lessons from ground zero

In the 10 years since the Twin Towers fell, the American landscape has changed. Families no longer greet daddy at the gate as he steps off the plane from a business trip. Backpacks and purses are checked at ballparks. And, the nightly news usually reports on at least one international incident related to our military presence in terrorist hotspots.

But, it’s the spiritual shift--the internal change to our personal landscape--that is most significant. Reflecting on the last 10 years, these lessons have been most important to me:

WE ARE NOT INVINCIBLE. In Genesis 11, the people of the world decided to build a tower, reaching to the heavens, so that they could “make a name” for themselves. Their mighty monolith was going to be a testimony to their ingenuity, their power and their will. America prides itself on being “the most powerful nation on earth.” And, I am privileged to be born in and enjoy all of the resources available to me in our great country. But, our success puts our souls in danger. Our ability to invent, overcome, solve, construct and win---the very things that put us on top of the world—actually prevent us from humbly relying on God. Jesus said that it was difficult for a rich man to enter the Kingdom of heaven [Matthew 19:23] because his riches prevented him from realizing his great need. Today, Jesus might also add that it is difficult for accomplished architects, fund managers, trial lawyers, expert physicians, published professors or technology entrepreneurs to enter the Kingdom too. The tragedy of 9/11 reminded all of us that our greatest accomplishments are nothing compared to the greatness of God. Apart from Him, we can still do nothing. We are not invincible.

This reflection leads me to a second thought.

IT ALL FALLS DOWN. I write these words on my computer as I sit in the Fort Worth Water Gardens. It’s an idyllic setting…that will one day pass away. So will my computer. And the buildings that surround me. Second Peter 3:10 foreshadows a day when “the earth and everything in it will be laid bare.” Only God and the souls of men are eternal. This reflection doesn’t drive me to fatalism. It does, however, help me invest in the right things.

This leads to a third reflection.

LIFE IS PRECIOUS. The greatest loss on 9/11 wasn’t buildings, equipment, office files or the architectural legacy of two great towers. Loss is measured in almost 3000 people who didn’t make it home for dinner that evening. Loss is hundreds of infant children who never met their fathers. Loss is first responders who paid the ultimate price. 9/11 awakened us to the value of human life, no matter what age, what socio-economic category, what color their skin. When Jesus said “God so loved the world,” I think he meant the overweight woman smoking a cigarette a few yards from me. He meant the little boy with Down’s Syndrome playing on the stairs. He meant the homeless man in a straw hat with a cane, staring blankly into another world. All of these people have a beating heart, a life-story, future dreams and a family who would grieve if anything ever happened to them. And, each of them are priceless treasures to God—“red and yellow, black or white, they are precious in His sight.” The loss ten years ago taught us all about the value of human life.

I HAVE THE HEART OF A TERRORIST. I’ll never forget the general tenor of the words Billy Graham spoke at the memorial service for victims of the Alfred Murrah attack [Oklahoma City] years earlier: “The evil you have seen committed this day is in the heart of every one of us.” As sharp as these words were, Graham was reminding us of the fundamental truth of sin. As I have watched the nightly 9/11 news retrospects during this last week, I have reminded myself that I could have just easily devised a plot to hijack a plane. I could have bombed a building. I could have hated people. In fact, I have. I have wanted to harm people. I have wanted to push my agenda at all costs. I have wanted to make whole groups of people “pay a price.” I have participated in conspiracies. It’s in me. It’s in all of us. What the terrorists did on American soil was only a matter of degree.

EVIL IS A PERSON. With all the talk of “terrorists,” we might think that the enemy of 9/11 was a coalition of evil, power people. But, driving the sinister, self-centered actions of people [plural] is a person. Not Osama Bin Laden.  Not Saddam Hussein. Not any extremist leader hiding in the hills. Evil is the mastermind of Satan, a very real spiritual person. He is a created being [therefore, not the equal, opposite of God], not simply an impersonal “force” in the world. Paul affirms this in Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” Because our enemy is spiritual, military might in the Persian Gulf will not ultimately defeat him. He must be fought with spiritual weapons of truth and prayer [see 2 Corinthians 10:3-5]. Because He is a person, we can be sure that he has a will, an agenda and a strategic plan leading to a strategic end. Peter warns us, “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour” [1 Peter 5:8]

JUSTICE IS FIERCE. The work of the devil is dangerous. But justice is even more furious. When the smoke cleared from ground zero, the Pentagon and the Pennsylvania field, Americans were left with a lingering sense of injustice. Freedom had been violated. Innocence was robbed. What happened “wasn’t right.” The response that followed in the days and months afterward may have looked like revenge. But, it was no doubt motivated by a commitment to “make things right.” Justice is hardwired into every human being. It’s part of what it means to be made in the image of God [Genesis 1:26]. This global pursuit of justice is in-line with God’s purposes [because it reflects His character]. But, it is also a reminder that God will have the final say on justice—among all people. The whole world is accountable to Him. One day, we will all stand before His fierce judgment. And, the only way that anyone will stand secure is if the violence of their life has avenged at the cross of Jesus Christ.

GENUINE VIRTUE GIVES INSIGHT INTO THE ETERNAL. As the drama of 9/11 unfolded, hundreds of stories began to unfold. Brave firefighters climbed up the stairs as terrified workers streamed down. Teachers protected elementary school students. Flight passengers took matters into their own hands. Tributes have been written about calling, courage, community, and commitment. Each of these virtues is simply a shadow of a greater, eternal reality. Since we are made in the image of God, it’s not surprising that we would look and live like Him. So, just as our need for justice [see above] reflects the perfect justice of God, so each beautiful act of kindness, generosity, or bravery is a window into who God must be—but infinitely more.

GOOD TRIUMPHS. Just as the period ended the last sentence, so the good of God will be the final stroke in the history of the world. Every terrorist will be caught. Every evil will be recompensed. Every life will be restored. Every loss gets repaid. Every uncertainty gets clarified. This isn’t just a hope; it’s a promise. In the end, good triumphs because God triumphs. Dawn awakens the night. And for this reason, we can lay our heads down to sleep.

transplant timing

Meet Stu and Jackson. A father and his bright-eyed 6-year old son. They share a bond that is more than family. Stu and Jackson had heart transplants in the same week.

Stu's heart had been failing for some time and, eight months ago, he was placed on the transplant list. On July 27, his close-knit community began a 30-day prayer initiative asking God for the perfect donor. Five days later, the phone call came that a donor had been identified and Stu and Teresa made their much-anticipated drive to Medical City in Dallas. At 7 a.m., they were at the hospital waiting for the donor heart to arrive and, by 2 p.m., Stu had been wheeled back to pre-op. At 4 p.m., Stu received word that the donor's family withdrew consent. Disappointment ran deep for a man who was still confident in God's faithful provision and a community of friends who continued to stand firm with compassionate support.

