Soak Your Hard Heart

Hard bones, soaked in vinegar and ashes, grow so soft that they can be cut with a thread. Permit me to soak your hard heart for half an hour in such a mixture! It may so soften your heart, through the work of the Holy Spirit in the Word, that you become wise unto salvation. (George Swinnock, The Fading of the Flesh and the Flourishing of Faith, 1662, Reformation Heritage Books, 2009, p. 30

An Achilles Heart

In Greek mythology, the warrior Achilles dies from a poison arrow that pierces his heel. His mother had sought to protect him from such a predicted outcome by dipping him in the river Styx. But she lowered him into the river, holding him by the ankle, prohibiting the medicinal water from washing over his heel, leaving him unprotected in that one spot.

Wow. For a preacher, this exposes a boatload of material. “you shall bruise his heel.” Baptism by (almost) immersion. Goliath’s exposed forehead.

But I was reading Titus this morning, and was struck with my own problem: not an achilles heel, but an achilles heart. Whatever our strengths, our hearts are terribly vulnerable to the darts of the devil. “For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another.” (Titus 3:2–3 NAS95) The next verses show us how God has changed our situation, but we find that it is easy to revert back to sinful patterns.

Let’s ask God to protect our Achilles hearts. Pray that He would protect us from the poison darts that would lay us low.

Double Commands in Mark's Gospel

Six times in Mark’s Gospel, there are double commands: do this and this. I would like to organize these in a chiastic structure, folding the first in relation to the last, the second with the fifth, and the third with the fourth.

A 1:15 - Repent and believe the Gospel

B 1:25 - Be quiet and come out of him

C 2:9 - Get up, pick up your pallet, and walk

C’ 10:21 - Go and sell, and come, follow me

B’ 11:23 - Be taken up and cast into the sea

A’ 14:38 - Watch and pray

Let’s start from the middle and work out. As you can see, these are not merely double commands, but triple. They are both instances of Jesus speaking to individuals in the midst of conflict. In the first conflict, there is outside resistance to Jesus' authority to say, “Your sins are forgiven.” So instead, he says, “Get up!” In either case, it is obvious that Jesus is able to reach into this person’s life and make a directional different. On the other hand, in C’, Jesus’ words to the rich, young ruler expose an internal conflict that remains unresolved since he is unwilling/unable to deny himself in obedience to Jesus’ command(s).

Our B and B’ references highlight a larger, supernatural conflict. Jesus opposes an evil force in 1:25, and wins. Jesus instructs his disciples in 11:23 that they have access to a power through faith that is more than natural. This theme of beyond-human-ability power is key in Jesus’ ministry, and in the early church. One wonders what has happened to it.

Finally, our A and A’ references are evangelistic and discipleship instructions. If “repent and believe” are essential instructions for the lost, then “watch and pray” are just as essential for the conduct of the saved. In both cases, an epochal change is occurring, and the wise hearer will respond to both commands. Christians who adopt a lifestyle which is not characterized by “watch and pray” behaviors are just simply not preparing themselves for the inevitable conflicts that they will face as followers of Christ in this world (cf the C and C’ references), and will not avail themselves of the power needed for spiritual ministry (as illustrated in the B and B’ references).

depending on where our heart is, every wilderness can be a garden; every garden a wilderness

Don’t Waste the Wilderness

We live with the benefits of a great civilization. We enjoy tremendous blessings from national stability and military security; from an economic system that, though damaged, still works; and from technologies that, along with stupefying distractions, bring amazing remedies and conveniences. And we know that all this could change.

“Wilderness” is a big theme in the Bible. Wilderness is the sphere into which the organization and comforts of civilization have not taken hold. The Biblical wilderness is no cultivated and patrolled preserve into which you venture with your best friend along with unused and untested REI gear. No, the wilderness is a testing ground, a place that will bring you to your knees. It is the place over which the curse of God hangs, and in which, if you are to survive, will need to discover something of the mercies of God.

In personal terms, you may be experiencing some aspects of wilderness life. To gain your attention or to accomplish some improvement, God may be resting a heavy hand upon your life. He, in a moment, can remove prosperity and pleasure, health and success. He can instantly bring us to our knees, and make us completely and immediately dependent upon him. All the securities in the world cannot protect us, nor can new technologies deliver us. God scatters us to wilderness experiences so that He can gather us to Himself. 

Looking way, way back, Israel must have remembered those years of “wilderness wanderings” as the best of times. No, they were not without their tests and hardships. There were many failures of faith. But the desperate need for God was so real, they could taste it. And I wonder if Jesus, reviewing his earthly ministry, did not look back with fondness on those 40 days in the wilderness. There was the gnawing privation from fasting, and the spiritual battle with that Tempter, Satan. And yet there was the clear and steady reliance on the Word of God in the context of undistracted communion with God. Afterward, there would be the constant press of people, of the business of ministry. The wilderness provided deadly peril, but also genuine blessing.

Don’t waste the wilderness experience into which God may be thrusting you.

"Little is Much," by Downhere

One of my favorite songs:

What is the measure of a life well lived
If all I can offer seems too small to give
This is a song for the weaker, the poorer
And so-called failures


Little is much when God's in it
And no one can fathom the plans He holds
Little is much when God's in it
He changes the world with the seeds we sow
Little is much, little is much


Who feels tired and under-qualified
Who feels deserted, and hung out to dry
This is a song for the broken, the beat-up
And so-called losers


Consider a Kingdom in the smallest seed
Consider that giants fall to stones and slings
Consider a child in a manger
Consider the story isn't over
What can be done with what you still have

Excited about starting a series on the Gospel of Mark, where Jesus is presented as the One and Only Hero that we need. This week: Jesus' Front Man, John the Baptist (Mark 1:1-8)

The Progression of Faith to Boldness

Calvin has been a rich read for me during 2011. I’m spending December reading through Calvin’s commentary on Ephesians, and I found a helpful nugget in the middle of his treatment of chapter 3, commenting on verse 12. “Faith produces confidence, which again, in its turn, produces boldness.”

