Reflections on Marriage and Idolatry on our 36th Anniversary

On Tuesday, Beth and I completed 36 years of marriage. As stated last week, the love I had for her on our Wedding Day has grown many-fold as we have shared life these decades, as I have come to know her better and better, as God has worked in both of our lives – often through each other – conforming us more and more to His likeness. Our relationship gives me more joy and delight than anything else in this world.

Could that be idolatry? Can I make my wife an idol?

Yes. Idolatry is a danger whenever we delight in things of this world.

And yet we are to rejoice!

Let’s flesh out how we can properly rejoice in God’s good gifts while avoiding idolatry by looking at Scripture’s commands to husbands and examining the nature of idolatry.

  • Husbands and wives are a unity, one flesh (Genesis 2:24). So we are to love our wives as our own bodies (Ephesians 5:28).
  • Husbands are to love their wives as Christ loves the church (Ephesians 5:25). And Christ delights in His church! He rejoices over His church (Zephaniah 3:17).
  • Indeed, Scripture commands the husband to “be intoxicated always” in his wife’s love (Proverbs 5:15-19). This passage in Proverbs especially emphasizes joy in the sexual relationship – a central part of both husband and wife that is shared with no other.
  • A husband is to recognize, rejoice in, and honor his wife’s character and accomplishments, acknowledging God’s blessings in her (Proverbs 31:10-31).

So Beth giving me more joy and delight than anything else in this world – and my acknowledging that before others – might be biblical, might be healthy, might be God-honoring.

Yet instead it might be idolatry.

How can we make the distinction?

First, let’s clarify what an idol is. An idol is any person, power, or spirit that you rely on instead of God for satisfaction, security, accomplishment, and honor. Such idols can become the primary source of your identity – how you see yourself, how you define yourself.

So Beth becomes an idol if I find joy and satisfaction in her in and of herself, if I act or think as if I can only be happy if we are together, if I rejoice in her without seeing her as a gift from God, a lovely token of His love.

Instead, I am to “rejoice in the Lord always” (Philippians 4:4, emphasis added); I am to give thanks “always and for everything to God the Father in the name of our Lord Jesus Christ” (Ephesians 5:20, emphasis added – note that this is part of the same passage on being filled with the Spirit in which the Apostle gives his teaching on marriage); I am to “do everything in the name of the Lord Jesus” (Colossians 3:17, again in the context of instructions on marriage), that is, to His glory and praise.

Thus, our Lord Jesus says, “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me” (Matthew 10:37). Surely the statement carries over to husbands and wives. God must be supreme. Jesus must be our treasure. We must see ourselves as lost, without hope, without joy, without even identity unless we have Jesus. We must say with the psalmist, “Whom have I in heaven but You? And earth has nothing I desire besides You” (Psalm 73:25).

But when the Lord is our delight, when we see ourselves as His people, His sheep, His precious possession, when we do all things to His glory and praise, when we see all the good things in this life as tokens of His love and overflow with thankfulness when we receive them, then we are not only free to delight in our wives (and husbands and friends and health and trees and birds and sun and stars . . .), but we are commanded to do so. For that glorifies God.

C.S. Lewis uses the analogy of standing in a dark toolshed, looking at a beam of light shining through the crack above the door. He sees nothing else – the beam of light, shining on dust, is the most glorious thing visible. But then he turns his head to look up the beam, towards the sun itself. That is the source of the beam’s glory, and that is far, far more glorious.

Just so with us and all things in this world, including our spouses. There is glory in this world – and there is a special, personal display of glory for me in Beth. I can and should delight in her. But if she is not to be an idol, I must look up the beam to the source of all glory – to the One Who created her, Who gave her to me, Who made us one, Who redeemed us and sanctified us so that we would build up and not destroy our marriage, Who continues to work in us to our good and His glory. So my great delight in her becomes the prompt for praise and thanksgiving to the One Who is all-glorious.

Husbands, loves your wives. Delight in them. Be intoxicated with their love.

And look up the beam, thanking and praising Jesus. May He be your greatest delight.

Christmas and Missions

What does Christmas have to do with missions?

Biblically, missions should never be far from the center of our Christmas celebrations, for two reasons:

  • First, Jesus is the greatest example of a cross-cultural missionary. For missions concerns crossing cultural boundaries. We, the church of Jesus Christ, must send missionaries cross-culturally if we are to fulfill the task our Lord gives us: Bringing worshipers from every tribe and tongue and people and nation to Him. And, think: Who crossed the greatest cultural divide ever? Jesus Himself! He came from the glory of the throne-room of God into the womb of a woman, and then into a feeding trough for cattle. What an example!
  • Second: Jesus is more than an example. Jesus became man in order to purchase for His own possession ONE people made up of all the peoples of the earth. He came so that all will see that NO CULTURAL BARRIER will keep people from God. He came so that God will be praised in EVERY language. He came so that the purpose of the creation of every people group would be fulfilled: To glorify God.

So for a true believer in Jesus – as opposed to someone who is simply a cultural Christian – Christmas should be a time of particular focus on the task that Christ gives His church – the task similar to our Lord’s cross-cultural journey, the task made possible by His incarnation: Crossing cultural barriers, going even to hard, resistant peoples – even when that is uncomfortable and dangerous – for God’s glory, for our joy, for the joy of those peoples.

Thus, one of our primary objectives at Desiring God Church is to lift our eyes! To help us all to see this worldwide vision of God!

So many think that Christianity is about having a place to unwind on Sundays, a place to make friends, a place where you will learn to be a better husband or father or wife or mother; a place that will teach your children to respect you; a place that might make you look more respectable; and/or a place that will provide you with a death insurance policy, so that when you die you won’t go to hell.

I hope if you’ve attended Desiring God Church even one Sunday, you no longer think that way – if you ever did.

I have nothing against making friends, or learning to be a better marriage partner. I have nothing against teaching children the truths of God’s Word, and helping parents to love their children and raise them. We do indeed try to make DGCC a place where all those happen. I don’t even have anything against unwinding – though I don’t think listening to me preach helps anyone unwind.

But we are about something much greater than any of these:

  • Our mission is to spread a passion for the supremacy of God in all things for the joy of all peoples through Jesus Christ.
  • Our mission is to go ourselves and to help others go to make disciples of ALL NATIONS, baptizing them, and teaching them to obey all that Jesus commands us.
  • Our mission is to fill the earth with the knowledge of the glory of the Lord as the waters cover the sea.