Rewind the tape a month earlier. Stu and Teresa brought Jackson (then 5 years old) to Pantego Bible Church to talk with Keith Smith about getting baptized. As Pastor Keith listened to Jackson's emerging faith, he encouraged Jackson with a book that he could take home to learn more about Jesus. His heart wasn't ready.

Jackson was scheduled with a follow-up conversation with Pastor Keith on August 3. Because of his father's sudden dash to the hospital, the meeting was expected to be delayed. But, because of his daddy's missed opportunity, Jackson was able to keep his appointment. He sat in Keith's office and expressed unwavering, articulate faith in Jesus. Now, his heart was ready. In a moment, he was new.

Miraculously, on August 6, Stu received another call. The donor heart was good and the surgery was successful. Stu's recovery was spectacular. And, nine days later, he returned home to a crowd of supportive friends. In a moment, he was new.

In Ezekiel 36:26, God expressed the coming covenant this way: "I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh." Jesus came to perform a heart transplant--to replace calloused, hardened hearts that are opposed to God with vital, pulsing hearts that beat for a relationship with God. The story of Stu and Jackson remind me that each spiritual transplant is the work of God. We may never know why Stu received the second transplant instead of the first one. But, I'm confident that the God who makes hearts beat was operating before the surgeons ever were. Similarly, I have no idea why God providentially arranged for Jackson to talk with Pastor Keith on August 3 instead of July 27. But, heart-change is always according to God's timetable, not ours.

This week, we begin a sermon series on personal evangelism and the story of these two heart transplants encourage me with great freedom when it comes to sharing my faith. I have no idea where people are on their spiritual journey. I cannot be sure whether their "body" will accept or reject the message. I don't control the time or receptivity. All I can do, as a Good News donor, is give away my faith. And, I trust God to do the rest.

the heart of the matter

Yesterday, I preached on James 5:1-6. It's one of those passages where a casual gloss of the text could easily lead the reader to conclude that the passage doesn't apply to them. Who of us thinks we're really rich? What's the standard of luxury? Few of us have unpaid farmers who have mowed our fields. So, we do nothing.

But, the Bible is written to get to the heart of matters. And, while a text may not seem applicable to me on the surface, there's always a deeper principle that God has designed to impact my life [see 2 Timothy 3:16-17]. For example, the deeper principle of James 5:1-6 is the stockpiling of resources to benefit oneself to the loss of others who needed the resources more. While I didn't think that I had personally refused blessing to anyone in need, the Lord brought to mind the saving of mission resources in our church budget "for a rainy day." This potential "hoarding" of mission riches stood in stark contrast to the the growing famine in the horn of Africa. Poor people desperately need what we could give. We just needed to apply the biblical principle and act.

And we did. Pantego Bible Church committed $40,000 to famine relief through our partnership with World Vision, a ministry that has a long track record of caring for children and families in the developing world. Through government grants, this contribution will be matched five times, for a total of $200,000!

The remarkable thing is that a seemingly irrelevant passage suddenly sprung personally to life! This is the way God's Word operates. If we really don't want to be changed--to continue living a Christ off-centered life--then the Bible will never be more than ancient letters written for someone else. But, if we approach the Bible expecting to be changed, we position ourselves where the Holy Spirit can take us beyond the surface facts to the heart of the matter.

camping out

The world will end tomorrow. That's what a small band of religious people are expecting. Sometime between 7 and 9 p.m. They have more than 500 billboards around the country warning of the impending judgement. Many have left their jobs and homes to travel in an RV caravan to urgently share their message before a cataclysmic earthquake strikes and a sudden rapture snatches more than 200 million Christians off the planet.

This May 21 date is the calculated conclusion of 89-year old Bible teacher, Harold Camping. He figured God's time-keeping formula from 2 Peter 3:8 ["With the Lord a day is like a thousand years, and a thousand years are like a day."]. Then, he noticed that God told Noah that He would destroy the world in "7 more days" [Genesis 7:4]. Camping concluded that the world would be completely destroyed 7000 years [1 day = 1000 years] from the beginning of the flood, which he figured at 4990 B.C.

Camping's calculations call to mind an unforgettable quote from a seminary theology professor: "That is an interesting theory, sir. However, it has been bludgeoned to death by a gang of angry facts." There are several lessons I learn from this Bible teacher---though likely not the lessons he wanted me to learn.

First, no one can determined the times or dates which have been set only by the Father [see Acts 1:7]. Even Jesus didn't know the period determined by God. Many have tried. In fact, even Camping claimed the Rapture would take place in September 1994. Then, when he woke up the day after, he quickly decided to reboot his calculator. If he had read beyond 2 Peter 3:8 to verse 10, he would have discovered that the end will come "like a thief"--suddenly, surprisingly and unannounced. Not only is it a waste of time trying to figure the end times math, it is potentially dangerous.

Second, leaders are held responsible. In James 3, the writer sternly warns that "not many should claim to be teachers" because those who say "thus sayeth the Lord" will be held to a strict standard. Preachers and teachers carry authority. This means they have the influence to lead the way and lead astray. Camping will be held accountable for leading his band of followers and countless others to sell their possessions, quit their jobs, abandon their families and drift off mission because of his leadership. 

Third, every Christian is personally responsible with the way they handle the Scriptures. Paul writes, "Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth" [2 Timothy 2:15]. His admonition reminds me that it is possible to incorrectly handle the Word of truth. When we neglect the careful study of Scripture and allow ourselves to be led into faulty interpretation by unqualified teachers, we indict ourselves as we stand before God. The Bible is God's word to us. So handle it well.

Finally, be prepared for the Day. Since we cannot know the days or times when Jesus will call His children home, it is right to always be ready. Peter urges Christians,

Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells. [2 Peter 3:11-13]

If Camping's campaign has done nothing but alert God's people to the certain return of our Savior, then the headlines are worth it in the end.

redefining normal

It's been a month since I last posted and 5 months since I preached a series "Redefining Normal." This is a good time to get back on track with both.

In this vision series, I offered the possibility that what many Christians think is the radical life is really "normal" in the eyes of Jesus. And, what many Christians think is the "normal" spiritual life would be considered quite abnormal from Jesus' perspective. What we need is to redefine what we think is normal. In the 3-part sermon series, I offered the normal, biblical point of view on connection, transformation and mission.

COMMUNITY | The normal spiritual life is lived in community with others. There's no place for individualism and privatization in the church. We were made to BELONG to Christ and each other. In Philippians 2:1-11, Paul writes that if we have been united with Christ and if comforted by His love and if we have any life-change...then pursue one another in selfless, humble community. He offers the example of Jesus who gave Himself completely to us. A Christian who "does" church but has no connection with community isn't normal.

