Gadfly's Muse

James 4: Choose Your Friends Wisely

Image: Textures, 2021, Greensboro, NC

James 4:4  Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.

James 4:7–10  Therefore submit to God. Resist the devil and he will flee from you. 8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves in the sight of the Lord, and He will lift you up.

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It's pretty hard imagining a modern pastor speaking these words, using this tone, to his congregation.  Now, that's not necessarily a good thing.  Jesus certainly didn't shy away from "firing for effect" when the situation demanded it.  He turned to Peter, after his somewhat condescending comments regarding Jesus' future, and soundly rebuked him:  "Get behind me Satan!"  Talk about being set back on your heels!  Jesus was actually showing mercy to Peter.  He was awakening him to the subtlety which Satan can use to lure us away from right thinking.  James is doing nothing less here.

James is worried about his people.  His central concern is "double-mindedness" ( ch. 1:7, 4:8), the deadly trap of trying to live with one foot in each world: the world of Christ's Kingdom, or the world of the flesh and the devil.  We must not think that this circumstance is unusual.  Every church is infected with this plague to some degree and, truth be told, perhaps the majority of so-called Christian congregations are dominated by it.  Again, like with Peter, the essential problem is the subtlety of the sin.

Every time a Christian gathers with his brothers and sisters, he brings worldly thinking to the gathering.  Christians live the majority of their lives engaging the world.  They live in secular neighborhoods among very worldly neighbors.  They work in the fiercely competitive economy for people and among people, who are actively devoting their lives to Mammon.  They cannot escape the political environment and they have been mostly educated in institutions that sneer at the Christian faith.  The most common coping mechanism Christians employ is to "bifurcate" their worldview.  They put their Christianity in a little box marked "private" and they only open that box when gathering with their brothers and sisters in the church. 

Necessarily this results in "double-mindedness".  Keeping their faith "private" means that Christians actively "make friends" with the world. (vs. 4)  When the world is "at ease" with a person it is because that individual poses no threat to it.  There are no points of friction.  There are no distinctions made within the group.  The Christian, though perhaps unconsciously, is influenced by the worldly values, opinions, and priorities that control his worldly circle.  Since in normal practice, he spends much more time in that world than in Christian fellowship, he is deeply impacted by worldly thinking.  This is what he brings to the Christian fellowship.  This is how an entire Christian congregation can, and not uncommonly, does become dominated by worldly thinking.

How else can it happen that a church can be ripped apart by "wars and fights" within it? (vs. 1,2)  There can be no unity where worldly thinking predominates.  Look at the world itself!  Is there unity there?  Do we see peace in the sphere of the flesh and the devil?  Of course not.  Thus we can be certain that when Christians are dominated by impulsive passions ("pleasures", vs. 3), of whatever type, rather than sober consideration grounded in a thorough submission to God and His Scriptures, then Satan not only has a foothold, he may be in their master.

That is why James calls on his flock to "draw near to God."(vs. 8)  They must "resist the devil" (vs. 7) because he is certainly present.  They must choose: either to be friends with God through Jesus Christ, or friends with Satan and enemies of Christ.  There is no middle ground and James cuts them no slack at all. (vs. 4)  No sane person would consciously choose Satan as a friend over God.  But that's the whole point.  It is seldom "conscious" and it is always insane.  We must be awakened to our deadly peril.  "Double-mindedness" is so common as to be just part of the air we breathe.  Like the proverbial frog in a pot that doesn't sense the rising temperature of the water in which he is immersed, we are imminently at risk of spiritual death.  

Therefore we must heed James' admonition.  We must awaken to the tokens of worldly thinking in our individual and corporate lives.  We must resist the temptation to "judge" in the sense of negative assessments of other Christians' worth.  We must actively pray for humility even while trembling at how God might answer the prayer.  But most of all, we must take Christian thinking and Christian teachings into our secular precincts.  It may cost us a few "friends" but we can bet that those were the very ones who had been leading us astray.  Christ deserves our entire person and His church deserves our utmost concern for her purity and peace.  Let us put away "double-think" in all its forms and serve our Christ in single-minded devotion.

 

 

 

 

 

 

James 2: It Takes Work(s)!

Image: "Ready to Work", 2012, Scene at a gas station near the Great Wall, PRC

James 2:1 My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.

James 2:4 have you not shown partiality among yourselves, and become judges with evil thoughts?

James 2:9–10 but if you show partiality, you commit sin and are convicted by the law as transgressors. 10 For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.

James 2:21–22 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 22 Do you see that faith was working together with his works, and by works, faith was made perfect?

James 2:26 For as the body without the spirit is dead, so faith without works is dead also.

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It is pretty much useless to try to convince people that James, in this chapter, is not contradicting Paul.  You either get it or you don't.  Paul is addressing one set of issues - the idea of meritorious works earning God's blessings and justification.  James, the hardworking pastor, is addressing another - the sinful dispositions found in many professing Christians who want God to save them without having to change.  We sometimes hear Christians say: "God loves you just the way you are!"  No... God may love you... but if He does He intends to change you from the way you are.  James teaches this under the principle: "a man is justified by works, and not by faith only." (vs. 24)

James starts off by addressing a common issue: the worldly practice of giving deference to the rich, powerful, or famous people.  Though we don't often admit it, most of us naturally and sinfully equate success with merit.  People who "make it" are more worthy of our admiration than those who do not.  I am not saying that we should not seek to emulate some people who have done great things.  I personally consider John Calvin to be imminently worthy as a role model.  But the sin comes in when we are in social contact with successful people and we show deference to them in such a manner as to demean others who have not had worldly "success."  