Calvin’s comments force our attention to the problem of a non-growing, non-progressing faith. It is a faith that is moribund and stagnant. Calvin says that “an empty and confused knowledge of Christ must not be mistaken for Faith.” True faith will not allow us to sit still. It drives us forward.

“There are three stages in our progress:"

"First, we believe the promises of God;"

"next, by relying on them, we obtain that confidence which is accompanied by holiness and peace of mind;"
"and, last of all, comes boldness, which enables us to banish fear, and to come with firmness and steadiness into the presence of God.”

We have spent time recently at the close of 2 Peter with the mini-series entitled, “Living in the Light of Promise.” We must know, and then meditate upon, and believe the promises. But God’s Word must also be obeyed. We are not relying on the promises (stage 2) if we are living in disobedience and unholiness. There is no peace, or confidence, for the person living in sin. The life of obedience will result in the fruit of boldness.

We do not live in a bold age when it comes to faith. Yes, men are bold about their accomplishments or agendas, but not, in general, about their faith. The defect must come in lack of progression. We are failing to focus on the promises. Our lives are riddled with sin and shame. When confidence is shaken, boldness is impossible.

Let us repent, and come back to Christ. Let us embrace the Promise that is Jesus, and leave our sins behind. Let us lean on him and learn from him, and walk with him, and step forward in boldness to share the greatness of God and beauty of Christ.

Tebow, and the Sanhedrin

In the early days of Christianity, it was the disciples of Jesus who carried the torch for Jesus after his ascension. They stood and preached in the biggest arena of Jerusalem, the Temple, and they could not have been clearer about their devotion to Jesus.

Tim Tebow, quarterback for the Denver Broncos, has recently taken flak from several quarters for his outspoken testimony in favor of Jesus. Jake Plummer wishes that he would tone it down. Now, Kurt Warner, a former NFL quarterback and former outspoken witness for Jesus, has advised, "let your actions do your speaking."

I can't help but see the parallel between, on the one hand, Tebow and his quarterback advisers; and on the other hand, the disciples/apostles Peter and John before the Sanhedrin. In Acts 4:17, the Council, in their political wisdom, decided "to warn them to speak no longer to any man in this name." You've got to love the boys' answer: “Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking about what we have seen and heard.” (Acts 4:19–20 NAS95)

Later, recorded in Acts 5, Peter and John are actually jailed for not following the party line. They are miraculously released from jail by an angel, go back to speaking out about Jesus, and then are once again dragged before the media. They complain, "You have filled Jerusalem with your teaching." Peter answers them, and he talks about, ... Jesus. This is how the chapter ends: “after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them. So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name. And every day, in the temple and from house to house, they kept right on teaching and preaching Jesus as the Christ.” (Acts 5:40–42 NAS95)

Here are a few notes for Tim Tebow, and others who would speak publicly of Jesus:

1. you are following in the steps of the apostles. They opened their mouths and spoke of Jesus. They did not merely let their actions do their talking.

2. your words will not ever be met with universal acclaim - and sometimes there may be no one in your favor at all. People's negative reaction to the testimony of Jesus is not the test of its truth or its worth and value.

3. you will probably be met with as much discouragement as encouragement from other Christians. 

4. it's likely to get harder. But for followers of Jesus, we have assurance that ultimately, it will get much, much better.

What to Watch Out For (2 Peter 2:10-19)

False teachers do not always come from afar. They can be home-grown products who catch a whiff of something "better" and run with it. In our passage, a pastiche of verbal splashes of color, they are pictured as being sure of themselves. Better to have teachers who are not so sure of themselves, but sure of God and His Word.

They push an experience of faith that appeals more to the senses than to the mind. We don't deny that the emotions play a role in our worship. And we admit that we are reserved in our emotional expressions. But we believe that the mind should lead the emotions, not the other way around. Worship that appeals to the senses may provide a dash of inspiration, but it is the teaching and training of the mind that will provide long-term direction and discipline for the disciple. Again, this is not intended as any kind of defense of cold and dead religion.

Another characteristic is that these teachers are more taken with greed than with godliness. They are feathering their earthly nests, whether materially, or with popularity and power. They are looking out for themselves. They do not fit the pattern of shepherds who give themselves for the sake of the sheep.

They despise authority. This isn't just old leaders and ways of doing things. They despise spiritual authority. Their new notions and bright ideas are born of the flesh, and they aren't listening to the Spirit who has been speaking through God's Word in Christ's church for a long, long time.

Applications:

1. We must be trained to discern between flesh and Spirit in our lives and in our church. We need to know the difference.
2. We must value the practice of humility, and resist the attraction to self-promotion, whether in ourselves, or in others.
3. We must love the truth, and practice the truth. We must allow the truth to be a flame in our hearts that fires our emotions in all the appropriate ways, whether breaking our hearts or exploding with joy.

Jesus' Death

Imagine this conversation between two Galileans days after Jesus death:

"Did you hear, Jesus died."

'No, that's too bad. Was he ill?'

"No, no. He didn't just expire. He was killed."

'How terrible! Was it an accident? Did he drown, or did he fall?'

"No, he wasn't killed accidentally. He was killed on purpose."

'You can't be serious! Was it those Romans?'

"Well, yes, .. and no. It actually started with the Jewish leaders. Worse yet, it even involved one his own disciples."

'But how was he killed? Was he assassinated? Was it a riot? How were the Romans involved?'

"The Jewish high priest brought charges against him before Pilate, and he eventually handed him over to be crucified.

'Crucified! Then he wasn't just killed. He was executed.'

"Well, yes, except he was executed voluntarily."

'No one is executed voluntarily. That's why they use soldiers.'

"Ah, but Jesus knew and accepted this death as his life mission. He died for you and me."

'Oh, so his life wasn't taken from him. He gave his life for us.'

"Yes, that's right."

More than Meets the Eye

A little girl goes to the pottery studio to fashion a bowl for her mother. She forms it with her little hands, and then paints it with childish artistry. After it is fired, she brings it home, wraps it, and presents it as a gift to her mother.

What is the mother to make of this crooked dish, a little bit gaudy and quite a bit ugly? You can be sure that the mother will have a far different view than a brother.

