Christ Church

A Christmas Conundrum (Advent 2012)

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Introduction

Christmas is the time of year when we celebrate the Incarnation of our Lord Jesus. But lest this become an exercise in jargon, we need to think through what we mean by it. If we were to reapply the apostle Paul at this point, we should celebrate with the fudge, but celebrate with the mind also (1 Cor. 14:15).

The Text

“Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Rom. 1:1-4).

Summary of the Text

The apostle Paul was a servant of Christ (v. 1), called as an apostle (v. 1), and separated for his service in the gospel of God (v. 1). This gospel was promised to us all beforehand through the prophets in the holy Scripture (v. 2), and the gospel concerned the person of the Lord Jesus. Whenever we think about the gospel, we must think in two categories—in terms of the person of Jesus, and in terms of the work of Jesus. Paul here alludes to His work by referencing the resurrection (v. 4), but he is emphasizing the person of the Lord Jesus. Our Lord Jesus Christ was made according to the flesh of the seed of David (v. 3). He was a Davidson. And He was declared to be the Son of God by His resurrection from the dead (v. 4). Now Jesus was the Son of God the entire time, but He was not declared openly to be such until the resurrection established him as the first born from among the dead (Ps. 2:7; Acts 13:33; Col. 1:15, 18).

A Delayed Fuse

So what we find is that God placed certain truths in His Word, and the ramifications of these truths took some centuries to work out. The Church finally settled them in the Council of Nicea (325) and in the Definition of Chalcedon (451). Nicea settled that Jesus is God, and Chalcedon settled what that has to mean since He was also a genuine man.

So Start With Jesus of Nazareth

We know from Scripture that Jesus was a true human being. John makes a point of saying it bluntly. Their eyes saw Him (1 John 1:1), and their hands touched Him (1 John 1:1). He had a true body—He had bones (Luke 24:39). He got thirsty (John 4:7). He knew what it was to be hungry (Matt. 4:2). One time He was so exhausted that He slept through a storm (Mark 4:38). Scripture makes the point in countless ways—Mary gave birth to a baby boy (Luke 2:7). So whatever else we are dealing with here, we dealing with a fellow human being, someone who is not ashamed to call us brothers (Heb. 2:11). Jesus was a true man.

Start With Jesus Again

But He was such a remarkable man that to say He was just a man does not begin to cover it. This reality extends beyond His miracles—many of which had been done in the power of the Spirit by prophets before Him. From the very first, Jesus was identified by His followers as God. When Thomas saw Him after the resurrection, He said “my Lord and my God” (John 20:28). God the Father speaks to the Son, and says, “Your throne, O God . . .” (Heb. 1:8). The Word was with God in the beginning, and the Word was God (John 1:1) and, lest there be any confusion on the point, the Word became flesh and dwelt among us (John 1:14). The Word created everything, including the world He was born into (John 1:3). The fundamental Christian confession is that Jesus is Lord (Rom. 10:9-10). Further, whoever calls on the name of the Lord will be saved (Rom. 10:13; Joel 2:32). The Hebrew in the passage Paul cites is talking about YHWH. Jesus is YHWH.

Jesus Himself had made this identification, and the fact that people still want to call Him a great moral teacher (only) is simply another argument for how remarkable He was. As Lewis points out, this is actually like claiming that you are a poached egg. Jesus said to the Jewish leaders that “Before Abraham was, I am.”They got His point, and picked up stones to kill Him for blasphemy (John 8:58-59).

Yet Another Antinomy

Some people want the object of their worship to be fully in accord with common sense. But one of the first things common sense tells us is that this is an impossibility. Is God infinite? Yes, of course (Ps. 147:5). But can we conceptualize that? Of course not. Did God make everything out of nothing? Yes, of course (John 1:3). But can we imagine nothing and then something, on the basis of a Word? Did God ordain every word that we speak, before we speak it, and yet we are the ones who speak? Yes, of course (Ps. 139:4). It is the same here—we cannot do the math, but we can bow down and adore. This is not contrary to logic, but it certain goes well beyond our abilities in it.

