When in Sin

When during the day, I start to realize I'm far from God and slowly giving in to more and more compromise and sin, there is in me an inclination to say, "Well I'm already this far in. It's hopeless. Maybe tomorrow will be better after a hopefully better morning devotional time." Or it's an inclination to say, "I need to draw my heart more towards God, pray more, be more spiritual, etc. so I can get back to God."

No, no, no! "If you tarry till you're better, you will never come at all." He stands ready to forgive right now (Neh 9:17). Jesus always lives to make intercession for those who draw near to God through him (Heb 7:25). Jesus is saying, "Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me" (Rev 3:20, ESV). "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9).

See also Don't Tarry Till You're Better post at Reformation Theology blog.

Fearing Suffering

I have been listening to the world's notions of suffering and I didn't realize it. I thought I was thinking biblically.

I've often thought, "Since even the strongest men in the world have faced the kind of suffering I fear & were especially averted to it, how could I, weak as I am, ever endure that suffering? I may be placing myself in closer danger of the world's worst kinds of suffering, the kind which, when it happens, is told & retold in news & stories because of how bad it is."

But the Spirit who inspired the Scriptures and opens my eyes to them tells me, "Since the weakest in the world have also faced the kind of suffering you fear and endured it, how couldn't you, O you of little faith? For the same power that worked in them is also yours in Christ Jesus. No temptation has overtaken you that is not common to man. Know that the same kinds of suffering are being experienced by your brotherhood throughout the world."

The Scriptures use the exact same initial premise as I did but to make just the opposite conclusion...
Premise: Others in the world are experiencing horrific suffering.
My conclusion: Since the strongest among them cannot endure, what hope have I?
The Scriptures' conclusion: Since among them the weakest (your brothers) are enduring, your weakness is a prime condition for my power.

"No [trial] has overtaken you that is not common to man. God is faithful, and he will not let you be [tested] beyond your ability, but with the [trial] he will also provide the way of escape, that you may be able to endure it" (1 Cor 10:13).

"Resist [the devil], firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you" (1 Pet 5:9).

"My grace is sufficient for you, for my power is made perfect in weakness" (2 Cor 12:9).

"Some were tortured, refusing to accept release, so that they might rise again to a better life. Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated--of whom the world was not worthy--wandering about in deserts and mountains, and in dens and caves of the earth" (Heb 11:35-38). "made strong out of weakness" (34c).

So, how does it work? How does the Spirit help me to suffer and die well? Does the pain fade away during suffering? Is the grace a numbing of pain?

Go your way, Phil. My grace is sufficient for you. It will be enough in the moment.

Faith through a Christian Hedonist's Eyes

Now to the one who strictly denies himself and seeks not his own pleasure, his self-denial is counted by others as intrinsic altruism. But to the one who seeks his own pleasure and denies himself only to seek what is better, his pursuit is counted by God as Christ's righteousness, and the Object of his desire is shown to be intrinsically valuable. (sentence structure: cf. Romans 4:4-5; theology: Luke 9:23-25; Mark 10:28-30; Hebrews 11:24-26; 12:2; 1 Timothy 4:8; 6:6; Psalm 37:4; Psalm 16:11; 2 Corinthians 5:21; Matthew 13:44)

Observations about Prayer: Jesus' Words in Luke 22

(Before reading the bullet points, note the words in brackets. Try to predict which word nuances I bring out in the bullet points, and make your own observations too...)

"'Simon, Simon, behold, Satan demanded to have you [all], [in order] that he might sift you [all] like wheat, but I have prayed for you [specifically] [in order] that your faith may not fail. And when you have turned again, strengthen your brothers'" (Luke 22:31-32, ESV).

1. Satan demanded all 12, but Jesus prayed for Peter in particular (first two occurrences of "you" are plural; third "you" and "your" are singular).
2. Jesus prayed not a prayer of content "that your faith may not fail" (e.g. "I pray your faith doesn't fail."), but a prayer of purpose "[in order] that your faith [will] not fail" (e.g. "I pray in order to result in your faith not failing.").
3. This prayer was not just hopeful for an uncertain outcome, but rather the prayer was effectual: "when [not if] you have turned again, strengthen your brothers."
   

"'[P]ray that you may not enter into temptation'" (v. 40 or v. 46).

1. The ESV translates this part of v. 40 & 46 identically, but they are more literally translated, respectively:
1. "'Pray to not enter into temptation" (v. 40).
2. "'[P]ray in order that you will not enter into temptation'" (v. 46).
2. The implication is that the verses seem to say:
1. "Pray you don't enter into temptation" (v. 40).
2. "Pray. That way you won't enter into temptation" (v. 46).
3. And into what temptation was Jesus warning them not to enter? Sleep (v. 45). So, with this specific application, the commands communicate:
1. "Pray you don't fall asleep."
2. "Pray. That way you won't fall asleep."