CHANGE | Paul goes on in Philippians 2:12-18 to redefine change. The common experience for many Christians is the experience of incidental life-transformation. That is, the change that comes accidentally, by chance, simply because they happen to be at the right spiritual place and the right spiritual time. But, normal change the Christian should be intentional--choosing to join God's Holy Spirit in the life-long journey of sanctification. In 2 Peter 1:5-7, the author charges his readers to  "make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love… be all the more eager to make your calling and election sure." While the Holy Spirit ultimately brings about life-change, we have a responsibility to grow in vision, knowledge, character and skills.

CAUSE | The Christian who is connected in community and changed by God makes themselves available to be used by God to change their world. They have a cause worth living and dying for. To conclude chapter 2 in his letter to the Philippians, Paul mentions Timothy and Epaphroditus. These two men served faithfully and were even willing to sacrifice all for the Gospel of Jesus. They stand out as examples of the what it means to live life on mission. The normal Christian life gives itself away.

To listen to the three messages on "Redefining Normal," click HERE and scroll down the page to the sermon series. Finally, post a comment to get the conversation going. I'd love to hear your thoughts.

poverty and generosity

After preaching on principles of generous living last Sunday, I received an email from a friend encouraging me to remember those who have been stretched thin by the economy. That is, as we talk about greater giving, remember those who have been hit hard by the recession. Some have lost their jobs. Some people have urged me not to make poor people feel guilty for not being able to give.

I appreciate my friend's compassionate caution. In fact, as I started our series, I made four promises including a promise to be gracious. When it comes to money, no one wants to be kicked when they're down. So, let me offer a few guiding principles to those who may feel they have nothing to give or to those who are searching for answers on how the teaching of Scripture applies to those who are financially low.

First, there is a difference between those who must unfortunately adjust their standard of living to fit unique circumstances and those who are actually below the poverty line. A family who lives on a double income totalling $80,000, and faces the loss of one job [ie, $30,000], will certainly have to reset their bill structure, cut out entertainment and not be able to sign their kids up for two soccer leagues. That change will be very difficult, no doubt. But, a $50,000 household income still puts that family in the top 1% of the richest people in the world [see http://www.globalrichlist.com/]. The problem for many [guilty here, too!] is that we increase our standard of living to meet our income rather than set a modest standard of living and give the rest away. So, when we face financial loss, we also face emotional and living loss too.

Second, those who are not financially well-off will often experience greater joy in the Lord's reward when they give than those who are wealthier. When I attended seminary, our household income was less than $20,000 a year. Tiffany took advantage of the seminary food pantry each week and she shopped for clothes at the seminary clothes closet. Even by economic standards of the early 1990s, we were considered to be at lower end of the financial food chain. Still, we gave 10% of our income every week. We chose to eat rice and beans rather than rob the Lord of what was His. And, the reward was extraordinary. We eagerly looked for God's blessing and, when we received it, we celebrated greatly realizing that faithfulness pays spiritual dividends.

Third, for those who are truly impoverished, the Bible welcomes you to receive rather than give. According to my calculator, 10% of 0 = 0. So, if a person has no income, God expects no tithe. In fact, the tithe was collected from God's people who did enjoy an income in order to support those who were impoverished. When a person ends up at rock bottom, the church becomes the Lord's grace to them.

Fourth, generosity is somewhat relative to our present circumstances. While the Bible taught a specific tithe (10%) in the Old Testament, the concept is not prescribed in the New Testament. To be fair, the responsibility of God's people to contribute to God's work never changed. The principle of generosity never changed. Neither did the importance of trusting God with all our resources. But, a single mother making $15,000 a year may express generosity by giving $65 a month (5% of her income). But a couple making $175,000 may need to give $2000 a month (13.7%) to truly express generosity. In the end, God isn't operating with a magical formula as much as He is expecting a spiritual response.

Finally, in God's mind, there is no line of financial security by which a person should begin tithing. Sometimes, when we engage in the conversation about "Not talking to Greg and Marcie about tithing because Greg has been without a job for 6 months," we sound like we think giving is only a responsibility for those who live above the line and can afford it. This natural, but unbiblical, thinking completely misses the point of the financial stewardship. God commanded His people to trust Him with their finances all the time. If we only give when "we get back on our feet," then we've put our trust in ourselves and will only give God His due once we've been able to manage things to a level where we feel comfortable. For this reason, poor people end up with some of the greatest testimonies through their giving.

where does your money go?

I have started a short series on money called "The Great Give: The Discipline of Generous Living." Financial stewardship has been called "the one area of our spiritual lives we cannot fake." Our giving says so much about our spiritual living. Perhaps that's why Jesus taught more about money than He did about heaven or hell.

Once the topic of money is broached, a whole host of practical questions follows. How much? How often? Net or gross income [I love the answer: "If you want a net blessing, give on net income. If you want a gross blessing, give on gross."]? A very important question concerns the destination of our giving. To whom/where should we direct our generosity?

I'd like to answer this question on two fronts. First, I believe it is important for Christians to focus a majority of their charitable giving on Kingdom-centered initiatives. To be sure, the local symphony, animal shelter or policeman's banquet are all noble causes. But, when the souls of people are at stake, the greatest investment we can make is in ministries which are strategically and intentionally designed to make Jesus Christ known. This doesn't mean that every ministry is financially accountable or equal in regards to its effectiveness. But, when the Christian has to decide whether to save the trees or save people, give to people. In this, you lay up for yourselves treasure which are heavenly and eternal [Matthew 6:19-20].

Second, I believe it is important for Christians to give to their church first, then to support ministries. Throughout the Bible, God's people were commanded to give their tithe ["tenth"] to the priests, the apostles or the church. The Israelites were not allowed to take a tenth of their crop and distribute it at will. The early church brought their money "to the apostles to give to those who had need" [Acts 4:35]. Each time, God's people entrusted their resources to leaders who were given the responsibility to steward and safeguard the resources.

I believe there is a logistical and spiritual reason for this plan. Logistically, or practically, the community leaders [Levites, apostles, elders, etc.] are charged with seeing the needs in the whole community. As leaders of God's people, they are better able to disburse the funds of God's people in an equitable, balanced, strategic manner. Conversely, if all the people in the church gave to whomever they wished, the church would have no means to accomplish it's central mission. Spiritually, the act of giving is intended to be a step of faith wrapped in surrender. There is the ever-present temptation to go half the distance of faith/surrender by giving, but still attempt to maintain control by personally choosing where my money goes and how it is spent. In this, I miss the full "losing" and "gaining" that God has planned for me [Matthew 16:25].