Our vision is thus not small and achievable. Rather it is huge and biblical.

How do you respond to such a vision and mission?

Your first response is probably, “I can’t fulfill that personally! And we can’t even fulfill that corporately!”

That’s right. You can’t. We can’t.

But don’t stop with that response and despair!

Ephesians 3:20 says God is “able to do immeasurably more than all we ask or imagine.”

That is, God is so great, so mighty, so creative, that our best efforts at imagining what He is able to do are far beneath His capabilities.

And, with that in mind, think: He not only COMMANDS us to make disciples of all nations; He guarantees that HE will bring that about THROUGH us. Similarly, He not only COMMANDS us to be the light of the world; He guarantees that He will fill the earth with the knowledge of His glory as the waters cover the sea.

And what else that we can’t imagine might God do?

William Carey was born in 1761 into a poor family in England. He had little schooling, having been apprenticed to a shoemaker from the age of sixteen.

But God called him to Himself during those teen years. From that early age, Carey began to study the Bible voraciously. He then began to preach. For several years he served as pastor in tiny churches, while still supporting himself and his family through shoemaking.

In 1792, the 31 year old Carey – still unknown, still serving in small churches – preached at a meeting of Baptist ministers. His text was Isaiah 54:2-3:

Enlarge the place of your tent, and let the curtains of your habitations be stretched out; do not hold back; lengthen your cords and strengthen your stakes.  For you will spread abroad to the right and to the left, and your offspring will possess the nations and will people the desolate cities.

Do you see the picture?

Your tent is set up. It seems sufficiently big for those who take shelter in it. But even though it doesn’t look like it now, you’re going to need a much bigger tent! So pull up the stakes, and get stronger ones! Place them much further away! Lengthen the cords that attach the tent to the stakes! Sure, this will be disruptive, difficult, and unpleasant – but do it! Why? “You will spread abroad!” Your offspring will possess the nations! You will multiply greatly!

Carey was preaching to pastors from a few small Baptist churches in an insignificant section of England. They had thought their only task was ministering to their people and evangelizing their villages. Instead, Carey said : Yes, you have a task here. Do it well! But God is also calling you to target all the nations! And he continued: “Expect great things from God! Attempt great things for God!”

So these ministers took up a collection, and a couple of years later sent Carey off to India as a missionary. He experienced many years of frustration and difficulty and tragedy. But in the end he was the translator or publisher of Bible translations into 40 different Asian languages; some of his translations are still used today (even by some of us at DGCC). Carey is rightly called the father of modern missions.

As Ruth Tucker writes, “Carey’s life profoundly illustrates the limitless potential of a very ordinary individual. He was a man who, apart from his unqualified commitment to God, no doubt would have lived a very mediocre existence.”

I don’t want to live a very mediocre existence. You don’t want to live such an existence either.

So we put Carey’s words in the DGCC vision and values statement:

Each person [is] encouraged to expect great things from God and to attempt great things for God, as God develops the gifts He gives to each believer.

Expect great things from God – because even in our weakness, He is able to do exceeding abundantly beyond all we ask or imagine! We do not have a millionth of the passion for God’s glory that He does! So imagine how God might use us for His glory!

And then, expecting great things from Him, step out! Attempt great things for God, by His power.

William Carey had to leave his beloved congregation, his beloved England; he even had to override the protests of his wife. It was hard. But he trusted God. He stepped out. And God used Him far beyond his greatest dreams.

Just so, we must step out.

But how can you step out – when you’re shackled by the customs of your culture? How can you think outside the box, and expect great things from God, and then attempt great things for God?

That only happens when you move toward fulfilling not only the Great Commission, but also the Great Commandment.

Jesus says the greatest commandment is to love God with all your heart, soul, mind, strength. And we won’t disciple all nations unless we love God; we won’t spread a passion for God unless we experience that passion for God. As John Piper says, “You cannot commend what you do not cherish.”

So how do we go about raising our affections for God?

How do we come to love God more than we love our ease and comfort – more than we love our jobs and salaries and four bedroom houses – more than we love our health insurance and retirement benefits – more than we love our Toyotas and Hondas? Indeed, how do we come to love God more than we love our fathers and mothers, more than we love our sons and daughters (Matthew 10:37)?

If we are to love God, we must KNOW Him. We must know what He is like. And as we come to know him better, we should love Him more.

Beth and I will celebrate our 36th wedding anniversary next week.

When we first married I thought I loved her. And I’m sure, in a sense, I did.

But that love pales in comparison to the love I have for her today.

For in the last decades I have come to know her much more deeply than I knew her before our marriage.

  • I have watched her six times as she gave birth to our children
  • I have seen her discipline and love and raise those children
  • I have seen her faith and steadiness in times of crisis
  • I have partnered with her in teaching and counseling others, and thus seen and heard the wisdom God has forged in her
  • I have been the recipient of her love and care year after year
  • I have seen her hurt, and weeping, and overcome
  • I have seen her support and lift me up, even when I took our family in challenging directions
  • I have seen her deep and solid faith in God in all circumstances.
  • I have seen her sin – and I have heard her confessions
  • I have seen her forgive me, by God’s grace, time and again

I know her now in a way I could not have known her 36 years ago.

And so, I love her today much more profoundly.

In the same way, we deepen our love for God by coming to know Him better and better. Thus, if we are to fulfill the greatest commandment, we must strive to know Him! As the Apostle Paul writes,

I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ. . . . I want to know Christ (Philippians 3:8,10)

Hosea is even more explicit: “Let us know; let us press on to know the LORD” (Hosea 6:3).

So, my friends: Make that your goal in 2016. Aim to know God – through prayer, through His Word, through others in the church, through loving your neighbor. Aim to love God more as you know Him better. And as you love God more, your passion for His glory will multiply.

Then pray: “Lord God! What does loving you with all my being mean in my life? Open my eyes! Help me to dream God-sized dreams! Use me for your glory!”

In light of that prayer, ask yourself: “What is God calling me to do? As I expect great things from my beloved God, what should I attempt for Him?”

Don’t be satisfied with comfort! Love God above ALL. And dream about how you might glorify His Name

  • Among the nations overseas
  • Among the nations in Charlotte
  • Among the urban poor
  • Among unwed mothers
  • Among needy children
  • Among academic elites
  • Among your neighbors and colleagues and fellow students

Follow the cross-cultural example of the Christ of Christmas!