James here speaks of the "poor" and how, especially in the Church of Jesus Christ, we are not to show "partiality" toward the rich over the poor.  Here is the pastoral crux of the matter.  James wants us to see that often, in the Kingdom of God, it is the poor who are "richer" in faith than those who are rich in worldly goods.  Jesus taught His disciples that it was the poor widow who went away justified, having deposited only a few pennies, rather than the rich hypocrites who gloried in showing off their "generosity."  

This teaching is not separate, at all, from James' focus on "works."  What he teaches here are the types of "works" that true faith must demonstrate.  Where there is saving faith, a faith that corresponds to justification, there must be a heart change so that worldly success does not blind us to the things of the Spirit.  It would be a "good work" to ensure that a poor brother or sister received an extra measure of welcoming love and hospitality to help offset their culturally imposed sense of unimportance.  Sometimes we have to go an extra mile with people to further the witness of God's Presence with us.  James here gives us a grand illustration of how we must be transformed from worldly thoughts and opinions and how we must act on a different basis.  

James hammers this home with further examples such as Abraham's willingness to sacrifice Isaac and Rahab's courageous actions in hiding and protecting the Israelite spies. (vs. 23-25)  The important thing is seeing how "otherworldly" these actions were.  Abraham would be considered insane by today's standards.  Rahab, similarly, was guilty of treason, and for what reason?  Giving aid and comfort to "bloodthirsty enemies?"  These actions went against the grain of "common sense" as it was understood in those times. 

So it is with "good works" in every age.  There is and must be, an element of risk in living out true faith in Jesus Christ.  It has to place us "out-of-step" with the world around us.  If we are not acting "strangely", to some degree, then James says that it is highly possible our faith is dead also. (vs. 26)  

In our modern, chaotic, society, the true Christian faith will be ridiculed and scorned.  True Christians will go against the grain in most of the prevailing social currents.  Our families, the education of our children, our attitudes about gender and gender roles, our adamant stand for the value of life, our insistence that national laws are subservient to God's laws, will all stand as highly visible tokens of our alien status.  What James is here telling us is that if we are not being noticed then it is probably because we are not doing "works" that correspond to a "true and lively" faith.

God does not save us to remain "one" with the world.  He saves us to be "one" with His Triune Self.  As good "works" naturally flow from God's Person so good "works" must naturally flow from those united to Him.  James here says nothing about which Paul would disagree and it is a lesson we need to learn very well.

 

 

Hebrews 12: The Truth, Plainly Spoken

Image: "Stark Reality", 2013, Bar Harbor, Me

Hebrews 12:1–2 Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, 2 looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

Hebrews 12:3–5  For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. 4 You have not yet resisted to bloodshed, striving against sin. 5 And you have forgotten the exhortation which speaks to you as to sons: “My son, do not despise the chastening of the LORD, Nor be discouraged when you are rebuked by Him;

Hebrews 12:10–11 For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. 11 Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.

Hebrews 12:28–29 Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. 29 For our God is a consuming fire.

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If a modern advertising firm was tasked to "sell" the Biblical message I doubt they would package it using the teachings of this chapter.  Madison Avenue knows its customers.  They know the advertisements that "work", that gets America's attention and moves us to buy stuff, are empty promises.  The Marlboro Man is pictured as a ruggedly virile man, astride his horse, enjoying the scenery as he puffs his cigarette.  Madison Avenue would not picture him in a cancer ward after having one of his lungs removed.  You get my point.

In this chapter, we see the stark reality of a Christian life lived in a fallen world.  It is not pictured as a bed of ease, surrounded by rose arbors, with the gentle sounds of a classical quartet wafting gently in our ears.  No, what we see is the metaphor of a strenuous foot race, conducted in front of a huge audience of previous runners, who are intensely watching the event. (vs. 1)  We are the runners and it is no easy race.  Don't think of it as a flat track as in a college meet.  Think of it as a double marathon, run over the rough and hilly Scottish countryside.  It is easy to twist an ankle on the many large, loose rocks.  The hills are steep and the wind always seems to blow against you.  This race requires the very last ounce of your energy reserves and there are many who simply do not make it.

But we are told what every good runner knows: that we must focus on the end goal.  If we only see the immediate pain and hardship we will grow discouraged.  Our resolve will only be strengthened if we remember why we are running and recognize that whatever we have to endure, the end goal is worth it.  The author tells us that our end goal is indeed worth it:  It is Jesus Himself, the "author and finisher of our faith" who is there, at the finish line, excitedly awaiting our arrival.  He is our reward... and since He ran an even more difficult race than ours, we are His reward also.

The reason Madison Avenue would not advertise these truths is that Americans don't like the idea of "pain" and "chastizing."  An athlete does not build up his endurance apart from pain.  The old saying, "no pain no gain" is true in this regard.  So, Americans want "fun" and they spend their money on things that promise more "fun".  The Bible does not pander to this debilitating attitude.  The Bible proclaims the truth, plainly spoken.  Christianity is not always easy.  In fact, if it is always easy it is probably not Christianity at all. (vs. 8)  Christianity requires a developed discipline that culminates in endurance and God, prompted by His great love, coaches us through the training we need.

He "chastens those He loves". (vs. 6)  God knows that life in a fallen world is a dangerous journey (to mix metaphors).  Along the way, there will not only be obstacles to cross but enemies to withstand.  God's people must be spiritually tough.  The seeming paradox is that this "toughness" is manifested in meekness and humility.  When we face difficulties, rather than raging against our circumstances, Christians are called to accept the "stark reality" that difficulties are inevitable and then face them in a manner that glorifies God through Jesus Christ.  When we do this we find that it is to our "profit" (vs. 10) and it brings the blessed reward of being "partakers of His holiness."  Our struggles and chastening are direct contributors to advancing in holiness.  We are told that "afterward it yields the peaceable fruit of righteousness for those who have been trained by it."  

