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Knowing God (The Continuing Adventures of Jesus #31) (KC)

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INTRODUCTION

All religion tends to fall into one of two ditches: imagining an immanent god(s) embedded in the universe and nature or else an utterly transcendent god who is impersonal and ultimately unknowable. Greek philosophy and religion had lurched from the old immanent gods to transcendent principles. But the Bible declares the true God who is outside of creation, and who has freely revealed Himself in His Word and through Creation and in His Son. The true God is utterly distinct from all of creation, and yet He has made Himself known so that we might truly know Him and walk with Him. This is what Jesus is talking about when He says that He is the Good Shepherd (Jn. 10:11-16). 

The Text: “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands…” (Acts 17:24-34).

SUMMARY OF THE TEXT

Paul declares that the “unknown God” is the God who made the world is therefore Lord of heaven and earth (Acts 17:24). This means that He cannot be contained or summoned by the hands of men, since He is the source of all life, but He appoints their times and places so that groping about, they might find Him who is not far from every one of us (Acts 17:25-27). Paul quotes Cleanthes, the Stoic successor of Zeno, saying that we live and move and have our being in God, as well as the Greek poet Aratus and his poem Phaenomena saying that we are God’s offspring/family (Acts 17:28). And that being the case, we ought not think that deity can be adequately represented in images made by man (Acts 17:29). God overlooked all of this ignorance in the past, but now He is commanding everyone to repent since He has appointed a day and a Judge whom He raised from the dead (Acts 17:30-31). At the mention of the resurrection some mocked, some were intrigued, and some believed (Acts 17:32-34). 

IGNORANT VS. TRUE WORSHIP

Paul identifies three misconceptions that characterize “ignorant worship”: that God dwells in temples made with hands (Acts 17:24), that God needs to be served by human hands (Acts 17:25), or thinking that God is like something we can make (Acts 17:29). Instead, God is the Maker and Lord of heaven and earth, He does not need anything but gives all things life, and He has crafted His personal and living image in us from the one blood of Adam. 

One of the laws of universe is that you become like what you worship (Ps. 115:8). This is implied by the “blind-groping” of the pagans that Paul refers to: those who worship blind idols become like them (cf. Ps. 135:16). But the God who made heaven and earth also made from one man’s blood all the nations of the earth to be His family, and we know we are His family because we bear His image: eyes that see, ears that hear, hands that handle (Gen. 1:27-28). Those who worship idols become like them, but those who worship the living God outside of creation receive more life, and movement, and being from Him and in Him. This Creator-creature distinction is why the true God can only be worshiped by faith. This is what we mean when we say that we lift up our hearts to the Lord. He wants us to taste and see that He is far better than all of His gifts. 

A GRAB BAG OF APPLICATIONS

1. There is always the temptation to idolatry. The transcendent God reaches down and meets us in His way, and we ought to receive His gifts in faith. But we do not hold God in those gifts (whether creation, temple, sacraments, church buildings, or rituals). In a culture of rootlessness, many are attracted to ancient liturgies and icons for a “religious experience.” But God is not like gold or silver. True worship constantly looks to the Giver. 

2. This is God’s world, and everything true and good and beautiful proclaims Him, even if sometimes unwittingly. Cleanthes was talking about Zeus, but Paul applied it to the true God. God appoints all of our times and places so that we might find Him. His invisible attributes are clearly seen in all of creation, and those who blasphemously claim they would believe in God if He would only show Himself only reveal their willful blindness. 

3. God is sovereign over every detail for good. God has appointed the times and places so that we might find Him. Our sin blinds us, but God so loved the world that He sent His only Son. God’s overarching plan is to save the world. Everyone who calls on the name of the Lord will be saved. The sovereignty of God teaches us to fear God in reverence, but it also teaches us to love God for His goodness. By the eyes of faith, God does all things well. 

4. The Judge is our Savior. The Bible teaches both of these truths, and Paul preaches them both here: everyone must stand before the judgment of God in which every excuse will flee away and every secret revealed and yet the faithfulness of God has been revealed in the resurrection of Jesus Christ. Death is coming for us all, and then the judgment. For those who know Christ, this is not a terrible thing at all because we know the Judge and He has already signed our pardon with His blood. 