Spread the news of the salvation bought by the baby in the manger!

Imagine. Dream. And then let’s step out together in 2016 to spread a passion for the supremacy of God in all things for the joy of all peoples through Jesus Christ.

(Much of this is taken and edited from a sermon preached 12/12/2004, “Christmas and the Great Commandment.” Text and audio are available.)

 

Why Does God Save Anyone?

In this Sunday’s sermon, we will consider the link between the baby born in the manger and the call to missions. What is that link? What does Jesus becoming man, becoming Immanuel – God With Us – have to do with our making disciples of all nations? The link is partly explained in Revelation 5:8-14, which we will read during the service.

In the opening verses of the chapter, John, the author of Revelation, sees God sitting on His throne, holding a scroll. An angel asks, “Who is worthy to open the scroll?” But no one is found worthy. This leads John to weep. But an elder tells him not to weep, for there is One who is worthy: The Lion of the tribe of Judah. John looks up to see the lion- but instead sees a Lamb, looking as if it has been slain. The Lamb takes the scroll. Praise then erupts in the throne room of God.

These words of praise are well-known to many of you. To help us see why God saves anyone, I’m going to quote those words incorrectly. Without looking at your Bibles, see if you can identify what is wrong:

“Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people from every tribe and language and people and nation, and you have made them a kingdom and priests, and they shall reign on the earth.” (Revelation 5:9-10, modified)

That sounds pretty good, doesn’t it? There is no obvious heresy in those modified verses.

However, that modification leaves out the most important part of our redemption. That modification leaves out the main point of the incarnation, the main point of the cross, the main point of the resurrection.

Here is how it really reads, with the previously left out words in bold:

“Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.” (Revelation 5:9-10)

The point of redemption is not primarily to save us from hell.

The point of missions is not primarily to save people groups from hell.

The point of evangelism is not primarily to save our neighbors from hell.

The point of redemption, the point of missions, the point of evangelism is to purchase a people FOR GOD, a people who will live TO HIS GLORY, a people who will DELIGHT IN HIM ABOVE ALL ELSE, and MAGNIFY HIS name.

The incarnation is not primarily about you.

The cross is not primarily about you.

The resurrection is not primarily about you.

The incarnation, the cross, and the resurrection are primarily about GOD.

Indeed, if we are to leave out any words from Revelation 5:9, we should leave out the word “people.” For that word is not in the original language. The middle of verse 9 reads, literally:

“You ransomed for God by your blood from every tribe and language and people and nation.”

The word “people” is clearly implied – it’s right to include that word in our English versions. But the Greek shows even more clearly than the English versions that GOD is the focal point of our redemption!

And Revelation 5 is not alone in this regard. All the great texts on redemption make this clear – if only we would open our eyes!

  • Consider Ephesians 1:7: “In him we have redemption through his blood.” Is redemption then about us? No, for Paul begins by saying, “Blessed be the God and Father of our Lord Jesus Christ,” and he goes on to say that this redemption is “to the praise of his glory.”
  • Or consider Romans 3:25-26: “This was to show God’s righteousness. . . that he might be just and the justifier of the one who has faith in Jesus.” Redemption is to show GOD’s righteousness. Redemption was not accomplished because of how special man was. Rather, redemption displays God’s righteousness.
  • Or consider the closing words of Romans 11, as Paul wraps up the great doctrinal section of his letter: “From him and through him and to him are all things, to him be the glory forever!” He is the center!

So: God’s eternal plan of redemption is not primarily about saving man from sin. It is primarily about bringing glory to God. The Gospel is God-centered, not Man-centered.

So be careful not to talk about it in a man-centered way! Christ did not ransom people just to ransom them from hell. He ransomed people FOR GOD. He sends us out on mission FOR HIM.

Know that if you are ransomed, you are ransomed for HIM.

If you are not yet ransomed: Yes, He offers to save you from hell. But He doesn’t stop there. He saves you FOR GOD – so that your life will be lived for Him. He will love you, hold you, wipe away your every tear. You will find your joy in Him, and in nothing else. He saves you so that you might fulfill the purpose of your creation: To glorify Him.

So remember this Christmas season: Christ became man FOR GOD. Jesus died on the cross FOR GOD. Jesus rose from the dead FOR GOD. We make disciples of all nations FOR GOD. And you too can be saved – FOR GOD.

 

(Much of this devotion is taken from a sermon on Revelation 5:9-13 preached Easter Sunday, March 27, 2005. Text and audio are available.)

How Should I Think About Muslims?

Donald Trump has called for the US to block all Muslims from entering the US for a period of time in order to keep US citizens safe from terrorists. Franklin Graham says he was the first to call for such a policy.

Let me respond to those calls first by highlighting some facts and inferences relevant for US policy, and, second, by suggesting how we should act given Scripture’s injunctions concerning Christians’ attitudes toward those who do not know Christ.

Some facts and inferences relevant to US policy:

Fact: Islam is highly variegated, as is Christianity. Think of all those who have some sort of roots in Christian tradition; not only Baptists, Methodists, and Roman Catholics – with wide differences even within those groups – but also Russian Orthodox, Egyptian Copts, Mormons, Jehovah’s Witnesses, and cults like Westboro Baptist, the Branch Davidians, the followers of Jim Jones, and the leaders of the 19th century Taiping rebellion. Those having roots in Islamic tradition are similarly diverse.

Inference: It makes no more sense to lump all Muslims together than it does to lump all of those “Christians” together. Many, many Muslims have no more sympathy for ISIS or Al-Qaeda than you and I have for Jim Jones.

Fact: War is raging within Islam. Indeed, the army that has fought ISIS most effectively – the Peshmerga – is made up of Muslims. Muslim leaders such as Egypt’s President el-Sisi have called for a repudiation of terrorism, and a revolution within Islam. See also this recent opinion piece in the Wall Street Journal by an American Muslim, calling for Muslims to act against radicalism.

Inference: It makes no sense to implement a policy that would exclude our allies in the fight against radical Islamic terrorism from entering the US – and a policy which excluded all Muslims would do exactly that.

Fact: A high percentage of Muslims in some countries hold positions which are contrary to basic American values. For example, survey results from the Pew Research Center indicate that more than half of the Muslims in Malaysia, Pakistan, and Egypt think Muslims who convert to other religions should be put to death. (Highlighting the variegation within Islam, only two percent of Muslims in Turkey agree).