Right Worship

So what are we to do? We begin with right worship, which in its turn—just as it did with the early church—will lead to right definitions. Right worship shapes our theology. In this case, we echo what our fathers at Nicea and Chalcedon said. Jesus of Nazareth is one person, the Lord Jesus Christ. This one person had, unlike us, two natures, one divine and one human. These natures were not blended together, but were rather united in a person. They were not mixed up. They were not parceled out. The Incarnation was not God in a man-suit. It was not as though He had a human body and a divine soul. No—He had a complete human nature, and He was fully God.

As Chalcedon put it, that which can be predicated of one nature can be predicated of the person. That which is predicated of the other nature can be predicated of the person. Jesus is true God. Jesus is true man. But that which is predicated of one nature cannot be predicated of the other nature. Humanity is not divinity, and finitude is not infinitude. And glory goes to God in the highest.

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Concentric Circles (Advent 2012)

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Introduction

This might seem an odd Advent text, a text more in keeping with Ascension. But as we remember the Lord’s life, we want to remember the beginning at the end, and the end at the beginning. In the blessing of Simeon, Mary was told that her heart would be pierced through, and here, when Jesus departed, He told them that they would be witnesses “unto me”—witnesses of the whole story, as we can tell from the story these men went out and told. When they served as these witnesses, they started with the Lord’s birth.

The Text

“And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:7-11).

Summary of the Text

When Jesus came to earth, the shepherds were on the ground, the angels were in the sky, and the Lord Jesus was in a manger. When He left this earth, the angels were on the ground, the future shepherds of the Church were on the ground, and the Lord Jesus was ascending into the sky.

The disciples asked when the kingdom was going to be established, and the Lord told them that it was not for them to know the times and seasons, which the Father kept in His own power (v. 7). At the same time, they were going to receive power when the Spirit was poured out upon them (v. 8). They were going to receive power, not talking points. When they received power, the gospel was going to spread in concentric circles outward, as when you throw a large rock in a pond—the splash was Jerusalem, then Judea, then Samaria, and then out to the rest of the globe (v. 8). After He spoke this, He was taken up (v. 9). As the disciples were gazing skyward, two men in white appeared next to them (v. 10) and asked why they were doing that (v. 11). Jesus is going to come again, the same way that He left (v. 11).

You can take this passage as almost a table of contents for the book of Acts. The Spirit falls in the next chapter, in Jerusalem (Acts 1:12; 2:1ff). That initial splash reached the men of Judea (Acts 2:14). We see by the ninth chapter that there were churches throughout Judea, Galilee and Samaria (Acts 9:31). The rest of the book takes us out through the rest of the Roman world, with intimations of more to come after that—and here we are, on the other side of the world entirely.

Power and Place

The angels didn’t tell the disciples to hit the road as soon as Jesus left. They were to wait for His divine replacement, the Holy Spirit of God. The Holy Spirit of God, when He manifests Himself, is not shy and withdrawn. In the Christmas story, He overshadows Mary so that she conceives, and here He overshadows the 120 in the upper room in Jerusalem, so that the world might conceive. The power and Spirit of God came upon Mary (Luke 1:35), and the power and Spirit of God came upon the disciples (Acts 2:1-2).

Places don’t give you power. Power takes you places. Your spirituality is not a function of your GPS coordinates. The first place it takes you is right where you already are, the way you are. Don’t make the mistake of thinking that becoming a missionary will fix your problems—in many cases, it will only amplify them. Mission-heartedness will address your selfishness problem to the extent that such a heart gives itself away to people here. The power falls where you are first, you see the results of it there first, and then you take the show on the road. Power is in the drive train. Place is just the steering wheel.

The Church and Mission

The church does not do missions; the church is missions. So what is the assigned task? Think about this for a moment. Jesus did not say to go out into the world and get a representative sampling. He did not say to get a smidge from here and a smidge from there. He said to disciple the nations (Matt. 28:18-20). How discipled is discipled? Well, how wet is the ocean floor under the Pacific (Isa. 11:9; Hab. 2:14)?