5. The center of the gospel message is where Paul lands. Many, even many Christians, might think Paul was doing well until he got to this point. Maybe Paul should have stuck with bridge building and affirming common ground and waited for the right moment to bring up the resurrection of the dead – a hard doctrine, offensive to Stoics and Epicureans. But the central task of the Church is to testify that Jesus is risen from the dead. Some mock, some are curious, and some believe and cling to the message. It has always been this way, and we worship the Wisdom that has determined to save the world in this way. 

CONCLUSION

The Athenians brought Paul to be examined at their great judgment seat, but little did they know that the God of Heaven had sent Paul to examine them by His sovereign Word. And the same is true today. Jesus Christ is risen from the dead. The Good Shepherd has come for His sheep. He knows His sheep, and His sheep hear His voice and they know Him.

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Anxiety and Idols (The Continuing Adventures of Jesus #30) (KC)

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INTRODUCTION

Human beings are inherently religious. We are homo adorans – worshiping man. We will either worship the Creator or some part of creation. Basing your life on some part of creation (reason, experience, science, health, pleasure) ultimately results in despair, anger, and anxiety because all of them are ultimately dependent on you and self-esteem, self-awareness, self-determination, and self-care are a backpack of bricks too heavy to bear. The weight of “self” is too heavy for any of us to carry. 

Paul saw this phenomenon in Athens, and our culture is currently at “crush depth” with these mantras. But the gospel is that Jesus Christ, the Son of God, came to carry us, and He is risen from the dead. 

The Text: “Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry…” (Acts 17:16-23).

SUMMARY OF THE TEXT

While Paul was waiting in Athens for Silas and Timothy to arrive from Berea, He became greatly disturbed at all the idols and began debating with the Jews in the synagogue and with the Gentile God-fearers and those in the market (Acts 17:16-17). And it caught the attention of the leading philosophical schools, the Epicureans and Stoics, particularly because Paul was preaching the resurrection (Acts 17:18). 

They brought Paul to the Areopagus (The Rock of Ares/Mars’ Hill) where their councils were often held and asked him to present his teaching (Acts 17:19-20). Luke adds that the Athenians were particularly anxious to know the newest theories about everything (Acts 17:21). Paul begins his speech by acknowledging that the Athenians were very religious (full of fear of the gods), citing even an altar dedicated to an unknown god, and Paul says he has come to proclaim Him to them (Acts 17:22-23). 

EPICUREANS AND STOICS

Epicureanism and Stoicism were both philosophies of despair. Socrates was condemned to die for rejecting the gods, and Plato and Aristotle had attempted to build a transcendent basis for truth without a personal transcendent God. Epicurus (341-270 B.C.) was a materialist and a hedonist, but he meant “hedonism” as avoidance of pain and strict moderation. He saw belief in the intervention of gods and fear of death as the cause of much pain, conflict, and suffering. Epicureanism focused on the need for self-discipline to find tranquility. Zeno (334-262) founded Stoicism, teaching that the good life is lived by the virtues of wisdom, courage, temperance, and justice. Virtue is simply the highest form of the will in agreement with nature, and with self-discipline reason and logic can tap into the reason/logos of the universe. But Stoicism taught that the universe is an impersonal force governed by fate. Passions can get in the way of this virtue and reason. Seneca and Marcus Aurelius were later famous adherents. 

The fundamental despair resident in both philosophies is the rejection of a knowable and personal Creator God outside of nature and the complete dependence on self to achieve happiness and peace. But apart from God and His Christ, people descend inevitably into self-obsession, anxiety, anger, and relativism.

ANXIETY & NOVELTY

The reason nothing in this created universe can be a sufficient god is because everything in this universe is finite and therefore cannot account for everything. The true God must be the integration point for all things. The true God must take everything into account, otherwise you are always worried that you might be missing something. 

All the idols, the religious anxiety, and the obsession with novelty in Athens go together. And we live in a very similar world. The modern West has largely abandoned the old gods, but we have descended into every form of hedonism that goes with materialism, as well as various forms of fatalism (e.g. identity politics). And this makes people angry, obsessive, and insecure. Our altars are fitness clubs and “licensed therapy” counseling centers.

