Christ Church

The King’s People (The Continuing Adventures of Jesus #18) (King’s Cross)

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INTRODUCTION

After the resurrection, Jesus said that since all authority had been given to Him, the apostles were to “therefore, go” disciple all the nations of the world. The center and most essential point of this mission is the regeneration of individual hearts. But the Bible teaches that this ordinarily happens through public and private, national and individual, external and internal means, all of which is not neat and tidy. The story of Peter and Cornelius demonstrates this, as does the controversy following. Jesus is at work by His Spirit ruling through the challenges and opportunities of making a new people and saving the nations of the world. 

The Text: “And the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him…” (Acts 11:1-30). 

SUMMARY OF THE TEXT

Those Jewish believers who thought that Gentiles must be circumcised to fully join the people of God contended with Peter when he came back to Jerusalem, questioning him specifically about eating with Cornelius (Acts 11:1-3). Peter responded by retelling the story of his vision of the animals in the sheet, and God’s instruction not to call them common or unclean (Acts 11:4-10). Then Peter recalls the Spirit’s instructions to go with the men from Cornelius, and Cornelius’s own testimony of the angel’s instructions to call for Peter, to learn how his household might be saved (Acts 11:11-14). Peter said he just started preaching when the Spirit fell upon them, and he recalled Jesus promising the baptism of the Holy Spirit and concluded it was from God – and the Jewish believers agreed and glorified God (Acts 11:15-18).

Meanwhile, when the believers had been scattered after the death of Stephen, some landed in Antioch, and many Jews and Gentiles believed (Acts 11:19-21). So the church in Jerusalem sent Barnabas to encourage them, who did so, and who then also invited Saul to join him in that work (Acts 11:22-26). It was there in Antioch that the disciples were first called Christians, and it was in those days that the Spirit indicated that there would be a severe famine and so an offering was collected for the saints and delivered by Saul and Barnabas (Acts 11:27-30). 

FIRST CALLED CHRISTIANS IN ANTIOCH

Beginning with the contention of the Jewish believers “of the circumcision” and Peter’s explanation of what happened with Cornelius and then continuing north, in Antioch, both Jews and Gentiles were turning to the Lord, and they were all coming to be called “Christians” (Acts 11:26). This new name highlights the Jewish roots but also the new people being formed. The word “Christ” means “anointed” and could also be translated as Messiah or King. So to be “Christian” is to be associated with the King, or the King’s people. The word “Christian” is only used two other places in the New Testament: when King Agrippa says that Paul almost persuaded him to become a Christian (Acts 26:28) and when Peter encourages believers not to be ashamed if they suffer as Christians (1 Pet. 4:16). 

OUTWARD & INWARD

The thing to notice is that in all three instances, the name is an objective, public title. It was not used in the first instance as an exact description of those going to heaven. And this corresponds to how the name Israelite/Jew also functioned. The objective, public sense of the name referred to all who were covenantally connected to the family of Abraham through circumcision, but that outward sign was always meant to be a call to believe in the promises of God and so be circumcised in the heart (Dt. 10:16, 30:6, Jer. 4:4). A true Jew is one who is circumcised in his heart (Rom. 2:29); so not all Israelites were really Israelites (Rom. 9:6). In the same way, we might say, not all Christians are really Christians, and a true Christian is one whose heart is baptized. In Romans 3, Paul immediately asks, then what advantage is the outward, covenantal connection, and he says: “much in every way” because God is still faithful and works through His public people, even if some do not believe (Rom. 3:1-4). Christ rules through His covenant. 

APPLICATIONS

The New Covenant is better than the Old Covenant in quality (fullness of Christ), quantity (fullness of forgiveness and the Spirit), and extent (for the whole world) (Heb. 8-10). But the New Covenant is not made out of stainless steel. Jesus says He is a vine, and we are the branches (Jn. 15). Likewise, the covenant is an Olive Tree, which unbelieving Israel has been cut out of and Gentiles have been grafted into (Rom. 11). Old Israel had baptism, the Lord’s Supper, and Christ in the wilderness, but they lusted for evil things, served idols, and complained – and the Spirit wrote those things as warnings for us (1 Cor. 10:1-11).

A married man who commits serial adultery is not at all acting as a husband, but he is a husband by covenant – that’s what makes his crime so hideous. Likewise, we live in a land full of baptized unbelievers or unbelieving covenant Christians, which is what makes our situation far worse. Many have trampled the blood of the covenant (Heb. 10:29 cf. 2 Pet. 2:20-21). 