First, she sees not so much the bowl, but the girl. This is her little girl. The mother gave birth to this child. She taught her most of what she knows. The daughter's eye for shapes and colors are gifts that came largely from and through her. One might think that this is a moment to be critical of a dish. Rather, it is a moment rich with appreciation for a daughter. 

Second, the mother evaluates the dish not so much for its utility, but for its token or symbolic value. "This is a gift from my daughter. I will keep it so long as I live." Other bowls fill the cupboards. They are used, cracked, and discarded. This bowl will have a far different life, put in a special spot to be handled with care whenever the mother feels the need of a smile.

Third, Mom can say, "it is beautiful" without lying. The beauty of the bowl consists not in its form or function. The beauty consists in that it is a gift, freely and gladly given to a mother, not because she needed it, but because the little girl wanted to respond in a relationship that was initiated and founded, not by the daughter, but by the mother. The gift shows that this is indeed, a real relationship.

And so, when you and I offer our acts of devotion or service to our God, His eye rests not so much on our works, but on us, His children. We are his children solely by virtue of His grace, and He is gladdened by our clumsy participation in a relationship which He Himself has formed.

In Search of a Singular Subject

For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. (2 Peter 1:8, NASB)

This is a tough verse. I just don't get the way it is translated. Let's start with the verb, here shown as "render." Nowhere else in the NT it is translated this way. Elsewhere it is translated "appoint" (Lk 12:14), or "put in charge" (Lk 12:42), or, in the case of Jas 3:6; 4:4, it has the sense of "function in this capacity."

So, in the case of 2 Peter 1:8, "these things" (qualities is an interpretive addition) have been appointed. But "these things" is plural, and the verb is singular. It seems that "these things" actually should function, not as the subject of the verb, but as the direct object. "He" appoints these things for you. And who is "He"? It would be our God and Savior, Jesus Christ (1:1) or our Lord and Savior, Jesus Christ (1:11) that begins and ends this section. He has personally and authoritatively designed and ordered that a fully-supplied faith would have a powerful effect in our lives. It is not unusual to have an un-named subject. It is rather foolish to have an un-known subject. I think that subject is Jesus. Let's give him some credit.

Next, there is no "if" in the text. He appoints these things (the seven qualities in vv. 5-7) for you, to have a powerful and fruitful effect in your lives, with the result that you will have a deep and rich relationship (true knowledge) with him. This is not an "if" or "maybe" verse. It is not hypothetical or mere potential. It is a clear statement that serves as a powerful promise. Christian, this Person will grow on you. Work your faith; use it; develop it. It is a wonderful gift from above. And it will strengthen that heavenly relationship that you have with our risen and ascended Savior.

And, consider making a couple of pencil notes in the margin of your Bible alongside 2 Peter 1:8.

I Was Born with No Brothers

I've joked several times about the hardship of being born the only boy with three sisters. I never had a brother. But this is not true on a couple of levels. 

In my years in fellowship the family at Milford Baptist, I've normally driven cars with quite a few miles on them. There was the Cavalier station wagon that Jane and I bought new, but we made it all the way to 200,000. There was the Trooper that I got cheap after it had been in an accident, and it's younger brother a few years later. Now there's a Jeep with electrical (or, demon) problems. And with all these cars, and more, I found some brothers.

I was rear-ended a few years ago while driving the Cavalier. Matt Kulig towed me (in the dead of night) from St. Johns to Swartz Creek where we used a garage to take my good engine from my bad body and place it in another body that Matt's father (whom I scarcely knew) gave me. Dean Buddingh helped with that project, and these two brothers blessed me with their expertise and many more miles. I could never have worked this out or done this job myself.

The Trooper was 4-wheel drive, so when the clutch had to be replaced, it involved a bit more work, more than I knew. This operation took place in Scott Bower's garage, and Scott provided a lot of expertise, and Bill Grissom a lot of work, in helping me replace the slave cylinder (didn't know I had one) and the clutch.

I loved that red Trooper, except for the failing fuel pump. Ray Prieur lay on the ground with me to drop the gas tank and replace the pump, and then fix it again, and again. He was great, as was Scott, at teaching me to do things and not just doing them for me.

Al Lund loaned me his garage as Ben Busick and I spent a lot of hours taking an engine out of the "newer" Trooper and putting it back together again. Ben was willing to work with me, in spite of his aversion to "strange" vehicles (not Ford) with metric bolts.

We have had a space of time with newer used cars. But as the cars get older, things start to go wrong. At the moment, Ray Robbins is now trying to troubleshoot me through Jeep windows that won't work. It makes for awkward moments when at a toll booth or at the drive-thru window. I deeply appreciate the brotherly kindness shown by all these guys, and others besides

Oh, and Jesus also foundationally and fundamentally came to my aid, not to help me with my cars, but to redeem my life from the pit and give me a new life.

So I guess I have some brothers after all.

What If We Just Did What It Says?

When things are complicated, they are almost always confusing. Priorities become mere nagging urgencies. Mission becomes a collection of programs. Busyness crowds out reflection. Details take over prayer time. Deadlines erase God-given lifelines.

I would like to suggest that Isaiah 12:3,4 serves as an identity statement and a mission statement for God's rescued people. There have been hard, chastening times (chs 7-10), but God's comfort has returned (12:1). In this flush of relief, salvation and favor, there is a promise (the identity statement), and then instructions (the mission statement).

The promise reads: "With joy you will draw water from the wells of salvation" (12:3). This phrase embodies my main illustrations for the NT phrase, "out of the faith of Jesus Christ" (e.g., Galatians 3:22, "so that the promise flowing out of the faith of Jesus Christ might be given to those who believe."). Rather than seeking to draw the water-for-the-day from the well of the works of the Law, perpetually refreshing life is freely available from the well of faith in the faithful Christ. So long as we seek to gain favor with God by drawing water from the well of the Law, we can enjoy neither joy nor life, just pulling and straining and sweating and lugging that dead weight time and time again. But the divine and perfect Jesus brings a fountain of living waters to us. He is my "well of salvation." "With joy you will draw water" from Christ.

So the promise directs us to Jesus. It is all about knowing him, trusting him, following him. There really is nothing else. This should be neither complicated nor confusing.