The human heart is restless and anxious living in God’s world without communion with Him, and we have been fed the lies of self-fulfillment, self-esteem, self-care. But we cannot be the integration point for all things. We are finite creatures, and we cannot hold it all together. We are sinners, and we are dying. But Christ “is before all things, and by Him all things consist… and He is the firstborn from the dead” (Col. 1:17-18, Heb. 1:3). 

APPLICATIONS

Sin is a tendency to turn away from God and ultimately inward. Augustine called it being “turned in on oneself.” And the modern world has championed this move in many ways “be yourself” and “find yourself” and “love yourself.” We live in a therapeutic and psychological age obsessed with how we feel and who we really are, that tends to create an unbearable weight. “You” are the answer, “you” are the captain of your fate, “you” are a god. And yet, you fail, you forget, you sin, and you are not very interesting. 

“Self-care” has become one of the mantras of this self-centered religion and “carefulness” about everything creates anxiety, worry, and fearfulness. The opposite of “care-full” anxiety is of carefree peace and joy. But these are byproducts of worshiping God, rejoicing in the Lord, and casting your cares upon Him (because He cares for you) (1 Pet. 5:7, Phil. 4:4-9). 

George MacDonald once said that the one principle of Hell is “I am my own.” But the great and freeing principle of Heaven is “You are not your own” (1 Cor. 6:19-20).

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To Glorify Christ (Pentecost 2024)

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INTRODUCTION

The Holy Spirit has been active in the world since the creation of the world. He appears in the second verse of the Bible, for example, hovering over the face of the waters (Gen. 1:2). In every era, God is always God. The Son of God is always the visible image of the invisible Father, and the Spirit is always the one who empowers and equips. Nevertheless, we do see a difference between the Old Testament and the New in this regard. The Spirit has always been the one ministering forgiveness, and cleansing, and power. This has always been his work. But in the Old Testament, His operations were much more surgical and precise. In the New Testament era, His operations are much more torrential. Water is always water, and while it would rain in the Old Testament, in the New Testament, the dam has burst. 

THE TEXT 

“And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:1–4). 

SUMMARY OF THE TEXT

Pentecost is a Christian holiday, but it was also an Israelite holiday also, called by the same name. The word means fifty, and it occurs fifty days after the sabbath of Passover week (Lev. 23:16). It is also called the Feast of Weeks. In the English-speaking world, it has also been called Whitsun. It was a harvest festival, and so God waited to pour out the Spirit until it was time to harvest the first great crop of Christian converts. 

The Christians were already of “one accord” and waiting for power and authority, just as Jesus had instructed (Acts 2:1; Luke 24:49). There was a powerful sound, like a mighty rushing wind, but the sound was inside the house where they were (v. 2). Cloven tongues of fire appeared above each of them, and sat upon them (v. 3). These fire tongues (glossa) are described with the same word that is used in the next verse for the different languages. They were all filled with the Spirit, and began to speak in other languages (glossa here, and dialektos in v. 6). This is not so much a reversal of Babel, because they are still speaking numerous languages (Gen. 11:7), but it certainly is a reversal of the curse of Babel.

THE SPIRIT IN OUR MIDST

Theologians make a distinction between the ontological Trinity, the triune God as He is in Himself, and fully known only to Himself, on the one hand, and then the economical Trinity, God as He manifests Himself to us in this world. This of course is not a claim that there are two Trinities, but rather is a distinction between the Trinity as God knows Himself, and the Trinity as He reveals Himself to us. 

We know that Almighty God is one (Dt. 6:4). Christians are monotheists. Within the Godhead, there are three eternal Persons, all equal in power and deity. The Father is revealed to us as the source and origin. He is the Father. The Son is begotten by the Father, and is the only begotten Son of the Father (John 3:16). The Holy Spirit is called both the Spirit of God (Matt. 12:28) and Spirit of Christ (Phil. 1:19), and so we confess that He proceeds from both the Father and the Son. All together are the one true God.

