The Christian’s Acid Test

[With Hurricane Ian ravaging Florida and pouring rain on us, let’s turn to Pensacola, Florida in 1969, when Hurricane Camille was about to hit the US. Martyn Lloyd-Jones – then 70 and on his final trip to the US – preached “The Acid Test” on 2 Corinthians 4:17-18, which reads in part in the ESV, “This light momentary affliction is preparing for us an eternal weight of glory beyond all comparison.” This devotion is taken primarily from the final two-thirds of the sermon. You can download or listen to the entire sermon here; the book containing the nine sermons preached in Pensacola is available here – Coty]

In [2 Corinthians 4:17-18] we have the acid test of our profession of the Christian faith…. [Orthodoxy cannot be such a test.] Because of the terrible danger of a mere intellectual assent, orthodoxy, while it is absolutely essential, is not sufficiently delicate to merit the designation of acid test…. [Neither is morality nor experience.] If you make the test of experience the acid test, what have you to say to the many cults that are flourishing round and about us? After all these cults give people experiences….

[So what is the acid test?] The acid test of our profession is our total response to life, to everything that takes place within us and around us. Not partial but total…. The acid test of our profession is this: What do you feel like when you are sitting in an air-raid shelter and you can hear the bombs dropping round and about you, and you know that the next bomb may land on you and may be the end of you? That is the test. How do you feel when you are face-to-face with the ultimate, with the end? [Or we could put it this way:] The ultimate test of our profession of the Christian faith is what we feel, what we say, and what our reaction is when a hurricane … or a tornado or some … violent epidemic, a disease that brings us face-to-face with time and eternity, with life and death – [when one of these comes]. The ultimate question is, what is our response then? Because that is exactly what the apostle is saying here….

Paul is surrounded by many troubles and trials and problems. They could not have been worse. Yet he looks at them all and says, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”…

So here is the great test for us. Can we speak like this? Do we speak like this? We may be orthodox. That is not enough. We may be good people. That is not enough. We may have had some great thrilling experience. That is not enough. How do we stand up to the ultimate questions?…

[Note that this is not stoicism.] Stoicism is the exact opposite of Christianity…. The philosophy of Stoicism is the philosophy of resignation. It is the philosophy of putting up with it, taking it, simply standing and refusing to give in. Stoicism is negative, whereas the very essence of Christianity is that it is positive. Christians are not people who are just bearing with things and putting up with them. They are triumphing. They are exulting. They are “more than conquerors” (Rom. 8:37)….

A Christian is a man or woman who has an entirely new view of the whole of life. How is this? It is through believing in the Lord Jesus Christ. There was a time when Paul could not speak like this. The problems and difficulties of life pressed upon him. He could not face them. But in Christ, everything changed. Paul will tell you in the next chapter of this epistle, “If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor. 5:17)…. Not that [the problems and difficulties] changed, but Paul has changed, and he sees them in an entirely different manner. Everything is seen in the light of Christ….

What has happened to him? Well, he is now in a new relationship to God. He knows God as his Father. He knows his sins are forgiven. He knows that nothing will be able to separate him from the love of God that is in Christ Jesus. He has believed the message concerning Jesus Christ and him crucified. That is the sole explanation. That is why he has an entirely new outlook, an entirely new view of the whole of life….

The difficulty with us is that we are all so immersed in the petty problems of life that we do not see life as a whole. And what this Christian faith gives us is the capacity to see life steadily and to see it whole….

[Christians have a new perspective in two respects. First:]

Notice how the apostle puts it: “Our light affliction, which is but for a moment.” Now this is most important. One of the first great things that becoming a Christian does to men and women is to give them a right view of time…. It is time that defeats people. Take a man and his wife who suddenly lose their only child. All their affection and interest had been settled on this child, and, oh, how happy they were together! Suddenly their son is killed in a war or drowned in the sea. Someone who is dearer to them than life is suddenly taken away, and they are bereft. And this is what they say: “How can we go on? How can we bear it? How can we face it? Six months, oh, how terrible. A year. Ten years. Twenty years. It’s impossible. How can we keep going? We’ve lost the thing that made life worth living.” The tyranny of time. Time is so long.

But Paul puts it like this: “Our light affliction, which is but for a moment.” Surely, you say, Paul was just a wishful thinker. This is just psychology, after all. How can he say “but for a moment” when life is long and arduous? Ah, the answer is quite simple. The apostle, as a Christian, knows what to do with time. There is only one thing to do with time, and that is to take it and put it into the grand context of eternity.

When you and I look forward, ten years seems a terribly long time. A hundred years? Impossible. A thousand? A million? We cannot envisage it. But try to think of endless time, millions upon millions upon millions of years. That is eternity. Take time and put it into that context. What is it? It is only a moment…. Christians are already seated “in heavenly places in Christ Jesus” (Eph. 2:6). They belong to eternity, and they are free from the tyranny of time.

But notice the second respect in which Christians have a different perspective: “our light affliction.”… Watch what he says. The apostle does not say these [afflictions] are light in and of themselves. That is not what he says at all. What he says is that they become light when contrasted with something else….

The apostle Paul has a picture. Do you see it? Here he is with a table in front of him, and on the table is a balance, a pair of scales. There is a pan on one side and a pan on the other side, and he puts in one pan his toils, troubles, problems, and tribulations. And down goes the pan, with all that unbearable weight. But then he does a most amazing thing. He takes hold of what he calls “a far more exceeding and eternal weight of glory.”… He puts that on the other side. What happens? Down goes the pan, and that first weight was nothing. He does not say that it was light in and of itself but that when you contrast it with this “far more exceeding and eternal weight of glory” on the other side it becomes nothing….

Here is his secret. He sees into the glory by faith. And having seen that, everything else becomes light, almost trivial. Everything the world has to give means nothing to him now. He knows that all this can be lost in a second. If a hurricane comes, everything goes. In any case, death will put an end to it all. He does not live for that. “The things which are seen are temporal.” Your homes, your cars, your wealth, everything can vanish in a flash. There will be nothing left…. But as for these other things, … we have “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven” by God for us (1 Pet. 1:4). Let your hurricanes come one after the other, and all together it will make no difference. Let men set off all their bombs in the whole universe at the same time, this inheritance remains solid, durable, everlasting, and eternal. That is the secret. Once you have had a glimpse of this glory, nothing else can depress you, nothing else can alarm you, nothing else can get you down….

[Note then the purpose of such afflictions.] Those afflictions make you look at “the things which are not seen.” So they work for you. They drive you to this glory. They force you to consider it afresh. Far from getting me down, says Paul, they make me more sure of the glory of which I have had a glimpse—“a far more exceeding and eternal weight of glory.” My dear friends, this has been the secret of the saints throughout the centuries….

The one question for each of us is this: Do we know something about this glory? Do we set our affections upon it? Do we live for it? Do we live in the light of it? Do we seek to know more about it? That is the secret of the Christian….

May God produce in this evil age a body of men and women who can look at this life, which they share with everybody else at the present time, and, when everything goes against them to drive them to despair, can say, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”

How the Nature of God Shapes and Drives the Mission of the Church

[In Let the Nations Be Glad, John Piper writes that worship is the fuel of missions, because “you cannot commend what you do not cherish.” A new book by Daniel Hames and Michael Reeves – God Shines Forth: How the Nature of God Shapes and Drives the Mission of the Church (Crossway, 2022) – elaborates on that idea. Here are some excerpts, with page references – Coty]

Our aim is to set before your eyes God as he truly is: God who is so full of life and goodness that he loves to be known; not as a campaign to impose himself on us or on the world but to give himself and share his own life with the world. (21)

The glory of God is personal: the Father’s radiance is the Son. It is God the Son who comes to be with his people and, in doing so, shines upon us the truth of the Father. (31)

“The love of God does not find but creates that which is pleasing to it.”[Luther] In his love, God gives to us what we need to know him and have fellowship with him. It is all by his grace and does not rely on us in any way…. God truly loves us sinners and has done everything necessary to redeem us and bring us to himself. He is not interested in our intelligence, morality, or abilities so much as our loving trust and reliance on him in his goodness. (45)

The glorious fullness of the living God revealed in Jesus sets him apart from all other gods. His innermost being is a sun of light, life, and warmth, always shining out: radiant and outgoing. Other gods, however, are always pits of grasping neediness. (66)

The human soul is like an open throat. For you to be a “living being” is to be like a newly hatched chick in the nest. Not yet able to fly or hunt for yourself, you open your beak wide and cry out for the provision of your parents. You are created to desire and crave—and to have poured into you from outside—life and sustenance, whether physical or spiritual. For this reason, the very soul of a person can “thirst for God” like a deer panting for water (Ps. 42:2) or a man in a “dry and weary land where there is no water” (Ps. 63:1). To be human is to be a thirsting and hungry throat: to rely on, receive from, and eat and drink from the living God. The Lord has made us this way to show that he alone is the source of life and that we must go to him for it. (69-70)

When we set our hearts and hopes on anything that is not the living God, we are thrown back on ourselves. Gods that cannot speak will need us to find words. Gods that cannot carry us will need us to pick ourselves up. Gods that cannot freely love will need us to make ourselves loveable. Whether our god is reputation, possessions, or relationships, we will be let down. Exhausting our own supplies, and with no supernatural help from such non-Gods as these, we will become as demanding and oppressive as they appear to us. (71)