That's what we have to remember, over and over again, as rising discouragement tempts us to just quit... to give in or to fall for Satan's whisper "what's the use?"  We must remember those who did fall and the shame of their failures. (vs. 14-17)  Let us renew our resolve, strengthen our knees, and remember the glorious prize for which we run:  the kingdom which cannot be shaken and the glorious God Who is a consuming fire. (vs. 28-29)

 

 

 

Philemon: Intercession & the Death Knell of Slavery

Image: "Awaiting Day", 2009, Millersville, Md.

Philemon 8–11  Therefore, though I might be very bold in Christ to command you what is fitting, 9 yet for love’s sake I rather appeal to you—being such a one as Paul, the aged, and now also a prisoner of Jesus Christ—10 I appeal to you for my son Onesimus, whom I have begotten while in my chains, 11 who once was unprofitable to you, but now is profitable to you and to me.

Philemon 15–16  For perhaps he departed for a while for this purpose, that you might receive him forever, 16 no longer as a slave but more than a slave—a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord.

Philemon 17–18  If then you count me as a partner, receive him as you would me. 18 But if he has wronged you or owes anything, put that on my account.

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Paul's epistle to Philemon is perhaps the most intimate of all his writings.  Certainly, we see Paul's zeal and penetrating insights to a far greater extent in other writings, but in this letter, we see Paul the man, Paul the pastor, Paul the brother.  

Onesimus was Philemon's slave.  We don't know exactly how he came to Paul.  He "departed" from Philemon (vs. 13) for some reason.  I doubt Philemon, whom Paul holds in great affection, was all that terrible a master, at least by Roman standards.  It's possible he was abusive but Paul does not address him with heated rhetoric or implied condemnation.  Onesimus may have simply wanted to spend time with Paul, to be taught, not as a slave but as a welcome friend and brother.  It's possible he snuck off to learn more about the risen Jesus.  This last certainly accords better with the fact that Paul's affection for him is plain.  He calls Onesimus "my own heart." (vs. 12)  So, in this passage we see Paul, as a Christian, dealing with a rather complex social issue of his day that had presented itself in the form of very personal issues.

Let's focus on the underlying principles on which Paul builds this letter.

The surface account is straightforward.  Paul comes to Philemon as an intercessor, "praying" for Philemon to receive Onesimus back into fellowship with forgiveness and joy rather than anger and condemnation.  In the process, Paul offers himself as a substitute, or better yet, a guarantor of reparation for any "harm"  that Onesimus caused Philemon. (vs. 17-18)  And finally, Paul implicitly calls Philemon to account for viewing Onesimus as a slave rather than a "beloved brother." (vs. 16)  

What we see here is Paul showing Philemon and us, what it means to emulate our Lord Jesus Christ.

Did our Lord not come into this world to befriend and comfort those whom the institutions of oppression had worked great harm?  Philemon was a Christian but evidently, his eyes were not opened to his own unconscious furthering the demonic agenda.  Our Lord came to not only free those enslaved to Satan openly and explicitly.  He also came to free those of us who were blind to our own participation in that agenda.  Paul, here, beautifully fulfills his Lord's purpose by following in His footsteps.

Our Lord is our great intercessor, our High Priest, Who continuously intercedes for us before the throne of God.  As such He pleads our cause and begs forgiveness for our sins and has already voluntarily taken upon Himself the full and complete penalty for those sins.  He has completely satisfied our God's honor as well as His justice.  Thus Paul is implicitly reminding Philemon of what his own Lord, Jesus, had done for him.  It is a beautiful thing.

And lastly, as the goal and purpose of intercession, Paul is, like his Master before him, tearing down strongholds.  By pointing Philemon toward the fundamental truth of Jesus Christ, that in Him there are no status differences, no slaves or free.  There is only a sublime brotherhood that welds us together as a family.  Paul asks Philemon to no longer treat Onesimus as a slave but as a brother... a beloved brother.  Here we see Paul ringing out the death knell of slavery.  How can a man hold down his own brother in slavery apart from sin?  He can't.  Joseph's brothers sinned mightily when they sold him into slavery.  No Hebrew could coercively obtain another Israelite as his slave.  That doesn't mean that a poor Israelite might not voluntarily "enlist" as such to another man but in the year of Jubilee, that bond of slavery was severed.

God did not design human beings to "own" other human beings and it is entirely counter to the gospel of Jesus Christ to call it "good."  Like polygamy, God tolerated it for a while, but in Jesus Christ, God has called us to a higher life and a more beautiful set of social institutions.  

So, in this concise yet marvelously profound epistle, Paul gives us an example to emulate.  We too should engage the world and oppose the demonic institutions persisting in it.  We also should learn the value of intercessory prayer, both directed toward God and toward people in authority.  Paul shows us that we do not always have to fight with clubs.  And lastly, Paul shows us that the gospel is the answer to all the social sins still prevailing among us.  It is the power of God to bring about the righteousness of God.  We need to trust it and put it to work.

 

 

 

 

 

 

 

 

 

 

2 Timothy 3: Perilous Times Indeed

Image: "Standing Tall", 2013, View of "Angels Landing", Zion National Park, Utah.  

2 Timothy 3:12–13 Yes, and all who desire to live godly in Christ Jesus will suffer persecution. 13 But evil men and impostors will grow worse and worse, deceiving and being deceived.

2 Timothy 3:16–17 All Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.

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Anyone so foolish as to think the Bible to be an archaic work of fiction with no relevance to the present day should be stopped dead in their tracks by the opening verses in this chapter.