Mission Accomplished?

One of the dangers in sending out church planters and missionaries to Judea and Samaria is that this might make you think you can check Jerusalem off the list. But it doesn’t work this way.

You send out church planters and missionaries to establish a foothold or a beachhead in a new place as soon as you have consolidated a foothold or a beachhead in the old place. The fact that we are ministering in places like the Ivory Coast, or are involved in planting churches in other places in the Pacific Northwest does not mean that we have become a sending church in distinction from a mission church. We remain a mission church (as well as a sending church), and we must remain a mission church so long as a mission remains.

Resisting Mission Drift

Mission drift occurs in different ways. One of them is when the mission is redefined. Why are we here? What is the point? The point of the church is two-fold—birth and growth. But if we get our building (as we may in the foreseeable future), how easy would it be for the mission to change, and turn into “pay for upkeep on the building,” “keep attendance at acceptable levels,” and “become a community fixture?” No—building are staging areas for the next offensive. The mission is not done here until there are only three unbelievers left in town, and they are acting pretty worried.

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The Fire of Evangelism

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Introduction

God has two ways of destroying His enemies. One is the old school method—the fire coming down out of the sky method. This is the method that leaves a smoking crater. But the other is a far more glorious method, and that is His method of destroying enemies by turning them into friends. That is a far more wonderful destruction indeed. In order to accomplish the former, all He had to do was exercise His power. But to accomplish the latter, His Son had to die.

The Text

“The vision of Obadiah. Thus saith the Lord God concerning Edom; We have heard a rumour from the Lord, And an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle. Behold, I have made thee small among the heathen: Thou art greatly despised. The pride of thine heart hath deceived thee . . .” (Obadiah 1-21).

Background of the Text

The most likely setting for this book is after the destruction of Jerusalem by the Babylonians in 586 B.C. and before Babylon’s campaign against Edom in 553 B.C. Edom was a mountainous region, due south of the Dead Sea. Just to get you oriented, this was the era when Siddhartha Gautama (the Buddha) was born in Nepal, King Croesus ruled in Lydia, and when the temple of Artemis was built in Ephesus. The Edomites were descended from Esau, and godliness was not unknown among them (e.g. Job). But in this instance, they had rejoiced in an ungodly way during Judah’s Babylonian crisis, and Obadiah pronounces a judgment upon them as a consequence. At the same time, this prophecy extends far beyond the immediate fulfillment.

Summary of the Text

The small book begins with a “vision” concerning Edom (v. 1). Armies are already gathering against her. As they had held Judah in contempt, so they were going to be held in contempt (v. 2). They were a small nation, misled by their pride and apparently invulnerable mountain fortresses (vv. 3-4). Who will bring Edom down? God will. Ordinary thieves would usually leave something behind—but not here, not now. Esau will be stripped bare (vv. 5- 6). Just as Edom betrayed Judah, so also will Edom’s allies betray them (v. 7). Just as they “cut off ” Judah’s refugees (v. 14), so also will they be cut off (vv. 8-9). Mount Esau is a way of referring to Edom, and Teman was a chief city of theirs, named after Esau’s grandson (Gen. 36:9-11). They failed to help their brother Jacob in the day of violence (hamas), and will be judged for this sin of omission (vv. 10-11). Failing to intervene led them into even worse sin—gloating, rejoicing, boasting, looting, and even capturing and turning over refugees (vv. 12-14). The day of the Lord, the day of recompense, was upon them (v. 15). To drink sin is to drink wrath, and destruction is the result (v. 16). But deliverance will come to Zion, and everything will be restored (v. 17). The house of Jacob will be on fire, and the house of Esau will be fields of stubble (v. 18), with predictable results. People from all over will possess Edom (vv. 19-20). Deliverance will come, and Zion will judge Edom, and the kingdom will be the Lord’s (v. 21).

