Receiving the Baton

By Bob Kauflin 10/1/2010

     As I run the final laps of my race on this earth (however long the Lord allows that to be), one of my greatest joys and desires is to serve the next generation.

     When I was in my twenties, I assumed, somewhat arrogantly, that my friends and I had better ideas than anyone who was older than we were. That covered everything from music styles to leadership practices to how to raise a family.

     Thirty years and many humbling experiences later, I’m aware that no generation starts in a vacuum. Whether we know it or not, we’re standing on the shoulders, wisdom, and experiences of those who have gone before us, and we should seek to learn as much as we can from them.

     I realize that sounds a little selfserving coming from a guy in his midfifties. But many of the young leaders I’ve had the privilege of working with, especially in the areas of church music and worship, understand better than I ever did the importance of benefiting from the past while forging a new path into the future. And I thank God for them.

     Last year I gave a message on transferring ministry responsibility to the next generation. In my preparation, I came across some principles for passing the baton in a relay race that are surprisingly relevant for young leaders.

     The race is about the baton, not the runners

     A relay race is meaningless unless the baton is successfully passed from one runner to the next. A runner without a baton is running in vain.

     For Christians, the “baton” is the gospel. As he neared the end of this life, Paul wrote to Timothy, “By the Holy Spirit who dwells within us, guard the good deposit entrusted to you” (2 Tim. 1:14). These are the words of a man who knows he will soon face death and is more aware than ever what must be passed on. “Guard the good deposit.” Guard the good news that Jesus Christ has “abolished death and brought life and immortality to light through the gospel” (1:10). Of all that we receive from those who have gone before us, nothing is more important.

     When we’re being mentored, we naturally hope to pick up ways of thinking, practices, and methodologies that are helpful. That’s a good thing. When we spend a lot of time with someone, we might even develop similar vocal inflections, mannerisms, or a way of laughing.

     But whatever else you learn from those you’re looking to, make sure you receive the gospel. Whoever your teachers and mentors might be, they aren’t as important as the gospel they’re proclaiming.

     The point isn’t to become the next Billy Graham, the next John Piper, or the next whoever. The point is to be faithful to the unchanging gospel: “Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Peter 3:18). As you apply what you’ve learned from others to your life and ministry, make sure you don’t miss what matters most.

     A relay race involves more than one person

     In the often individualistic world of track and field, the relay is a unique race. It requires teamwork that other races don’t. The runner who crosses the finish line is integrally dependent on those who have run before him.

     Likewise, we need those who have gone before us. We’re running the same race. Hebrews 11 is a clear reminder that we are but one piece of the glorious tapestry God is weaving together for His glory.

     Having a relay mindset means being one of the faithful men Paul describes to Timothy (2 Tim. 2:2). What can keep you from being part of the relay team? Rarely interacting with those from another generation. Spending the majority of your time reflecting on the ideas of your peers. Criticizing any idea or practice that doesn’t rate high on the relevance or coolness meter. Only reading books that were printed in the last decade — or worse, confining your reading to the blogosphere or Twitter.

     Cultivating the humility that recognizes the need for voices older and wiser than your own isn’t easy. But it’s well worth the effort.

     Runners must develop a mutual dependence and trust

     Relay runners spend hours together practicing their handoff. They study each other’s habits, know each other’s speeds, and understand each other’s strengths and weaknesses.

     While simply listening to teachings of more mature Christians will bear fruit, a secure transfer requires a bond of trust. That trust is developed through shared experiences, open-ended discussions, applying the gospel to sins and successes, and demonstrating a steadfast trust in God in the midst of disagreements and difficulties.

     Work hard to find someone you can not only learn from, but share life with. Practice eagerly learning, humbly receiving, and faithfully implementing what you’re learning, all the while trusting God’s Holy Spirit to bring fruit through your labors. Make it easy for those who have run the race before you to pass on what they’ve learned.

     After all, before too long, you’ll be passing the baton to someone else.