Fact: No foreign national has a right to enter any country. I have been granted a temporary right – a visa – to enter India any time in the next four years. But the Indian government can cancel that right at any time for any reason. They need give no explanation. And I would have no legal recourse. The Indian government did just that 30 years ago to a friend of mine (for no reason he could ever discern); the Chinese government did just that recently to a friend of a friend (presumably because a text message that seemed innocuous to this person raised suspicion in some official’s mind). Any sovereign country has the right to bar entry to any foreign national.

Fact: Radical Islamic terrorist groups are actively trying to get operatives into the US, and to radicalize American Muslims (as noted previously).

Fact: During the Cold War, the US denied entry to those whose ideology was thought to threaten the US. In some cases, ideology was a sufficient reason to deny entry; the person did not have to give evidence of being a direct threat.

Inference from these last four facts: It would be consistent with past US policy for this country to exclude from entry those whose ideology is contrary to basic American values. This would not and should not result in all followers of any religion being excluded. But the government could institute ideological tests for entry into the US. Note: This inference still leaves open the question whether such ideological tests are wise and, if so, how they should be implemented.  Would they be effective in making the US safer? Would they advance American interests here and around the world? The answers aren’t clear. But this country should have a reasoned debate about the issue, rather than the hurling of invective back and forth that has characterized the last week.

Those facts and inferences concern public policy. But how should Christians act in our churches and in our individual lives? How does Scripture guide us?

First, we have a clear mandate to disciple all nations (Matthew 28:18-20). The knowledge of God’s glory will indeed fill the earth as the waters cover the sea (Habakkuk 2:14). And He will accomplish that through us, through His people, as we go out and speak of Him among the nations who have not seen His glory, and they in turn go out with the same message, so that all flesh will worship before Him (Isaiah 66:18-23).

Second, this mandate obviously extends to Muslim peoples, here in the US and around the world.

Third, I am to love my neighbor as myself – indeed, I am even to love my enemy (Matthew 22:39, 5:43-48).

At this point in history, a large percentage of the people groups still unreached with the Gospel are Muslim. As we complete the missionary task God has given His church, much of our work will be with Muslims.

So what can you do? Here are suggestions:

First: Visit your Muslim neighbors. Ask them to tell you about their beliefs, and then tell them part of the Christmas story. Tell them you’re happy they are your neighbor and apologize for any sense of fear they may have because of the political gamesmanship going on. Look for a chance to tell them a summary of the story of the Bible. Always be a genuine friend. In my experience, most Muslim immigrants will be delighted to invite you in, and may well treat you more hospitably than your neighbors who grew up in this country.

Second: Consider visiting a mosque. Such a visit is no more dangerous than visiting Wal-Mart. Meet people; make friends. If you want to visit a mosque together with others, let us know.

Third: Don’t get caught up in the political grandstanding. Read from Christians thinking biblically about this issue, including the Zwemer Center at Columbia International University and the Ethics and Religious Liberty Commission.

Finally and most importantly: Pray. Pray for those we support in southeast Asia who are working with Muslims. Pray for those we support in India, who want to have more effective outreach to Muslims. Pray for Muslims in this country and around the world.

More Muslims have come to faith in Jesus Christ in the last two decades than in all prior history. God is working in the Muslim world – and He is even using radicalized Islam to open eyes to the Gospel. So pray – and ask that God might use you also in being a witness to the grace of Jesus Christ to those who need to hear.

 

 

The Refugee Crisis: How to Respond?

How should we love our neighbor? Should we love our Syrian refugee neighbors by bringing 10,000 into this country, as the President has decided? Or should we love our American neighbors by prioritizing their safety, keeping out many true refugees in order to exclude extremists?

Since the Paris bombings, there has been heated rhetoric on both sides of this issue. Both sides have cited Scripture to support their positions.  Some have engaged in name-calling, labeling those they disagree with bigots or un-American. Unfortunately, both the President of the United States and Republicans trying to be President have been among those doing the name-calling.

How can we cut through the inflammatory rhetoric and respond biblically? Here are a few guidelines:

First: Acknowledge that there are legitimate arguments on both sides (as on most public policy issues). The US government does have a primary responsibility to protect its citizens. And the US surely has a responsibility to help resolve a crisis which is in part the result of our own past policy failures.

Second: Do your best to ignore the strident voices and the political talking points. Instead, seek out and listen to those making calm, rational arguments – especially those making such arguments from a different perspective than your own. As Proverbs 18:17 says, “The one who states his case first seems right, until the other comes and examines him.” If this was true 3000 years ago, how much truer today in the age of social media, in which we often never hear from “the other,” but simply like or re-post those statements that agree with our preconceptions? Here are a couple of links that I have come across that are indeed calm and rational. Note that they disagree with each other – but they marshal arguments for their position and don’t denigrate those who disagree with them: 3 Tips For A More Civil Conversation About Syrian Refugees, Myths vs Facts in the Syrian Refugee Issue

Third: In your interactions with others, keep repeating and acknowledging key, indisputable facts that are often ignored. Here are some on this issue:

1)      Since the beginning of the Syrian civil war, a couple of thousand Syrian refugees have come to the US, and they have been model refugees.

2)      The present vetting mechanism for Syrian refugees coming to the US is a lengthy, laborious process, completely unlike the process of gaining refugee status in Europe. Whether or not one of the terrorists responsible for the Paris attack entered Europe as a refugee is irrelevant to refugee policy in this country.

3)      Islamic terrorist groups are looking for ways both to radicalize American Muslims and to bring foreign terrorists into this country.

4)      The FBI Director and the Secretary for Homeland Security have both acknowledged in recent weeks that there are special challenges in ensuring that Syrian refugees pose no threat to the US.

5)      After 9/11, the refugee program was put on hold for a while and procedures reviewed and revised for the safety of the country. Eventually, the program was improved. In the end it was both larger and more secure than before those attacks.

6)      Prior to 1980, refugees in the US were resettled in a completely different way, with much more local participation and control. There is nothing sacrosanct about the present method of refugee resettlement.

7)      The bill that passed the House of Representatives does not stop Syrian refugees from entering the country, but directs the FBI Director and the Secretary for Homeland Security (along with one other official) to certify that the vetting process for each refugee protects American safety. One quarter of House Democrats voted for the measure.