2 Timothy 3:1–5  But know this, that in the last days perilous times will come: 2 For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, 4 traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, 5 having a form of godliness but denying its power. And from such people turn away!

Are these words not an apt summary of our modern ethical context?  Do we not see these behaviors present all around us?  Worst of all, do we not have to acknowledge that in movies, TV shows, and even politics, these behaviors are celebrated?  Americans love success and we are, as a people, often quite content to not care a great deal about how success was obtained.  One of the most brilliant movies Hollywood ever produces was "The Godfather."  Let's confess.  Did we not "root" for the Corleone family?  Did we not approve of the murderous conclusion?  And that movie debuted in 1972, 40 years ago!  We watch "entertainment" now that is lightyears beyond that story in celebrating violence, lawlessness, and perversion.

We live in a social order given over to the "despisers of good", the "lovers of pleasure", etc.  In many of our modern "churches", especially those completely sold out to cultural accommodation, can we not say that they "have a form of godliness but deny its power?"  Any objective analysis would have to affirm Paul's words as describing our times.

If so, what "times" are these?  Paul calls them "the last days" and he says that they are "perilous" indeed.

So, what are we to do?  Do we just throw up our hands and declare that the world is "going to Hell in a hand-basket" and retreat into our little pious enclaves and celebrate ourselves for escaping these things (if indeed we have)?  Paul does say "from such people turn away" doesn't he?  We might be inclined to accept this except for Paul's further statements in the chapter.

Paul says that "turning away" means that we are not to align ourselves with these people.  We are not to be identified with them, even by association.  We certainly are not to compromise with their values by allowing their moral pretensions to be tolerated within our community.  We must see them as those whose "folly will be manifest to all" as was that of Jannes and Jambres. (vs. 9)  But we must also recognize that our witness to another rule of life and practice must be made clear.

We must be visibly different among them but not with them.  We should participate in our social context in an active manner, standing tall, in our corporate reality, as a rock-solid alternative. We have to be seen as different, every day.  This is even more stringent as we see "evil men and imposters" growing "worse and worse" all around us.  The tide of depravity must flow around us like a boulder in the midst of a rapid stream.  But like that boulder, we must, through the indwelling Holy Spirit, not be moved.

The inevitable outcome will be that we are noticed and resented.  Some will be inspired by our solid foundation and wish to align themselves with us.  This is the cutting edge of God's gospel power.  But others will be infuriated and we will find ourselves cruelly despised, castigated, and perhaps mistreated.  Paul says clearly: "all who desire to live godly in Christ Jesus will suffer persecution." (vs. 12)  So be it.  Our calling is to obedience.  Godliness, in this life, is its own reward and we should not look for any other rewards from the culture.  It cannot award them to us and remain true to itself.  Therefore, we must embrace the reality and strengthen our weak knees to persevere under whatever God's providence brings our ways.

We have not been left without guidance.  Paul's famous teaching in vs. 16-17 tells us that we have all that we need to live obediently in God's Holy Word.  There we will find the wisdom we need to equip us "for every good work."  Now is the time, perilous though it may be, for all Christians to embrace their Christ and follow His footsteps in the light He has provided for our walk.

It's not at all a call for despair.  It is a call to hope, for ourselves and for the wicked world around us.  How can they hear if no one "preaches' to them, both through the spoken word and by the example of godly living?  Our song must always be: 'To God be the glory...", no matter what.

 

 

1 Timothy 6: It's a Great Gain...

Image: "Wonderful Peace", 2018, "Departing Passau (Germany, on the Danube)" by photographer Dave Johanson

1 Timothy 6:1  Let as many bondservants as are under the yoke count their own masters worthy of all honor, so that the name of God and His doctrine may not be blasphemed.

1 Timothy 6:3–5  If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, 4 he is proud, knowing nothing, but is obsessed with disputes and arguments over words, ..., who suppose that godliness is a means of gain. From such withdraw yourself.

1 Timothy 6:6  Now godliness with contentment is great gain.

1 Timothy 6:20–21  O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge—21 by professing it some have strayed concerning the faith.  Grace be with you. Amen.

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"All I want is to be happy!"  That naive sentiment is expressed quite often in my experience.  Usually, it reflects dissatisfaction with the person's life.  Perhaps they are tired of working "all the time", or there may be contentions in the home, or they are struggling with some recurring illness or addiction.  Whatever the circumstances, the desire to "only" be happy is rooted in their view of life in a fallen world.  What they seldom realize is that this focus on the fallen world, including their own present life, is that which prevents their "happiness."

Take Paul's initial example of slaves ("bondservants", vs. 1).  Certainly, you might say, they have cause for complaint.  This is true and we must not be callous regarding it.  But Paul's wider teaching in this passage is that "godliness with contentment is great gain." (vs. 6)  He implies that even slaves can attain godliness with contentment.  He tells Timothy to instruct slaves to "count their masters worthy of all honor."  Imagine the life of a slave bound to a harsh master who spends his time immersed in resentment, who gives only that minimal obedience which avoids punishment, and who despises his owner. (vs. 2)  Now imagine a Christian slave, bound to the same master, who maintains his dignity but shows respect and willing obedience to every command (those consistent with the Word of God).  Like Joseph enslaved in Egypt would he not find himself being elevated in position and perhaps even the respect of his master.  Which of these two slaves would be "happier?"