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• 1     Worship Matters: Leading Others to Encounter the Greatness of God
• 2     True Worshipers: Seeking What Matters to God
• 3     Nuestra adoración importa: Guiando a otros a encontrarse con Dios (Spanish Edition)
• 4     The Power of Words and the Wonder of God
• 5     Worldliness (Redesign): Resisting the Seduction of a Fallen World

The Peace that Passes

By R.C. Sproul Jr. 10/1/2010

     The Bible is a book that is bigger on the inside than it is on the outside. Look at it from one perspective, and it’s rather a small book. It occupies less space on a shelf than a dictionary. Some versions you can even carry in your pocket. Yet when we consider all that is within it, it’s a rather large book. It equips us for every good work (2 Tim. 3:16). Its riches can and will occupy our meditations into eternity.

     Many, if not all, of the Bible’s parts have much the same quality. Jesus gives the most famous, most significant, most far-reaching sermon in all of history, and yet it covers just three chapters, Matthew 5–7. In those short chapters, Jesus tells us how we may receive the blessing of God. He speaks to how His people are to relate to the broader world, calling us to be salt and light. He explains how His Sermon on the Mount relates to the first “sermon on the mount,” the giving of the law at Sinai. He expands our understanding of the Mosaic law, tells us how to love those within the kingdom, and shows us how to serve those without. He teaches us how to pray, and how to fast, then reminds us that our treasure is in heaven.

     All of this fits nicely into such a significant sermon. These are matters of the first importance, fitting themes for this cosmic exposition. But then, Jesus does something most of us wouldn’t expect — He tells us to stop worrying. Why this? Why here? Sure, avoiding anxiety is important and valuable. But couldn’t this have waited for another sermon, for a less auspicious occasion? Precious few freshly minted seminary graduates would include such an admonition in their first sermon. Not many pastoral candidates would choose this application to conclude their candidating sermon. But Jesus includes it. Why?

     Our first clue is this — Jesus doesn’t merely tell us to not worry. Instead, He tells us what we should not be worrying about: “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on” (6:25). Stranger still, in this brief sermon, Jesus reiterates this point: “Therefore do not be anxious, saying ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things” (vv. 31–32a).

     Jesus, in the Sermon on the Mount, is, before He tells us to seek the kingdom, telling us what life looks like inside the kingdom. This is how you love; this is how you pray; this is how you obey. And this, He tells us, is what you don’t do — be anxious about what you will eat, what you will drink, what you will wear. This mindset defines the people of the kingdom; it sets us apart from the Gentiles. This is the mark of Christians. You will be recognized, Jesus tells us, not because you have no food, drink, or clothes. Your Father in heaven knows you, like the Gentiles, need these things. What will set you apart from the world around you, what will separate you, is that you will not worry. You will be at peace. You will have but one priority — to seek first the kingdom of God and His righteousness.

     We should be encouraged to remember that Jesus preached this sermon to the choir. That is, Jesus isn’t here castigating the scribes and Pharisees. He is talking to His own. The same is true with that first sermon on a mount (Ex. 20). While all men everywhere must not worship false gods or construct idols, while all men must honor God’s name and His Sabbath, while all men must respect those in authority, keep covenant, and so on, God is speaking to His own people here. He is saying, “I rescued you from Egypt, because you are Mine. I am carrying you on eagles’ wings, because you are My people. I will establish you in a land flowing with milk and honey, because you are My beloved. When you get there, be sure not to murder each other. Don’t steal the property of your neighbor. Keep covenant with your wife.” In like manner, Jesus is telling us not to worry not because we are never tempted to do so, but precisely because we are so tempted. He is preaching to the choir because we aren’t choirboys. We do fret. We do fear. We do follow the patterns of the Gentiles.

     Our calling, then, is twofold. First, we need to learn to believe that our Father in heaven cares for us. Jesus in this sermon makes this abundantly clear. God provides for the sparrows, for the lilies of the field. He knows what we need, and He will provide. Second, though, we must repent of our fears. In the end, this is what marks the Christian, not that we are sinless but that by His grace we repent when we fall. When we repent, we have been promised that “He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). When peace passes, when it slips from our grasping hands, we rest here, and thus rest in that peace that passes understanding.