Having turned away from the God of glorious fullness [in the Fall], [humanity] condemned themselves to chase the fullness they now lacked in created things that could never meet their needs and desires…. Eve thought that eating the fruit would make her “like God”—something more than she already was. Yet, in the eating, she and her husband became far less than they were. They had, of course, been created to be like God in the first place, but now, heeding the whisper of the serpent, they were quite unlike God…. How the mighty had fallen! This was a fall not only from moral innocence and purity but from fullness and glory (75-76)

Given all we have seen, it is no wonder that our culture is overrun with issues surrounding identity. Since the garden, we do not participate in the fullness of God’s life, his image in us has been vandalized, and we are consumed with self-love. Sinners do not know who, why, or what they are. Many people want to improve themselves but simply do not know what “mended” or whole people would look like. Sensing our brokenness, we make wild stabs at solutions: political activism, radical moral codes, mindfulness, self-improvement, dieting fads, and so on. Increasingly, self-assertion is seen as the key to real happiness, and so, in the brave quest for “authenticity,” almost anything is to be applauded and honored. We recognize that some do not consider themselves beautiful, some are compelled to lie in their job applications, and others feel ill at ease with their biological sex. The answer to all this, we are led to believe, is to look in the mirror and to reach deep within to retrieve our “true self,” increasingly accept it, and let it shine. However quirky, socially unacceptable, or controversial our actions, we are encouraged to be “true to ourselves,” and those who do so most tenaciously are lionized. “You do you,” says the world. This self-assertion is a kind of mission, but one driven by the empty self and not by the glorious God of heaven. It reaches out into the world not to give but to take. Ours is a society utterly persuaded by this lie and largely unable to see the truth: all the talk of looking within and finding “it” within yourself will never solve the problem, because that is the problem. We are simply not designed for incurvature. (85-86)

Evangelism is, by definition, the good news of Christ, not only a warning about the last day. When it comes to motivating Christians to mission, the gospel that moves the missionary must be the same one he or she expects to win the hearts of the lost. If we burden Christians with the guilt of abandoning people to hell, it will be the message of guilt and hell they will pass on, rather than the message of the Savior of sinners and conqueror of hell. Jesus Christ will not be the jewel of the gospel they tell, but only the means to escape a terrible end. Not only this, but the resulting converts will have been motivated by their preexisting instinct for self-preservation. Disciples who are won not by the glory of the Lord to repentance and faith but by an appeal to their own well-being will continue in exactly the same direction. Their newfound faith will be more about themselves than about Christ. (110)

We may find ourselves emphasizing themes of the gospel like “grace” or “heaven” but not explicitly holding out Christ as the gift and as the treasure of heaven. We may offer the world the hope of transformed lives, healed hurts, and renewed communities, but make Jesus the means to these things rather than the center of them all. These things are blessings of the gospel, but if they are elevated to become its center and our focus, they will become nothing more than substitute gods. (113)

[Quoting Luther] “It is right to call the word of the minister and preacher which he preaches God’s word, for the office is not the minister’s and the preacher’s, but God’s; and the word that he preaches is likewise not the minister’s and preacher’s, but God’s.”… This could not be more astounding. In the word of God, even when it is spoken by fallible and sinful humans, God truly gives himself. This means that in our proclamation of Christ in sermons, evangelistic messages, and even conversations about the gospel, Christ the Word is present in power. God is speaking his own Word; God is enlightening with his own light; God is offering himself to those who hear. (116-117)

If God seems to us to be empty and needy, we will serve him with empty hearts, finally taking what we need from the world rather than freely blessing it. What we truly worship and cherish will, for good or ill, be revealed in our mission. It is possible to look completely theologically orthodox while doing this kind of mission. We may doggedly cling to the inerrancy of Scripture, the uniqueness of Christ, the doctrine of hell, and substitutionary atonement while—all the while—exposing the world to an undelightful God. The God we know—or think we know—is the God we will show to the world. If we ourselves do not constantly revel in his free justification of sinners, his self-giving love, and his Son poured out to death for us while we were still his enemies, then we will be ghostly, unhappy Christians holding out a black hole of a god to people already dying. (123)

[For those who go out with the gospel today,] considering the contours of the biblical narrative of God’s mission is of great value. Knowing the history of the church’s missionary efforts is inspiring. Understanding the latest theory and literature in missiology is enriching. But beneath all these is the irreplaceable foundation of knowing and enjoying God. (131)

God’s plan for “the coming ages” is not to surprise us with a glory other than his Son’s but to take us ever deeper into “the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Eph. 2:7). In other words, in the gospel’s promised future, we will eternally enjoy the very glory that fuels our lives and mission today. (144)

Since we are sure of our future in the eternal embrace of Jesus Christ, we are people of hope. In our mission today, we invite the sinful, broken, and empty not to the hope of “heaven” as an ethereal afterlife but to the beauty, fullness, and glory of the Lamb who was slain for us. His delight is to fill his people with joy in him both now and forever. (145)

The cross is not simply the mechanism by which we receive a selection box of blessings of the new creation: the cross shows us exactly what sort of blessing this is. For the glory of God that will fill the earth at the end is the same glory we see in the death of Jesus. Specifically, the self-giving glory of the cross is the key to understanding the glory that is to come. (148-149)

The future we have to offer to our friends and neighbors is a world of unshakeable, unquenchable love. Can you imagine a life where you know, without any creeping anxiety, that you are perfectly and totally loved by God? Where you love him in return without any whisper of shame or inadequacy? A life where you are entirely secure in the love of those around you and are able to love them all without feeling exposed or vulnerable? Where you love people with such a generous freedom that you yourself only become more open and lovely? This is life in the glory of God and the light of the Lamb who was slain. (157)

The church’s mission is shaped and driven by the very nature of our God. All that we know of him, however limited by our present ignorance and sin, fills us with joy. Yet our hope of knowing him fully in the age to come can only increase our delight and anticipation, propelling us out into the world in overwhelmed gladness. How can we leave our friends, families, and colleagues in ignorance of the Lord whose purpose for all things is so good? Knowing his love that has reached out to us—and will one day reach out and fill all the world—what else can we do but reach out with that same love today? Gazing on the glory of the Lamb who was slain for us, and knowing that this is the glory that will shine in all the world, we may well sing with Wesley, ’Tis all my business here below to cry, “Behold the Lamb!” (160)

All Are One in Christ Jesus

[Small groups are one way we live out and express the unity we have in Jesus. As we encourage each of you to become part of a small group this fall, consider this devotion on Galatians 3:28, based on a sermon preached in 2007. You can listen to the audio of that sermon via this link.]

When Beth and I joined Nairobi Baptist Church in Kenya in the summer of 1983. we became part of a small group led by Som Dass, chairman of the elders and a Kenyan of South Asian origin. This was quite a different group from any we had been a part of previously. It was incredibly diverse:

  • Black Africans, White Africans, Asian Africans;
  • Kenyans, Zimbabweans, Ghanaians, Ugandans, Australians, Brits, and us (the only Americans);
  • Those who had grown up Anglican, Baptist, Catholic, Pentecostal, and animist;
  • Empty-nesters in their 60s, parents with teens, parents with young kids, and us, the youngest (we were 25 and 27, and Beth was pregnant with our first).

In other words: A group of people who would never have come together for any other reason – except that we were one in Christ. Underline that: NOTHING ELSE would have brought those people together. We had NOTHING in common – except Jesus Christ.

Over the 18 months we were part of that small group, we developed friendships, becoming close in a number of ways. But our unity in Christ predated our friendship. There was a supernatural unity forged by the Holy Spirit.

Being part of that group was a privilege. A tremendous privilege: To see the unity in diversity that IS the church. We were one. With all our differences, we were one body.

This is what our text describes: A people of incredible diversity united in Christ, made one in Christ:

“But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” (Galatians 3:25-28).

We are all sons of God through faith. We are all one in Christ Jesus, having all been baptized by the Holy Spirit, having all put on Christ, having all become sons of God and thus heirs of Him. This is central to the Gospel.

As amazing as this truth is to us today, it was even more amazing when Paul wrote Galatians. For at that time, many Greek men would thank the gods that they had been born a human and not a beast, a Greek and not a barbarian, a free man and not a slave, and male rather than female.

In contrast, Paul says: Whether you are Jew, Greek, barbarian, slave, free, male, or female: If you have faith in Christ, you are blessed in Him and ONE with all believers.

But what does it mean to be one?

This verse has been a frequent point of controversy in recent years, especially with regard to gender issues. We thus need to consider both what this verse does NOT mean AND what it means.

“One in Christ” Does Not Mean:

First, being one in Christ does not mean that we abolish all distinctions

There is not a blending of all races resulting in some amalgamation of them all. In Christ we are one – even as we maintain distinctions. For in the eternal state we maintain our ethnic identities:

“a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb” (Revelation 7:9)

How did John know they were from different tribes and nations? They maintained their distinctions! They differed from each other! They were ONE, they were a unity – but they were a unity made up of great diversity.

Christ does not abolish our distinctions

Second, being one in Christ does not mean that we abolish all roles

In recent years, this verse has been used by some to argue that there should be no role differences between men and women: “Look! The verse says, ‘There is no male and female.’ So must have the same roles in marriage and in the church.”