Learning to Read

The Bible teaches us—comparing passage to passage—that you all are part of the fulfillment of Obadiah’s prophecy. In Obadiah 18-20, the prophet quotes Amos 9:11-12. And the prophet Joel quotes Obadiah 17 inJoel

2:28-32. The phrases in question are these: “that they may possess the remnant of Edom” and “in Jerusalem shall be deliverance, as the Lord has said.”

This is significant because that very section of Amos is quoted by James, the Lord’s brother, at the Council of Jerusalem, referring to the inclusion of the Gentiles through the gospel (Acts 15:12-21). And the relevant passage in Joel is quoted by Peter on the day of Pentecost (Acts 2:16), with the claim that it was all fulfilled on that day. So though neither James nor Peter mention Obadiah by name, they do tell us what he is talking about by direct implication.

In what day will Mt. Zion rule over Edom? What day will that be? It will be the day the Tabernacle of David is reestablished. And what will be the day of escape for those in Jerusalem? It will be the day of Pentecost. Where are you from? “I am from northern Idaho.” And what are you doing here at Christ Church today? “I am possessing Mt. Esau” (vv. 19-20).

The Sin of Schadenfreude

This is the sin of delighting in the misfortune of others with a vindictive spirit. Take care. Remember the deadly progress of malice in vv. 12-14. It is a small step from rejoicing when someone falls to kicking them as long as they are down. God hates it, and the sin of Edom in this regard was quite striking. It is rebuked in Ps. 137:7 and again in Lamentations 4:21. Remember this perverse tendency of the human heart—once you have wronged someone significantly like this, you might never be able to forgive them.

Be angry and sin not. Do not rejoice over your enemy’s failure, even if he is your lawful enemy (Prov. 24:17-18). Indignation, even at its best, is like manna—it will rot overnight. Remember that Judah deserved her destruction (as Jeremiah was telling them), but Edom added an ungodly amen. Do not be like those who do not know what spirit they are of (Luke 9:55). But the way to avoid this sin is not to search out some sort of room temperature tepidity.

Men of Fire

John Chrysostom once said something striking about the apostle Peter. “Peter was a man made all of fire, walking among stubble.”This is the image that we have at the end of Obadiah.The house of Jacob (that’s you) will be a fire and a flame (v. 18), and the house of Esau (the unbelieving world) will be fields of dry stubble. God’s people are called to be a fiery people—fire came down upon our heads at Pentecost (Acts 2), and fire comes out of the mouths of the two witnesses (Rev. 11:5). Our spirits are supposed to be on the boil (Rom. 12:11). We are a fiery people in a combustible world. This is not surprising, for our God is a consuming fire, and we are in Him (Heb. 12:29).

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The Nature of National Repentance

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Introduction

In God in the Dock, C.S. Lewis has a very fine short essay on the dangers of national repentance. In short, what he cautions us against is the prayerful form of “don’t blame me, I wanted to do something else.” In other words, every form of true repentance is hard, while there is a form of blaming others (while using we language) that gives us a carnal pleasure. In everything else that we consider today, this wise caution should be kept in the forefront of our minds, and at the very top of our hearts.

The Text

“And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage: And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour, and our oppression: And the Lord brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders: And he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey” (Deut. 26:6-9).

Summary of the Text

At the tail end of their time in the wilderness, the Israelites are being reminded out how it was that they came to be delivered in the first place. The Egyptians treated them oppressively, and laid hard bondage upon them (v. 6). The people of Israel cried out to God as a consequence, and God heard them, and considered their afflictions (v. 7). As a result, God rose up and scattered their enemies with an outstretched arm (v. 8), and brought them to the threshold of a land filled with promise (v. 9). And by no stretch of the imagination is this a “one off ” situation; it is a biblical theme (Judg. 3:9; 4:3; 6:6; 10:10; 1 Sam. 12:9-10; and many other places).