Having offered this perspective, let me also address the other side. I do believe it is important for Christians to support initiatives within their community. Supporting participants in a breast cancer awareness walk-a-thon or giving a contribution to the local Girl Scouts can be a great thing. In addition, I do believe it's important for Christians to support ministry beyond the scope of their church. Hopefully, every believer has a relationship with a missionary whom they support. There are thousands of God-honoring, non-profit organizations who are committed to spiritual life change [I sit on the board of a an incredible Christian fraternity, http://www.betaupsilonchi.org/] and they deserve our partnership, over and above our commitment to our churches.

The good news is that all the money to accomplish all of God's mission is available. Let's seek the wisdom of God to give faithfully, regularly and strategically to the places where we might see the greatest return on our generous investments.

Q&A: a brief theology of work

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective.

Q: Theology of work: Why should I bother to work with any excellence at all if all I do is temporal and will all burn in the end? Does God think I am wasting my time? --Miki Anzai

A: Miki, first of all, let me tell you how much I miss you. Ministry with you in Austin was a real privilege. I will never forget your testimony of quitting your job, in lieu of an opportunity to serve on a short term mission trip, trusting that God would line up new employment when you returned. Your investment in the eternal puts your question above in sharp focus. Does our work matter?

I have previously been tempted to start forming my theology of work in Genesis 3 where God announces to Adam,

17 "Cursed is the ground because of you;
through painful toil you will eat of it
all the days of your life.
18 It will produce thorns and thistles for you,
and you will eat the plants of the field.
19 By the sweat of your brow
you will eat your food
until you return to the ground,
since from it you were taken;
for dust you are
and to dust you will return.”

Sin brought the curse of painful toil, thorns and thistles, and laborious sweat. My conclusion was that work was the curse. People sinned, so God sentenced us to hard labor.

However, Genesis 3 simply declares the new, qualitative aspect of work. In chapter 2, before sin arrived in Eden, God put man in the garden to "work it and take care of it" [v. 15]. Work was a pre-fall design, not a post-fall discipline. I believe that God set Adam to work in the garden as an expression of man made in the image of God [Genesis 1:26-27]. Just as God is creative and productive [expressed in creation], so He made human beings to reflect His creativity and productivity. In other words, work is an opportunity for each of us to express our connection to God Himself.

It's in this realization that work may become worship. Paul writes that "we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do" [Ephesians 2:10]. Of course, the Apostle is referring to the "good works" of Christian virtue and service, not vocational work per se. But, God's "work" in our salvation is intended to reproduce itself in our "working" in a way that pleases God. So, "whether you eat or drink or whatever you do, do it all for the glory of God" [1 Corinthians 10:31]. We work with excellence because God is excellent. We work with diligence because God is diligent. We work with perseverance because God perseveres. It's not the work that honors God, but how we work which has possibility of glorifying Him. And, in the end, it matters little whether we dug water wells of built widgets. Our work is a reflection of our Divine design and, therefore, becomes an opportunity to magnify the Lord.

And, worship is never a waste.

Q&A: real faith

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective.

Q: Is it possible to believe that Christ died for my sins and was the Son of God, but still not be saved? --Rick Lawson.

Q: I'm always uneasy when I read Matthew 7:22-23: "Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’" How can they have His power if they don't know Him? --Lewis Crow

Rick and Lewis, your questions are related and foundational for understanding the nature of authentic salvation. Both questions are connected because both deal with profession vs. practice. There were many in Jesus' day who were "card-carrying" religious folk. But, their lives failed to correspond with their lips; They didn't practice what they preached.

In Matthew 7:22-23, Jesus noted that there would be some who would stand before His judgment seat and be surprised. They will argue that they preached and perform miracles "in the name of Jesus," but Jesus won't give any claim to them. He will call them "evildoers" and sentence them to eternal separation. To Lewis' point, these condemned will feel as if there religious work was substantive [even believing that they had experienced the power of God in their ministry], but they will in fact still be enemies of Christ.

The Apostle James offers the strongest warning in James 2:14-17:

What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? Suppose a brother or sister is without clothes and daily food. If one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead.

Verbal faith without corresponding action is useless. James calls it "dead" faith. It's not that action saves a person. We are saved by grace alone [Ephesians 2:8-9]. Rather, action, produced by authentic faith, is the evidence of faith. So, those who claim to have faith in Christ have no other evidence of the genuineness of their faith except their changed lives. To say it another way, "Talk is cheap" and "Put up or shut up."

To support his point, James writes, "You believe that there is one God. Good! Even the demons believe that—and shudder" [v. 19]. His point is sobering: Demons are good theologians. They have the right answers and can conclude correct answers. What separates them from the rest of creation is their failure to act on what they believe. Thus, the person who claims to be a Christian, but whose life is void of evidence, is no better than demons and is in danger of missing out on Christ's best when they stand before Him.

I hope this helps. I look forward to your comments.

Q&A: holding the line

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective.

Q: It seems like what is "acceptable" in the "Christian" community keeps changing. The line keeps moving in the sand about what is OK. The Bible hasn't changed yet what is OK seems to be. i.e., movies that are acceptable, language, etc. Seems like the line keeps getting pushed further and further.--Kristin Keilstrup Kimmell

A: Kristin, you highlight the ever-constant challenge of the Christian: living in the world but not letting the world live in them [Romans 12:2]. In the Old Testament, God's people were commanded to keep themselves "holy" [literally "set apart"] and not co-mingle their values and practices with those of the surrounding culture. When they entered into Canaan [Book of Joshua], they were to tear altars to Ball and Ashterah poles, reject intermarriage with foreigners and stay true to the Law of God. In fact, the reason for widespread annihilation of pagan people was to protect God's people from the ungodly influences of their culture.

The same charge is given to God's people today. In 2 Corinthians 6, Paul cautions the church about co-mingling with culture. He writes,

Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said:

“I will live with them
and walk among them,
and I will be their God,
and they will be my people."

Therefore,
“Come out from them
and be separate,
says the Lord.
Touch no unclean thing,
and I will receive you.”
[2 Corinthians 6:14-17]

Unfortunately, today, too many Christians throw their hands up and concede, "If you can't beat 'em, join 'em." Rather than draw sharp lines, they allow the world to "squeeze them into its mold" [Romans 12:2, JB Philips translation].

How do we stand firm and stay pure? Let me offer 4 suggestions:

CONSIDER what God has said. Many Christians don't know where the lines are because they've never seen where they're drawn. God's Word is remarkably clear in so many areas of life. My one-year Bible reading has been a great refresher for me, reminding me of God's high standard and right reward for holy living.

CONVICTION ahead of time. Daniel "resolved" that he would not eat the kings food [Daniel 1:8]. That is, he formed a conviction based on what he knew from God's commands. For example, my son has an immovable conviction not to entertain female friends at our house if we're not at home. His conviction is a reflection of his commitment to holiness.