But this verse does not discuss roles in society or even roles in the church. Paul addresses those topics elsewhere, and is clear: Ephesians 5 teaches that husband and wife are one, and, within that unity, that there is biblical headship and submission. Similarly, 1 Timothy 2 teaches that within the unity that is ours in Christ, there is an authority structure in the church.

Third, being one in Christ does not necessarily mean we feel close to each other

Feeling close to each other is good, is biblical, is indeed something to strive for. But Paul doesn’t say, “You will all feel like you are one in Christ Jesus.” He doesn’t say, “You groups who have hated each other now will never have a dispute.” Indeed, in the New Testament we see strife on occasions between different cultural groups (for example, Galatians 2 and Acts 6).

Instead, diversity in culture leads to diversity of expectations for one another that can lead to tension and friction. There are times we are in fact one when we don’t feel like we are one. But the absence of feelings does not negate the unity the God has created in Christ.

Finally, being one in Christ does not mean we are one with every person who calls himself a Christian

As Galatians 3:26 says, we are sons of God through faith. And this isn’t just being in some general sense a “person of faith,” or even saying, “Lord, Lord” to Jesus. This is faith in the Christ of the Gospel: A holy God created man for His glory. Yet man failed to live up to that purpose. Instead we despised God, seeking joy and satisfaction elsewhere. But God sent His Son Jesus to die on the cross to pay the penalty for our sins. And the benefits of that death are available to all who respond in faith, saying, “I deserve Your punishment. Save me by the blood of Christ, my only hope.”

Anyone who doesn’t believe that is not in Christ, and is not one with believers – regardless of what label they might put on themselves.

Remember, throughout the book of Galatians Paul is arguing against his opponents who are preaching another gospel – which is no gospel at all. His opponents call themselves Christians. But Paul says that “gospel” does not lead to salvation. Paul even says those who preach such a false gospel are accursed. So surely Paul is not saying, “It doesn’t matter what you believe; just be sincere, have faith, and then you will be one in Christ Jesus.”

“One in Christ” means:

Here are five implications of our being one in Christ. We’ll begin with the flip side of the previous point:

First, being one in Christ means we are one across some differences in doctrine

All are one who are in Christ, who are saved by grace through faith in Christ. Thus we are one – whether we feel like it or not – with some with whom we have disagreements about important matters. Matters such as: baptism, the Lord’s Supper, election, gifts of the Holy Spirit, church polity, and many others. On some of these issues, we may end up separated organizationally. But we can still be one in Christ across organized churches.

The final point above stressed the need to avoid the error of ecumenism, thinking doctrine doesn’t matter. This point stresses the need to avoid the error of fundamentalism, exalting relatively minor points of doctrine to the point of division.

John Newton addressed this beautifully in a letter to a friend engaged in doctrinal controversy:

“If you account him a believer, though greatly mistaken in the subject of debate between you, the words of David to Joab concerning Absalom, are very applicable: “Deal gently with him for my sake.” The Lord loves him and bears with him; therefore you must not despise him, or treat him harshly. The Lord bears with you likewise, and expects that you should show tenderness to others, from a sense of the much forgiveness you need yourself. In a little while you will meet in heaven; he will then be dearer to you than the nearest friend you have upon earth is to you now. Anticipate that period in your thoughts; and though you may find it necessary to oppose his errors, view him personally as a kindred soul, with whom you are to be happy in Christ forever.”

Second, being One in Christ means there are no “Lone Ranger” Christians

Remember the legend of the Lone Ranger: A man in the wild West, outside the community, on his own, who rides into town to deal with evil people – and then disappears, once again isolated.

Some Christians think of salvation in those terms: “God saved me! Hallelujah! I have Him, so I don’t need anyone else.” Yes, God saved you as an individual – but He saved you IN CHRIST. He made you ONE IN CHRIST with all other genuine believers. You are reconciled to God in Christ AND in Christ you are put in relationship to other believers. As Paul says in 1 Corinthians 12:20-21

“As it is, there are many parts, yet one body. The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you.'”

Third, being one in Christ means we all have equal access to God

In the world around us, access to desired goods and services is not equal. Whether you have access to good health care, good jobs, good housing, and a good education depends on the country you are born in as well as your family, your language, and your race. Or consider acceptance into a social group. Often we must wear certain clothes, speak a certain lingo, be of a certain age, style our hair in a certain way, or we are not accepted. Not cool. Not cultured.

Most religions think of access to God in the same way: We only have access if we are of a certain ethnicity or if we behave in a certain way.

But Paul says: Everyone has access to God through faith in Jesus Christ! There is no distinction!

  • Jew or Gentile, the message is the same: Believe in the Lord Jesus Christ and you will be saved
  • Slave or free, the message is the same: Believe in the Lord Jesus Christ and you will be saved
  • Male or female, the message is the same: Believe in the Lord Jesus Christ and you will be saved

No group, no individual, has an inside track to God. All come the same way: Humbly, in repentance.

Fourth, being one in Christ means there is no difference in our position before God

We’ve just discussed our access to God. Access has to do with how we initially come into a relationship with God. This point – our position – has to do with our status once we are in relationship to Him.

Think of it this way: On an international flight, passengers are divided into coach, business class and first class.

  • In coach, passengers are crammed together, the seats barely recline, luggage is stuffed around your feet, and the person seated next to you may end up sleeping on your shoulder.
  • In business class, there are wider seats, more recline, space for luggage, and better food.
  • In first class, the seats fully recline, the food is excellent, and the flight attendants pamper you.

All passengers are on the same airplane. Yet their positions differ considerably.

Not so in our relationship to God. There are no first class Christians or coach Christians. Oh, we have different roles, responsibilities, and gifts within the church. But our position before God is the same: We are saved by grace through faith; we are in Christ; we are heirs of God. The benefits we reap come from Christ’s righteousness, not ours; our position is dependent on His work, not ours. That’s why there is no difference in position: His merit is credited to all who are in Him. So there is no difference in our position before God.

Finally, being one in Christ means we are really one in Christ

That is: our essential unity does not depend on our behavior. We are really one– whether we live it out or not.

  • Paul does not say: “There should be neither Jew nor Gentile.” He says, “There is neither Jew nor Gentile.”
  • He does not say, “There should be neither slave nor free.” He says, “There is neither slave nor free.”
  • He does not say, “Aim to be one in Christ.” He says, “You are all one in Christ.”

This is a central point in Galatians: Salvation is not about you living up to a set of rules, becoming good enough on your own to earn the privilege of entering God’s presence. Salvation is about being in Christ, having the Holy Spirit in you. And if that has happened – you are one with all other believers.

So in conclusion, let’s ask:

Do you live as One?

On the basis of the spiritual unity that is really ours, Scripture commands us to act like we are one: “You are One – so live like it!”

So I ask you: Among believers:

  • Do you live as one with regard to race? When you meet another believer, are you equally likely to invite that person into your home, regardless of race?
  • Do you live as one with regard to economic status? When you meet another believer, are you equally likely to invite that person into your home, regardless of dress, of employment, of class?
  • Do you live as one with regard to country of origin? When you meet another believer, are you equally likely to invite that person into your home, regardless of native country?

Or ask that question with respect to age, or physical fitness, or music preferences.

Broaden the idea now:

Do you care about your brothers and sisters in Christ – those who are one with you in Christ – around the world? Do you care about those who suffer from war, disease, and persecution? Do you live as if you are one with them?

Brothers and sisters: The unity in Christ we have in diversity is beautiful, wrought by God for His glory. You are living that out – live it out more and more – through small groups and in thousands of other ways.

We are one in Jesus – by His grace, may we live like it.

 

The Stupidity of Sin

Your sins have kept good from you. (Jeremiah 5:25)

Why do you sin? Why does anyone sin?

Eve sinned by distrusting God and eating the one forbidden fruit in the Garden because she thought good would come of it – she thought she would become like God! (Genesis 3:1-6)

We have similar motivations. We think that God’s way is not the path to true life, not the way to fullness of joy (Psalm 16:11).  Like Eve, we think that we can follow an alternate route, a road that will be less onerous, less dangerous, more fun, and more fulfilling. So we reject God – the One Who knows all things, the One Who made us – and in our arrogance head out on the path we think is better, the path of sin.

But that path never leads to joy! That road never leads to fulfillment! At best the choice to follow our own paths results in some temporary ease, a false sense of security, and a passing joy.

In the end, however, as Jeremiah 5:25 tells us, “Your sins have kept good from you.” We choose to sin because we think we gain some good through it. But every time we sin – every time! – we are instead missing out on good!

John Piper summarizes this truth well, “Never, never does God ask you to deny yourself a greater value for a lesser value. That’s what sin is. On the contrary, always, always, God calls us to surrender second-rate, fleeting, unsatisfying pleasures in order to obtain first-rate, eternal, satisfying pleasures.”

The following Scriptures make this point in different ways. Use them to ponder this truth: “Sinning keeps good from me!” Then, remind yourself at every temptation: “Regardless of how it seems, trusting Jesus and His Word is the path to joy – this temptation is the road to sorrow!”

May you fight the fight of faith, and so live to Jesus’ glory and to your greatest joy.

His Paths Lead to Joy!