8)      Whether the US admits 10,000 Syrian refugees or none is at most a minor blip in resolving the Syrian crisis. (About one out of every twelve persons in Jordan is a Syrian refugee. The US would have to host 27 million refugees to achieve the same proportion.) Regardless of what happens on US refugee policy, other major initiatives are necessary.

Fourth: Focus on the bigger picture, and help others to see that picture. Consider two aspects of this bigger picture:

a)       The bigger public policy picture. Focus on the major issues, the greatest dangers, not the minor issues. (Note that both political parties often try to direct your focus to minor issues where they think they can gain support.) Ask questions such as: What mistakes have been made in US policy toward Syria that have led to the huge number of refugees? What can be done now to slow down that flood? What can we do to resolve the Syrian civil war? Some have been asking these bigger questions, even including a few politicians – see for example these press releases from Senator Dan Coats (first, second). This article (authored in part by Paul Collier, an economist I know) is an excellent example of out-of-the-box thinking on how to resolve the bigger issues. An excerpt:

An effective refugee policy should improve the lives of the refugees in the short term and the prospects of the region in the long term, and it should also serve the economic and security interests of the host states.

Jordan offers one place to begin. There, a reconsidered refugee policy would integrate displaced Syrians into specially created economic zones, offering Syrian refugees employment and autonomy, incubating businesses in preparation for the eventual end of the civil war in Syria, and aiding Jordan’s aspirations for industrial development. Such an approach would align the interests of a host state with the needs of refugees. . . .

By understanding refugees as not only a humanitarian challenge but also a development opportunity, states could do much to sustainably improve the lives of the dispossessed. To suggest that the displaced could contribute to the cost of their own care is not harsh: refugees are already voting with their feet for self-reliance.

b)      The bigger spiritual picture. God is fulfilling all His promises. He is fulfilling the promise to Abraham by bringing those from every tribe and tongue and people and nation to Himself – including those from the many Syrian peoples. Throughout history He has moved in the midst of tragedies and wars to glorify His Name and to pour out saving mercy on millions. He is doing that today. We have an opportunity both to display and to proclaim the love of God through Jesus Christ to those suffering loss and hardship. May we, the church of Jesus Christ, live out His mandates, loving Him and loving our neighbor, for His glory, for our joy, and for the joy of all peoples.

Two Kingdoms: Repentance

Consider the “Two Kingdoms” Gospel summary:

Here is a truth I have come to know.  God created the world as His Kingdom, and all was very good. But Satan rebelled, desiring worship that only God deserved. He set up his own kingdom, at war with God’s kingdom of light. The first man and woman, deceived by Satan, chose to rebel also. Since then, all of us have joined that rebellion against our rightful king.

Satan’s kingdom is the kingdom of darkness. He deceives people, saying, “You don’t have to serve me, just serve yourself!” Yet as we serve ourselves, we end up destroying all that is good, even all true pleasure. That is Satan’s goal.

God’s kingdom of light has overcome the kingdom of darkness. For God sent Jesus to earth to live as man should live. Jesus then died on a cross, suffering to pay the penalty we deserve for our rebellion. But God raised Him from the dead, showing that Jesus has authority even over death and the kingdom of darkness. Jesus will reign forever and ever.

God commands all men to turn from their rebellion against Him. He invites all of us to leave the kingdom of darkness and to become citizens of the Kingdom of light. We must turn from our selfish ways and acknowledge that Jesus is our rightful King. We must let Him tell us what to do. By God’s mercy on account of the cross, we can receive His forgiveness and escape from the kingdom of darkness, gaining love, joy, and peace in the Kingdom of light forever.

We live in this little bubble called life for 70 to 80 years. When it pops, we join whichever king we served for all eternity. Which king are you serving?

In a series of blog posts, we are examining in more detail topics raised in this summary of the Gospel. Previous topics are our rebellion, the consequent destruction of pleasure, and the defeat of the kingdom of darkness. Today: Repentance.

Jesus said that calling sinners to repentance was central to His earthly ministry (Luke 5:32). He began this ministry by saying, “Repent, for the kingdom of heaven is at hand” (Matthew 4:17). When responding to a local tragedy that had killed several people, He stated that we should not infer that these people died suddenly on account of their sins, but we should rather see this tragedy as a warning about judgment to those who do not repent: “Unless you repent, you will all likewise perish. (Luke 13:3). After His resurrection, Jesus made repentance central to the proclamation that His followers are to make to all nations (Luke 24:47).

What, then, are the elements of biblical repentance? Here are six:

1) Repentance begins by admitting your sin

King Solomon describes such repentance in his prayer for the dedication of the temple:

If they turn their heart in the land to which they have been carried captive, and repent and plead with you in the land of their captors, saying, ‘We have sinned and have acted perversely and wickedly,’ if they repent with all their mind and with all their heart . . . then hear in heaven your dwelling place their prayer and their plea, and maintain their cause and forgive your people who have sinned against you, and all their transgressions that they have committed against you (from 1 Kings 8:47-50).

The people do not hide their sin. They do not excuse their sin. They do not belittle their sin. They admit both what they have done and the wickedness of those acts. That is repentance.

2) Repentance includes turning away from sin and turning towards God.

The link between turning and repentance is strong. In the “Two Kingdoms” Gospel presentation, the word “turn” (underlined above) is used twice in place of “repent.” This link is grounded in Scripture. For example, Solomon notes says in the passage above: “If they turn their heart . . .” Consider also how God speaks through Ezekiel:

“Therefore I will judge you, O house of Israel, every one according to his ways, declares the Lord GOD. Repent and turn from all your transgressions, lest iniquity be your ruin. Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel?” (Ezekiel 18:30-31, emphasis added)

When we sin we are turning away from God as the source of joy and turning to some other object. We think that by disobeying God we will get or achieve something He won’t give us. This is the essence of sin: Doubting God’s goodness toward us. When we repent, we reverse the turning: As Ezekiel says, we turn from our transgressions, and turn our new hearts toward God.

3) Repentance results in a changed life.

Turning our hearts to God is not simply internal. That turning must result in changed behavior. John the Baptist tells those who are coming to him, “Bear fruit in keeping with repentance” (Luke 3:8) – and then goes on to tell his listeners to be generous givers, to be content with their wages, and not to misuse their authority.