COURAGE in the crowd. People with convictions stand up to stand apart. Eventually, they will end up standing out. People will ask questions. Someone will roll their eyes. Your kids might be the "odd man out." To be sure, there are many things not worth "dying for." But, when the time arrives for you to make a decision based on conviction, you will need godly courage to endure. Just before the Israelites entered Canaan, God assured them, "Be strong and very courageous. Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go...Do not be afraid; do not be discouraged, for the LORD your God will be with you wherever you go" [Joshua 1:7,9].

CULTIVATE a heart of humility. The danger of holiness is that it can breed a kind of haughtiness. Pride is ever on the heels of principled living. The more separated I am from the world, the more sensitive I must become to my world around me. God wants to use me to change my world. And, if I ascend the the peak of the mountain, I become distantly useless to my neighbors in the valley. Monks make terrible evangelists. So, ask God to help you remain humble as you pursue holy living.

motive and motivation

It's been four and a half months since I last posted. So many changes and transitions. I received an email from blog follower today who challenged me to begin posting again and asked a good question in the process. She wondered when it's appropriate for Christians to "highlight" their commitments. Specifically, this last Sunday, I challenged our congregation to "Redefine Community" [see http://ow.ly/i/7dNc ] and practice some "new normal" commitments this week. Then, I encouraged them to prayerfully consider a new rhythm in their spiritual life that would reflect a biblical expression of community. Write their commitment on the insert provided and post it on the back wall of the Worship Center this Sunday.

My friend rightly wondered how this fit with Jesus' warning in Matthew 6:1-4:

“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. 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. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you."

By posting our new resolutions, do we risk violating Jesus' command? Would it be better for our commitments to be secret? Should we prevent the left hand from knowing what the right hand is doing?

The issue comes down to motive and motivation. The issue Jesus was addressing in this text is one of motive: What is the reason why anyone might publicly announce their works of righteousness? If their intent is "to be seen by men" [v. 1], then the applause of men becomes their reward [v. 2] and they miss the greater reward of God's pleasure. Jesus' point: It's better to have heaven cheer for you than to receive a pat on the back from others.

However, when our intent is to motivate others, the public testimony of our works can be very helpful. Take, for example, the platform testimony of a missionary. When they explain their commitment, the suffering they have faced, the obstacles they have overcome and the victories that they have experienced, they stir the hearts of their hearers. Their stories aren't intended to draw attention to themselves, but to excite the hearts of people of what is possible with God. Their motive is to motivate. For this reason, we have asked people not to put their names on their posted inserts this Sunday.

In a day when so much of religion is considered "private," it's good to remember that God encourages His people to be public with their spiritual lives. Boldly highlight what God is doing in your life. And, if you say it, write it, express it in a way that makes less of you and more of God, you have done it with the right motive and great motivation.

why go to Ethiopia?

17 hours of flight time and we will land in Addis Ababa. Considering the financial investment and the amount of preparation to make sure our kid's schedules stay on track back home may leave a person wondering, "Why?" Wouldn't it be less and disruptive and more cost-effective to simply wire money into an Ethiopian account for a well-trained African minister to use?

On the one hand, missions must steward God's resources wisely. In many cases, supporting indigenous workers makes the best economic and cultural sense. We could probably pay the annual salary of an African pastor for the cost of sending one of us to his village for a week. Supporting others to do the work of ministry is often exponentially better. Still, there are several reasons why we choose to GO:

We go because Christ commanded us to. Matthew 28:18-20 records the Great Commission [often treated as a great omission by many in the church]. He called His followers to "go into all nations." A disciple does what he/she sees their master doing. Christ came to the "world" so we go to the world as well.

We go because it stretches our faith. Missions is one of the greatest ways to challenge our walk with God, move us outside our boundaries and force us to trust Him along the way. Hebrews 11:6 states, "And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him." My life in Christ is incomplete apart from faith and missions going makes me rely on Him.

We go because the need is great. This trip is primarily focused on taking care of dental needs among the needy in Addis Ababa, the capitol city of Ethiopia. To be sure, I probably won't be filling any cavities or performing any extractions, but the main players on this trip made a decision to go because they assessed their present resources and the world's great need. There are more than 150 dentists in the city of Arlington and only 75 dentists in the country of Ethiopia! In comparison, that would be only one dentist serving the population of Arlington, Mansfield and Fort Worth. Serving is what happens when people discover that they have been entrusted with God's great resources, not to bless themselves, but to be a blessing to those who need it. Missions in what happens when those servants go in the name of Jesus and for the purpose of serving in the context of the Gospel so that God is made famous.

We go because it models the normative Christian life to our children. Missions is the standard--not an option-- for every Christian. I disciple my children to care about people, value the Gospel's power and make their life count by practicing what I preach. If my kids chose to throw away a lucrative career for 3rd world ministry, I would be thrilled.

We go because we don't want to go. Every time I have had opportunity to go on a mission trip--Russia, Estonia, Ukraine, China, Spain, Mexico, and Africa--I have hesitated. I can always think of so many reasons why not to go: time away from family, preparations that have to be made, working ahead and getting caught up at work, numerous vaccinations, packing, long flights, jet lag, etc. If I choose to give in to the constant tug in my soul that wants to lead me to the easy life instead of suffering for Christ (we really have no idea what "suffering" is all about), I will miss all that God wants for me and from me. Saying "yes" to missions is a spiritual resolution to say "no" to my flesh.

We go because it gives us stories to tell of our living God. From the beginning, this trip has been a remarkable grassroots effort by radical Christians who were just following God's leading. As a bystander to this effort (I'm usually leading), I have had the great opportunity to watch God move in people's lives. If this is what he does on this side of the ocean, I can't imagine what He wants to do when we arrive and completely surrender to Him! Missions fills our hearts with incredible stories of how God proved Himself faithful, powerful, beautiful and good. I look forward to sharing these stories with our church family.

Q&A: drugs and the Bible

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective. 

Q: What is the proper biblical view of psychoactive drugs particularly in the treatment of mental disease? Sometimes I am concerned that we over-diagnose and over-medicate when the root cause is spiritual. What does the Bible say about the intersection of medicine, the soul, and the brain? --Matthew Pittner

A: Matt, you get the prize for the most out-of-the-blue question! Yet, like you, I am concerned that the all-too-often solution for life's difficulties is a prescription. To be sure, there are some chemical problems in which responsible diagnosis and prescription are necessary.

There is very little about medicine mentioned in the Bible. In 1 Timothy 5:23, Paul encouraged Timothy to use "a little wine" as a digestive aid. Similarly, the Good Samaritan used wine to help an injured traveler. He "bound up his wounds, pouring in oil and wine" [Luke 10:34]. A "balm" is mentioned in Gilead [Jeremiah 46:11] and the leaves of some trees are noted for their healing properties [Ezekiel 47:12; perhaps the same tree in Revelation 22:2?]. However, beyond a handful of references, the Bible doesn't tell us much about "the intersection of medicine, the soul and the brain."