All of this is of great practical importance. We pray to the Father, in the name of Jesus His Son, and we do so in the power of the Holy Spirit. All of our prayers function within the triune goodness of God. “For through him we both have access by one Spirit unto the Father” (Ephesians 2:18). For through Jesus we have access to the Father by one Spirit. If I may use a homely illustration, the Father is the city we are driving to, the Son is the road we are driving on, and the Spirit is the car we are riding in. And all of it is happening within the one God, in whom we live and move and have our being (Acts 17:28).

But none of this is a pedestrian matter of getting us from “here” to “there.” The tongues are all from different places, true enough, but they are also all on fire. The thing that moves us is a Spirit of glory. 

“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26). “He shall glorify me: for he shall receive of mine, and shall shew it unto you” (John 16:14). 

MAKING MUCH OF JESUS

My father liked to tell a story that illustrated how the Spirit works to glorify Jesus Christ. The testimony of Jesus is the Spirit of prophecy (Rev. 19:10). My parents were friends with Corrie ten Boom, and one time they brought her to Annapolis to speak. My father had given one of Corrie’s books (A Prisoner and Yet) to a Jewish neighbor, who then got really excited when she found out that Corrie was coming. She asked if it could be arranged for Corrie to speak at her synagogue. That was worked out, and my father took her there and sat listening to her talk. One of his thoughts was that “if she says ‘the Lord Jesus Christ’ one more time, we are not going to make it out of here.” And his point in telling the story was that when people are filled with the Spirit, they cannot help making much of Christ.

So we are not to come to the Spirit as though He were the destination. That is not what He wants. That is not His work. His work is to glorify the Son. We do not come to the Son as though He were the destination. That is not what He came to be. He said that He is the way (the road), the truth and the life (John 14:6). His work is to bring us to the Father. We honor the Spirit best by working with what He came to do. And so lift up the name of Christ, and our triune God will sort out everything else.

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Nobility and Envy (The Continuing Adventures of Jesus #29) (KC)

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INTRODUCTION

After the Fall, there are really only two kinds of community in the world: the fellowship of nobility and the fellowship of envy. Cain envied his brother, murdered him, and was exiled and built a city; Seth was the father of noble generations who found grace in the eyes of the Lord. The word “noble” literally means “good generation” (high-born). Envy is the gangrene of bitter zeal. It is murderously destructive, while claiming to be concerned about truth and justice. Paul and Silas found examples of both nobility and envy in Thessalonica and Berea.

The Text: “Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures…” (Acts 17:1-15)

SUMMARY OF THE TEXT

Departing Philippi, Paul and Silas headed west and came to Thessalonica, where there was a synagogue, and Paul preached for three weeks, explaining from the Old Testament that the Messiah had to suffer and rise from the dead, and that Jesus was therefore the Messiah (Acts 17:1-3). Some believed and joined Paul and Silas, but the Jews that did not believe became envious and stirred up a mob against their apparent host, a man named Jason, accusing them of creating disorder through their allegiance to another king (Acts 17:4-9). 

Paul and Silas slipped out of town that night and came to Berea, where there was another synagogue, and the Bereans were more noble and willing to study the Scriptures, many believing (Acts 17:10-12). But when the Jews of Thessalonica heard that Paul and Silas were preaching in Berea, they came and started stirring up trouble there also, so that Paul left for Athens (Acts 17:13-15). 

THE MESSIAH OF THE OLD TESTAMENT

Christianity, like Judaism, is a religion of the book, of the written word. This is a testimony to the kind of God we serve: He is a God who has revealed Himself plainly and He does not change. He has spoken and His Word is true. And He is glorified in demonstrating His faithfulness over time. “For whatsoever things were written aforetime were written for our learning, that we through the patience and comfort of the Scriptures might have hope” (Rom. 15:4). Jesus repeatedly appealed to the Scriptures for His authority (e.g. Lk. 4:21, 24:27), and the apostles did the same (Acts 8:35, Rom. 1:2, 1 Cor. 15:3-4, 2 Tim. 3:15-16).

What Scriptures would Paul have appealed to? “The stone which the builders rejected has become the chief cornerstone” (Psalm 118:22, cf. Ps. 110). “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all” (Is. 53:4-12). 