Similarly, when Paul looks back at his own ministry, he describes it as calling all types of people to “repent and turn to God, performing deeds in keeping with their repentance” (Acts 26:20). Repentance results in a changed life.

4) Repentance is a command of God

We have seen that Scripture tells us that repentance is for our good. That is one motivation to repent. But repentance is also a command of God. As the Apostle Paul tells us when preaching in Athens:

The times of ignorance God overlooked, but now he commands all people everywhere to repent (Acts 17:30).

He commands us to repent. He commands all of us to repent. We are thus obligated to repent. To refuse to repent is to add that obstinate sin to our record of rebellion against our loving and merciful God.

5) Repentance is a gift of God

So God commands repentance. But He also enables repentance. We see this in the story of Peter and the Roman centurion Cornelius. After Peter reports on Cornelius and his household coming to faith in Jesus, his listeners:

glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.” (Acts 11:18, emphasis added)

Similarly, the Apostle Paul instructs Timothy to correct his opponents with gentleness, for:

God may perhaps grant them repentance leading to a knowledge of the truth (2 Timothy 2:25, emphasis added).

This is our hope – for ourselves as well as for those we are witnessing to: God is able to break through to the hardest heart and grant repentance. We must therefore pray for God to tear down the walls that separate those we love from Him, to grant repentance, and to save them by His grace.

6) Finally, repentance leads to joy in heaven.

Repentance results not only in our salvation. And repentance results not only in our changed lives. Repentance also results in a great celebration. Jesus says:

Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. (Luke 15:7)

We have already seen that God calls all people to repent. There is no such thing as a righteous person who doesn’t need repentance. So every individual can be that one sinner whose repentance leads to a heavenly celebration. Indeed, your repentance can lead to such joy in heaven.

So turn. Repent. Pray for God to grant repentance. Bring about that great joy in heaven. And then live a changed life – to the glory of God.

 

Sowing in Tears

How do you respond to suffering?

During our recent trip to India, Karl Dauber and I taught several seminars on a biblical approach to suffering. Participants discussed this case study to help get at the issues:

Ravi came to faith in Jesus a year ago, after having a bad infection in his leg that was getting worse and worse. An evangelist came to his village, and was preaching the Gospel. Ravi, hearing him, mockingly asked, “Can your God heal my leg?” The evangelist replied, “Jesus Christ died and rose again so that you could become God’s child. If He can do that, He can certainly heal your leg.” He then prayed for Ravi – for healing, and for faith in Jesus. Nothing happened immediately – but the next morning, Ravi woke up and his leg was healed. He trusted Jesus, and began to meet with other Christians.

But since then his life has been tough. His parents disowned him and kicked him out of the house. Then, when Ravi began to speak the Gospel to his old friends, a group of them yelled at him, beat him, and drove him away. No one has come to faith through his witness. And now, the infection has returned. Other believers have prayed for healing, but nothing has happened.

Suppose you meet Ravi in his village, and he says, “Nothing good has happened since I started following Jesus. Even the initial healing seems to have gone away. I can’t witness effectively, I’ve been persecuted, I’ve lost my family, I’ve lost my home. What hope do I have? Why is God treating me this way?”

What would you say to Ravi?

Consider Psalm 126 in this context. The psalmist recalls a time when God worked in an amazing fashion to restore the Israelites after a period of defeat and failure – most likely, the return from Babylonian exile. He recalls the joy, the laughter, the amazement at what God had done:

Psalm 126:1-3 When the LORD restored the fortunes of Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongue with shouts of joy; then they said among the nations, “The LORD has done great things for them.” The LORD has done great things for us; we are glad.

But now the nation once again is in the depths. Now once again all seems lost. Now that past restoration of fortunes seems long ago. So the psalmist cries out:

Psalm 126:4 Restore our fortunes, O LORD, like streams in the Negeb!

“You’ve done it in the past, Lord! You have shown yourself faithful when all seemed lost! Please, Lord, do it again! The streams in the Negeb disappear in the dry season, but roar again when the rains come. Restore our fortunes like that!”

In the midst of his cries, in the midst of his pain, the psalmist, reflecting on the character of God revealed in the past, states His confidence in God’s future grace. Using a farming image, he pictures his nation’s current state as planting seeds in the midst of sorrow:

Psalm 126:5-6 Those who sow in tears shall reap with shouts of joy! He who goes out weeping, bearing the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him.

Note: They don’t wallow in their pain and do nothing. They are planting, even though they are hurting.

A farmer can make a thousand excuses for not planting:

  • The rains probably won’t come anyway.
  • Too much rain will fall and wash away the seed.
  • The seed probably is no good.
  • The insects likely will come and destroy the crop.
  • Raiders will come and steal the harvest.

So why go through with the hard work of preparing the field and planting? It seems like that hard work won’t yield any benefits anyway.

But the psalmist exhorts us: Put away the excuses. In your tears, sow. In your sorrow, step out in the work of the Lord. While you are hurting, minister to others. When God seems distant, act as if He seems close. And when you do so –  when you are faithful and trust in His faithfulness in the midst of pain – there will be a harvest. Indeed, there will be an abundant, joyful harvest. It may well look different from past harvests; it may well include pain as long as you are in this fallen world. But that sowing in tears will lead to reaping with shouts of joy. For God has promised.

So remember God’s promises. Ask for God’s grace to trust in those promises. And step out in faith to serve in your tears. “Jesus Christ is the same yesterday and today and forever” (Hebrews 13:8). Lift your eyes to Him – and in your serving, you will be blessed.

Our Only Hope

How serious is sin? How serious is your sin?

How would you answer that question? Would you describe the impact of your sin on those you love – your family, your friends, your neighbors? Or would you focus on the impact of sin on yourself – destroying what you love most, changing you into something you hate?

Sin does hurt others. Sin does destroy us.

But so often we fail to consider the greatest impact of our sin: The affront against a holy and loving God.

John Bunyan’s The Holy War highlights this truth in startling terms. In this allegory, the town of Mansoul rebels against its King Shaddai and makes Diabolus its ruler. King Shaddai sends his armies, led by Captain Conviction and Captain Judgment, to battle against the town. They eventually call for more assistance, so the King sends His Son, Emmanuel. Emmanuel offers them mercy, but, spurred on by Diabolus, Mansoul continues to resist. So Emmanuel’s forces break down the gates, conquer the town, throw out Diabolus, and execute a number of his commanders.