So if you know Jesus, what do you do with others who know Jesus (the local church)? There are four phrases in Isaiah 12:4 

1. Give thanks to the Lord
2. Call upon his name
3. make known his deeds among the peoples
4. proclaim that his name is exalted 

Each of these implies some kind of verbalization (though "make known" can be done through deeds). Numbers 2 and 4 point to the Lord's (number 1) name, while number 3 refers to his deeds. 

Numbers 1 and 2 are things that believers do together. Number 3 is our service and witness. Number 4 is announcing or heralding the greatness of God that must take place in assemblies, in homes, and in the marketplace.

So what if we just did what it says? First, live the promise. Be your identity. Live life with Jesus as the fountain of life. Defer to him; depend on him.

Then, with other believers, obey and fulfill the mission. Spend time giving thanks (1) for the dramatic reversal of God's rescue in our lives. And pray (2). Confess sins; seek God's will and ways; pray for fresh expressions of the life of God in our lives and in the lives of others. Pray for mighty manifestations of His presence and power.

Next, make known his deeds (3) among the nations. The assembly of believers needs to learn together and from each other how to demonstrate the character of God in daily life, in front of neighbors and associates. Our commitments to truth and mercy and forgiveness must reflect God's truth, mercy and forgiveness.

But don't stop there. Our Scripture instruction includes "proclaim that his name is exalted." Boldly state your reason for living, and that for which you would die. Talk about someone instead of yourself, someone more interesting than your kids, and someone more worthy than your lastest purchase or vacation. He should be preached "in" church, and "as" church. This will begin to make sense as we obey the other instructions, and will make little sense if we neglect them.

The Book of Isaiah is called "the gospel of the Old Testament." This verse could be a version of "the Great Commission" of the Old Testament. Or maybe it is just a brief instruction to believers, directing them to just do what it says.

Baptism, and Boldness

I know that for centuries the church has been divided over baptism battles. As a Baptist, I understand baptism to be the ordinance by which the believer expresses outwardly that which has been worked by the Spirit inwardly. The testimony powerfully pictures both identification with Christ in his crucifixion, burial and resurrection, and also the cleansing associated with forgiveness of sins. Believers' baptism, then, signals to the gathered church that this person is to be accepted as a brother/sister in Christ. 

Baptism is a testimony to the Spirit's work. And yet, there are baptized unbelievers. The testimony can be false. So also with the testimony of boldness, though in different cases.

It seems that an evidence of an apostle's authenticity was in his willingness to boldly proclaim the gospel (Acts 9:27,28; 1 Thessalonians 2:2). An apostle's speech was critical to the fulfillment of his role, and the willingness to boldly speak for Christ in the face of dangerous and deadly opposition was an indication that he was fully committed to the cause of Christ, that he was truly Christ's apostle. Yes, there can be bold-speaking charlatans. But few will risk the damage if their soul is not wrapped up in Christ.

So, I've been baptized, but am I a bold proclaimer of the Gospel (not just in the safety of the church service, but in the mixed-up marketplace)? What if authenticity as a Christian were not just evidenced by baptism, but by boldness? Would you or I have convincing testimony that we are truly living under the claim of Christ?

Some would argue that, since the apostolic function has ceased with the completing of the New Testament, ordinary believers should not be challenged to follow the apostolic example. I am a cessationist, I suppose (though I'm not sure the categories will fit forever), but I don't believe that refraining from tongues and healings allows us to ignore all of Paul's example. 

I believe that one's testimony of bold proclamation should match his/her testimony of baptism's profession.

Not a Superficial Faith (2 Peter 1:5,6)

Our faith is to be supplied with knowledge (2 Peter 1:5,6). That is, our faith is pinned at the corners with truthful insights whose implications are being worked out in our lives. A failure to do so leaves us dangerously close to the "fool" of Proverbs - ones who have truth available to them, but who choose to ignore it.

Paul helps us with this subject of an informed faith when he writes 1 Corinthians - to believers who should know better. Several times through the letter he says, "Don't you know?" And they did, but they didn't. They know the words on the page, but the integration into decisions and behaviors had not penetrated. The following three "don't you know's" are illustrations of paper-truths that need to be made heart-truths.

"Don't you know that you (plural) are the temple of the living God?" (1 Cor 3:16). There are probably many applications, but here are two. First, the church, and the local church, is not first of all a human operation, but a divine operation. It is God's plan, God's initiative, God's transformation, God's instruction. As you look through the context of 1 Corinthians 3, notice how many times it says "God's," "God's," "God's." It is not ours. So the search for the perfect pastor/elder/deacon/drummer is not the highest priority. There ought to be a search committee looking for the leading of God's Spirit. And I'm sure that in many churches, there are people banding together to do just that. The church is not primarily about winsome personalities and compelling programs. It is people moved by the Spirit of God for the sake of Christ doing the things that Christians do - praying, serving, sharing Christ.

A second application is that we must stop trashing the church, even (or especially) the local church. Yes, it is indeed a group of bumbling people who would have a hard time finding their way across a bridge. But these idiots (lovingly so called) are God's idiots. And they probably know that they don't "get it" in large degree. I've marked Agur's statement in my Bible: "Surely I am more stupid than any man," (Proverbs 30:2). But still God loves us. He loves His church. We should talk about the church like God does, not failing to tell the truth, but to do so with love and affection.

"Don't you know that your bodies are temples of the Holy Spirit?" (1 Corinthians 6:19). While food may not be a big deal, how you treat your body is a big deal, and sexual relationships are a big deal. Let me be quick. If you are single, you should not act as though you were married. No sexual activity. If you are married, you should not act as though you weren't. Be a couple. I should have been this brief when I preached this.

"Don't you know that those who run in a race all run, but only one receives the prize?" (1 Corinthians 9:24). I don't think Paul's point is that he wants to beat out all other Christians. I think he is making the point that he is "all in" in this race, and that we should be as well. There is no such thing as "casual Christianity." To be a believer in Christ means to be a follower of Christ. It means to walk with/by the Spirit. It means to be adopted into a new family, engaged in a new covenant, and being part of a rigorous, sanctifying process that fits us for a new creation. Paul is a competitive Christian. He wants to win. He wants the team to win. He doesn't like it when a team member is distracted and misses an opportunity and let's the team down. Let's get involved.