O for a Thousand Lives to Give

My plea to God (with explanatory, but unsung, words in brackets):

O for a thousand lives to give [to missions]
[for] their great Redeemer's praise,
[lives reflecting] the glories of my God and King,
[lives which are] the triumphs of his grace.

Our gracious Master and our God,
assist us to proclaim,
to spread through all the earth abroad
the honors of thy name.

Mordecai on Evangelism (Esther 4:13-14, Part II)

“Then Mordecai told them to reply to Esther, ‘Do not think to yourself that in the king’s palace you will escape any more than all the other Jews. For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father's house will perish. And who knows whether you have not come to the kingdom for such a time as this?’” (Esther 4:13-14).

[In my conviction, this is especially addressed to myself.]
Do not think to yourself that as an introvert (or otherwise "incapable" evangelist) you will escape any more than an extrovert (or otherwise so-called "capable evangelist") the responsibility for the stewardship of the communication abilities you do have to proclaim the Good News. For if you keep silent at opportune times, the Gospel will come through the mouths of others (see footnote 1) and the elect will be saved (2), but you will forfeit all the joy of sharing God's good pleasure (3). And who knows whether the Great Circumstance of Life has not ordained every "coincidental" meeting of a new person for such a purpose as this?

(1) "How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, 'How beautiful are the feet of those who preach the good news!'" (Romans 10:14-15).

(2) "For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified" (Romans 8:29-30). "All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day... No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. It is written in the Prophets, 'And they will all be taught by God.' Everyone who has heard and learned from the Father comes to me" (John 6:37-39,44-45). "And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice... My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand" (John 10:16,29).

(3) "it is your Father’s good pleasure to give you the kingdom" (Luke 12:32; cf. Isaiah 53:11; Hebrews 12:2). "Enter into the joy of your master" (Matthew 25:21).

Mordecai on Missions (Esther 4:13-14, Part I)

“Then Mordecai told them to reply to Esther, ‘Do not think to yourself that in the king’s palace you will escape any more than all the other Jews. For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father's house will perish. And who knows whether you have not come to the kingdom for such a time as this?’” (Esther 4:13-14).

Do not think to yourself that in America you will escape the bloodguilt of the unreached any more than believers living among them will (consider the watchman on the wall: Ezekiel 33:1-9). For if you neglect the unreached at this time, then the prayers (see footnote 1), financial support(2), and proclamation of salvation(3) for the nations will come from another place (guaranteed: Revelation 5:9; 7:9)(4), but you will forfeit all the promised missionary's rewards(5) and enjoining the pleasure of the missionary God(6). And who knows but that you were born in America with so informed an education, such a wealth of opportunities, such access to wealth, such political freedom, and all that God has entrusted you with—all these for such a time as this(7)? Who knows but that the calamities that brought refugees to our cities and foreign poverty that brought immigrants are for this very purpose(8)?

(1) “pray earnestly to the Lord of the harvest to send out laborers into his harvest” (Luke 10:2; cf. Matthew 9:37-38).

(2) “Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth” (3 John 5-8).

(3) “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!’” (Romans 10:14-15).

(4) “by your blood you ransomed people for God from every tribe and language and people and nation” (Revelation 5:9; cf. 7:9).

(5) “Jesus said, ‘Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life’” (Mark 10:29-30; cf. Matthew 19:29).
“For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? For you are our glory and joy” (1 Thessalonians 2:19-20); “[hold] fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain” (Philippians 2:1; cf. 2 Corinthians 1:14; Philippians 4:1); “I do it all for the sake of the gospel, that I may share with them in its blessings” (1 Corinthians 9:23); “But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere” (2 Corinthians 2:14); Romans 15:16-21

(6) “Fear not, little flock, for it is your Father's good pleasure to give you the kingdom” (Luke 12:32)

(7) “May God be gracious to us and bless us and make his face to shine upon us, that your way may be known on earth, your saving power among all nations” (Psalm 67:1-2); “I will bless you and make your name great, so that you will be a blessing” (Genesis 12:2).

(8) “God meant [evil] for good, to bring about that many people should be kept alive” (Genesis 50:20; cf. 45:4-8).
Other examples where God spreads his fame to other nations or brings other nations into Israel: Israelite slave girl (2 Kings 5:2-3), Naaman the Syrian (2 Kings 5:8-19), Rahab the prostitute (Joshua 2:8-13), Ruth the Moabite.

Worshiping with the Word & Praising by Proclaiming

There is a passion accompanying preaching powerful words from Scripture. It can be used rightly or wrongly:

The arrogant fool is "wise in his own eyes" (Proverbs 26:12; cf. 3:7), exulting as though his wisdom is his own, not received (1 Corinthians 4:7).