Fortunately, the Bible does give me some other principles that help to determine the "outer boundaries" of my convictions on this topic.

First, since all sickness has it's root in the spiritual, our first regimen should be prayer. In James 5:14-15, we read, "Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven." When Jesus' disciples found a man afflicted by a demon, Jesus said, "This kind can come out only by prayer" [Mark 9:29]. So, it seems to me that all kinds of human ailments should be addressed with spiritual resources first.

Second, we must have proper respect for our bodies, made in the image of God and worthy of special guardianship. Paul writes that our bodies are "temples of God's Holy Spirit" and, as such, we should "glorify God" with our bodies [1 Corinthians 6:19-20]. In the context of this passage, the Apostle is speaking specifically of rejecting sin. The larger implication is that we should be wise with what we join ourselves--whether it is drugs, drinking or debauchery.

Third, second opinions are good ideas. A multitude of counselors produces great wisdom [Proverbs 15:22]. So, in matters of significance [and, our mental health is pretty significant], it's important and wise to seek additional information and insight. Second opinions are good stewardship.

Finally, give God a chance. All too often, we rush to quick fixes for the complex challenges of life. But, the most basic prescription of the spiritual life is: Faith. Proverbs 3:5 urges us to "Trust in the LORD with all your heart and lean not on your own understanding." This verse applies to every part of life: financial, relational, occupational, material...and psychological. This doesn't mean that a person should never take medicine for mental illness. But, every life decision must be weighed in the shadow of God's sovereign leading of our life.

Q&A: the problem of evil

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective.

Q: In reference to today's sermon: It seems to me that the unanswered question of the message was where does evil fit in? How do we reconcile that Jesus is the creator and hold all things together and yet evil still get a foot hold? --Matt Benton

A: Matt, I appreciate your question and so will a numkber of others who have talked with me in the last 24 hours, all wondering the same thing. Reconciling the sovereignty of God and the presence of evil isn't a new discussion (as you know) and is one of the greatest stumbling blocks to belief for many.
 
The problem is a simple one, actually: Either God isn't Creator of all things and/or lacks soveriegnty over all creation, conveniently taking the problem of evil out of His hands...or...God is Creator and is soveriegn and appears to be the author of things like floods in Pakistan and African genocide. The answer, isn't so simple.
 
As I've modeled in other posts, let's begin with what we know for certain. First, I know that God is "first cause." That is, He is the starting placeof all creation. Our Bible opens with the words, "In the beginning, God." He is the creative genesis behind everything. As we heard in yesterday's sermon, Jesus Christ brought "all things" into being [John 1:1-2, Colossians 1:16].
 
Second, I know God created Satan. That's right. Satan  isn't self-existant; he is a created being [Ezekiel 28:13]. He was created perfect and beautiful as a high-ranking angel in the order of the Cherubim [angels that guarded the holiness of God; Ezekiel 28:14]. God not only created Satan, but appointed him to serve God.
 
Third, I know that Satan brought evil into the world. His heart was filled with greed and pride and said "I will" have God's place [notice the number of times the phrase "I will" is mentioned in Isaiah 14:12-15]. In his effort to overthrow God's rightful place of rulership, Satan violated God's commands and led the world into evil.
 
Fourth, I know that love permits freedom. Someone may ask, why did God allow Satan to bring such violence into His perfect creation? The answer is "love." God could have created a world that had no choice but to love and serve Him. In that condition, we would be nothing more than automatons, pre-engineered to live only one way. However, we would not be able to express true love any more than if I forced my children to love me. True love gives another the freedom to love. This means that it necessarily gives another the freedom to hate. This is what Satan did, and the world after him.
 
Fifth, I know that sin set the world off-course. Sin isn't just a moral disruption in the hearts of people. Sin had creation-wide implications. All of God's creative order was set on tilt and longs to be redeemed [Romans 8:19-23]. This principle of sin in the world is what causes monsoons and cancer. Someone might ask, "Then why doesn't God simply eradicate sin?" The answer is that sin begins in the hearts of people--those deeply loved by God--and to destroy sin is to destroy people [see "on suffering" post below]. Strange as it may seem, God's grace allows evil to exist because of God's saving purposes to rescue people.
 
So far, we have determined that God was not the original author of sin. He did, however, create Satan who, in turn, because of divine freedom, asserted his will and led the world astray. The whole of creation is perverted by Satan's fall. As such, God is not the immediate cause of natural disasters and human sickness. The principle of evil, launched by Satan, is the cause.
 
But, this doesn't answer the whole question. Someone may wonder, "If God has the power to prevent a tornado, and nothing comes into being apart from His decision, then isn't God ultimately responsible for the tornado." Surprisingly, the answer is "yes." While sin is the immediate cause, God is the ultimate cause. Tornadoes can't form without Him.
 
The difference between immediate and ultimate cause might best be understood in the following illustration. Suppose a teenager finds a handgun, loads it and robs a corner store. Who is responsible for the robbery? The police will charge the boy. Moreover, the police will definitely not charge Smith and Wesson, the maker of the gun. But, of course, had Smith and Wesson never manufactured the gun, the robbery could not have taken place as it did. The gun maker is the ultimate cause; but the teen is the immediate cause of the robbery. Only one of them is responsible for the act.
 
This limited illustration breaks down in several places, of course. The main point is to help us appreciate the sovereignty of God who is behind all things and the culpability of Satan and sinful people who propagate the principle of sin in the world.
 
I can only hope this answer begins to help...

Q&A: divine calling

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective.

Q: Can you just decide to become a Christian, like deciding to go to this school or that, or take this job or not, or does it first take a supernatural work of the Holy Spirit, and that work is what so pulls a person to fully trust and be reborn? I've heard quoted - no man can come to Christ unless the Holy Spirit has first come to him. Why is the man centered decision the emphasis? Is it biblical? --Brittany Pruitt

A: Brittany, your great question gets to the heart of conversion. How does a person enter into salvation and a relationship with God. For many years, I used the phrases "Accept Jesus into your heart" or "Come to Christ." To be fair, I don't think these phrases are heretical for they express the human experience of salvation. Twenty seven years ago, it seemed to me that I was making a choice to step from unbelief to belief. Moreover, the Bible is filled with commands in regards to salvation: Confess, believe, repent and choose. So, there is a human element to the transaction from death to life.

However, the Bible starts with God. And, in the work of life transformation, God moves first. In John 6:44, Jesus states "No one can come to me unless the Father who sent me draws him." God speaks, people hear and believe. Similarly, in Acts 16:14, when Lydia heard the truth, "The Lord opened her heart to respond to Paul's message."

This work of God is known as "effectual calling." That is, God moves in the heart of an individual--a heart otherwise stone-cold with sin--and begins the work of transformation. Paul writes that "Those whom [God] predestined He also called; and those whom He called he also justified" [Romans 8:30]. So, God's calling precedes the work of justification and is "effectual" [see John 6:33] in bringing people to faith.