Matthew Henry’s father is remembered as saying that whenever his children misbehaved, he would “grab them by their baptism.” The point is that in baptism God says something objectively about us, putting His name on us, and that covenantal reality must be part of our appeal to our children, one another, other churches, and many of our neighbors. When Israel was worshipping idols and committing abominations, they were still God’s people and that only made it worse. We do not confuse the covenantal and eternal realities: John (and other ministers) baptize with covenantal water, but Jesus is the only One who baptizes with the Holy Spirit who seals us forever (Lk. 3:16, Acts 11:16). And His fruit is unmistakable (Gal. 5). 

It was hard for faithful Jews to accept Gentiles as full members of the covenant (e.g. Lk. 15:28, Jonah, Habakkuk), and it is often easy to resent how God works in the covenant, with believers and unbelievers, strong and weak, wise and foolish, even heroes and scoundrels. There are plenty of opportunities for envy, resentment, bitterness, or despair. But notice how Barnabas was glad and served the new Christians in Antioch and then promoted Saul (Acts 11:23-26). And notice how the new Christians in Antioch gave freely to the needs in Jerusalem (Acts 11:27-30). Our job is not to sort it all out (Mt. 13). This is the King’s mission. He rules. We obey and glorify Him as we see Him work. We are the King’s people. We are Christians.

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He is Lord of All (The Continuing Adventures of Jesus #17) (King’s Cross)

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INTRODUCTION

One of the great lies of the Devil, embraced by modernity, is the inevitability of history – that time is like a stream, and you can’t stop it, you can’t reverse it, and everything that has come before is rushing down upon us. We see this in the victim-mentality of many: blaming childhood, parents, income level, minority status, abuse, addictions, or their oppressors, their governments, their bosses, or their persecutors.

But the Bible reveals to us a God who is before and outside of time and therefore not bound by time. He is Lord of time. And while there are many patterns and repeated themes (so learning from history is valuable), there is also true innovation, creativity, Reformation, and repentance (so freedom, responsibility, and surprising change are also possible). One of the great twists in human history was the gospel going to Gentile nations directly, tearing down the middle wall of separation between Jew and Gentile, destroying the enmity, and sanctifying them that they may all come to God in worship directly through faith and repentance in Jesus Christ. 

The Text: “Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? …” (Acts 10:21-48).

SUMMARY OF THE TEXT

Having seen the vision, Peter went down and went with the men sent by Cornelius and came to his house where he had gathered many friends and family (Acts 10:21-24). Cornelius greeted Peter with great honor, but falling down at his feet in worship was not appropriate because as Peter insisted, he was a mere man (Acts 10:25-26). As they talked, Peter explained that it was not lawful for Jews to have close fellowship with Gentiles, but God had revealed to him not to call any man common or unclean – so he asked the purpose for his summons (Acts 10:27-29). Cornelius repeated the story of the vision and said that they had all gathered to hear what God commanded Peter (Acts 10:30-33). 

Peter begins preaching with the declaration that God is no “respecter of persons” and accepts all who fear and obey Him through the peace of Jesus Christ – the Lord of all (Acts 10:34-36). Peter traces the word they have heard from the baptism of John to His crucifixion and resurrection and the commissioning of the apostles as His official witnesses (Acts 10:37-41). They were ordered to declare that Jesus is the judge of the living and the dead, and just as all the prophets had testified, there is remission of sins by faith in Him (Acts 10:42-43). At this, the Holy Spirit came upon them all, causing them to begin speaking in different languages, magnifying God, and Peter called for water that they might be baptized (Acts 10:44-48). 

GOD SPEAKS THROUGH MEN

It’s worth pointing out that God prefers this method of communicating, which if you think about it, seems a lot more complicated and elaborate than we might think is necessary. Why not just have the angel tell Cornelius about Jesus? Instead, we have this lengthy process of visions, messengers, and discussion leading up to the message of the gospel, the gift of the Spirit, and finally, baptism. 

And God often works this way in our lives. The reason is that God delights in the story. He delights in the process, the tension, the time it takes because we learn to see more of His wisdom and power, and we have more to praise Him for. 