ENVY & TRUE NOBILITY

It is the preaching of Christ from those Scriptures that contrasts the Thessalonians and the Bereans. In one place, as some people believe, envy takes over and turns into a mob (Acts 17:5) and in the other place, we have true nobility that searches the Scriptures hungry for the truth (Acts 17:11). There’s nothing quite so galling to envious people but to point out how some people are better than them, but Luke will not be bullied: the Bereans were more noble than the Thessalonian mob. But people are easily bullied and manipulated by the envious: what God has given (or not given) “hurts” the envious. The envious are always “concerned” about the “trouble” being caused by the more noble. 

There were some noble-minded who believed and “joined” Paul and Silas and formed the first Christian church in Thessalonica (triggering the envy) (Acts 17:4), whom Paul wrote shortly after (1 Thessalonians). Paul was still concerned to address that toxic atmosphere when he described their conversion as becoming “followers of us, and of the Lord” (1 Thess. 1:6). And not stopping there, Paul underlined the genuine ties (mother/father) that were formed between them (1 Thess. 2:7, 11) and noted that they had become followers of the churches in Judea, suffering similar things as them (1 Thess. 2:14). The envious hate the fellowship of nobility and try to spoil it. But the fellowship of nobility is based on the apostolic commitment of pleasing God and not man (1 Thess. 2:4), and the Thessalonian believers demonstrated that they understood this by the fact that they received the gospel as the Word of God and not man (1 Thess. 2:13).

APPLICATIONS

True nobility is receptive to all truth. Envy hates truth that gets in the way of its plans or narrative. Truth includes differences in gifts, abilities, wealth, happiness, hardships, and success. Nobility studies the truth in search of true wisdom; envy sorts the truth in search of its own demands. Nobility is patient and gracious, but envy seethes with bitterness, “zealously” resenting what seems to be injustice in the world, what seems “unfair.” James says that this is the origin of our fights and quarrels and strife: our bitter envy (Js. 4:1:1-2).

All human cultures function on the basis of imitation and similarity: the question is only whether it is noble imitation or envious imitation. Noble imitation joins others seeking to please God and not man, seeking the truth grounded in the Scriptures, content in the generosity of God. Envious imitation idolizes others and self: obsessing over others (even their faults) and obsessing over how you feel or what you have, which is ultimately murderous because these idols are finite (and if there is a god, he is apparently a tightfisted miser). In envious cultures, this idolatrous rage builds like an electrical charge until individuals blowup at their spouse/families or whole communities can erupt in mob violence. 

This is why Christ had to suffer. Envy says, if I can’t have it my way, then nobody should. Envy resents others having what seems better. So God sent the very best thing He had into the world knowing exactly what the envious would do to Him, determining to save them by it.

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Real Roman Trouble (The Continuing Adventures of Jesus #28) (KC)

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INTRODUCTION

In 42 B.C. in the fields of Philippi in Macedonia, Greece, the armies of Brutus and Cassius collided with the armies of Mark Anthony and Octavian, and the latter soundly defeated the former. Octavian would become the emperor of the Roman Empire, taking the name Caesar Augustus and eventually lavish a great deal of prominence on the colony of Philippi as the site of that historic battle. 

Around 80 years later, in that same city, Paul and Silas began proclaiming the reign of another King, the Lord Jesus Christ, and a new way of being Roman. And as is the case wherever this gospel goes, it caused trouble – trouble that sets prisoners free. 

The Text: “And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brough her masters much gain by soothsaying…” (Acts 16:16-40

SUMMARY OF THE TEXT

After a possessed slave girl followed Paul around in Philippi for many days, crying out that they were servants of the Most High God, Paul commanded the demon to leave her, and when it did, this ruined her soothsaying abilities, and Paul and Silas were brought up on charges to the magistrates (Acts 16:16-21). With some mob pressure in the background, the magistrates stripped and beat Paul and Silas and imprisoned them (Acts 16:22-24). At midnight, while Paul and Silas were singing praises to God, a great earthquake broke open the prison, but the prisoners remained and Paul saved the jailer’s life, preached the gospel to him, and he and his whole family were baptized immediately (Acts 16:25-34). The next day, the magistrates asked Paul and Silas to leave town quietly, but appealing to their Roman citizenship, they requested an official release and visited Lydia and the fledgling church before leaving (Acts 16:35-40). 