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The Apocalypse

By Keith Mathison 11/1/2010

     The book of Revelation seems to lend itself to either obsession or neglect. In the first church I attended as a new Christian, our pastor preached through the entire book of Revelation at least twice in a two-year span of time. We were convinced that Revelation was the key to understanding today’s headlines. At the other end of the spectrum are those who think Revelation is too difficult to understand and give up trying. The book is difficult, but it also promises a blessing to those who hear and keep what is written in it (1:3). Despite its difficulty, therefore, it is worth studying.

     I discussed Revelation at some length in my book From Age to Age: The Unfolding of Biblical Eschatology. Here I simply want to summarize a few points that may make understanding this part of Holy Scripture a bit less complicated. First, and probably most important, is the fact that Revelation cannot be fully comprehended apart from a good understanding of God’s earlier revelation to His people. The book of Revelation alludes to and echoes the Old Testament more than any other New Testament book. Revelation also reveals the ultimate fulfillment of previous biblical promises and prophecies. In short, if you want to understand Revelation, get to know the rest of the Bible first.

     The second point to consider is the book’s structure and outline. This is a disputed issue among New Testament scholars, but despite the disagreements, the basic outline and flow of the book can be grasped. The book begins with a prologue (1:1–8). The first major section of the book includes John’s vision of Christ and the messages to seven churches (1:9–3:22). John continues with his first vision of heaven (4:1–5:14), which leads to three series of judgment oracles. The judgments associated with the seven seals are first (6:1–8:5). This is followed by the judgments associated with the seven trumpets (8:6–11:19). Before the final series of judgments, John includes an interlude about the conflict of God’s people with evil (12:1–15:4). The judgments associated with the seven bowls follow (15:5–16:21). The next section describes the judgment of the harlot Babylon (17:1–19:10). This is followed by the transition from Babylon to the New Jerusalem (19:11–21:8). In the final major section, John describes the new Jerusalem (21:9–22:9). The book concludes with an epilogue (22:10–21). If this basic outline is kept in mind, it is much easier to grasp the meaning of the book.

     A third point that has caused some difficulty is the date of the book’s composition. There are two main options. Some have argued for a date between AD 64 and 70, while others have argued for a date around AD 95–96. Most contemporary scholars believe the book was written at the later date, and this, I believe, has contributed to the difficulty of interpreting the book. The evidence for the earlier date is quite strong, and if the book was written at the earlier date, it is much more comprehensible. John indicates a number of times that his prophecy will be fulfilled very soon (1:1, 3, 19; 2:16; 3:10–11; 22:6–7, 10, 12, 20). If the book was written between AD 64 and 70, before the Roman destruction of Jerusalem and the temple, then these references to an imminent judgment make perfect sense. We will realize that many of John’s prophecies in this book are judgment oracles against Israel.

     The final point that must be considered is the basic hermeneutical approach one should take. Throughout history, four basic approaches have been suggested: the futurist, historicist, preterist, and idealist approaches. The futurist approach is the most popular. Those taking this approach understand everything from 4:1 forward to be a prophecy of events that are yet to occur. The historicist approach understands Revelation to be a prophecy of church history from the first advent to the second coming of Christ. According to the preterist approach, most (not all) of the prophecies in the book were fulfilled not long after John wrote the book. The idealist approach understands John to have been using symbols to express timeless principles concerning the ongoing conflict between good and evil.

     As hinted at above in the discussion of the date, the preterist approach makes the most sense of the book. John himself says the prophecies of the book will be fulfilled soon, not thousands of years later. Furthermore, he repeatedly identifies his book as a “prophecy” (1:3; 19:10; 22:7, 10, 18, 19). This means the way we approach earlier prophetic books should instruct the way we approach this one. Many of the Old Testament prophetic books deal with impending judgments on Israel and surrounding nations. They also contain sections referring to ultimate future restoration. This means we already take a basically preterist approach to most of the Old Testament prophetic books. The same approach should be taken to this New Testament prophetic book. It too refers to an impending judgment of Israel while also pointing forward to ultimate restoration. Once we grasp this fact, the meaning of the book of Revelation becomes clearer.