Scripture is full of truth - many truths, that need to penetrate deep in our lives so that our actions and reactions are transformed. Peter wants your faith to be shaped by a penetrating, transforming knowledge. It will take the rest of your life. There is no time to waste. 

Christian Virtue: Letting Paul Explain Peter

2 Peter 1:5 says that our faith is to be supplied with virtue. We must not have a faith that makes a good profession, but then is betrayed by bad character or bad behavior. A good faith must be clothed with goodness of heart and life.

Paul's letter to the Philippian believers provides instruction on this subject of virtue. Most helpful is the constellation of seven characteristics in Philippians 4:8:  

Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things. 

The 6th characteristic, "excellence," translates the same Greek word for "virtue in 2 Peter 1:5. The closest companion-term to "excellence" in the list is "worthy of praise." Our professed faith is to be accompanied by a praise-worthy life. Yes, we are all sinners, and we disappoint in so many ways. But Peter would have us exercise diligence in cultivating a life that has this kind of fruit, and not leave our faith fallow, as though it were a bare field.

But aside from this key parallel text that helps us understand the idea of "virtue" in 2 Peter 1:5, there are other references in Philippians that help out as well. A hint of this is provided in the opening verses, where Paul reminds us that God has begun a "good" work in us (1:6). He has planted the seed of Christian virtue in our new lives. That seed must grow, and we are to encourage its growth. Now let's look at some material from each of the first 3 chapters.

Paul prays for the believers in Philippians 1:9-11. The shape of virtue that is sought in this prayer is a discerning love that grows in excellence (different word from 2 Peter 1:5, though similar concept) and is marked by sincerity and blamelessness, not for the sake of this world, but for the sake of the Lord. We hope for and work toward a righteous fruit. There are major aspects of this process for which have little responsibility or capability. There are certain things that only God can do. But we are to develop a taste and sharpen an appreciation, not for base or crude things, but for the kinds of things with which God is pleased, and for the kinds of things that will be fitting on the last day and in the light of God's glory. Paul is praying for a kind of virtue that shines brightest in heaven's light, whether or not it wins much of the world's acclaim.

Humility is a key element in Christian virtue in Philippians 2 (verse 3 and surrounding context). While self-concept and self-confidence are key components  in this world's definition of virtue, humility is just as necessary for heaven's definition. Paul uses a most strong support for humility by appealing to the incarnation/passion of Christ, in which he humbled himself. Perfect Christian virtue is found in Christ. Christ was humble. It cannot be missing from the expression of our faith. A proud Christian has a virtue problem. 

Finally, I want to emphasize that Christian virtue is different from common virtue. Common character qualities are admirable and desirable. But, outside of Christ, there is often a quest to do good or to be good enough in order to offset the bad that we are or do. This is not Christian. The Gospel (Good News) is that sinners (all of us) may receive and benefit from salvation by faith - not in ourselves, but by faith in Christ, the only truly Faithful One and Righteous One. So the final aspect of virtue in Philippians that I would have you consider is Paul's aspiration in 3:7-11 - knowing Jesus in such a way that we are identified with him; identified with him in such a way that his death and resurrection are actually integrated into our lives. We are bound up with him. His death kills sin and death in us. His life births new, spiritual life in us. All things are from Christ, and for Christ. I am not virtuous because of my virtues. He is my virtue.

Let Those Refuse to Sing...

The story of the Shadrach, Meshach, and Abednego is one of the Bible's best (Daniel 3). Three young men, exiled far from home, are commanded at the sound of the music to bow to the Babylonian gods. Refusal to do so would result in their death.

In a limited sense, Nebuchadnezzar, king of the Babylonian empire, had every right to make this demand. He was, after all, the king of the realm. All subjects owed their obedience to him. In this limited view, we understand that what is good for the king is good for the subjects of the king.

Of course, we realize that Nebuchadnezzar was never an ultimate king. He was local, and temporary. Nonetheless, the predicament of the three young men is gripping. Their refusal to bow down is noted, reported, and warned. They are mercifully given a second chance. Their response is inspiring: “O Nebuchadnezzar, we do not need to give you an answer concerning this matter. If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king.  But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up.” 

Now we come to Christian worship in the local church. God, the Sovereign King, is gathering His people to praise His holy name. And, it is reported that there are some who refuse to sing. They may reply that they do not sing because of lack of voice, or unfamiliarity with the song, or a preference for some other instrument or style. Maybe you are just not in the mood. But these things matter little when God's people is gathered and given opportunity and obligation to render praise to their God.

We are not God's police force. We are glad that you are present. But we are gathered to worship God. The most important person in the room is not you, but God, present by His Spirit. The most important pleasure in the room is not yours, but God's. He is pleased when His people praise.

Isaac Watts, the English hymn writer, wrote the line that is used in the title: "Let those refuse to sing, who never knew our God." If you know Him, sing. If you wish to praise Him, sing. If you want to know Him, sing!"

Chiastic Structure for Haggai 1:12-15

I wasn't able to show this during the sermon, but (if the indents will show in the post) it might be easier to see how the center of the passage is "I am with you;" how "showed reverence" aligns and interprets "stirred up the spirit;" and how "obeyed" plays itself out in "came and worked." 

A. 12 Then Zerubbabel the son of Shealtiel, and Joshua the son of 

Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God and the words of Haggai the prophet, as the LORD their God had sent him. 

B. And the people showed reverence for the LORD. 

                  C. 13 Then Haggai, the messenger of the LORD, spoke by the commission of the                   LORD to the people saying, “‘I am with you,’ declares the LORD.” 

B' 14 So the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; 

A' and they came and worked on the house of the LORD of hosts,

their God, 15 on the twenty-fourth day of the sixth month in the second year of Darius the king.