What about the "poor"?  Again we might, with deep compassion, excuse their attitude, especially when they jealously observe the rich who appear to be "without care."  God tells us clearly that we are to help the poor, give alms where needed, and/or, like the Good Samaritan, go out of our way to help specific individuals God places in our path.  However, we must consider.  As with the slave above, does the deep anger and resentment in the breast of the impoverished make their lives better?  Many are extremely destitute and Christians above all men should seek to lighten their lives, but it is often true that the anger is so deep that even gifts of charity do not alter it.  What if, having been given an opportunity in God's providence, to achieve a certain minimum level of subsistence, such an individual is able to obtain "food and clothing." (vs. 8)  Though I am far from suggesting that this person should aspire no higher than this, yet, those aspirations must not produce such a jealous yearning for "riches" that they find themselves "pierced ... through with many sorrows." (vs. 10)  Is it not true that the person who, though poor, is not plagued by jealous ambition is more content than one who is?

And then there is the ever-present pressure of civic and family strife.  In this world, it will always be such.  The "powers and dominions" which are consistently stirring up divisions, arguments, factions in every social sphere, etc. have not abated.  We live in a social order that is constantly pressuring us to "take sides", "hate those I hate", and "buy my narrative about how things are."  Thus we are presented with a false story of "happiness denied."  People constantly tell us that if all those "other" factions were just suppressed, or made to shut-up, or stripped of respect, then we "good guys" would be happy.

It's a life, of course.  The world will never, ever, provide us with true happiness.  But even that semblance of happiness that is possible in this world is denied to those who spend their lives in outrage and who lie in their bed devising "winning" arguments.  These folks, Paul says, are cutting off their noses to spite their face.  The Bible calls them "fools."  Paul tells Timothy, and us, to "withdraw from such" men. (vs. 3)  When we simply say "enough" and stop participating in vain arguments, a doorway to contentment opens.

Paul closes out this chapter with a beautiful doxology (vs. 15-18) and some closing instructions.  Consistent with his earlier theme though he points Timothy to that life in which "contentment with great gain" is not only possible but virtually guaranteed.  Timothy is told to "flee these things", those attitudes and dispositions which eat away at happiness, and pursue those "things" which promote it. (vs. 11)  This is the "good fight", the true way to oppose evil and unhappiness.  It is also the way that we "lay hold on eternal life."  What Paul is saying is that "eternal life" IS happiness.  There is no aspect of eternal life, as the inheritance of God's people, in which "happiness is absent."  However, we must not think of this only in future terms.  We are to "lay hold" of eternal life here and now.  It is not only possible, but it is also commanded, that we partake of eternal life as it is found in fellowship with the Triune God now.  Jesus has said that He is with us.  The Holy Spirit has been given us.  God the Father is as near as our prayers.  We have all that we need to know and taste eternal life and therein to find, in the here and now, all the happiness possible in this world.

 

 

2 Thessalonians 2 & 3: A Troubling Future

Image: "A Sure Defense", 2013, Roadside view along US90, vicinity of Billings.

2 Thessalonians 2:1–3  Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, 2 not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. 3 Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition,

2 Thessalonians 2:7  For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way.

2 Thessalonians 2:11–12  And for this reason, God will send them strong delusion, that they should believe the lie, 12 that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.

2 Thessalonians 3:6  But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us.

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No one likes the idea that "it's gotta get worse before it gets better."  Especially when it appears that the world is going to Hell in a handbasket.  ( I wonder how that saying got started.)  That was the situation back in Paul's day in spades.  The Romans were savagely suppressing any groups they deemed a threat to their control or the status quo.  The Jews actively pursued "canceling the culture" of the upstart Christian community.  There was rampant perversity within the pagan cities and ordinary citizens were resentful of Christians condemning such things.  In every way, similar to our own day, the Church was increasingly being shoved into a siege mentality.  Things were pretty bad and yet, Paul, in effect, told the Thessalonians that it was definitely going to get worse before it got better.  

What Paul proclaimed was a view of history.  It was on a trajectory toward culmination.  The ultimate hope Paul taught in previous writings (especially his first letter) was that Jesus was going to return and straighten things out once and for all. When He returned there would be a decisive judgment on all their enemies and a vindication of their message and witness, but, prior to that glorious day, there would come a time when it would seem the "Truth was forever on the scaffold (and) Wrong forever on the throne" (James Russel Lowell, "The Present Crisis").  This was how, in God's perfect wisdom, things must be and Christians must not let that prospect discourage them or render them impotent.

Paul said there would come a time when the "spirit of the Anti-Christ" (1 Jn 4:3) would climax in an individual or a dominant institution that would actively sit "as God in the temple of God, showing himself that he is God." (2:4) There is only one way this can be understood.  This "spirit of the Anti-Christ" would so infest the Church of God that blasphemy and heresy would dominate its witness.  We can see this tendency throughout Christian history as the Church struggled, often in near despair, against abominable heresies.  There was a time, yet in the future for Paul, when the Arian heresy that denied the Trinity and specifically Jesus' identity with God the Father, was the majority "denomination" in the Empire.  Throughout the centuries this attack has continued.  Many so-called "liberal Christian" denominations today seek to undermine the Bible as authoritative for theology and practice.  The pressure exerted by our surrounding culture works constantly to push Christians toward a more "inclusive" acceptance of those who adopt practices that God calls abominations.  It's hard to believe that things can get worse, but they will and they must.

In the face of similar circumstances, Paul says that "all who (do) not believe the truth" but have "pleasure in unrighteousness" will be condemned.  (2:12)  He says that these pressures reflect that the "mystery of lawlessness" is at work. (2:7) He plainly declares that these things are the "working of Satan" and that it causes many to fall prey to "unrighteous deception" which will lead to their perishing. (2:10)

But, Paul says, the beacon of light shining forth in true believers, even if they are only a remnant, will not be extinguished.  His confidence is rooted, not in the heroic discipline and moral fortitude of those believers, but in the sovereign power of God to preserve His witness on earth.  And this is a cause for rejoicing.  

