelieving nations, the church has sprung up out of it. This is because we have a God who knows the way out of the grave. It advances as kings and presidents and prime ministers get down on their knees and say to Jesus Christ: “My heart I offer to you Lord, promptly and sincerely.”

So yes, politics do have a place on the pulpit. Jesus speaks to the governance of a specific region, especially when that government begins to mock His laws and Word and despise or even persecute His holy Church. Secular politics are a lie. And no pastor should either assume a lie or preach a lie. The Bible and the truths therein should set the agenda. The Lordship of Christ over all things is central. All men, all parties, must bow before His throne.

This means that those bearing the Word must first and foremost be in submission to it, in their warnings, encouragements, exhortations and praise.

Note: The header photo is an illustration by the Dutch painter Peter Paul Rubens of St. Ambrose barring King Theodosius from the sanctuary after the Massacre of Thessalonika. He would not allow the king to enter until he repented of this massacre.

Note: This is part of a series of items relating to ecclesiology that I am posting on Kuyperian Commentary. You can find other work on my Substack account. My latest essay on Kuyperian is important background to this one.

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On January 29, 2024 By In Culture

Alistair Begg and Gay Weddings

I want to acknowledge that Alistair Begg’s ministry has been an illuminating journey into exegetical faithfulness. Five decades of opening your Bible and examining it verse-by-verse is the ol’ fashioned evangelical method, which has birthed much fruitfulness in this country and produced remarkable teachers. It worked for Martin Lloyd-Jones, John MacArthur, and many who followed in their train.

While I have not followed Begg’s ministry in over a decade, I know his fervor and sense of the holy from the testimony of many respected leaders in the Reformed world. So, it’s with enormous sadness that I have watched a man who should be ending his pastoral career at the height of ethical orthodoxy in his preaching and teaching utter unconscionable rubbish.

For those tuning in, here is the lengthy section from his interview with Bob Lepine:

BEGG: And in very specific areas this comes across. I mean, you and I know that we field questions all the time that go along the lines of “My grandson is about to be married to a transgender person, and I don’t know what to do about this, and I’m calling to ask you to tell me what to do”—which is a huge responsibility.

And in a conversation like that just a few days ago—and people may not like this answer—but I asked the grandmother, “Does your grandson understand your belief in Jesus?”

“Yes.”

“Does your grandson understand that your belief in Jesus makes it such that you can’t countenance in any affirming way the choices that he has made in life?”

“Yes.”

I said, “Well then, okay. As long as he knows that, then I suggest that you do go to the ceremony. And I suggest that you buy them a gift.”

“Oh,” she said, “what?” She was caught off guard.

I said, “Well, here’s the thing: your love for them may catch them off guard, but your absence will simply reinforce the fact that they said, ‘These people are what I always thought: judgmental, critical, unprepared to countenance anything.’”

—–

I have waited patiently to give honor to whom honor is due, but nothing has clarified his position. I often give these elderly statesmen honor (I Tim. 5:1). I want to believe Begg has not kept up with the times or failed to see the negative world and its ramifications. Or perhaps Begg stays away from these political discourses, and the moment he spoke into it, he butchered the pastoral applications. I am hoping for an ethical epiphany.

(more…)

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On December 18, 2023 By In Culture

The Pastor’s First Duty

Pastors have a fundamental responsibility to shepherd within before they can shepherd without. While the negative world provides us plenty of opportunities to uphold truth, if those propensities and proclamations are not shaped by the garden of the Church first, the opinion pieces will fail to get a hearing. They will only draw the untrained and uncivil pugilist to your corner, who eventually may swallow the young clergy. Therefore, that percentage dynamic should be heavily weighed in favor of the immediate parish concerns (I Pet. 4:17).

While much of theological and pastoral output can benefit the outside community, the minister’s primary goal is to meet the needs of his people. He is a local shepherd, accountable to a local body (Heb. 13:17), connected to a local people.

We are experiencing a monumental decline in pastoral candidates in mainline traditions and a slight decline in more conservative bodies like the Missouri Synod Lutheran.* While there are sociological demands for modern pastors to confront every conceivable moral issue, the minister represents God to his visible assembly, whom he addresses from the pulpit and to whom he administers the elements of bread and wine. His particular dispositions must be used accordingly; his gifts need to be activated rather than re-creating him after the image of some publicly acclaimed character.

While there is tangible evidence of institutional dereliction among seminaries, there is still a more significant fault among those who have demands of pastors that do not place them first at the feet of their congregants before the feet of outside inquiries.

Of course, every pastor has a public face, but his local image shapes that public image. To reverse that dynamic is to create influencers rather than shepherds. The decline of candidates stems from expectations that ministers must embody nearly renaissance gifts, and no man can endure that level of pressure for sustained periods of time.

Too much pastoral theology in our day, put the Table and Pulpit secondary, and the political halls and podcasts as primary. But ministers are heavenly professionals tending to the first garden of God before moving into the land and world.

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