New Life Like Fresh Water

Followers of Christ are baptized into a new community and a new humanity. We still have relationships with many people who are not a part of the new community, and we have many points of contact with the old humanity, so much so it seems we have one foot in the grave. But Christ is Head of the Church, the Firstborn of the New Creation, the Image of the Invisible God where Adam failed. So in being united to Christ, we are part of a new community, the Church, and our identity and destiny is linked to a new humanity that labors not under the sentence of death but rather serves with the promise of eternal life. These thoughts are introduced in Romans 5, and the implications are worked out in Romans 6-8.

There is a neat illustration of this reality in the book of Ezekiel, chapter 47. The picture is of a deepening stream that flows from God's new temple. It is fresh water, and as it flows as a River toward the Sea, this fresh water reaches the salt waters of the sea and makes them fresh. There are at least two points to consider:

First, how deep are we into Christ, the new Temple? Positionally, you are either all-in or not at all. If you are in Christ, you are in Christ. But experientially and submission-ally, are you ankle-deep? Are you merely wading in Christ, or are you all-in?

Second, let me tell you my paint story. A customer met with Jane and they carefully chose just the right color, but then before I could get it on the wall, the customer changed his mind. I went to the paint store to see if they could lighten it, but the paint man said that to lighten it instead of just "gray" it up, you would need to add about half a gallon of white. Now think of the Sea: how much fresh water must enter from a stream into the sea to turn salt water to fresh? It seems there could never be enough. In fact, just a little salt water can spoil a great quantity of fresh water. But this is where the Romans 5 principle is so penetrating: "where sin abounded, grace did much more abound." No matter the overwhelming tide of salt water, the freshness of Christ over-whelms salt, and sin.

So, as believers in Christ, we are members of a new community that seems in constant danger of being contaminated by worldliness, and of a new humanity that still makes regular visits to the funeral home. But our fears and senses cannot be allowed to tell us what is true. Rather, Christ is true, and He is the fountain of fresh water that can utterly transform the brine and sin of our world and our selves. 

This is a promise with which we can live.

Peace on Earth

We hear the Christmas refrain, "Peace on earth, and goodwill to men." In the coming of Jesus, there is the promise of Peace, of Shalom, of unity and harmony. And yet we know that Jesus was misunderstood and rejected. He was killed on the cross. And so we ask, "where is the peace?"

We understand that these present conflicts will be followed by eternal peace. Jesus has set the table for future peace by dealing a death blow to the devil, sin, and death. Though fatally injured, they are not yet dead, and so we feel the effects of this unholy trinity, and perhaps more fiercely, as the bull in the ring is more dangerous when injured.

So where do we find peace today? "We have peace with God though our Lord Jesus Christ" (Romans 5:1). Peace is found among Christians, expressed in "same mind,. same love,. same spirit,. same purpose" as they "let this mind be in you which was also in Christ Jesus" (Philippians 2:2,5 paraphrased).

The irony is that Christian peace and harmony are hard-fought prizes. To gain peace, Jesus died. To share peace, Christians seek to tell of Christ to those who may not want to hear. To maintain or re-gain peace, believers "speak the truth in love," employing honesty and humility to un-cover and root out buried lusts and lies that interrupt Christian fellowship.

Peace and harmony, heavenly realities, can quickly become twisted to describe earthly travesties. We do not have peace when we do not speak the truth, and we have no harmony when there is not the flow and expression of love. Absence of conflict can just as well be a "cold war" as peace. Failure to confront can be an expression of "I don't care." 

There will always be a host of antagonisms and frustrations on earth. There will be none in heaven. In the communities of believers, heaven's outposts on earth, let there be "peace on earth, and goodwill to men."

Give Glory to God!

Who could argue? Sounds like a good thing. Except when the Pharisees say it to the man blind from birth who now sees (John 9:24), they are saying anything but. Why do I say that? It's all in the echo.

The Gospel according to John is one of sixty-six Bible books that makes up one Book, the Bible. Though written over several centuries by many authors, this one Book is self-interpreting. The only reason for this is because behind and above all human authors is a single Author who is also the Architect of history who directs and discloses according to a single Divine plan.

And so, when we hear a "Give glory to God" echo, we stop and think how one passage reflects on another.

Many centuries ago, Joshua led the people of Israel out of the wilderness into the Promised Land. Moses was left behind; Joshua was the new, prepared and appointed leader. They crossed the Jordan River and marched around the walled city of Jericho. God knocked down those walls, and the Israelites were there to pick up the pieces, every one to be devoted to God. They then hurried up the road to Ai, an un-walled city that looked like easy pickings. They were defeated. In the midst of their wailing, God revealed that their defeat was due to disobedience. Someone had stolen plunder from the Jericho loot. Lots were cast, a tribe was indicated, then a clan, then a family, and there stood Achan.

As Joshua confronts this man, he opens his interrogation with these words: ““My son, I implore you, give glory to the LORD, the God of Israel, and give praise to Him; and tell me now what you have done. Do not hide it from me.”” (Joshua 7:19 NAS95) Joshua (the Old Testament name that is rendered as "Jesus" in the New Testament) is assigned to confront the sinner.

But the echo doesn't quite fit, does it? In the Old Testament, God's man confronts the sinner. But in our New Testament passage, it is not the New Testament Joshua who confronts the one regarded as sinner. Rather, he heals him. On the other hand, the Pharisees confront the man with the gloriously changed life, commanding him to glorify God by accusing the God-man of wrong-doing. The Pharisees are seeking to distort the blind man's vision of the God-man who gave him his sight. They are seeking to pit a sinner against his Savior. They are saying "Give glory to God," even as they set themselves against God's Beloved, and as they attempt to make use of the only man within reach who is just now enjoying a wondrous foretaste of God's glory in the forms of restored sight and changed life. At the end of the story, Jesus like Joshua confronts the Pharisees, who now look now seem to fit quite nicely into Achan's shoes. They were seeking to steal what only belongs to God.

The Pharisee-in-me distorts the echo of the purpose and plan of God. Yes, sin must be identified. But God's purpose is to save sinners, and His plan points to Christ. Any activity that aims to keep sinners separated from their Savior must be rejected. Those who would recover a heart of worship would do well to learn from the now-seeing-man, who accepts rejection by men in favor of acceptance by the Son of Man.