2 Thessalonians 2:13  But we are bound to give thanks to God always for you, brethren beloved by the Lord because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth.'

So, how should the Church respond to such a sober analysis?  They are to "stand fast" in the teachings of the Gospel and to "withdraw from every brother" who does not walk in it. (3:6)  Yes, the Church will be attacked and infiltrated by those who are being used by Satan but Christians have everything they need to identify these false brothers and take action.  They should actively separate themselves from those who do not walk "according to the tradition" Paul passed down. (3:6)  The Church must not allow those who deny the Bible's inerrant and authoritative word into their fellowship.  If any members already in fellowship are discovered then they should be separated out. 

These are difficult things to do.  It is hard for modern Christians, raised in an atmosphere of radical inclusivity, to undertake to judge.  We fear being castigated as bigots and narrow-minded hypocrites.  But this is what must be done.  

Certainly, we must guard against hypocrisy and hatred.  But we must reserve our "first love" to our God and His holiness.  This is the only way to fight against the Spirit of the Anti-Christ.  We must oppose it with the Holy Spirit, Who alone is able to empower us to persevere in what we face or what is yet to come.

 

1 Thessalonians 3:1 - 4:12: This Is God's Will... For You!

Image: "Potential Beauty", 2021, Hellebore, Severna Park, Md

1 Thessalonians 3:3–4  that no one should be shaken by these afflictions; for you, yourselves know that we are appointed to this. 4 For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know.

1 Thessalonians 3:8  For now we live, if you stand fast in the Lord.

1 Thessalonians 4:1–3  Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God; 2 for you know what commandments we gave you through the Lord Jesus.  3 For this is the will of God, your sanctification: ...

1 Thessalonians 4:7–8  For God did not call us to uncleanness but in holiness. 8 Therefore he who rejects this does not reject man, but God, who has also given us His Holy Spirit.

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It is a matter of some astonishment, how plainly and practically God communicates with us.  Yes, there are sublime depths to His word that no mere mortal can ever plumb, at least in this life.  He causes us to rise on the wings of eagles (Isa. 40:31) as we ponder the depths of His love, the surpassing excellence of His purposes, and the awesome extent of His power.  Like some of those monks who spent their lives in monasteries, fasting and praying and meditating, we could spend years in mental and spiritual seclusion, seeking and perhaps finding a degree of ecstasy in the process.

But God will not have that.  His plans are for us to "soar a little, serve a little" (to suborn a silly song).  God's will for our lives is that we are to live in the "real world", fallen as it is, frustrating as it is, discouraging as it is, in such a manner as to make a difference.  His purpose for our lives is directed toward how we live, not in our gaining some ethereal, near-mystical, piety.

How much clearer can He be than what is expressed in these verses?

For this is the will of God, your sanctification: ... (4:3)

God did not call us to uncleanness but in holiness... (4:8)

Paul goes even further.  Any person who rejects this teaching is not rejecting Paul but God Who sent him and inspired him.  That should get our attention.

Paul gives us some particular examples of what this should mean.  In 3:13 Paul exhorts the Thessalonians to "abound in love to one another" unto the end that their hearts would be "blameless in holiness ... at the coming of our Lord Jesus Christ..."  He calls them and us to "abstain from sexual immorality" and turn away from the sordid passions that were so prevalent in that society.  We should note that this depravity is still all around us.  He teaches us that we must be scrupulously honest in our business transactions, even to our own hurt.  He calls us to aspire to a quiet life... to mind our own business... to work with our own hands... and walk properly toward all men, even those "outside." (4:10-12)

This is about as clear as anything can be.  It's not rocket science.  it's not some tediously involved philosophical treatise.  it is a plain picture of a plain life... a life that is growing in sanctification and illustrative of the witness God desires to be furnished by His people.

What God is here commanding is an attitude toward right and wrong.  Paul tells the Thessalonians that he doesn't want them to be discouraged (3:3) by the afflictions that he was suffering.  He was worried that they might see what he was enduring and somehow think that there must not be any truth to what he had taught them.  Their reasoning would have been straightforward:  If what Paul taught was true then why would the Christ he proclaimed allow these things to happen to him?  It's a thought process that is not uncommon even today.

Paul says to "stand fast", don't weaken (3:8).  They must know that he was "appointed for this" even as he had previously told them.  And how would they "stand fast?"  It would be by a renewed antipathy toward the degrading sexual practices in which they were immersed.  It would be by pursuing a sincere and passionate love for their brothers and sisters in the faith so that they would discover a new joy, completeness, quality of life, that would make that life found "outside" appear repulsive.

But most of all, they would stand fast if they understood that purity before God was what God deserved from them.  They should understand the pursuit of holiness as the simple reflection of a heart's desire to please its master. (4:1) 

Jesus taught that His yoke was easy and His burden was light.  This is what sanctification really entails.  It is not a giving up of joys and pleasure at all.  it is replacing old sordid pleasures with new ones that remove any passing desire to go back.  Think of a man growing up in the trash dumps of India (they are hideous) who fought starvation by eating half-rotten food other people had discarded.  He might, at the time, have gotten some pleasure from eating those things.  But then, if he was invited to a feast and was given well-prepared and delicious dishes, would he have any desire to return to the trash heap?  I don't think so unless he was truly depraved.

So it is with God.  He desires our sanctification because it not only brings glory to His name but it also is the pathway for our greatest delight and well-being.  What He commands is our blessing.  Let us fortify our will to be ever more concerned to reject the various practices the world about us commends.  Those things are not God's will for us.  His will is for our holiness and He is worth whatever effort it calls forth in us to pursue it.