For this reason, I choose to use the word "respond" when I talk about the Gospel today. I did not choose God; He chose me. And, any movement that I express toward God is a faith response to the voice of the Good Shepherd calling my name. While I may not completely understand it at the moment of salvation, the whole work of the whole Gospel is really the whole work of God. None of me; All of Him.

Q&A: God and goodness

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective.

Q: I know God can use bad things for good and for His glory, but when you hear of child being horribly ill or being badly abused, it's hard to see how to trust in God's goodness or explain it to others. --Susan Sheldon

A: Susan, more than a few people have had a hard time trusting in God because of the terrible evil they see and experience in the world. When bad things happen--especially to "innocent" people--it's tough not to question the goodness of God, the power of God or the knowledge of God. If a child is abused, God must be unkind, unknowing or unable to prevent it. Perhaps all three.

To be sure, no one can give a completely comforting answer for the sad traumas and tragedies in our world. However, there are a few truths that we can put our hands on to give us a better perspective.

First, bad things are the result of the principle of evil in the world [see previous blog post "on suffering" below]. Terrible things happen because sin was unleashed in the world in the Garden of Eden. This sin affects and infects every aspect of life: the natural realm [tornadoes, hurricanes, floods, etc.], the biological realm [birth defects, premature death, Alzheimer's, etc.], the moral realm [lying, cheating, stealing, etc.], and the relational realm [divorce, abuse, anger, etc.]. God doesn't orchestrate tragedies in life. The pervasive principle of sin makes our world a very difficult place to live.

Second, the presence of sin is an expression of the goodness of God. I know, this sounds strange. But, once we read the first point above, we immediately wonder, "Why doesn't God rid of evil in the world?" and "Why did God ever allow evil in the first place?" Truth is, God could have limited the opportunity for sin, but to do so would have limited human freedom. In other words, for God to allow the free-est expression of love, He had to permit the possibility of un-love. To say it differently, only when my children have the possibility of not loving me can their love be proved genuine. If they only had the option of love [i.e, if option of sin and rebellion were removed], they would be nothing more than automatons--creatures without volition. This would not be loving and it would not be good. So, while it doesn't feel like it, the goodness of God is demonstrated in the original and ongoing freedom that He gives for people to love... or not.

However, the answer doesn't end here. God is able to redeem even the worst of tragedies to accomplish greater purposes. This is the hope of Romans 8:28. Though God permits sin to remain for a time [Be sure that God, for reasons we do not understand, does intervene and limit evil today so that the world isn't as evil as it could be!], He uses the terrible outcomes and weaves them together in a tapestry of His eternal purposes. For example, I know of a little boy, abandoned by his natural mother [his father died when he was young], who has met adoptive parents who, in the process of his adoption, have led him to Christ. God's ways are bigger [see Isaiah 55:8] and, in time, God's sovereignty will always bring beauty out of the ashes of pain.

I hope this helps.

Q&A: when do we get to heaven?

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective.

Q: Based on what I have read and what I think I understand to be correct, those that are saved but have died are not in Heaven now. They aren't whisked to Heaven after death. They will not go to Heaven till the second coming. There's always talk about Grandma being in Heaven watching but I don't understand it that way. --Debbra Ledbetter

A: This question is an interesting one because it challenges simple presuppositions that many of us have held for a lifetime with the facts of the Bible that sometimes suggest otherwise. Before I go further, let me assure the reader that, if Grandma is a Christian, she is safe at her death. The question is exactly where does Grandma go at the moment of her death?

Using the process mentioned two posts ago, I start my decision-making process by stating what I know for certain:

1. I know that to be absent from the body is to be in the presence of the Lord [2 Corinthians 5:8]. This is written from a distinctively Christian point of view.
2. Jesus assured on thief that "Today, you will be with me in paradise" [Luke 23:43].

3. Christian will not receive their final, glorified body until the Second Coming of Jesus in the future [1 Corinthians 15:50-58]. It is this renewed body that will enable us to enjoy and appreciate heaven and the presence of God unencumbered.

4. Human beings are a unity of body and soul [Genesis 2:7]. The soul does not live in a disembodied way from the tent of our physical self. Neither does the body live apart from the soul.

These four certainties enable me to set the boundaries of my theological conclusion. Thus, I believe that when a Christian dies, they enter into some kind of presence of God [this is not purgatory as Catholics teach from another point of view]. It is not a "holding place" for Paul believed that to depart this life would be "far better" [Philippians 1:23]. However, because Christ has not returned yet, our new bodies will not be reunited with our souls and, therefore, our heavenly experience will not be complete until then. These principles have led theologians to posit the idea of an "intermediate state"--in the presence of God, but not fully. So Grandma is on her way to her full inheritance...much better off than her life on earth, but not yet fully enjoying all of God's best which is yet to come.

[NOTE: Someone has suggested that, because heaven is outside of time, the moment a person dies is the return of Christ and, therefore. each person does receive a glorified body and enter fully into the presence of God. However, this is a bit too "fourth dimensional" for me.]

Q&A: saved or not?

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective.

Q: Say you accept Christ as your Savior and you take communion and pray a little, but you don't have a personal relationship with Christ. You didn't "die to self" so Christ (Holy Spirit) could take over and guide your path. You continue on with your life as if acceptance was a mere bump in the road of your life. The question is: Are you really saved from day one? Or is being saved a lifelong transformation? And if death occurs before the relationship is solid with Christ, then what? --Debbie Reddehase
 
A: Debbie, your important question deals with two issues: 1) Is salvation a point in time or a process? and 2) If a person doesn't demonstrate life change, are they saved? The two are related, but let's look at them in turn.
 
First, the Bible describes salvation as a point in time transformation and a process. The moment we profess faith in Christ, we are justified--that is, declared righteous before God. Romans 5:1 affirms, "since we have been justified through faith, we have peace with God through our Lord Jesus Christ." This is a past tense, completed act. Some people cannot remember exactly when they made a profession of faith. But, make no mistake about it, our salvation is secured at a specific, conscious moment in time where God changed our heart and we moved from death to life.
 
While this eternal, legal transaction of justification took place instantaneously, the ongoing process of sanctification takes a lifetime. Sanctification is the cooperative work of God and people to make them what they already are. One writer said, "sanctification is simply getting used to our justification." Throughout life, God uses a variety of things to produce the life transformation made possible through the singular work of justification.
 
Paul described sanctification this way in Philippians 2:12-13, "Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose." Notice that this verse doesn't tell us to work for our salvation but work out our salvation. Because God is "at work" in us, we can work with God to become the people He wants us to be. This is the normal Christian life.
 