THE WORD & THE SPIRIT

While Cornelius misunderstood how to greet Peter, He was not wrong that by Peter’s presence, they were in the presence of God (Acts 10:33). When two or three gather in the name of Jesus, He is with them (Mt. 18:20). When the Word of God is proclaimed, God Himself is speaking (Rom. 10:14, 1 Thess. 2:13). And this is the way of the Spirit. The Spirit is often associated with time and creation: the Spirit hovered over the waters at creation, filled the artisans with wisdom to construct the tabernacle, and is given to believers to know God, know themselves, and know what they should do – so that they may grow in holiness. While God is free to give His Spirit as He pleases, the sword of the Spirit is the Word of God (Heb. 4:12). God delights in the process of reading, hearing, singing, preaching, and discussing His Word, and it is by that process that the Spirit falls.   

What does our land need? It desperately needs the Word of God, the word of peace to interrupt our spell, our curse, and turn us back to the living God. But the glorious thing is that it is right here – it’s right in front of us, if we only we listen, believe, and obey. 

CONCLUSION: ORDAINED JUDGE & REDEEMER

For Jesus to be the Judge of the Living and the Dead is for Him to be Lord of all time (Acts 10:42, Rev. 1:11). He is Lord of history. All of history answers to Him. But this means that we have an access point outside of History to change history. We are not trapped in the machinery of history, or at the mercy of the machinations of evil men or even our own past sin. Jesus is Lord over all. 

On the one hand, if there is a Judge over all, then there will be justice for all, and that justice will apply to us as well. But if there is a Judge who has access to the past, there is a possibility of mercy in the present. In fact, there is more than a possibility. The Judge Himself was crucified in the most cruel and cursed way by wicked men, and God raised Him from the dead, so that through His name, all who believe in Him may have their sins forgiven (Acts 10:39-40). And notice that: what men did in history, God overturned in history. 

And so this is the message for all men, all nations: You cannot have this redemption apart from this Judge. But if you come before the Judge in true humility, you will see the scars in His hands and you will hear the glorious words: completely forgiven. This is true for every individual, every family, every city. This is true for every nation, even ours: Come to the Judge and be forgiven. 

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Honesty, Cheating, & Lies (Workbench of Practical Christianity) (King’s Cross)

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INTRODUCTION

Satan is the “father of lies,” and this why those under his sway speak lies and murder with their words and deeds (Jn. 8:44). This is also why Christians are frequently attacked here by the Devil, just like the woman in the Garden in the beginning. The fundamental lie is about the goodness of God and His Word. But if we repudiate that lie, we will hate all other lies and love the truth. 

The Text: “Wherefore putting away lying, speak every man truth with his neighbor: for we are members of one another” (Eph. 4:25). 

WSC Q. 77 What is required in the Ninth Commandment? The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbors’ good name, especially in witness-bearing.

WSC Q. 78 What is forbidden in the ninth commandment? The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbor’s good name. 

Heidelberg. Q 112 What is required in the ninth commandment? That I do not bear false witness against anyone, twist anyone’s words, be a gossip or a slanderer, or condemn anyone lightly without a hearing. Rather I am required to avoid, under penalty of God’s wrath, all lying and deceit as the works of the devil himself. In judicial and all other matters I am to love the truth, and to speak and confess it honestly. Indeed, insofar as I am able, I am to defend and promote my neighbor’s good name.

INTENTIONS & CONTEXT MATTERS

Whenever we come to this subject there are Christians with overly tender consciences tempted to think that if they told someone it was raining outside one time (because they thought it was) and then they went outside and it wasn’t, they’ve lied. But we really do need to make distinctions between lying and being mistaken (which we should be ready and willing to correct as necessary), as well as the difference between intending to deceive (lying) and intending to give the necessary information. Related, context and relationships matter: you do not owe strangers the same amount of information as you do your parents or spouse. “A prudent man conceals knowledge, but the heart of fools proclaims folly” (Prov. 12:23). Your conscience should not ordinarily be troubled if you did not read all of the fine print of the user agreement, and you clicked “I have read and understand…” The intentions of everyone involved is to communicate that you are liable for certain standards, and you understand that. 

CHEATING

Cheating is actually a form of stealing and lying. In school settings, you are passing yourself or your work off as an accurate representation. But if you copied the answers from an answer key, looked over a classmate’s shoulder, or told your teacher you finished the reading that you didn’t really finish, then you are lying and attempting to get credit, praise, and promotion that you don’t deserve. In work settings, cheating may consist of lying about your work or work hours, or you may lie by breaking your word, your contracts, or your promises. There are many warnings in Scripture about making vows/promises, and here we should be particularly careful about promising to do things that we really aren’t sure we can fulfill, including to our own family. The righteous man “swears to his own hurt and does not change” (Ps. 15:4). 