  • Deuteronomy 10:12-13 “And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul, and to keep the commandments and statutes of the LORD, which I am commanding you today for your good?” (emphasis added)
  • Proverbs 3:5-7 Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths. Be not wise in your own eyes; fear the LORD, and turn away from evil.
  • Psalm 119:92 If your law had not been my delight, I would have perished in my affliction.
  • Romans 15:13 May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.
  • Isaiah 35:10 The ransomed of the LORD shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away.

The Goods of This Life Pass Away

  • Matthew 6:19-21 “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.”
  • 1 John 2:15-17 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world– the desires of the flesh and the desires of the eyes and pride of life– is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever.

The Promise of Rest, the Promise of Judgment

  • Jeremiah 6:16-19 Thus says the LORD: “Stand by the roads, and look, and ask for the ancient paths, where the good way is; and walk in it, and find rest for your souls. But they said, ‘We will not walk in it.’ I set watchmen over you, saying, ‘Pay attention to the sound of the trumpet!’ But they said, ‘We will not pay attention.’ Therefore hear, O nations, and know, O congregation, what will happen to them. Hear, O earth; behold, I am bringing disaster upon this people, the fruit of their devices.”
  • Matthew 11:28-30 Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”
  • Romans 6:20-23 For when you were slaves of sin, you were free in regard to righteousness. But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

 

Why Cry Out to God?

[On August 14 I plan to preach from Psalm 119:73-96 under the title, “Deep Cries and Solid Hope.” This devotion on a similar topic is edited and shortened considerably from a sermon preached March 27, 2011. You can listen to that sermon via this link. This was the first of eight sermons in the series, Cry Out to God!]

When you are in severe pain – how do you pray?

Imagine you’ve just learned of an unexpected sorrow:

  • The death of loved one
  • A cancer diagnosis of a friend
  • Someone you looked up to walking away from the faith
  • Or you’ve just walked away from an angry argument with your spouse.

Do you pray in such circumstances? How?

Sometimes in such cases we are tempted to think, “I can’t possibly pray to God right now! I’m so angry, so hurt, so distracted.” Perhaps you’ve been taught that prayer should begin with praise, and think, “I’m angry with God for letting this happen – so there’s no way I can praise Him!”

Or perhaps you convince yourself you really should pray, so you spit out, “You God are holy, righteous, good, loving, merciful, and gracious, so help this situation, in Jesus’ Name, Amen.”

Many psalms include raw, painful cries to God. Psalm 13:1-2 is an example:

“How long, O LORD? Will you forget me forever? How long will you hide your face from me? How long must I take counsel in my soul and have sorrow in my heart all the day? How long shall my enemy be exalted over me?”

Would you dare to speak to God like that? Should you speak to God like that?

God gives us the psalms – and other prayers from the heart throughout Scripture – in part to teach us to pray. In prayer, we cry out to our heavenly Father as His beloved children. And the God who knows the number of hairs on our head, the God who knows and controls when a sparrow falls to the ground, cares about the pains and hurts and sorrows of His little children. He wants us to come in dependence on Him, to look to Him as our hope, to cry out to Him honestly, truly, from the heart.

Biblical prayer will always be honest. And the biblical pray-er eventually must surrender his will to that of the sovereign, loving God. During our deepest sorrows, that surrender may take considerable time – and we may surrender in the moment, but then need to do so repeatedly in the future.

Psalm 86 is a clear example of both painful crying out and glad surrender to God. Let’s learn from this psalm how to pray in the midst of deep sorrow. We’ll see seven answers to the question: Why cry out? The first three answers are about you, the last four answers are about God.

This psalm has three sections: In Psalm 86:1-7, David cries out in pain and states why God should answer him. Psalm 86:8-13 describe who God is, and detail how David responds to God. In Psalm 86:14-17, David finally describes his specific problem and asks God to answer.

1) Why Cry Out? You are Needy

In Psalm 86:1-4, David calls upon God with six requests: “Incline Your ear,” “answer me,” “preserve my life,” “save Your servant,” “be gracious to me,” “gladden Your servant’s soul.”

Note the reason David says God should answer him: “I am poor and needy,” “I trust in You,” “to You do I cry all the day,” “to You do I lift up my soul.”

The idea behind this last phrase is: “Bring joy to my whole being, for my whole being depends on and desires You!”

Do you acknowledge that you are needy? That you have no assets to depend on? Are you humbled before God? Or do you approach Him thinking, if God doesn’t come through, you’ll still be ok – you have savings, you have friends, you have skills, experience, and education.

We need to cry out like David: From a position of need.

2) Why Cry Out? You Deserve Nothing

Does David ever say, “Answer me, be good to me, because I deserve it”? No. The statements, “I need You” and “I trust in You” are expressions of dependence, not of desert.

But what about verse 2: “Preserve my life, for I am godly”? Is David saying, “Because I’m a good guy, save me”?

The NIV reads: “Guard my life, for I am devoted to You.” That sounds quite different from “I am godly” – and thus is a clue that it might be worthwhile to learn about the Hebrew word. As it turns out, this word – related to the word translated “steadfast love” in verses 5, 13, and 15 – is difficult to translate with a single English word. The Hebrew word refers to a person who receives and loyally returns steadfast, covenant love. So we might paraphrase verse 2, “Guard me, for I am in covenant relation with You, loved by You and returning loyal love to You.”

So David is not at all saying he deserves God’s answer to his cries.

Just so with us. We are in Christ through absolutely no merit of ours. He died for us while we were sinners. We deserve His punishment, not His love and favor. We can only approach God as those who deserve nothing – as those who are recipients of His gracious, steadfast, covenant love.

3) Why Cry Out? You are in Danger

After speaking generally about his danger, David finally states his specific problem in Psalm 86:14: “Insolent (or ‘arrogant’) men have risen up against me; a band of ruthless (or ‘terrifying’) men seeks my life.”

Realize: David was God’s chosen servant – indeed, His chosen king. David was loved by Him. And yet: David was in mortal danger. His enemies were powerful and terrifying.

What does David do?

He doesn’t say blithely, “Oh, it will all work out ok; God is in control!”

Nor does he close his eyes and hope that his enemies will go away.

He cries out! He expresses His dependence! He vocalizes His need!

God does not promise us easy lives; He instead promises us Himself. He promises that He will hear us when we call upon Him. Therefore David, in danger, cries out. So must we.

4) Why Cry Out? He is Gracious

That is, God extends undeserved favor to the needy.

Psalm 86:5: “You, O Lord, are good and forgiving, abounding in steadfast love.“ To whom? What is the requirement? “To all who call upon You.” Thus, there is no requirement, except to cry out in need. He is gracious to the undeserving.

Then Psalm 86:6: “Listen to my plea for grace.” Again, David asks for undeserved favor.

Then in Psalm 86:15, David quotes from Exodus 34:6, God’s revelation of His character to Moses on Mt Sinai, as He showed him His glory: “You are a god merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness.” He then calls upon God to show that grace to him.

Our hope is the same as David’s. Because He is gracious, we, the undeserving, can cry out to Him. We honor Him when we approach Him as supplicants. He loves to show His bounty to the undeserving, to display what He is like. And He displays this most clearly at the cross of Jesus.

5) Why Cry Out? He is God of All

If God were gracious but not mighty, there would be little reason for David to call upon Him. Perhaps He could provide some emotional support, but He couldn’t counter the power of those attacking him.

But as David says in Psalm 86:8, no other power can even approach the Lord God; no creature has ever done anything like Him. Indeed, as verse 9 reminds us, He made all the nations, every people group. Thus, He is the Creator even of those who are attacking David. Indeed, these attackers were created to glorify God’s Name.

Furthermore, as Psalm 86:10 says, He does “wondrous things” – amazing works, miracles for His covenant people.

So David’s logic is this: “You alone are almighty God. There is no power equal to Yours. You created and control and can easily overpower all the forces arrayed against me. You exert your mighty power on behalf of your covenant people. So act now in accord with Your character!”

Then note what David says in Psalm 86:12: “I will give thanks to You with my whole heart, I will glorify You Name forever.” Since God created all nations to glorify His Name, David says he himself is fulfilling the purpose of his creation by calling out to God and thus glorifying His Name.

The question for us: Do we believe what David believed about God?

We all most likely would make the orthodox statement, “God is almighty, there is no power equal to His, He created all mankind.” But in the midst of trial, temptation, and difficulty: Do we really believe that God controls all the forces arrayed against us?

Listen:

  • He is the God of your parent who is overbearing and of your child who is rebellious
  • He is the God of your frustrating boss and the God of your noisy neighbor
  • He is the God of every president and every governor
  • He is the God of every dictator and every megalomaniac
  • He is the God who controls tsunamis and the God who controls nuclear reactions
  • He is the God of ALL.

There is no power that can stand against Him.

He is at work in the lives of all eight billion people on this planet. He is weaving together individual stories that will redound to His glory – lacing together sorrow and joy, stress and relief, failure and success, to teach us that Jesus is King, to teach us that He reigns, to teach us that He is worthy of all worship and honor and love – to teach us that He is our only hope, but what a hope!

Do you believe that?

  • Do you believe that God can take your unbelieving friend or relative and in an instant open his eyes, so that he falls down and worships Jesus?
  • Do you believe that with a flick of His little finger, God could stop a tsunami in its tracks?
  • Do you believe that God can give you the power to resist any temptation to sin, and thus do you believe you are without excuse for any decision you make to indulge in anger, or lust, or greed, or laziness, or selfishness?