 

 

 

 

Colossians 2: Only the Appearance of Wisdom

Image: "Barren Branches", 2018, Chesapeake City, Md.

Colossians 2:2–3  that their hearts may be encouraged, being knit together in love and attaining to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ, 3 in whom are hidden all the treasures of wisdom and knowledge.

Colossians 2:8   Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ.

Colossians 2:20  Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations—

Colossians 2:22–23  which all concern things which perish with the using—according to the commandments and doctrines of men? 23 These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.

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A theologian whom I much admire, Herman Bavinck, lived through the cataclysm that ushered in the "new" 20th century.  It was a time of great flux.  Social movements shook the "old world" global structures and the advances in science, medicine, engineering, and philosophy combined into something like a new religion.  Man, confidently thought he could know it all.  Yet, as Bavinck noted, many of the younger intellectuals were keenly aware of a spiritual vacuum. They became aware in the midst of an "idolization of science and culture", of a growing apprehension of spiritual elements that must account for the "unknowable and unrecognizable" reality surrounding us.  This led, in Bavinck's words, to an incipient "mystical idealism."  That which was common to the idols of both scientific and mystical ideology was "an aversion to the common Christian faith."

I submit that not much has changed in the last 100+ years.  Paul says that in many ways it was the same then in the regions of Asia Minor to which he wrote.

"Mystical idealism" is not a bad characterization of the problem troubling the church at Colosse and Laodicea.  They were being assaulted by "philosophy and empty deceit" that was woven from the witch's brew of "tradition(s) of men, according to the basic principles of the world." (v. 8)  There were several elements to this threat, as in Bavinck's day and as are now.  At its core, these false teachings stem from sinful man's desire to explain the cosmos his way, that is through reason.  

The key principle is to construct both empirical (physical) knowledge and religious (metaphysical) knowledge from the "basic principles of the world." (vs. 8 and 20)  Thus man wants to reason from what "he sees" to "what is."  In physical knowledge, science, this is straight-forward, though very deficient when it comes to explaining all things.  In religion, man wants to construct "idols" from what he sees and assign to them the spiritual power to explain events in the real world.  Thus the "stars", in Paul's day, were thought to be angels or demons.  Astrology was embraced as explaining any life events.  

In both physical and metaphysical aspects, it always comes back to man wanting to be in control.  If all it takes is "wisdom and knowledge" (cf. vs. 5) then man can manipulate his world.  He can satisfy the gods through rituals and offerings.  He can manipulate the physical world to master all of its terrors.  In other words, at its heart, there is man's absolute desire for autonomous knowledge.  This was Adam's sin and it is man's sin right down to this day.

Paul takes on this autonomous desire head-on.  Knowledge, true knowledge, absolute knowledge, is not possible to man through contemplation of the "basic principles of the world."  The most man can attain, whether through science or philosophy, is a "provisional knowledge" that has some undeniable benefits but it always fails in the comprehensive sense.  True knowledge, as Paul teaches, is only available through "revelation."  In other words, God has to make known to man that which is absolutely true.  

Paul unequivocally states that the fullest revelation of absolute truth was revealed to man in the Person of Jesus Christ.  In Him are "all the treasures of wisdom and knowledge."  ALL of it.  The answers to all man's questions man are found in Him.  And the means by which man gains access to this knowledge is through faith.  Faith brings a man into relation to Jesus.  One does not gain this privilege and the freedom it brings by doing "stuff."  The idols demand religious works or they, very petulantly, turn on their followers.  But Jesus frees His followers from those burdens, those "regulations". (vs. 20)  

In Jesus, through faith, the physical world and the metaphysical world are opened to man.  Certainly, we do not know comprehensively.  But that which we know we can know absolutely.  The ultimate truth of all things, physical and metaphysical, is God Himself and in Christ, we are brought in relation, and knowledge, of the "fullness of the Godhead!" (vs. 9)  As we "walk in Him (and) are rooted in Him" and "abound in" Him (vs. 6) we turn away from the "appearance of wisdom" (vs. 23) and obtain the real thing.

In science we no longer begin with the elementary principles or observations, we begin with Christ and thus see those things through Him.  This is the path of true knowledge in Science.  Philosophy or Metaphysics, do not start with the world as we perceive it but with Christ as He has revealed it.  Thus our world becomes unified in our understanding.  Chaos becomes order and order reveals glory.

No longer are we to seek knowledge through vain religious activities. (vs. 23)  We are to seek it where it can be found, in Christ, as He has revealed Himself to us through His Word and His Spirit.  This is freedom and this is joy.

 

Christian Nationalism: We Ought To At Least Understand The Label

Image:  "Beginning of the End", 2009, near Bar Harbor, Me

More and more we are hearing "Christian Nationalism" being bantered about in a vaguely dismissive and smearing manner.  It seems that anytime a person mentions politics or law, and God in the same breath they are immediately lumped into the same category as rabid zealots seeking to tear down the constitutional separations and bring back the inquisition.  

Yet, we have to admit, that some Christians have gone way over the line in identifying their support for President Trump and his "MAGA" agenda as being almost messianic in its essence.  It is always problematic to anoint a politician with holy oil. To declare that a particular legislative or political agenda as being "God's will" must conform to very stringent criteria before any Christian, or the Church as a whole should buy into it.  Furthermore, Christians have been too quick to equate "Americanism" with Christianity, either in its origins, its history, or its declarations.

First, let me attempt to define "Christian Nationalism" as it is manifested in our current circumstances.