At this point, frightened of impending judgment and seeing the foolishness of their past actions, the town sends a petition to Emmanuel asking for mercy. What does Emmanuel do?

Bunyan’s picture of Emmanuel’s response is almost shocking to our contemporary ears. He initially does nothing, sending the messengers back. They send petition after petition. Finally, Emmanuel speaks to the messenger:

The town of Mansoul hath grievously rebelled against my Father, in that they have rejected him from being their King, and did choose to themselves for their captain a liar, a murderer, and a runagate slave. For this Diabolus, your pretended prince, though once so highly accounted of by you, made rebellion against my Father and me, even in our palace and highest court there, thinking to become a prince and king. But being there timely discovered and apprehended, and for his wickedness bound in chains, and separated to the pit with those that were his companions, he offered himself to you, and you have received him.

Now this is, and for a long time hath been, a high affront to my Father; wherefore my Father sent to you a powerful army to reduce you to your obedience. But you know how these men, their captains and their counsels, were esteemed of you, and what they received at your hand. You rebelled against them, you shut your gates upon them, you bid them battle, you fought them, and fought for Diabolus against them. So they sent to my Father for more power, and I, with my men, are come to subdue you. But as you treated the servants, so you treated their Lord. You stood up in hostile manner against me, you shut up your gates against me, you turned the deaf ear to me, and resisted as long as you could; but now I have made a conquest of you. Did you cry me mercy so long as you had hopes that you might prevail against me? But now that I have taken the town, you cry; but why did you not cry before, when the white flag of my mercy, the red flag of justice, and the black flag that threatened execution, were set up to cite you to it? Now I have conquered your Diabolus, you come to me for favour; but why did you not help me against the mighty?

Many of us today picture God as sitting in the heavens, desperately hoping that we might turn to Him. When we make the least step towards regret for past sins, we then think God is overwhelmed with joy.

But God desires much more than regret for past actions. Remember Esau: As Hebrews 12:15-17 tells us, he regretted selling his birthright – he even wept over that – but God rejected him.

Bunyan rightly pictures Emmanuel opening the eyes of the petitioners to the depth of their sinfulness. The fundamental problem was not that Diabolus was a tyrant, though he was; the fundamental problem was not that the town failed to flourish under him, though it did. The fundamental problem was that the town spurned its rightful king and submitted to His enemy.

What can the petitioners say in response? Why did they not cry before? The only answer: They are desperate sinners, and have absolutely no basis on which to approach Emmanuel except his mercy.

Does Emmanuel offer any hope? He concludes His speech with these words:

Yet I will consider your petition, and will answer it so as will be for my glory.

That is the town’s only hope: That Emmanuel might be glorified through His mercy.

Just so with us. God saves us “to the praise of His glorious grace” (Ephesians 1:6).

My friends, regret does not save. Acknowledging the negative consequences of sin does not save. Wanting to live a better life, to be a better person, does not save.

We are rebels. We deserve execution. Our petition to the King we have so grievously offended can be based on nothing else except the mercy that He offers us by the blood of His Son, to the praise of His glorious grace. May He be pleased to grant such true repentance to you. And may He open our eyes to the extent of His majesty and holiness, so that we might comprehend the enormity of His grace.

(A free Kindle version of The Holy War is available at this link.)

 

Pioneering Movements: Leadership that Multiplies and Disciples Churches

I write this after spending the last week with an Asian church planting movement that has started thousands of churches in the last few years. The leaders of this movement are humble, with servant hearts; focused on filling thousands of villages with the glory of the Lord as the waters cover the sea; very conscious of their own inadequacies and limitations; supremely confident in the power of the Holy Spirit through prayer to overcome the forces of darkness; effectively organized for the raising up and training of apostolic church planters who will reproduce themselves; and have a track record of identifying unreached, unengaged people groups, then sending workers to them to spread the Gospel. They are pioneering leaders.

Steve Addison has chronicled the advance of the Gospel through such movements, both on his website, www.movements.net, and in his three books. His first, Movements that Change the World, identifies five key characteristics of church planting movements. His second, What Jesus Started, provides the biblical foundations for this range of approaches to church planting, and briefly describes a number of such movements around the world. His new book, Pioneering Movements: Leadership that Multiplies Disciples and Churches, focuses on lessons regarding the type of leaders God uses in these movements.

The first six chapters are the meat of the book.  Chapter one relates Addison’s personal story of becoming a movement leader, emphasizing that successful movement leadership results from a change of heart and perspective rather than from adopting a particular strategy or following a particular formula. One characteristic of church planting movements is an emphasis on obedience, teaching others to obey all that Jesus commands, rather than simply teaching what Jesus commands. The author had to take that lesson to heart himself. One aspect of that change was shifting his focus to training others to build up the movement, rather than building dependency on himself, the leader.

Chapter two considers Jesus as the model for a movement leader, summarizing some of the content from What Jesus Started.

Chapter three then looks at Peter’s leadership of the early church. By any human standard, Peter was not qualified for this role. But he had been with Jesus – and that made all the difference. With that foundation, Peter continued to learn; he developed other leaders; he remained focused on the Word received; he moved wherever God led him. Along the way, Addison addresses a common misconception in Western churches. In Acts 6, the apostles do not get involved with the dispute about meals for widows so that they can focus on “prayer and the ministry of the Word.” He writes:

To our ears, [this] sounds like something a pastor does in his study before preaching. . . . [But in Acts] the Word is a living force unleashed by the living God (Acts 4:4, 29, 31). . . . So when the apostles described their priority, . . . it meant they were leaders of an expanding missionary movement driven by the living Word and the power of God released through prayer. (p. 54)

Chapter four focuses on structures that allow church planting movements to flourish. Paul’s missionary band was not an arm of the church in Antioch, but a separate entity, supported and encouraged by that church. This, Addison argues, should be the pattern for us today, as missionary bands go out in an apostolic fashion to unreached peoples, local churches go out evangelistically to those around them, and both partner, prayerfully and financially, for the advance of the Kingdom.