This is our God: The God of all, the God in control.

6) Why Cry Out? He is Your Lord and God

David says, “You are my God” (Psalm 86:2, emphasis added).

Do you see why this is so important?

The Lord God has all this power, all this grace – and He is your God! He is your heavenly Father! He has made promises to you, which He is fully able to keep. He loves you with an everlasting love.

And so, since the almighty One is your Lord and God, our final point:

7) Why Cry Out? He Will Answer

Psalm 86:7: “In the day of my trouble I call upon You, for You answer me.”

We see this confidence in God’s answer also in verses 13 and 17:

  • “You will extend your great loyal love to me, and will deliver my life from the depths of Sheol” (Psalm 86:13 NET).
  • “You, O LORD, will help me and comfort me” (Psalm 86:17 NET).

David recalls God’s past answers, remembers God’s character, and knows that at all points in the future God will show the same love, whatever the dangers might be. God answers His people when they call.

Conclusion:

So where are you?

  • You too face dangers
  • You too face trials
  • You too face sorrows
  • You too need a God who is gracious and merciful
  • You too need a God who is almighty, all powerful
  • You too need a God who answers.

How does this Almighty One, the One who answers, become your God?

By your doing what David does in this psalm:

  • Admit your need for Him – that you are lost in sin apart from Him, that you cannot overcome sin on your own
  • Acknowledge that you deserve nothing from Him – on the contrary, you deserve His punishment for rejecting Him
  • Confessing that you were made for His glory, and you desire to fulfill that purpose
  • Accept the gift He offers by His grace – the gift of salvation through faith in the Son of David, Jesus Himself

For Jesus died on the cross to pay the penalty deserved by all who trust in Him. And God commands all people everywhere to repent, to turn to Him, to believe in the Lord Jesus and so be saved.

So cry out to Him!

If you already have cried out for salvation: Keep crying out! You are still needy! You still deserve nothing from Him! You still are in danger – most of all from the sin that still fights within you.

So cry out as David cries out in Psalm 86:11: “Teach me your way, O Lord, that I may walk in Your truth. Unite my heart to fear Your name.”

David says, “I need you to guide me, Lord. Unless you lead me, I will make a wrong turn. Lead me on Your road, so I won’t deviate from Your truth. My heart is divided, still seeking after comfort, after status, after recognition. Unite my heart so that I fear only You, I desire only You. Make me wholeheartedly committed to You so that I might fulfill the purpose of my creation: To glorify Your name forever.”

So cry out in need, in sorrow, in tragedy. Cry out in surrender. And know: He offers you His power, His love – Himself. At no cost to you He says: Come to me: You will be my people. I will be your God.

 

Are We Christians Slaves? Or Are We Free?

[The July 31 sermon spoke of the paradox of true freedom resulting from slavery to God. The following is edited and shortened from a sermon on that topic preached March 3, 2019, as part of a series entitled Contradictions? How Delving Into Challenging Topics Unlocks the Riches of God’s Revelation. You can listen to that 2019 sermon via this link – Coty]

“Live as free people,
but do not use your freedom as a cover-up for evil;
live as God’s slaves.”
(1 Peter 2:16 NIV)

Peter commands us to live as free people – yet also to live as God’s slaves. How can anyone fulfill both commands? If I’m free, surely I’m not anyone’s slave. Right?

Wrong. Scripture clearly teaches that we are free in Christ and we are slaves to Him. The Apostles Peter and Paul as well as Jesus Himself intentionally draw our attention to this paradox.

Understanding how to live out both commands Is key to living the Christian life. In order to do this, we must modify our understanding of freedom as well as our understanding of slavery.

For many people today – particularly those of us who grew up in this country – freedom means “having no constraints:”

  • No one is telling you what to do, or what not to do
  • No one is controlling you
  • No one is forcing you to do one act or another

That conception of freedom is the opposite of slavery. For if I am a slave, I am constrained by the commands of my master. The master tells me what to do and what not to do. The master can force me to do one act or another. Under those definitions, it is impossible to “live as free men” and to “live as God’s slaves.”

But the biblical definitions of both freedom and slavery differ markedly from those modern American understandings. Indeed, biblically the only way to find true freedom is to be God’s slave.

We’ll address this issue under three headings:

  • What is Freedom in Scripture?
  • What is Slavery in Scripture?
  • The Glorious Freedom of the Children of God

Our goal: That we might joyfully live as God’s biblical slaves, and so live in biblical freedom.

What is Freedom in Scripture?

As we’ve said, most Americans today think of “freedom” as the absence of constraints. Furthermore, we think being without constraints is inherently good and desirable.

But consider: Is being unconstrained good for us? Is it even possible for us?

Everyone acknowledges that there must be some constraints on some people. Three-year-olds can’t be allowed to do whatever they might like. And we must have laws and institutions that constrain us in order to protect us from those that might like to harm us.

Even so – we today often think of these constraints as necessary limits on freedom rather than part of the definition of freedom. Thus, many Americans would say: “Yes, being without constraint is good and desirable, with the exception of young children, those with certain mental disorders, and those who, without constraint, will harm themselves or others.”

Biblical freedom, however, is not related to our being unconstrained in that sense. Think of Jesus’ statement in John 8:31-32: “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” That statement makes no sense if we think of “free” as “unconstrained.” Rather, Jesus says that knowing, following, and delighting in His words day after day leads to our knowing the truth, and knowing that truth sets us free.

Let’s consider a few additional Scriptures to help us understand the concept, beginning with Romans 8:18-21. The Apostle Paul writes:

“I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God.” (ESV – the NIV renders that last phrase, “the glorious freedom of the children of God”)

Paul says: For those in Jesus, there is a glory coming. We will be shown to be the heirs of God, joint-heirs with Christ. We are predestined to be conformed to the image of His Son. We will be perfected, like Jesus. No longer will we be part of this creation which, after the Fall, was subject to futility. We will no longer grow old; we will no longer be sinful; we will no longer face temptation. We will have the glorious freedom of the children of God. We will fully know the truth and thus be fully free.

Other Scriptures give a picture of what someone with that type of freedom looks like.

“I will run in the way of your commandments when you enlarge my heart!” Psalm 119:32 ESV

Or NET: “I run along the path of your commands, for you enable me to do so.”

Do you hear freedom in this verse? We are free to follow God’s commands with joy and delight.

In December 1984, we returned to the US after three years living in Kenya at over 5000’ elevation. Twenty-eight years old, having trained and competed at altitude – and on hilly terrain – for those years, I was in excellent condition. We spent one night in Amsterdam during our return journey. That morning, I got up before dawn and ran along the canals. It felt so easy! I tested myself, running faster and faster – it seemed I could not even make myself breathe hard. I felt I could run and never grow weary.

Psalm 119:32 is talking about that type of freedom – a freedom that makes it easy to follow His commands. This type of freedom is not so much characterized by lack of constraints as by potential, power, the ability to become something beautiful.

Note four aspects of this biblical freedom that John Piper helpfully brings out:

  • The desire to follow Jesus’ commands
  • The ability to do so
  • The opportunity to do so
  • The understanding that these commands are for our good.

Apply these four aspects to Jesus’ statement in John 8:

  • Abiding in Jesus’ words gives us the desire to follow them.
  • The power of His words as well as the miracle of the new birth gives us the ability to do so.
  • Every moment of every day we have the opportunity to follow His Word, His commands
  • His word, His commands are always for our good.

Or think of Psalm 1:1-3 in this regard:

“Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.”

The blessed man avoids what will be to his harm; he delights in the Law that tells him who God is, who man is, how to be reconciled to Him, and how to live a life to His glory. In this way, he has freedom: He is always sustained, always productive, always fulfilling his potential, always becoming what his Creator intends Him to be. Thus this blessed man is free to have joy! He is free to love God and man! He is free to have peace with God – and peace with man as far as it depends on him.

This is biblical freedom – not the absence of constraints, but becoming a joyful, fulfilled follower of our Creator through Jesus.

What is Slavery in Scripture?

When we hear the word “slavery” in this country we understandably think of the millions of Africans who were kidnapped, carried in chains across the Atlantic, then sold into a slavery that was based on a myth of Africans as sub-human – an inferior race whose right place was to serve the superior race. And these attitudes continued to characterize many individuals and institutions in this country well after the horrible war that led to the ending of such slavery.

That type of slavery, American slavery, is inherently evil, inherently wrong.

Slavery in New Testament times was quite different.

If we are to understand this topic in Scripture, we must distinguish among three uses of the word “slavery:” American slavery, first century Roman slavery, and the way the word is used in Scripture.

First century Roman slavery was not based on race; it was not lifelong, as people moved in and out of slavery; and it was not based on a myth that masters were superior to slaves. People often became slaves because they could not repay a debt. They could choose to sell themselves into slavery and – over time – earn their freedom. In a way, first century Roman slavery was a substitute for our modern institution of bankruptcy.

Now: even in Roman times, a bad master could make his slaves’ lives miserable. Furthermore, slaves could not just quit and walk away. Nevertheless, it’s clear that this institution was quite different from American slavery, and was not in and of itself evil.