Bright Eyes

“And the light of my eyes, even that has gone from me." (Psalm 38:10 NAS95)

I would like to think that my mind rules over my moods. But personal experience argues against this. Our minds are often clouded by the crush of emotions which are reactions to experiences, and there is a mental and spiritual "dimming of the eyes." The psalmist describes this condition. We understand.

Let's be clear. This condition does not imply that the sun has stopped shining or that God has abdicated His throne or that His promises have failed. Rather, there is in us an obstruction that shields us from that light, or a resistance that pushes it away. There is something in our hearts that does not want the light to shine, that does not want the truth to re-form, that does not want the heavenly vision to reign. 

Sin will bring about a dimming of the eyes. Suffering can lower one's gaze, so that we see only ourselves. Disappointment and failure can lead us to focus on what is wrong with us, and it can lead to an unwillingness to look up, to look forward. We find ourselves bereft of courage and imagination. Again, let's be clear. My sins are mine. I lower my gaze out of self-consciousness, consumed with my situation. I can really enjoy a little self-pity. This is me. This is my heart. We may indeed be victims, but we are most definitely sinners.

And sinners need to be reminded again and again of the Gospel which refreshes and renews, and which paints a picture of a heavenly future toward which we journey as saints who trust in a God who makes good promises. Yes, suffering and disappointment and rejection and pain are all facts of life. But the Gospel and a heavenly vision brighten my eyes.

Let's give Isaiah 30 a chance to help us with a dash of heavenly hope and vision. The people are off on a wrong foot once again. They are seeking help in all the wrong places. They are looking for someone to trust, someone on whom they can depend. But they don't look up. They veer sideways. In spite of this, God offers a word of hope. Yes, there will be trouble. Good times will be postponed. But God's hope comes shining through, nonetheless.

 “The light of the moon will be as the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day the LORD binds up the fracture of His people and heals the bruise He has inflicted.” (Isaiah 30:25–26 NAS95)

There are so many other themes in this section of hope, but notice the light! Every color shines brighter, every detail clearer. What was murky has now become plain, and what was confusing is now obvious. We see the truth about ourselves, and we are cleansed of our deception. We see the truth about God, and He is glorious.

And then we add in some of the other elements noted in Isaiah 30: "weep no longer;" "your Teacher will no longer hide himself;" "He will give you rain;" "rich and plenteous;" "streams running with water;" "songs in the night; gladness of heart." A new day is dawning. It will be bright.

"Lord, give me bright eyes, that is, eyes to see Your brightness."

Re-Framing the Picture

How we view life will determine how we evaluate our pleasures and our troubles. If the frame is narrow, eliminating all but ourselves or what is close at hand, then every pleasure will be a "got-to-have" and every trouble will be monumental. But if we allow Scripture to help us in re-framing the picture, then God's presence in our view of life will dramatically change our perspective. We won't live because of our pleasures, or die because of our troubles.

Romans 5:1-5 helps us with re-framing the picture. "Having been God-justified through faith (of) Christ, we have peace with God." The text goes on to say that, not only do we have peace, but we also have access to God, and then, that we have reason to rejoice.

We are aware of our immediate troubles, those closest to home. But few of us deeply grasp the seriousness of our trouble with God, a trouble that began long before we were born, and a trouble that will pursue us past death all the way to judgment day. By re-framing the picture to include God and our trouble with God that has now been solved and replaced with peace, our more immediate troubles shrink in perspective. If God has solved this huge problem, then He surely can help me through these other struggles.

We often face disappoint or rejection. Husbands and wives experience the cold shoulder. Parents of teens experience the sullen stare. Employees experience being overlooked and under-appreciated. But (re-frame the picture) God's door is always open. We have access to the throne-room. The King of the Universe is always listening, and He always cares. If I am rejected by every human person I know, I will never be rejected by God, and that makes human rejection bearable.

There are as many different joys as there are persons, it seems. "To each his own," so they say. But many of these pleasures are short-lived, and the fallout is less than pleasurable. God gives us reason to rejoice that looks forward to a world that does not yet exist, and that focuses on a Person that is not me. "We rejoice in the hope of the glory of God." And we believe, based on God's promise, that our highest satisfaction will be found in His glory. Moreover, we rejoice in life's troubles, realizing that God is so great and gracious that He can make stinky situations result in sweetness for our souls. And then, we rejoice that God loves us no matter what with a love that is deeper and richer than any other love that we have ever known.

So since the picture has been re-framed, we are not free to draw back to our narrow snapshots of our worlds that are only big enough for our own mug shot. I am not free to view my troubles as the end of the world. I am not free to do illegitimate or immoral things because some person has rejected me. I am not free to be consumed by temporary pleasures, or whine and complain about temporary problems, or to go looking for love in all the wrong places. I can't, because of a view of the world in which God is big and great and gracious, and He changes the way I see things.

Sighing, Throbbing, Failing (Ps 38:9b,10a)

Sighing is the ouch of a pinched soul. It wants to breathe and expand as a spiritual lung. But there is constriction, whether within, or without. It can be caused by sin and guilt. It can be caused by sadness and sorrow. It can be caused by an obscuring of hope and by present difficulties. It is the soul's effort to relax and rest, but it can't.

Faith rests. It rests in Jesus. It rests in the promises of God and the comfort of the Spirit. A pinched soul is struggling with these things. It has not necessarily abandoned these things. But such things as pain and doubt are running a serious interference.

Romans 8:23 reads: “And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.” The pinched soul wants resolution. But it has to wait. Things are not as they should be. So in this mean-time, this cruel time, we wait.

One more thought on this word, addressed to "leaders." Hebrews 13:17 says that leaders of the local body of believers are to do their duty "with joy and not with grief (or sighing). They are instructed not to allow their souls to narrow due to pains and doubts. They must not lose their rest, their trust, their comfort. How could they lead?

A throbbing heart is a heart not-at-home. It is on the road; on the run. A throbbing heart is a hunted heart. It is a hiding heart. Powlison says that some are tempted to "tower," that is, to act as though they are bigger than they are. Others are tempted to "cower," to go into hiding in an attempt to disappear. Both are wrong. Better to have a big God, and to rest safely under His wings, growing and fulfilling service and responsibility under His care. 