How Individuals Repent

Repentance is always a function of things going wrong somehow. Nobody converts because every day they get happier and happier, and finally they are so happy they decide to turn to Christ. Some convert even though they are externally blessed—but only because they feel and see the hollowness of it (Ecc. 1:14). Others do it in a more straightforward way—they have their whole life come apart in their hands (divorce, financial ruin, disease), and in their affliction they turn to God.

Horses and Mules

We should far prefer to be taught (Ps. 32:8). We should not be like the horse or mule, needing a bit and bridle to direct us (Ps. 32:9). But when we refuse teaching, the Lord is fully capable of ramping it up. He always sends prophets before He sends the pestilence. But when men are sleek in their conceits, they think the mere fact of a prophet means there will be no pestilence.

Lord, Do What It Takes

National repentance is not a nebulous dislike of ourselves, and it does not consist of being accusative toward others. Jesus teaches us what our value system ought to be. We ought to prefer losing our right hand to keeping our right hand to go to Hell with (Matt. 5:30). We ought to prefer to go to Heaven missing our right eye than to go to Hell with both eyes (Matt. 5:29).

Translate this to our national situation. What do we actually prefer? Would you rather have America spend the next ten years doubling our GDP, or the next ten years repenting? Now some might think a sensible response would be to ask why we couldn’t have had a doubled GDP and the repentance too. I don’t know why we couldn’t have had that. You tell me.

So if we are true Christians, our prayer will be, “Lord, do whatever it takes. Lord, break us down.”We do not ask for more than it takes (obviously), but we must not ask for less than it takes. It is not lawful for us to arrange any of this for ourselves, taking matters into our own hands. But it is lawful and right to accept it with gratitude and humility when the Lord takes up the rod. Behold the kindness and severity of God (Rom. 11:22).

What Sins?

Remember that in calling for national repentance, we are not calling for a generic or nebulous kind of “feeling bad.” Repentance is an activity of the mind (the word means “changing your mind”) and consequently it is an activity filled with content.

These are not “partisan issues” at all—the call to repentance is genuinely bipartisan. God calls all men to repent and believe, and it is possible to come to Him from any direction—from left, right, and center. You can come to Him from the polished marble floors of Washington, and you can come to Him from the fever swamps. You can come to Him from a gay pride parade in San Francisco, and you can come to Him by climbing down off your step ladder of Pharisaism. Come.

Some might object that this really is partisan—that I am somehow targeting the Democrats, and not the Republicans. Not a bit of it. I am preaching against Suleiman the Magnificent, and against his harem.

What do you let go of when you come? I mentioned that repentance is an activity filled with content. Let’s consider two general areas, one from the first Table of the law, and the other a cluster of three commandments from the second Table of the law.

First, we must repent of secularism (Ex. 20:3). We have no right to worship, pray to, invoke, or claim the name of any other God. The only God that any nation has a right to claim is the God and Father of the Lord Jesus Christ. Secularism is a sin, a grievous one.

As far as our national hatred of our neighbor goes, think about our complicity with abortion (Ex.20:13), pomosexuality (Ex. 20:14), and statist piracy (Ex. 20:15). Three commandments, three verses, right in a row. And remember that secularism started off by justifying its neglect of the true God for the sake of our neighbor. Where is all that neighbor love now?

Three Stark Realities

We have some great challenges before us. This is not going to be easy—whether to declare or to endure. At the same time, we may embrace what God sends, even though we do not have the authority to send those hard challenges down upon ourselves.

Here are the three central issues we must keep central to our thinking about all of this. First, there is no deliverance without Jesus. Second, there is no deliverance with the sin. And third, there are no other options, or other alternatives. Choose for yourselves this day whom you will serve. If the Lord is God, serve Him. If Mammon is god, then let us all go to that great Federal Reserve temple, where we may follow our god of green liquidity in solemn procession as it circles the drain.

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Treasure and Pearl

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Introduction

We come to two short parables, given to us side-by-side, and with the same basic point. Given their length, teaching, and placement, it only makes sense to treat them together. As with the parable of the leaven, we first have to decide on which way we shall take it. Some interpret this with the treasure/pearl representing the church, and the discoverer of them as being Christ, sacrificing all for His people. The other way to take it, and the way I will be handling it, is to represent the treasure as Christ, and the discoverer as the disciple who gives up everything for the sake of what he has found.