This brings us to your second question: Can a person who doesn't experience life transformation truly be saved? In a very important passage [James 2:14-26], the Apostle states quite plainly that "faith without works is dead." In a very detailed study of this passage in seminary, I summarized James' words this way: "Authentic faith is proved by the works that it produces." The genuineness of our faith is found in the evidence of life-change. Jesus said we would be able to tell a tree by its fruit [Luke 6:43-44]. So, saved people produced salvation fruit. People who have been changed [justification] produce fruit of present life-change [sanctification].
 
This leaves us with a final question: What do we conclude about a person who attends church, goes to communion and even prays a little, but doesn't exhibit any substantive life change? The answer, I believe, is ultimately between that individual and God. But, the Scriptures give such a person reason to be concerned about their eternal destiny. Without the fruit of transformation, no one can be confident that they are rooted in Christ, the Tree of Life.

Q&A: substitution

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective.

Q: I've never understood the "how" behind Jesus' substitutionary sacrifice. How does his righteousness get transferred to us and our sin to Him? Why is a substitution acceptable to God, even in the Mosaic law? --Lewis Crow

A: Lewis, this question of substitution has been on my mind as well. In the Law, God allowed a penal [legal] substitute for human sin. Declaring that the penalty of sin is death [Romans 3:23], He chose to allow one to die for another. Before Christ, an unblemished lamb [aka "scapegoat"] could serve as the substitute for a penitent sinner. In the New Testament, Jesus becomes the perfect Lamb of God who takes away the sins of the world [John 1:29].

This idea of substitution is known as "imputation." Three imputations are found in the Bible and in our human experience. First, Adam's sin is imputed to us. Sin entered the world through this one representative man and was laid upon everyone who would be descended from him [see Romans 5:12ff].

Second, our sin is imputed to Christ. While some cry "foul!" because we are held responsible for something Adam started, they don't mind letting Jesus bear the punishment for something we did. Isaiah writes that "God laid on Him the iniquity of us all" [53:6].

The last imputation is Christ's righteousness given to us. Paul writes, "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God" [2 Corinthians 5:21]. As we trust in Jesus Christ, His righteousness replaces our sin. In this great exchange, we become acceptable to God.

These three imputations are mysterious principles of creation ordained by God. I consider them an expression of His grace--making it possible for sin to be justly condemned and sinners to be reconciled to God through the substitutionary work of a perfect God-man.

I hope this helps.

Q&A: age of accountability

This is a post designed to answer deeper theological questions. I've asked Facebook friends to post questions for discussion. I'll make a humble attempt to explore these questions from a biblical perspective.

Q: Another question for when you get around to it: Age of Accountability. It doesn't appear to be very supported biblically (that I can see), yet I really want to believe it. However, if it is true, could you justify abortion as being the loving thing to do since it doesn't allow for the baby to not believe in Jesus. Is it all a mute point because God elects those He will? -- Jennifer Benton
 
A: Jennifer, I appreciate this question because it's not just about salvation. It's about what we think about God. Is He just and fair? How do we reconcile the exclusivity and necessity of Christ with the inability of some (infants) to exercise conscious faith?
 
Before we get to the answer, let's talk methodology. When I am confronted with a theological question, I start by asking "What do I know for certain?" As I draw conclusions about what I know to be true, I begin to establish boundaries for which the answer to my larger question will have to fit. Let's try this on your important question.
 
1. I know for certain that all people are sinners [Romans 3:23, Psalm 51:5]. It's a human condition that is our nature--inside us. That is, I'm not a sinner because I commit sins; I commit sins because my fundamental nature is sinful.
 
2. I know for certain that sin separates all people from God [Romans 6:23, Psalm 15]. The holiness of God cannot tolerate the contaminating and compromising presence of sin. Only a holy person can enter the presence of a holy God.
 
3. I know for certain that Jesus Christ is the only way for a person to be saved [John 3:16, Romans 5:8, Acts 4:12].
 
4. I know for certain that goodness, mercy and justice are part of God's character [Psalm 136]. Everything that God does will correspond to His character.
 
5. I know for certain that David had expectations of seeing his infant child again [2 Samuel 12:22-23]. When the eight-day old boy died, David remarked, "I will go to him, but he will not return to me." David believed that he would "go" to be with his son. This text is used by some to hint at a special dispensation for children.
 
So, as I read the Scriptures and declare what I know for certain, I conclude that the right answer must address human need, not dilute the necessity of Jesus, maintain the character of God and allow for David's hope to come true. At this point, I have "staked" the boundaries of a plausible answer.
 
In the context of these boundaries, I bring two other theological ideas. The first one comes from Romans 1. Paul writes that God's general revelation (knowledge of God through nature, human conscious and providential acts) persuades people of the reality of God and His righteous demands. But all people, having received this revelation, "suppress the truth of God" [Romans 1:18]. This rejection is what makes them guilty. If this is true, we could conclude that an infant does not possess the capacity to "know" God through nature, perceive through their conscious or delight in the providential acts of God. Unable to accommodate this general revelation, they are not personally guilty. This does not mean that they are not born with a sin nature; It simply suggests that perhaps they are not personally culpable.
 
An age of accountability [the Jews recognized age 13 as a marker] would be the time when a child has the ability to learn, perceive, discern and decide. At that point, the child is morally accountable to God. I have wondered if this is what Paul meant in Romans 7:9, "Once I was alive apart from law; but when the commandment came, sin sprang to life and I died." At one time, he was alive [safe] because he had not received the requirements of the law [before he could understand good from bad]. But, once he was able to understand, sin was awakened as a force for disobedience in him. So, in regards to this first idea, I believe the Bible does hint at an experience of personal responsibility which leads to our guilt before God.
 
This, of course, does not relieve a person--no matter how young--of the sin nature that resides in them since birth. While a baby may not be able to comprehend the providential kindness of God enough to reject it, they are nonetheless sinners. For this, a second theological idea is presented. In 1 John 2:2, John writes, "[Jesus] is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world." I personally believe that John  is writing from the perspective that Christ's death is beneficial, not only for his readers, but for many others far beyond the scope of their cities and homes. However, his statement highlights the completeness of Christ's atoning sacrifice. There is power in the cross and the sacrifice of Jesus. So, perhaps, [perhaps!], the substitutionary work of Christ is specially applied to an infant who doesn't have the capacity to understand truth yet. If this were true, we wouldn't say that God just "let's some people off the hook." Rather, we uphold all of what we know to be true: the need, the guilt, the necessary sacrifice of Jesus and the mercy of God.

To your question on abortion: I would never condone abortion as an answer to any theological dilemma. Somehow, the condition of man, the mercy of God and His command not to murder must be able to be supported with a conclusion that validates each. perhaps my answer above helps.
 
I hope this response, while not definitive, helps us to appreciate the deeper theological issues while considering a response that is plausible given what we know to be true.