FLATTERY VS. ETIQUETTE

Sometimes empty promises are a form of flattery, which is another form of lying and cheating. It is attempting to win respect/friendship through false complements, empty promises, or ignoring real problems. Speaking the truth to one another, as members of one another, means that we must love our neighbor as ourselves, not using others for what they can do for you. And here, we should make a distinction between good etiquette and flattery. Thanking someone for dinner need not mean it was your favorite meal ever, and again, it is kindness not to say everything that comes into your head and love covers a multitude of sins (1 Pet. 4:8). But this must not be an excuse for not addressing sin or addressing weakness or ignorance (Gal. 6:1). 

RASH JUDGEMENTS/GOSSIP/SLANDER

While the ninth commandment certainly applies to judicial situations, this also includes the court of public opinion. The Bible teaches that a good name is worth more than great riches (Prov. 22:1), and the duty of honesty requires the protection of our own name as well as the good name and reputation of our neighbors. This means we must be very reluctant to receive negative reports about our neighbors’ marriage, parents, kids, business dealings, or even those of our enemies. Of course this does not prohibit seeking help from those who can actually provide it, and this does not prohibit giving feedback on public matters like quality of work. 

SELF-ACCUSATION

Thomas Vincent points out that the prohibition against lying includes to and about ourselves: “in accusing ourselves in that wherein we are not guilty, and denying the gifts and graces which God hath given us, endeavoring to lessen our esteem, that thereby we might be numbered amongst those from whom we are through grace redeemed.” This also includes “unnecessary and imprudent discovery of all real infirmities, unto the scorn of the wicked and ungodly.”

Satan is the father of lies and the accuser, and he loves to accuse sinners with real and false accusations. The answer to every accusation is the cross of Christ, whereby we have been crucified with Christ and all of our sins completely paid for (Gal. 2:20). We must not listen to or give any credence to lies that say otherwise. If God says you are forgiven, and you have confessed to anyone you have sinned against, then do not give lies the time of day. 

CONCLUSION: HONESTY & AUTHORITY/TESTIMONY

Jesus Christ is the authoritative Truth made flesh. He is the true Word of God, and by His death and resurrection, He has been given the name that is above every name. In Him, we have that honest name and therefore, our good name reflects His good name. We should want our reputations in the community to be something like “honest as a kirker.”

If Christians have lost a great deal of authority in our modern world, we should look nowhere else but here: we rejected God’s true and authoritative word for many lies, and in turn, we have told and embraced many lies. But God’s Word is the truth (Jn. 17:17), and that truth sets us free.

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Giving Your Testimony & Sharing the Gospel (Workbench of Practical Christianity) (King’s Cross)

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The Text: 2 Timothy 2:8-9

INTRODUCTION

I don’t remember a time when I did not love Jesus. One of my earliest memories is being interviewed for membership in an OPC church by a couple of elders when I was four years old. I was baptized and became a communicant member shortly thereafter. I’ve always loved singing worship songs and hymns. Part of how I’ve always known the presence of the Holy Spirit is through the many times I’ve been convicted of sin.

One of the first times I remember sharing the gospel with someone was a neighborhood boy in Alaska who prayed with me and my brother to receive Christ. I was probably nine years old; he was probably around seven. My dad, an OPC minister, often took me around with him knocking on doors or walking through the park to share the gospel. Sometimes we would do a literature table at the local shopping mall. 

Why do I begin here? Because “by the grace of God I am what I am, and his grace toward me was not in vain” (1 Cor. 15:10). This, in part, is my testimony of God’s grace in me, and if you have met Jesus, you have a story to tell as well – you have a story of God’s grace toward you. This is my gospel, my testimony of the gospel of free grace, the gospel of blood-bought forgiveness and freedom and unending goodness, through Jesus. This is also your gospel. It’s the same Jesus, the same grace, but you have a different story of the same grace that has not been in vain. This is why you need to learn to say, “this is my gospel.” This is your testimony. 