Chapter five relates the story of one contemporary movement leader, Nathan Shank, and some of the leaders developed through his ministry in South Asia. One of these new leaders, Lipok, had by any standard a successful ministry starting churches among the Mising people in the early 2000s. To Lipok, a successful church plant had to have a building.  Paid evangelists went out to the lost, bringing people to Christ, and then sending them to the churches with buildings. But he realized “he couldn’t build churches fast enough to reach all of the Mising people” (p. 83). Through Nathan’s influence, Lipok began training every disciple to become a disciple-maker. Multiplication skyrocketed. By 2014, Lipok attests that over 10,000 churches have begun in this movement. A movement dependent on paid evangelists would not multiply. Nor would a movement dependent on building buildings. But a movement that expected new believers to obey the biblical command to make disciples, and trained and encouraged them to do so, could grow exponentially.

In contrast, Addison tells the story of 19th century Methodist missionary William Taylor, who saw great response to the Gospel through his ministry on six continents. He aimed for missionaries to be servants rather than masters, founding churches that were self-supporting and self-governing. Yet his missions board was furious at this lack of dependency (p. 92). Such attitudes have been far too prevalent in the history of missions.

Chapter six details five levels of movement leadership, culled from the experience of numerous movements: Seed Sowers, who know how to share the Gospel and who to share it with; Church Planters, who know how to disciple others to obey Jesus’ commands and to become seed sowers, know biblically what a church is, and help new believers to become well-functioning churches; Church Multipliers, who help churches to produce daughter, granddaughter, and great-granddaughter churches, releasing authority to the church planters they produce; Multiplication Trainers, who reach outside their own network to spur other church planting movements; and Movement Catalysts, who focus on developing church planting movements within an unreached people or region. Addison argues that church planting movements are rare today in the West because very few Church Planters ever even consider becoming Church Multipliers (p. 101).

Chapters seven and eight provide case studies of several movements and leaders in the US and in South Africa, while chapter nine discusses movements among Muslim peoples. Chapter ten concludes the book with a warning: All movement leaders will face crises, disappointments, and pain. All movement leaders are weak in and of themselves:

Movement pioneers see cities, regions and nations. They make bold, audacious plans. Along the way they face hardship and disappointment, opposition and delay. At times they may feel abandoned by God and alone. They will also see the power of God at work. Prayers will be answered. God’s provision will come at the very last moment. Workers will be mobilized. The gospel will spread. History will be made. There is a price to pay, and it’s worth it. (p. 164)

Some pastors and theologians, skeptical about church planting movements, have criticized taking lessons from the experience of a small number of movements and baptizing that experience as the way to do missions. They argue that CPMs are the latest fad – and we should not follow fads, but rather follow the biblical prescriptions for discipling all nations. I myself have made similar arguments about the faddishness of much of the church planting literature in the US. We surely want to remain grounded in Scripture’s lessons, and not jump from fad to fad.

Addison modeled how to counter this line of argument in What Jesus Started, by showing the biblical basis for this approach to missions, and highlighting movements that differ in many details but share this common biblical approach. Unfortunately, in the latter chapters of this latest work he sometimes slips into a pattern of speaking that lays himself open to the critics. For example, speaking of CPMs among Muslim peoples in chapter nine, he writes:

The place to begin [in evangelism of Muslims] is with the story of creation and move through portions of the Old Testament, such as the prophets of the Old Testament, before moving on to the stories about Jesus in the Gospels. (p 152)

Here Addison has departed from describing the way Muslim movements have worked, and instead is prescribing the way Muslim movements should operate. Yet other missionaries have seen a positive response among Muslims from starting with Proverbs, or starting with stories from the Gospels. Addison instead could have written, “Others desiring to work among Muslims should consider seriously this pattern of beginning with the story of creation and then much of the Old Testament prior to getting to Jesus.”

There are similar issues in the conclusion to chapter eight, where the author tells us how to become a Great Commission church. Addison again sometimes slips into using language that can sound as if he is providing a formula: “How to start a church planting movement in ten easy steps.” This too plays into the hands of the critics. The pity is that there are powerful lessons in this chapter for churches that want to move in this direction. And as he himself argues cogently earlier in the book, there is no formula. There are biblical patterns; there are experiences from around the world. So let us study Scripture, learn what we can from the experiences – and step out in obedience.

In sum, Pioneering Movements is a helpful and important work that draws on biblical foundations and the experience of church planting pioneers over the last 200 years to draw lessons for today. God is at work building His church among the poor and among the rich, among the reached and among the unreached. I have seen it firsthand. Read this book. Search the Scriptures to see if these things are true. Consider the experience of many in such movements. And then play your role in the drama God has ordained, as He builds His church from those of every tribe and tongue and people and nation.

Steve Addison, Pioneering Movements: Leadership that Multiplies Disciples and Churches, IVP, 2015. The book will be available in early December, 2015, and can be pre-ordered today. See www.movements.net for any possible discounts on orders.

Marriage and Gender

In light of the Supreme Court decision this week, I will take a week away from our Romans series and preach Sunday, July 5 on the implications of biblical truth for marriage, identity, and gender. We’ll consider implications for us as families, as a church, as citizens of the Kingdom of God, and as citizens of a secular state.

Note that our Statement of Faith Governing Teaching – which all DGCC elders must agree to without reservation – says explicitly that God appointed the first man and the first woman “different and complementary roles in marriage as a picture of Christ and the church.” From the beginning, God defined marriage as one man married to one woman as long as they both live (see, among others, Mark 10:2-9). That has not changed, and will not change.

So let us respond to these cultural shifts and legal decisions with:

  • prayer, for our country, our children, our witness, our lost friends and family;
  • confidence, that God is in control of all things, and is working all together for the good of His people and the glory of His Name;
  • firmness, knowing that “the grass withers, the flowers fade, but the Word of our God will stand forever” (Isaiah 40:8);
  • loving witness, for those who differ with us on these issues, together with all our neighbors, co-workers, families, and friends;
  • boldness, knowing that if God is for us, who can be against us? (Romans 8:31-39);
  • joyful perseverance, knowing that hardship, trials, and even possibly persecution may well come in the future over these very issues  – but if we suffer for His sake, we are blessed (Matthew 5:11-12, Acts 5:40-42, Hebrews 10:32-39).

Do pray also for me as I prepare this sermon.

In the meantime, I recommend you read these posts on this issue:

From John Piper: So-Called Same-Sex Marriage: The New Calamity

From the Ethics and Religious Liberty Commission of the Southern Baptist Convention, but signed by a wide spectrum of evangelical leaders: Here We Stand: An Evangelical Declaration on Marriage