How is the word “slavery” used in Scripture?

Note first that it is very common. Searching the Greek New Testament and the Greek translation of the Old Testament for the words that mean “slave,” “slavery,” and “serve as a slave” yields more than 700 verses!   Sometimes the word refers to a first century slave, such as Onesimus, the subject of Paul’s letter to Philemon; similarly, Jesus speaks of such slaves in several parables. Sometimes the word refers to the way a son should act towards a good father, or the way a citizen should act towards a good king, or the way a friend should act toward a good friend, or the way a woman desires to act toward a good man she hopes to marry.

Most modern English translations render the majority of these cases with “servant” language. For example, Ruth tells Boaz, “Spread your wings over your servant” (Ruth 3:9). The Greek translation of the Old Testament renders that “your slave.”

This word group is also commonly used to refer to the relationship of humans to gods – whether to false gods (the Canaanites slave for Baal), or the true God.

So unlike the American institution of slavery, neither first century slavery nor slavery in Scripture is evil in and of itself. First century slavery and slavery in Scripture are good, neutral, or evil depending on the master. To slave for a bad master, or a false god, is terrible. To slave for a good master (or a good friend or a good father or a good man you want to marry) is good. Most of all, to slave for a gracious and loving God is the way to true joy.

This brings us to the issue of authority. Some Americans – particularly those of us who grew up in 1960s – think of authority itself as something problematic. That’s not at all biblical. We need authority in our lives – whether as children or adults. We rightly want to avoid bad authorities; but we should delight to serve good, wise authorities.

Let’s deepen our understanding of the biblical conception of slavery through considering the figurative use of “slavery” in Scripture. The New Testament speaks negatively of our being slaves to sin, and positively of our being slaves to righteousness. To be enslaved to sin is to have wrong desires as our master. Yet the Apostle Paul speaks positively about slavery to fellow Christians: “Through love slave for one another” (Galatians 5:13, literal).

To understand how slaving for one another is positive, let’s consider the example of Solomon’s son Rehoboam. Upon becoming king, Rehoboam seeks advice from his father’s counselors. What type of king should he be? They say, “If you will be a servant to this people today and serve them … then they will be your servants forever” (1 Kings 12:7 ESV). The Greek translation of the Old Testament uses “slave” language: “if you will be enslaved to the people, they will be enslaved to you.”

Rehoboam rejects this advice, and the northern ten tribes rebel against his rule; the kingdom is never again united. Rehoboam should have slaved for the people.

But then King Jesus does what Rehoboam did not. He becomes a slave to His people (Philippians 2:7), enslaving Himself in love. Not in the sense that He obeys us! But He gave up His majesty, He suffered, He died to give us what we needed most: Freedom from slavery to sin, freedom from slavery to wrong desires, freedom from slavery to Satan.

So now let’s return to Galatians 5:13: “In love slave for one another.” Paul is saying: Do for other people what Jesus did for us. That doesn’t mean do whatever they ask. We are not enthralled to the whims and desires of others. But secure in God’s love, confident in His sovereign provision, we can deny ourselves, love others, and serve them.

Do you see biblical freedom here? We are free to love, free to be like Jesus! Because in Jesus, united to Him, we need nothing, just as Jesus had everything He needed in the Father.

So as Jesus loved sacrificially, we too can love sacrificially

The Glorious Freedom of the Children of God

The 17th century English poet and pastor John Donne captures well the paradox of biblical freedom and slavery:

Take me to you, imprison me, for I,
Except you enthrall me, never shall be free

We have seen: Biblical freedom is not the lack of constraints, but rather is the ability, opportunity, and desire to do what is for our good. And it is for our good to become what God made us to be: Like Jesus. So biblical slavery to God is following the only authority who will always lead us on the path to joy in Christ.

Deuteronomy 10:12-21 sums up this idea well. We are to be God’s slaves. He requires certain things of us: to fear Him, to walk in all His ways (that is, to live our lives as He tells us, showing what He is like), to love Him, to serve/slave for Him (not just with external actions but with our entire being), to obey all His commands and statutes. That is, we must acknowledge that He is our Master.

But is this negative? No! All that He commands, He commands for our good. We are privileged to be loved by Him – by the God who is the Lord of all, who is the God of justice and mercy. So it only makes sense to stifle all rebelliousness, all stubbornness, all rejection of His authority, and to hold fast to Him, to praise Him, to become like Him.

That pictures the glorious freedom of the children of God: Free to love God, free to love others:

  • Truly free – because we hold fast to the one who loves us
  • Truly free – because we are enslaved to the one who knows us
  • Truly free – because our Master owns all things and controls all things
  • Truly free – because through obedience to Him we become what He created us to be

This is the truth – the truth that can set you free.

So trust in Christ, enslave yourself to Him – and find the glorious freedom of the children of God.

Who is #Blessed?

Who is blessed?

If you search social media for #blessed, what will you find?

Or consider a similar question: What leads to a happy, satisfied, fulfilling life?

If you were to ask that question of random people in Charlotte, what might they say? You would likely find people who would answer:

  • Career success/accomplishment
  • Working to change the world, to make it a better place, perhaps through local service, perhaps through politics
  • Working to help those around you who are less well off
  • Others might focus on possessions: Having a nice house, or a second house at the beach, in the mountains, on a lake; having the latest gadgets, or car, or clothes
  • Yet others would say: Having good health and a great body
  • That’s then related to: being attractive sexually, having great sex – and, some would say, with multiple partners
  • Others might focus on aesthetics and intellectual engagement: Great music, great books, great art, great conversation
  • Others might focus on friends or family
  • Others might say: There’s no way in this crazy world to be happy and satisfied; the only way to some joy is to escape through drugs, fantasies, virtual reality, or the metaverse
  • Others might say – believe in Jesus, and you will be blessed.

What does Psalm 119 say?

Psalm 119:1-3: Blessed are those whose way is blameless, who walk in the law of the LORD! Blessed are those who keep his testimonies, who seek him with their whole heart, who also do no wrong, but walk in his ways!

How does the psalmist’s answer compare to the others?

This answer differs from all of them, including the last. The psalmist’s answer is more complex than any of the others. He tells us to walk in the Law, to walk in His ways, on His paths, and to seek God with all that we are. This answer clearly is not speaking of a one-time decision that moves you from “unblessed” to “blessed.” Indeed, the psalmist is not speaking of something you obtain or an activity you do.

Instead, the psalm describes a relationship with God. Indeed, a specific type of relationship with God – the type of relationship Jesus had with the Father during His time on earth. For Jesus walked in the Law of the Lord. Jesus kept God’s testimonies. Jesus sought the Father with all His heart. Jesus did no wrong but walked on the Father’s ways and paths.

Before He began His public ministry, Jesus referred to this idea. Do you remember what He said when He had fasted for forty days and was hungry, in response to Satan’s temptation to turn stones into bread? Quoting Deuteronomy 8, He says, “Man shall not live by bread alone, but by every word that comes from the mouth of God” (Matthew 4:4).

That’s the attitude of the author of Psalm 119: “Your Word is my life! I live by listening to You, following You, trusting You!”

So Psalm 119 describes a right relationship with God, which Jesus then lived out.

The psalm promises that we too can have such a relationship with God: life-giving, fulfilling, satisfying – blessed. Furthermore, we know from 2 Corinthians 1:20 that “Every one of God ‘s promises is ‘Yes’ in [Jesus].” So the promise of Psalm 119 of a blessed life, true life – deep joy in Him in the midst of a crazy, fallen, dangerous world – that promise is yes in Jesus, as we come to the Father through the crucified and risen Son.

That’s the central message of this psalm: We find true life only in God, and He communicates Himself in His Word. And today we know: Jesus is the living Word who displayed and fulfilled the written Word, enabling rebels like us to have that blessed relationship with the Father.

Consider the structure of this psalm. There are 22 sections containing eight verses each, and thus 176 verses in total. Most Bibles label each eight-verse section with a letter of the Hebrew alphabet, for all eight verses in every section begin with the same letter.

Almost every verse refers to God’s Word in some way, using words such as: Law, Word, ordinances, testimonies, commandments, statutes, precepts, sayings, and promise.

But the Word in this psalm is not at all a set of rules we obey in order to gain access to God. Nor is this Word a set of laws we obey outwardly to satisfy the Lawgiver, while deep in our hearts we long to violate them.

No. This Word is the path to true life, true joy, true happiness, true blessedness. For this Word is the path of a relationship with our loving Creator – the path that Jesus walked before us.

So I encourage you: Read this psalm expectantly. Learn how you can know and love God through His Word.

And then – walk in His ways, to His glory and to your joy.

[This devotion is edited from the introduction to the July 24 sermon, “Know and Love God Through His Word.” You can listen to that sermon via this link.]

What is Old Testament “Law”?

[On Sunday we return to the sermon series on the book of Psalms, The Songs of the People of God, with the first of several sermons on Psalm 119. This longest of all psalms begins: “Blessed are those whose way is blameless, who walk in the law of the LORD!” The Hebrew word translated “law” is “torah.” This devotion on the meaning of “torah” is edited from the introduction to a sermon on Malachi 2:1-9 preached March 16, 2008. You can listen to the audio here – Coty]

What is Old Testament law?