Michelle Goldberg invented the term in her 2006 book "Kingdom Coming: The Rise of Christian Nationalism".  Goldberg used the term to describe people who think this way:

“Christian nationalists believe in a revisionist history, which holds that the founders were devout Christians who never intended to create a secular republic; separation of church and state,  according to this history, is a fraud perpetrated by God-hating subversives … The goal of Christian nationalist politics is the restoration of the imagined Christian nation.”

This is a reductionist formulation to say the very least.  However, if it was universally adopted then it could only be consistently applied to a very narrow segment of American Christianity.  In application, modern leftists have sought to caricature every Christian attempt to influence policies and laws (e.g. abortion laws) in a manner consistent with Biblical principles as bowing to this "Christian Nationalist" creed.

Ralph Drollinger and the organization "Capitol Ministries" has published a paper called "Better Understanding the Fallacy of Christian Nationalism." [Link Here]  This paper furnishes some good background for understanding the various approaches Christian political activism or exhortation may take and clearly states that not all such attempts should be called "Christian Nationalism".  However, this paper errs, in my opinion, in its conclusions about how Christians should think about the whole subject.  After essentially defining Christian Nationalism as the sum of its individual components (Dominionism, Reconstructionism, and Theonomic Importation), the paper concludes that the "only" use of Christian doctrine that should be advanced into the political/legislative sphere is the "Moral Law of the OT" because it is "a reliable informant for civil government leaders in their lawmaking."  The authors advance this idea because this Moral Law is "installed in everyone He has created" as a "conscience chip" written on our hearts.  

Thus, these authors essentially say that Christians have common ground with Pagan unbelievers because we all have the "law" written on our hearts and thus reason can build on this common ground and Christians can influence government without actually prophetically speaking to it.  There is no room, in this view, for "Thus saith the Lord."  I find this analysis more disturbing than Goldberg's.  At least, in her formulations, there is no blurring of the issues.

I would propose the following definition for how "Christian Nationalism" ought to be understood.

Christian Nationalism is a perspective that calls for an activist proclamation of the Christian world view into the public sphere with the goal of exhorting laws or policies which are more consistent with that view, as well as prophetically reminding those in government that they are responsible to God for their conduct in office, specifically in that they are to promote justice as Biblically understood.

Let's add clarity by analyzing the terms:

"Nationalism" is used to speak of a distinct cultural social order wherein members of that order identify with it as well as participate in its goals and activities.

"Christian" is used, in this context, to speak of a comprehensive, over-arching framework for viewing all things through the lens of Biblical Christian teaching.  It is characterized by a reliance on the authority of Scripture as superior to all other foundations of reasoning.  It does not deny natural revelation but it subordinates any interpretation of natural revelation to Scripture, rightly understood.

This view, though it does not embrace "Dominionism, Reconstructionism, and Theonomic Importation" as Drollinger, et al, define them, does recognize that not everything that the proponents of those views said is inherently wrong.  Nor does this view accept Goldberg's narrow characterization. Though every world-view, including Christianity, reflects a spectrum of opinion, her definition is only true for a fairly radical fringe in Christianity.  True Christian Nationalism, or perhaps Christian Political Activism, does not equate the United States to the Israel of God or even as a nation particularly beloved of God beyond all others.  True Christian Nationalism believes that this is a nation "under God" and accountable to Him.  Since this is true for every political magistrate and authority, of whatever nation, then this does not equate to a narrow view of American exceptionalism in a religious sense though "exceptionalism" in a political/historical sense may very well be in order.

Second, let's consider the following quote:

Every social order rests on a creed, on a concept of life and law, and represents a religion in action.  Culture is religion externalized.  [reference, pg. 219]

Now the author of this statement is not highly regarded in modern Christian circles but perhaps this statement ought to be given some consideration.

First of all, its truth appears to be self-evident.  Though some may dispute whether a God-less social order "represents a religion in action", all that is needed is to replace the word "religion" with "practical philosophy" and it fits.  What the author declares is that there is no such thing as a "value-neutral" social order.  Life, in community, is constrained by that community in a thousand different ways, not all of which are verbalized or even consciously held.  Every person born into society is socialized according to the mores and values of that social order.  The implicit notions of what constitutes life, the goal of life, the practice of life, etc. are part and parcel of that social order.

As such we can see that other than quibbles about words, each social order is a religion in action.  Its members conform to the common expectations or are marginalized or institutionalized.  Thus American Nationalism seeks to influence that social order so as to move its "religion in action" along more Christian pathways.

This does not mean that this action, in and of itself, is evangelistic.  If anything it is more apologetic.  It does not promise salvation if the culture does move in the directions it advances.  It simply understands that such directions are more pleasing to God than their opposites would be.

Second, it must be said out front that all such endeavors presuppose that the Christian will be in conflict with the social order.  The social institutions of any secular culture are controlled by the Satanic "principalities and powers" which are diabolically used to suppress the truth of Christ.  However, every institution is made up of people and therefore the Christian Nationalist seeks to undermine the Satanic agenda wherever it is encountered.  Thus questions of pragmatic "best methods" in finance, administration, etc. which do not directly endanger a Christian worldview, are understood as areas where common-cause can be won.  

However, where there is a distinct moral component that runs counter to that Christian world view, then it is the duty of the Christian to oppose it in a distinctly Christian manner.  The sovereignty of God over all human endeavors must be acknowledged by the Christian as a core aspect of his/her actions and statements.

So, I believe there is ground for Christian activism in all spheres of the social order including the political.  I do not believe we should ever equate "Americanism" with Christian Nationalism but neither do I believe that Christians can rely only on some "common ground" with non-Christians for advocating only moral law issues.  

This is not the place for a more definitive discussion of the Christian Worldview.  That is a far more extensive topic.  If any reader has a question about some aspect of that worldview, it might prompt some further elaboration.