Jeremiah 14:18 has an interesting rendition of this trading term - "gone roving." The priest and the prophet are either casting about, looking for something to do, or for somewhere to hide. They seem to have lost their vocation. They are unsettled.

The heart's vocation is to center on God, whether you call it waiting or exulting or loving or listening. The vocation of the believer is to believe. Jesus says in John 14:1, "Don't let your heart be troubled; you believe in God, believe also in Me." But the pinched soul is accompanied by a throbbing heart that is more aware of its troubles than its God or her Savior.

Failing strength is the human condition. We are finite, and we fatigue. Except for one thing: our strength is to be in the Lord. Flesh is short-lived, but the Spirit is an inexhaustible and inextinguishable fire. This poor sinner of sighing soul and throbbing heart and flagging strength desperately needs the buoyancy of the Spirit. And He is there; right here, ready to lift and restore. Confess your sins. Bow in the dust, and let Him bear you up, and breathe heavenly air into your soul and supply firmness and solidity to your heart and an impossible strength to your mind and will.

The psalmist is at the cusp of something great. No, not in the next couple of verses, but before long, the light will shine through, and something surprising will happen. Do not give in to the darkness. Do not abandon hope. Take a breath, drop to your knees, and let your requests be made known to God. This is the beginning of rest; this is your home and your strength.

Responsibility

Responsibility

It is completely appropriate to ask why we do the things that we do. Why do I so often respond with anger? Am I following an influential person's example? Maybe. Am I reacting against some kind of offense or injury? That may be. Is it because I want to be God, to be the center of my world, and therefore I expect all persons and things to bend their will to mine? Ouch.

You see, asking why is not wrong, so long as my explanation does not explain away my own responsibility. If a parent or teacher was a bad example, shame on them. But I am still responsible for my own angry outbursts or sullen attitudes.

Now let's think carefully. There is a distinction between scope of responsibility and depth of responsibility. And we make mistakes with both. I am not responsible for the behavior of bad examples. I am responsible for whether or not I follow those examples. I cannot take responsibility for the actions of others. I must take responsibility for my own actions. That is the scope of responsibility - I am responsible for me, and will be held responsible for me.

That brings us to depth of responsibility. To whom are we responsible? Ultimately, the answer is God, and we have a regular tendency to understate our responsibility to Him. He is our Creator and Redeemer. We owe Him gratefulness and service. We owe Him worship and obedience. Every failure to do so with each element of our being is a breakdown of our responsibility. And we will be held accountable.

This is why the previous article on God-justification is so important. The scope of my responsibility for all of my actions and attitudes is heavy, and all my past failures give me no indication that I will be blameless in the future. But then add in the depth of our responsibility to God, and we find that we have no hope except that God justifies the ungodly.

God-Justified, or still Self-Justifying

Romans 5:1 says, "having been justified by faith, we have peace with God". There are at least a couple of huge things to note: 

1. this justification is a past event for the believer, not an ongoing process. It is done, and we now enjoy the benefits; 

2. it is clear that the justifying is not done by us, but rather done for us. Self-justifying would be an ongoing process which would continually endanger "peace with God." 

Therefore, efforts at self-justification are out of line. They are not productive, but rather destructive. They may feel good at the moment, but they do not result in "peace with God." They may get us out of trouble with offended parties for a brief time (though not usually), but self-justifications do not work with God. The Puritan, Henry Smith, says that "a sin is two sins when it is defended."

• Self-justification takes several forms. It can range from "it wasn't me" to "it wasn't my fault." We often give long lists of extenuating circumstances that explain or excuse our "bad" behavior, as though that makes it somehow less bad. It often involves rationalizing and blaming others. It is a regular refusal to take responsibility for our own sins and failures.
• Self-justification is abandoned as we confess our sins, and as we admit that we are sinners. God justifies the ungodly. That's me. 
• Self-justification is abandoned as we understand the fallen world in which we live and of which we are a part and even a product (Romans 1). 
• Self-justification is abandoned when we realize that even our religious and moral selves have inconsistencies and hypocrisies, let alone when we go a.w.o.l. and plunge into sin and filth (Romans 2). 
• Self-justification is abandoned when we listen to ourselves talk, and realize that our words and attitudes are only a reflection of what is going on in our hearts (Romans 3). 
• Self-justification is abandoned when we realize that our biggest task is not merely developing a skill to get out of trouble, but rather trusting God to do what we cannot do ourselves, justify sinners through the sin-bearing of Jesus on the cross (cf Rom 5:9).

God does not excuse sinners, he justifies them. And so we must not engage in strategies and schemes to excuse ourselves, but rather receive His justification by faith. There really is no excuse for us. But there is peace with God for us.

Does God Speak for No Reason?

God is the Creator of heaven and earth. This God is the God of the Bible, and the Father of our Lord Jesus Christ. He is the only God who matters, because He is the only God who is real, the only God who is. “I Am Who I Am,” He informed Moses.

That means that we owe everything to this God. He lends us life and breath. We are accountable to Him in every dimension. We owe Him gratefulness and glory.

Therefore, when God speaks, all creation should jump. His creation should respond to His voice, and His image-bearers, men and women, are especially designed and obligated to respond, not only by instinct, but with heart and mind and soul and strength, ways in which cows and cats are incapable of responding.

In Amos 3, today’s OT reading, God’s says, “shouldn’t my chosen people be responsive?” The question is rhetorical. The answer is obviously “yes.” But the rhetoric is not finished. 

If we are in a partnership (covenant), should not the  partners be expected to partner?

If a lion is king of the jungle, do not the inhabitants of the jungle shudder when he roars? And if God is the king of the universe, should we not do likewise? 

If you are bright and clever enough to catch a bird, do you think God will have any trouble catching you?

If the fire alarm goes off, do you assume that it goes off for no reason? And do you suppose that if God gives a warning to the world and a warning to His people, that these are meaningless warnings that can simply be tuned out or turned off?

Does God speak for no reason? No. He speaks that His children would hear and respond appropriately. This is not a game.