Most English translations use “law” to translate the Hebrew word “torah.” But torah is not “law” in the sense of a speed limit or the internal revenue code. Indeed, three times in Malachi 2:7-9 the ESV translates “torah” as “instruction.” That alone shows us we might benefit from investigating the meaning of the Hebrew word.

So what is “torah”?

Torah is the revelation of God to man, fundamentally communicating His character, and consequently instructing us how to live in light of who God is. It is thus the source of joy and well-being, the foundation of any right view of the world, the foundation of any wisdom, any knowledge, any insight. Through torah we learn who God is, who we are, how we can be reconciled to Him, and how we can live every day before Him to our joy and His glory.

As the Theological Wordbook of the Old Testament puts it: “The true purpose of torah is to lead man into a fruitful, abundant life of fellowship with God.” I would add “and thus fellowship with each other, and with the created order.”

Therefore:

  • Don’t think of torah as a list of rules or laws that we must keep in order to earn God’s favor
  • Don’t think of torah as a set of hoops He requires us to jump through
  • Don’t think of torah as arbitrary standards God sets up.

But think of torah as precious revelation from God given to us for our good.

Deuteronomy 10:12-13 is helpful here:

“Now, O Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul, and to observe the LORD’s commands and decrees that I am giving you today for your own good?” (NIV)

This is torah – God’s commands given to us for our good:

  • He tells us to fear Him; that’s the right response when coming before a majestic, perfect King.
  • He tells us to walk in His ways, His paths, His road – and on no other road, not turning off that road but observing His commands.
  • He tells us to agree that He is wise – much wiser than we are – and thus to follow His ways even if doing so doesn’t seem to make sense.
  • And He tells us to do all this from a heart devoted to Him. Thus we are not just going through the motions, but our outward behavior flows from an inner change, from hearts that love Him and thus serve Him wholeheartedly.
  • Finally, He tells us doing all this doesn’t limit us, doesn’t keep us from true life, but rather leads to our good.

Many of the same ideas come out in John 15:1-11 as Jesus elaborates on His statement, “I am the vine, you are the branches.” That is, “I am the source of all that is good in you. If you are to accomplish anything of value, you must depend on Me. So abide in Me, remain in Me, depend on Me always. If that is to happen, My words, My torah, must abide in you. As you keep My commandments, my torah, you abide in my love. And all this is to your great joy; all this leads to life, to fulfillment, to peace/shalom. Furthermore, all this leads to My glory – to your creating alleluia.”

The bottom line is this: God does not set up hoops for us to jump through, and then say, “On your marks, get set, go! Jump through those hoops! Show Me that you deserve eternal life! If you succeed, I’ll give you that life!”

Nor does God set up barriers to joy: “If you want heaven, you have to prove to Me that you can give up everything that you enjoy, everything that is good, everything that leads to life.”

No. We are to desire God because He is the greatest joy. He is true life. He is peace/shalom. His torah is the way to the greatest happiness imaginable.

Our task is not to prove our worth, but to help each other to turn away from cheap, momentary pleasures that never satisfy and to turn to the greatest pleasure of all: Knowing God through Jesus Christ, knowing the King of the Universe through the King of kings and Lord of lords, knowing the heavenly Father through the crucified Son.

This is torah. This is the torah that leads to peace/shalom. This is the torah that leads to our joy and God’s glory.

Jesus, The Only Lord and Savior: Follow Him or Head to Destruction

[This is a shortened, edited version of a sermon on Matthew 7:13-29 preached May 5, 2013. You can listen to the audio of that sermon here.]

When Jesus preached the Sermon on the Mount, what was His main point?

Certain phrases from the Sermon on the Mount are well-known:

  • Do not store up for yourselves treasure on earth
  • Judge not
  • Blessed are the peacemakers
  • Blessed are the merciful
  • Let your light shine
  • Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the Kingdom of Heaven
  • Everyone who looks at a woman with lustful intent has already committed adultery with her in his heart
  • If anyone slaps you on the right cheek, turn to him the other also
  • Love your enemies, and pray for those who persecute you
  • When you give to the needy, do not let your left hand know what your right hand is doing
  • Do not be anxious about your life
  • Consider the lilies of the field
  • Take the log out of your own eye
  • The wise man built his house upon the rock, the foolish man built his house upon the sand

Every one of those phrases is true, important, and vital for us to hear.

Yet if you focus on those phrases as you reflect on the Sermon on the Mount you may well miss the main point. For not one of the those phrases encapsulates the main point of the Sermon; indeed, all of them together don’t come close to summarizing the Sermon.

Considered on their own, those phrases seem to imply that the Christian life consists of obeying a set of moral exhortations. Our right response would then be, “Ok, I must be like this! With sufficient self-discipline, with enough accountability partners, I can!”

That is not the point of the Sermon.

In the closing verses of the Sermon, Jesus helps His listeners to focus in on the main point: Jesus is the only Lord and Savior; unless we turn to God through Him, we are headed to destruction.

We’ll consider Jesus’s conclusion under three headings:

Three Dangers

Three Signposts

One Lord

Three Dangers:

1) A wide and easy road leads to destruction

“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many.  For the gate is narrow and the way is hard that leads to life, and those who find it are few.” (Matthew 7:13-14)

Remember: Jesus is speaking – not some preacher or prophet who delights in telling people they’re going to hell. Indeed, Jesus has said earlier that if you’re just angry with your brother you are liable to judgment.

So Jesus is not speaking out of vindictiveness. He’s simply speaking truth.

Many, He says, are headed to destruction. If you follow the crowd, if you do what many others do, if you think the way many others think, you will drift down the road to destruction.

That’s the first, great danger.

2) False prophets point you to that road

“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.” (Matthew 7:15)

Jesus builds on the verses 13 and 14. He says false prophets will tell you the road to destruction is the road to life. These false prophets look good – they are dressed like sheep, thus looking like those in Jesus’ flock. But in truth they are wolves.

Remember, throughout the first section of the Sermon on the Mount, Jesus says that the Law of God requires conformity between our inner lives and are outward actions. False teachers display no such conformity. So watch out for them.

So the first danger is: If you drift along, you will end up destroyed. The second danger is: If you follow a seemingly good teacher who is actually a wolf, you will end up destroyed.

3) Many who think they are on the right road are headed to destruction

Last two images:

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ (Matthew 7:21-23)

Consider these folks: They seem very good:

  • They call Jesus “Lord”
  • They call Jesus “Lord, Lord” – indicating some degree of fervency
  • They prophesy
  • They cast out demons
  • They do mighty works, miracles
  • They do many such mighty works
  • They do all this in Jesus’ name – thus claiming to do this for His glory and by His power

Also, note that they are surprised at Jesus’ condemnation of them. They thought the Kingdom of heaven was theirs.

Why did they think that? Three reasons:

First, because they called Him Lord.

Second, because of their fervency.

Third, because of how they have ministered, on their ministry success.

So these folks think they are blessed, think they are saved, because of what they say, how they say it, and what they’ve done.

But is that what Jesus said at the beginning of this sermon?

Jesus said: “Blessed are the poor in spirit, for theirs is the Kingdom of heaven.” (Matthew 5:3)

He did not say, “Blessed are those who say to me Lord, Lord, for theirs is the Kingdom of heaven.”

Ministry success, fervency of speech, and mouthing the words “Jesus is lord” will never save us.

We see the second image in Jesus’ final story:

“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.” (Matthew 7:24-27)

Imagine these two houses are near each other in your town. Both are lovely. Both appear well-built. Both owners feel secure. When you walk by, you admire both houses.

But when the storm comes, one house will stand. The other owner will head to destruction. Even though he thinks he is secure.

So, three dangers: A wide and easy road leads to destruction. Many false teachers will happily point you and guide you in that direction. And many people think they are on the right road, but are self-deceived.

 

Three Signposts

Jesus doesn’t only warn us of dangers, however. He also gives us three signposts, three directions to the narrow road that leads to life.

1) Fruit identifies false prophets

Though the false prophets deceive via disguising themselves like sheep, Jesus says you can figure out what they really are:

“You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit.  A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.” (Matthew 7:16-20)

What fruit is Jesus talking about?

We easily lapse into thinking that the fruit is some kind of ministry success: People coming to faith, big churches being built, people healed. But Jesus’ next statements rule out that interpretation; these folks who prophesied and cast out demons and did miracles are workers of lawlessness!

So the fruit is not any type of ministry success. What is it?

Jesus has been talking about such fruit throughout the Sermon: Those who recognize that there is no way they can make themselves perfect like God, and so become:

  • Poor in spirit
  • Mourning
  • Meek
  • Hungering and thirsting for righteousness
  • Not longing for recognition for their giving, for their prayers, for their fasting
  • But longing for God’s Kingdom, for His Will to be done, for His Name to be hallowed
  • Not being enslaved to money or anything in this world
  • But gladly submitting themselves to God as His slaves.

That’s the fruit.

Now, that fruit is not as obvious as ministry success. You must observe a teacher for a while to know if he bears such fruit. You must look beyond the teacher’s words, beyond what’s happened in his ministry, asking: What is his character? What are his deep desires? Who is he? How does that come out in the way he spends money, in the way he interacts with people?