PRINCIPALITIES & POWERS

Literally, it says that the girl had the “spirit of a python,” which refers to the Greek god Apollo and his shrine at Delphi. This may be a general description of the kind of soothsaying she was doing, or it may mean that she was from that shrine or received her power from there. Regardless, she made her masters money and after Paul commanded the demon to leave her, she no longer could (Acts 16:19). What do we make of this? 

In 1 Corinthians 8, Paul says that idols are nothing and there is only one God, but then he goes on to say that pagan sacrifices are offered to devils and we must not have any fellowship with them (1 Cor. 10:20-21). Likewise, the phrase “principalities and powers” sometimes refers to human authorities (Tit. 3:1) and clearly at other times refers to spiritual beings (Eph. 6:12). And Daniel referred to spiritual beings ruling Persia and Greece (Dan. 10:13, 20). Putting this together, we should say that there are more material explanations for some things than we realize, but there are also sometimes spiritual forces at work. Superstition, illusions, science, and fear can do a lot, and sometimes the spirit of Samuel gets called up from the dead (1 Sam. 28). But in the resurrection and ascension, Christ has triumphed over all principalities and powers in heaven and on earth (Eph. 1:20-21, Col. 2:15). 

EARTHQUAKES & BAPTISMS

While Luke seems to describe the earthquake as a simple providence, worship is described in the Bible as an earth-shaking reality (e.g. Ps. 29). Regardless, Paul and Silas singing followed by an earthquake is a fitting picture of what the gospel is doing in Philippi: ‘exceedingly troubling the city’ (Acts 16:20). This is what the gospel does: it shakes heaven and earth, so that “those things which cannot be shaken may remain” (Heb. 12:27). It is shaking Philippi so that only the true Philippi may remain. The gospel addresses the spiritual realities at the core of human life and society, and in so doing, transforms all of human life (business and commerce, entertainment and arts, politics and law, education and recreation) into what it was created to be. We a see microcosm of this principle in the salvation offer Paul gives the jailer in the middle of the night: “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). We might add: and thy business, thy neighborhood, thy hobbies, thy city, and thy nation. 

CITIZENS OF ROME & HEAVEN

This episode contrasts rival visions of what it means to be “Roman.” The masters of the slave girl protest Paul’s disruption of their customary way of “being Romans” (Acts 16:21), but Paul is actually embodying a new way of “being Roman” in Jesus Christ and requires the Philippian magistrates to at least partially acknowledge that (Acts 16:37-39). Later, when Paul writes the Philippians, he exhorts them to reckon their citizenship according to the gospel of Christ (Phil. 1:27) and as primarily rooted in heaven (Phil. 3:20). Being an imperial colony, they would have understood that this didn’t mean they were not loyal or patriotic citizens of Rome, but rather the true form of that citizenship was being impressed upon them from Heaven. By preaching and casting out demons and baptizing, Paul was teaching the citizens of Philippi how to be true Romans. 

APPLICATIONS

This is Ascension Sunday, and so we celebrate Christ seated at the right hand of the Father, far above all principalities and powers, and we set our affections on Him there so that we will be truly affective here in this world, in our city and nation (Col. 3:1-4). This is how we learn to be true Americans, true men, true women, true husbands and wives, businessmen and members of our various tribes. Christ restores our humanity.

We ought to fight the temptation to see demons behind every tree, and this includes the need for governing our thoughts to think about those things that are good, true, noble, and lovely (Phil. 4:8). But we should also pay close attention to the warnings in Scripture about where the Devil likes to creep in: do not let the sun go down on your wrath (Eph. 4:26-27); spouses, do not deprive one another sexually (1 Cor. 7:5); women, watch out for idle chatter (1 Tim. 5:13-15), and men, watch out for pride (1 Tim. 3:6). 

In a world gone mad, sanity is trouble. We are gospel-trouble makers, not out of spite or a desire for chaos. We are here to establish the worship of the Triune God, set prisoners free, teach true justice, and establish the customs of Christ in the marketplace, home, and governments for human flourishing.

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