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Per Amazon, Keith A. Mathison (MA, Reformed Theological Seminary; PhD, Whitefield Theological Seminary) is dean of the Ligonier Academy of Biblical and Theological Studies and an associate editor of Tabletalk magazine at Ligonier Ministries. He is editor of When Shall These Things Be: A Reformed Response to Hyper-Preterism and associate editor of The Reformation Study Bible. He lives in Lake Mary, Florida, with his wife and children.

• 1     Postmillennialism: An Eschatology of Hope
• 2     The Shape of Sola Scriptura
• 3     Given for You: Reclaiming Calvin's Doctrine of the Lord's Supper
• 4     From Age to Age: The Unfolding of Biblical Eschatology
• 5     Dispensationalism: Rightly Dividing the People of God?
• 6     A Reformed Approach to Science and Scripture
• 7     Not a Chance: God, Science, and the Revolt against Reason
• 8     When Shall These Things Be?: A Reformed Response to Hyper-Preterism

The Way We Were

By Robert Jeffress 2023

     Quaker poet John Greenleaf Whittier probably wasn’t thinking of the first two chapters of Genesis when he wrote his 1856 poem “Maud Muller.” But his words capture the lost possibilities of God’s original creation all the same: “For of all sad words of tongue or pen, the saddest are these: ‘It might have been!’”2 In Genesis 1–2, we get a glimpse of what might have been. And the realization is heartbreaking.

     In the first two chapters of Genesis, we see God’s creation firing on all cylinders. The entire world probably still had that new-universe smell. We get a brief glimpse of all created beings — especially humans — embracing and fulfilling their God-given purpose.

     The psalmists recognized the potential of nature to fulfill God’s purposes:

     •     “O LORD, our Lord, how majestic is Your name in all the earth, who have displayed Your splendor above the heavens!” (8:1).

     •     “The heavens are telling of the glory of God; and their expanse is declaring the work of His hands” (19:1).

     •     “The heavens will praise Your wonders, O LORD; Your faithfulness also in the assembly of the holy ones” (89:5).

     God created everything for His glory — so that His perfections would be recognized, acknowledged, and celebrated. The purpose of our existence is to bring glory and honor to Him. You may be wondering, “If God wanted people to praise Him all the time, why didn’t He delete all our other functions except the worship app? Why didn’t He create us so that all we want to do is worship Him?” It seems like a simple enough fix. Think of it this way: If you had the inclination and the know-how, you could program an artificial intelligence robot to bow down to you every hour, on the hour. You could have your invention sing songs of praise written especially for you. You could make it tell you how great you are every time you walk into a room.

     But what purpose would that serve? There’s nothing genuine or heartfelt about a programmed response. For real, meaningful worship to take place, there must be a choice — an option not to worship. For real, meaningful obedience to occur, there must be an option not to obey.

     Likewise, God desires a genuine personal relationship with us. But in order for a relationship to be genuine, there must be an option to walk away from it. Otherwise, the relationship would be a coerced arrangement.

     In other words, there must be free will.

     Glorifying God in the way He intends us to involves every aspect of our being. We glorify Him with our minds by thinking of Him. We glorify Him with our hearts by loving Him. We glorify Him with our wills by choosing to obey Him.

     As long as Adam and Eve chose to obey, the garden of Eden was a paradise — that is, a paradise for two. But in God’s instructions to the man and woman, we find hints of His bigger plan. In Genesis 1:28, He said to Adam and Eve, “Be fruitful and multiply, and fill the earth, and subdue it.” A chapter later, in the extended account of humanity’s creation, we find the interconnectedness between humans and the earth. God held back the rain and the resulting vegetation until His human creation was in place to cultivate it. God put the systems in place for the earth to bloom and provide a home and sustenance for His people (2:5–15).