In November of 2000, I had quit my job and was getting ready to uproot my family and take them more than a thousand miles away in the middle of winter to spend several month in Minneapolis to learn from John Piper and Bethlehem Baptist Church. The night before I was to leave, I awoke at 2am wondering: What if he’s just a fake? What if Bethlehem is all a show? What if he’s just a false teacher, building a ministry to massage his own ego?

Those are good questions.  We should always ask such questions.

I arrived in Minneapolis and found abundant evidence of John’s fruit – in his personal life, in his character. Whew!

By their fruit – the right kind of fruit – you will know them. False prophets identify themselves by their fruit. Genuine prophets identify themselves by their fruit. That’s the first signpost.

2) There is a road that leads to life

Verses 13 and 14 can sound purely negative: Many enter by the wide gate to an easy road that leads to destruction.

But there is also a note of hope in these verses: There is a road that leads to life! While the gate is narrow and the road is hard, it does exist – and anyone can enter by it! This is not a limited access highway with signs saying, “Pedestrians and Cyclists prohibited!” This is not a road in a gated community with a sign saying, “Only Mercedes and Lexus cars may enter!” The road is hard – but all may travel by it.

3) Hearing and Obeying Jesus is that road

Who is like the man who built his house on the rock?

Everyone who hears these words of Jesus and does them!

You’ve got to hear! Others must hear! The truth must be proclaimed, understood, and applied! You can’t build your house on the rock unless you hear.

But you can’t stop at hearing! You must obey!

As Jesus says so often: “He who has ears – he must hear.” Meaning: Not just that sound waves must make our eardrums vibrate, but that we must take these words to heart and follow them.

This is the narrow gate. This is the hard way. This is the road to life: Hearing Jesus, and obeying Him.

But remember the thrust of Jesus’ entire Sermon: We must obey Him not only in actions – such as avoiding murder, adultery, revenge, and hatred – but by our inner being and outer actions into conformity with one another:

  • Becoming sons of your Father who is in heaven
  • Being perfect like your Father is perfect
  • Hungering and thirsting to shine with the light of the image of God into the world around you
  • Having a righteousness that exceeds that of the scribes and Pharisees, because your righteousness is more than outer conformity to a set of rules.

Jesus promises that when you do: The storms of life will come your way – the road is hard, as Jesus says. The rain will come, the floods will come, the wind will blow and beat against your house. But it will stand, whatever the storm may be: Illness, death of loved ones, poverty, loss, pain, rejection. Amidst the real pain, your house will stand. For it is founded on the rock.

We’ve seen 3 signposts that point to the road that leads to life:

  • Know false prophets by their fruit
  • Don’t despair of finding the road to life: it’s there
  • Hearing and obeying Jesus is that road

But how are you going to obey Him?

How are you going to be perfect like your heavenly Father? That’s not going to come through self-discipline. How does that happen?

That question takes us to our final heading:

 

One Lord

Why is hearing and obeying Jesus so important?

The central message of the Sermon on the Mount is not a set of ethical rules, like “Love your enemies” or “Be peacemakers.” The central message is: Jesus is Lord. And there is none like Him.

Listen to what Jesus says:

  • “I tell you who is truly happy – Not those who you think are happy, but the poor in spirit. Indeed, if you are persecuted on my account you are truly happy, and you will have a great reward in heaven.” Who can say such things?
  • “I have come to fulfill the Law and the prophets.” Who can say such things?
  • “You have heard that it was said . . . but I say to you…” Jesus claims to be the sole right interpreter of Scripture. Who can say such things?
  • “I never knew you; depart from me your workers of lawlessness.” He claims to be the final Judge who will declare who is in the Kingdom and who is left outside. Who can say such things?
  • “Everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand.” He claims His words are the difference between the Kingdom and destruction. Who can say such things?

No one can say such things. Except the Messiah. The Promised One. The One who from the beginning was promised to Eve, was promised to Abraham, was promised to David, was promised through Isaiah.

Anyone who says such things is a crazy fool – unless He is the culmination of all the promises of the Old Testament. Unless He is the One who lived the life you and I should have lived and died so that we might live in Him. Unless He is risen from the dead, seated at the right hand of God the Father, where He ever lives to make intercession for us.

He has said: “You must be perfect as your heavenly Father is perfect.”

How much chance do you have of perfection?

You cannot fulfill the exhortations of the Sermon on the Mount. You must recognize that – and so turn to the one with all authority, turn to the Promised One, and recognize Him as Lord. Seeing your lostness, you will be poor in spirit, you will mourn, you will be meek, you will hunger and thirst for righteousness, you will be merciful. And you will throw yourself on the mercy of Your heavenly Father.

There is a way that leads to death – and that way includes determining to live up to the exhortations of the Sermon on the Mount on their own. Any way that does not recognize Jesus as the sole Lord and Savior leads to death. And many enter that easy road.

But you need not go that way.

Don’t you see His power? His majesty? His authority? Don’t you see that He lived and died – for you?

Come to Him on that narrow road! Say: “I want to live out this Sermon on the Mount – and I can’t on my own. I want Your righteousness. I acknowledge the literal dead end of all my striving for attention and recognition and success and happiness on earth. I want to be like You – I want to shine with Your light, to live for Your glory. I want to be part of Your Body, to do Your work.”

Jesus is Lord. He is the only Savior. Apart from Him – we are headed to destruction. United with Him, forgiven by His blood, raised to walk in newness of life through Him: We are sons of our heavenly Father.

The Promised One welcomes you. So come to Him.

The End of Roe v Wade

Praise God that the legal, political, and moral horror of Roe v Wade is no more.

  • Roe v Wade was a legal horror, for it made up a fictional right found nowhere in the constitution, presented as facts falsehoods about the history of abortion jurisprudence, and thereby distorted subsequent legal decisions for the past several decades.
  • Roe v Wade was a political horror for it was a raw assertion of judicial legislative power (as noted in today’s opinion; see, for example, p. 10), rescinding laws then in existence passed by dozens of state legislatures, removing most questions concerning abortion from state legislatures and assigning them to the courts. By so doing, Roe v Wade played a central role in the politicization of the judiciary, particularly the Supreme Court.
  • Roe v Wade was a moral horror, treating unborn children early in pregnancy as no more important than an appendix, and propagating the view that we as individuals are autonomous, having the right to do what we wish with our bodies.

Millions have prayed, marched, and organized over these last decades to bring about today’s decision. It has been my privilege to participate in some events – particularly given that, at age 20, I advocated for a theoretical abortion and thus incurred guilt (as discussed in this sermon: text, audio).

We rightly stand amazed at the array of people God used to overturn this monstrosity:

  • On the legal side: The Federalist Society has been instrumental in supporting and raising up justices who try to interpret the constitution as written.
  • Political leaders: George W Bush, Mitch McConnell, and Donald Trump all played vital roles in bringing about today’s ruling. As imperfect as all three are, and with as many disagreements as they have among themselves, God used all three to answer our prayers.
  • Teachers and preachers: God used Roman Catholics, evangelicals, and secular scholars to make the case against Roe v Wade. In our circles, John Piper’s twenty-five sermons on abortion were particularly powerful, as were Scott Klusendorf’s books and seminars.
  • Workers of compassion: The movement to create Pregnancy Resource Centers around the country began more than forty years ago. Now there are thousands of centers where women can receive tests, ultrasounds, and counseling at no cost to them – and often can hear of the Gospel of our Lord and Savior. We have had the privilege over the years to support such centers in Charlotte – today, the Queen City Pregnancy Resource Center.

While we praise God for the end of Roe, much work remains.

  • Pregnancy Resource Centers may well see a substantial increase in clients. They will need more finances, more personnel, more spiritual support – and protection. A number of such centers have been vandalized by abortion advocates in the last few months, including one in Asheville.
  • Today’s opinion returns decisions about abortion to state legislatures. There will be heated debates in many states, including North Carolina. There may also be attempts to have state Supreme Courts find a right to abortion in state constitutions. Thus we must vote wisely – for state legislators and for judges.
  • Many of our most populous states will see no decline in abortions because their state legislatures have already passed laws that ensure abortion access. Indeed, it is likely that some will travel to such states to have abortions. So the need to teach and to advocate for the unborn continues.
  • Most of all, the worldviews and consequent attitudes that lead to abortion continue to exert strong influence in our society. Challenge those worldviews; question those attitudes. Know and communicate the storyline of the Bible – highlighting our rebellion, our inability to think straight, and God’s compassion and grace through Jesus. Remember that we are not autonomous – we are created for a purpose, to glorify God. We thus do not have a right to do what we want with our bodies. But we find freedom, joy, and fulfillment not in looking inside ourselves and “discovering” who we are, but in following Jesus. Abundant, true life is found only in Him (John 10:10, Mark 8:34-36).

But the most important task remaining is to continue in prayer – prayer for the unborn, prayer for confused, scared, pregnant women, prayer for legislators and leaders, prayer for compassion and witness, prayer for those who may seem like enemies, prayer for our light to so shine among people that they see our good works and give glory to our Father in heaven (Matthew 5:16).

Roe v Wade is no more. Praise God for answering so many prayers and using so many people. Today may be an important inflection point in the history of our country. But work remains. May we continue in the work of prayer, the work of love, the work of witness – and so hasten Jesus’ return (2 Peter 3:11-12), playing our role in completing the task of filling the earth with the knowledge of God’s glory as the waters cover the sea (Habakkuk 2:14).