The humble man does not lean on his own understanding but in all his ways acknowledges the LORD (Proverbs 3:5), exulting in the "wisdom [which] is pleasure to a man of understanding" (10:23). As he heralds the glory and majesty of God, his heart thrills and "From the fruit of his mouth a man is satisfied with good" (12:14). This is the essence of expository exultation.

Reflections on Matthew 6:1-6, 16-18

Matthew 6:1-6,16-18 can be broken up into 4 sections:

Concerning "acts of righteousness":
1"Be careful not to do your 'acts of righteousness' before men, to be seen by them. If you do, you will have no reward from your Father in heaven."
Concerning giving to the needy:
2"So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. 3But when you give to the needy, do not let your left hand know what your right hand is doing, 4so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.
Concerning prayer:
5"And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. 6But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.
Concerning fasting:
16"When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. 17But when you fast, put oil on your head and wash your face, 18so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.

To follow my train of thought, please now read my spreadsheet on Matt 6:1-18.

What stood out to me especially is three types of hypocrisy. The first and most obvious is what Jesus describes the hypocrites as doing: actively seeking the praise of men through their deeds instead of seeking the Father's reward. (side note: He doesn't contrast their hypocrisy of doing "righteous deeds" to seek man's praise with doing righteousness for the sake of doing righteousness in some disinterested way. He instead contrasts hypocrisy with the right way: still seeking reward, but from the Father not from men. I tell you, I'm sold on "The Weight of Glory" and Christian Hedonism, not because C.S. Lewis and John Piper are so smart, but because they just explain well [in my opinion] what the Bible already teaches.)

Anyway, the first and most obvious hypocrisy is seeking the praise of men through these deeds. This, I am regularly guilty of in other areas, speaking of things I would not otherwise have said, but in such cases people think I'm smart, or spiritual, or suffering, etc.

The second hypocrisy would be to read these three passages in Matthew and go obey Jesus to the "T". For example, I might refrain from announcing my giving with trumpets, but I still seek the praise of men by "accidentally" making my "secret" giving known. Or I might avoid praying prayers on street corners, but I find ways to make sure a friend knows how long I prayed in private in my room. I might know better than to disfigure my face, but I wash it so well, people have to ask me why. Ok, maybe we're more subtle than that, but we find ways to slip in indications that we are doing "acts of righteousness." This is the obvious quintessence of Phariseeism; following the command to the "T," while missing the entire point.

It would seem then, that the solution is to follow the principle behind each of the three acts of righteousness. But even in following the apparent principle lies another danger of hypocrisy. This hypocrisy is the third, and in my opinion, most subtle (and therefore most dangerous). It consists in seeking out the apparent principle (and so convincing yourself you're not a Pharisee), and making that the rule to live by (and so remaining a Pharisee).

Here's an example: Let's say I'm fasting and I read that I should wash my face and avoid disfiguring it. Moreover, I realize I would just be a Pharisee to merely do those things while still finding subtle ways to let others know I'm fasting. So, I recognize a principle, namely that I should not let anyone know I'm fasting by any means whatsoever. And so I heed my newfound principle. The hypocrisy here is that my so-called principle turned out to be just another rule, and I've ended up being a Pharisee after all. I've missed the driving principle that unites the three examples of righteous acts Jesus describes, and I've settled for a "principle" which only applies to fasting (namely "don't let others know you're fasting").

I have learned that this third hypocrisy CANNOT be defeated by trying to come up with all possibilities of subtlely making known my otherwise secret deed and then not doing any of those possibilities. For sin always finds a way I haven't thought of. Rather, this error can only be overcome by truly seeking the reward the Father gives (whatever that be) and counting His reward of greater worth than the praise of men (cf. Hebrews 11:26). If we seek the praise of men, it will be our FULL reward (meaning no reward from the Father). So, the apparent driving principle behind Jesus' three examples is not "don't let others know your 'act of righteousness'" but rather "seek the reward the Father gives instead of the praise of men" (cf. John 5:44).

I'm realizing that when we draw out the driving principle Jesus is getting at, we are so free to follow that principle, we might even "disobey" the example in obedience to the principle. Examples might entail the following (these may be poor examples, but you can probably come up with better ones): After examining his heart to see if he's seeking the Father's reward and not man's praise, a pastor might flat out declare to his congregation that he is fasting and praying about some particular need in order to lead by example and so encourage others to do likewise or similarly. In such a case, the Father's reward for this pastor may even consist in his congregation's obedience, besides the reward that awaits him after the Judgment. Another example might be praying on a street corner in an atheistic society (unlike the religious atmosphere of Jesus' day), where there is no praise from men, only insult, but with the result that people observing see miraculous prayers answered (maybe even healings in their presence).