The Text

“Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: Who, when he had found one pearl of great price, went and sold all that he had, and bought it” (Matt. 13:44-46).

Summary of the Text

The treasure parable is about hidden treasure (v. 44). A man comes across it (apparently by accident), and then he hides it again. Having done so, he goes out in joy and sells everything he has in order to obtain the field the treasure is in (v. 44). The next parable comes hard after, with the same basic point. The difference here is that the merchant traffics in pearls—that is what he is looking for in the first place (v. 45). When he comes across the sort of object he seeks, a pearl of great price, he goes and sells everything he has in order to get it (v. 46).

Parables, Not Allegories

We treat parables as though they were allegories when we try to assign a meaning to every last detail in the parable, and by so doing distort the central meaning of parable. What does the field containing the treasure in the first parable represent? Some have said the church, some have said the Bible. I think it would be better to key off an earlier parable and say it is the world, which would include any place where you found the treasure, even though that might be a tract in a laundromat. And if we insist on a meaning for every detail, does this mean that the gospel can be purchased for ready money? Not at all—although there is an exchange based on an understanding of value that we shall see in a moment. Chaucer rightly mocked the idea of “pardons, come from Rome, all hot.”This also means that we don’t need to get sucked into discussions of the ethics of hiding a treasure you found in somebody else’s field. That is not the point. The parable of the unjust judge does not commend injustice in the judiciary, and the parable of the dishonest steward does not teach us to pilfer from our employers. The fact that the Lord will return like a thief in the night does not mean that He is returning to steal something.

Going All In

What is the point then? The point is the surpassing value of our salvation, a value not immediately obvious to other onlookers. That surpassing value, once seen, makes every sacrifice a joy. The man who stumbles across the treasure in the field goes and sells everything he has, and he does so impelled by joy. He does not mope around because of the “sacrifices” he now has to make. As Jim Eliot put it, “He is no fool who gives up what he cannot keep to gain what he cannot lose.” Because he did not see this, the rich young ruler went away sorrowful (Mark 10:22).

Just as faith is the natural response to the perceived faithfulness of God, so sacrifice is the natural response to the perceived value of salvation. But you fall between two stools if you do not see the surpassing value of Christ, and yet are guilted into giving up a bunch of stuff anyway.

The man who finds the treasure sees what he needs to do instantly, and he does it with joy. The merchant looking for good pearls knew all along what he needed to do, and only needed to find the appropriate opportunity to do what he knew all along.

More Than Much Fine Gold

So Jesus is not talking about giving up everything, and then groaning over it. We are simply talking about the natural functioning of a value system. Which do you value more? Gold or God’s commands? The psalmist much preferred the law of God to gold (Ps. 19:10). God’s commands are worth more to us than gold (Ps. 119: 27- 128). All your choices proceed naturally out of your value system. The response from Heaven will reflect God’s value system. This is why the one who prefers the world over God will lose both. The one who prefers God to the world will gain both. Why is America losing all its dollars? Because we worship dollars—you cannot serve both God and Mammon.

False gods are impotent. The gods of green give us brown. The gods of pragmatism don’t work. The gods of wealth breed poor people. The gods of liberty are slave-drivers. Our national election last Tuesday demonstrated that we love our false prophets (Jer. 5:31). This will not be changed without a massive religious reformation and revival.

Where You See Excellency

The one excludes the other, and the choice is an easy one for every one who actually sees the choice.

“Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Phil. 3:8-9).

You set your hand to the plow. You don’t leave behind your goods like Lot’s wife did with Sodom, with many long, lingering glances . . . and more than a few sighs. And so what is it that we are to see as surpassing all other value? It is the righteousness of another. It is the rejection of our own performance. It is to see, truly see, the worthlessness of our own goodness. It is to treat homemade piety with contempt.

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