WE PROCLAIM JESUS WITH OURSELVES

There are important ways in which the gospel is a public, political announcement to the world about facts that are objectively, historically true, which have an inevitable glorious culmination (e.g. Phil. 2), which would be true if none of us had been born. There are also important ways in which the gospel transforms individuals from the inside out, granting them healing, hope, and new hearts (e.g. 1 Pet. 1:3). There are times and places where either side of that coin may be the appropriate emphasis, but by themselves, the former can lack any personalism or else the latter can veer into over-personalized subjectivism. An overly objective emphasis can tend to discourage evangelism because it seems to be based on getting certain facts and truths right, and you’re worried someone will ask you a question you don’t know the answer to. An overly subjective emphasis can tend to discourage evangelism because it seems to be based on having a “great testimony,” when maybe you were blessed to grow up in a Christian home like me (and Timothy, 2 Tim. 3:15). But a Christian testimony describes how the objective, historical God-man has invaded particular lives and transformed them from darkness to light. 

Jesus saves in such a way as to make His gospel your gospel. And therefore we need to learn to say, “This is my gospel.” It’s striking to notice how often Paul talks about himself in his letters. Sometimes he is defending himself against false accusations (2 Cor. 2:17, 4:2), sometimes he is defending his apostolic authority (Gal. 1), sometimes he talks about his imprisonment (Phil. 1), sometimes he reviews how he came to the Lord (1 Tim. 1), sometimes he names people who have helped him, and other times he names people who have harmed him. This is why Paul sometimes has to protest that he is not preaching himself: “For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake” (2 Cor. 4:5). 

PAUL’S GOSPEL

Paul refers to the gospel of Jesus several times as “my gospel.” In Romans 2:16, Paul refers to the day of judgment which is coming “according to my gospel.” Later, in Romans 16:26, Paul writes, “Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages…” And again in 2 Tim. 2:8-9: “Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, for which I am suffering, bound with chains as a criminal. But the word of God is not bound!” Something similar is described in a number of other places in Paul’s letters. “And even if our gospel is veiled, it is veiled to those who are perishing…” (2 Cor. 4:3). “For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction…” (1 Thess. 1:4-5). “To this he called you through our gospel so that you may obtain the glory of our Lord Jesus Christ” (2 Thess. 2:14). “Now I would remind you, brothers, of the gospel I preached to you… Last of all, as to one untimely born, he appeared also to me” (1 Cor. 15:1, 10). “And the grace of our Lord overflowed for me with faith and love that are in Christ Jesus. The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life” (1 Tim. 1:14-16). 

CONCLUSION: YOUR TESTIMONY

The point is that when God saves, He saves particular people, with particular backgrounds, personalities, gifts, strengths, and so on. He saves you from your sins, and the shape of His grace in your life is on purpose. He has given you a unique and glorious testimony of His grace.

How should you share the gospel? You should share your gospel, your testimony of God’s grace to you. This is not a different gospel than the one Paul preached. Nor is it a different gospel than all the faithful saints have preached down through the ages. It’s still Christ crucified for sinners; it’s still Jesus raised and seated at God’s right hand. But this glorious reality takes a particular shape in particular people. If you’ve never thought about this or shared it, start by writing it down. Take some time in your family or with your roommates to tell your stories. 

As I am fond of telling my homiletics students: you cannot give what you do not have, but the wonderful thing is that you can always give what you do have (cf. Acts 4:6). Have you received mercy? Then share that mercy. Have you received hope? Then talk about that hope. Were you raised in a Christian family? Tell that story of grace. Were you saved out of addictions or abuse? Write down that testimony of grace and look for opportunities to talk about it. Tell someone. Your story of grace is your gospel for the world. With Paul, learn to say, “This is my gospel.” And as we do this, we are sharing our gospel, our testimony, and the only gospel there is.

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Fearing God & Honoring Parents (Workbench of Practical Christianity) (King’s Cross)

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INTRODUCTION

We live in a land that has no fear of God before their eyes, and right on schedule, neither do we honor our parents. If it is not going well for us in the land, this is one of the main things we must recover: the fifth commandment is the first command with a promise of blessing. The fear of the Lord and true justice go together (Ps. 19:9).  

The Text: “Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God: I am the LORD” (Lev. 19:32).

SUMMARY OF THE TEXT

In this brief case law, based on the Fifth Commandment, God instructs His people to fear Him, and to do so by acts of honor, respect, and reverence for fathers and mothers, the elderly, and all in authority.

FEAR OF THE LORD

The fear of God is obedient to God (Dt. 6:2). Abraham feared the Lord and was obedient to the command to sacrifice his son (Gen. 22:12). The midwives feared God and did not obey the king’s command to kill the baby boys (Ex. 1:17). Obadiah feared the Lord and hid the prophets from Ahab (1 Kgs. 18:3). The fear of God is merciful (Lev. 25:43, Dt. 25:18). The fear of God puts away idols and false worship (Josh. 24:14). The eye of the Lord is on them that fear Him (Ps. 33:18), and He hears the prayers and delivers those who fear Him, setting His angel round about him (Ps. 34:4, 7). God’s judgments and wrath teach His fear, but God is also merciful and forgives, so that He may be feared (Ps. 90:11, Ps. 103:11, 13, Ps. 130:4). In all of these ways, the fear of the Lord is the beginning of knowledge and wisdom (Prov. 1:7). Thus, by the fear of the Lord are riches, honor, and life (Prov. 22:4). The fear of the Lord is strong because it trusts in God’s justice and goodness (Is. 35:4). The fear of God is His covenant gift, so that we and our children will not depart from Him (Jer. 32:40-41). 

THE FIFTH COMMANDMENT

The Shorter Catechism says that the fifth commandment “requireth the preserving the honor and performing the duties to every one, in their several places and relations, as superior, inferior, or equals” (WSC LXIV). Likewise, the Heidelberg says that the fifth commandment requires, “That I show all honor, love, and fidelity to my father and mother, and to all in authority over me; submit myself with due obedience to their good instruction and correction; and also bear patiently with their weaknesses and shortcomings, since it pleases God to govern us by their hand” (Q. 104). 

Notice that the Bible teaches that we have different kinds of fathers and mothers: magistrates are fathers and mothers (Is. 49:23), the elderly are community fathers and mothers (Lev. 19:32), ministers of the gospel are fathers (1 Cor. 4:15), and then of course heads of households are fathers and mothers, including both biological parents as well as masters and by extension employers (Eph. 6:1, 5ff). 

It is the fear of God that teaches us to honor those in authority, who must also rule in the fear of God (Ex. 18:21, Eph. 6:9), which means obedience to His written word (Dt. 17:19). The fear of God establishes true authority and its limits. 

GENERATIONAL CURSES

In the Second Commandment, idolatry is prohibited with the warning that God is jealous, “visiting the iniquities of the fathers upon the children to the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments” (Ex. 20:5-6). We know from elsewhere that God does not automatically hold children guilty for the sins of their parents (Ez. 18:20), so this means that the curse of generational sin is simply that children tend to imitate the sins of their parents and become guilty that way. And frequently it happens through generational animosity and resentment. 

This is why our Old Testament ends with the promise of God turning the heart of fathers to children and the hearts of children to their fathers, lest He come and strike the earth with a curse (Mal. 4:6). Jesus came to fulfill this prophecy (Lk. 1:17), and the central way He does this is by providing forgiveness for the sins of parents and children. Sins extend for three and four generations, but God’s mercy is available and extends to thousands of generations (Ex. 20:6). 

APPLICATIONS

First, get your heart right toward your parents. This may require you to get your heart right with God first. Turning your heart toward you parents means repenting of all your bitterness and resentment before God and them. Having forgiveness for them is a decision and a promise, not a feeling. If you are still under your parents’ authority, you must obey them cheerfully. 

Second, if things have been particularly rocky, strained, or distant, do everything you can to make it clear that your heart is turned toward them. You are open to a better relationship. And do that first by communicating love and respect for them. Despite major failures or flaws there is almost always something to admire or be grateful for. 

Third, the fear of God teaches us not to fear man, since the fear of man is a snare (Prov. 29:25). This includes fearing your parents. You are to honor them but not fear them, and this means that your honor is to be governed by God’s Word (just like their authority), not by whims, feelings, or unbiblical demands. When a man leaves and marries, a new household is formed, and those responsibilities must be honored as well. Honor is thoughtful and strategic about visits, vacations, time spent together, and tries to anticipate and mitigate challenges. 

Finally, commit yourself to honoring parents and fearing God in word and deed. Sometimes this means covering the sins/nakedness of your fathers, bearing with their weaknesses patiently, remembering their frame (Gen. 9:23, Ps. 103:14). Fear God and reject all mockery and disdain of parents; remember that there is rich gospel blessing in this work. 

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