     But the harvest would require the participation of humans. God’s blessings were ready to be enjoyed, but we had to get our hands dirty to bring them forth. God’s original plan for men and women was for us to work in harmony with Him to maximize the potential of His creation. He surrounded us with a perfect ecosystem — not for us to enjoy as spectators but for us to cultivate. He intended for us to be equal parts producers and consumers.

     The oneness of the natural world in God’s original plan is remarkable. As the animals presented themselves to Adam to be named, there was no hint of predator or prey. Plants, trees, and rivers provided nourishment for all creatures. Humans performed the necessary tasks to ensure they would continue to provide.

     All of nature was in perfect harmony, and humans enjoyed the vital role of working with God to maintain that harmony — and expand the borders of paradise.

     As mentioned earlier, the garden of Eden was a paradise for two. And in God’s original plan, as Adam and Eve had children, that paradise would have to be expanded. God’s command to “subdue” the earth in Genesis 1:28 suggests that the expansion would require work on our part. But it was work with guaranteed results. Again, God’s creative blessings were there, beyond the garden, waiting to be cultivated.

     Our continuing efforts to subdue the earth, as needed, would directly benefit us. We would literally be able to taste the fruits of our labor. In turn, the enjoyment and satisfaction we derived from cultivating God’s creation would lead to a greater appreciation of and love for our Creator. Our ever-deepening relationship with Him would satisfy our souls just as His physical handiwork satisfied our bodies. To top it off, we could look forward to His visits in the cool of the day (3:8).

     For a time, we knew what it was to live in paradise.

     2 John Greenleaf Whittier, “Maud Muller,” as quoted in Thomas R. Lounsbury, ed., Yale Book of American Verse (New Haven, CT: Yale University, 1912); https://www.bartleby.com/102/76.html.

The Way It Ended

     Anyone who’s ever read a comic book or watched a superhero movie knows that with much power comes much responsibility. And with apologies to the Man of Steel and Spider-Man, the greatest human power of all is free will. Our power comes not from the planet Krypton or a radioactive spider bite but from God Himself. He gave us the ability to defy Him, to make decisions apart from what He would have us choose.

     Of course, with great responsibility comes great consequences. Unfortunately, in the case of Adam and Eve — and their descendants — the magnitude of the consequences didn’t sink in until it was too late.

A Fateful Decision

     As I mentioned earlier, the blessings of God’s perfect plan were contingent on our obedience. As long as we chose to follow God’s commands, we could enjoy Eden forever. So to put in context what happened next, we need to review all the things God said that Adam and Eve could not do in the garden. Compiled from Genesis 1–3, the complete list is as follows:

     1. Do not eat the fruit from the tree of the knowledge of good and evil.

     Yes, that’s the whole list. Just one restriction.

Why Did God Plant The Forbidden Tree In The Garden?

     The Bible doesn’t spell out God’s reasons for planting the tree of the knowledge of good and evil — the tree from which He forbade Adam and Eve to eat — in the garden of Eden. But this tree gave Adam and Eve an opportunity to honor God in a meaningful way.

     Imagine you’re walking on a beach with your spouse. Up ahead you see a good-looking person, dressed to show off — a potential object of lust for your spouse. As other couples pass by, you notice various spouses reacting to the person, some obviously, some less so. As you approach, your spouse glances at the would - be temptation and then turns his or her full attention to you, not giving the person a second look or thought.

     By resisting temptation, your spouse honored you and your relationship in a way that wouldn’t have been possible otherwise. The same goes for the tree in the garden. Every time Adam and Eve walked past it and chose not to eat from it, they honored God.

     Every tree, every luscious fruit in the garden of Eden, was available to Adam and Eve — except one. Let’s do the math. How many trees do you imagine were in God’s original creation? One hundred? One thousand? Ten thousand? Whatever the number, the ratio of God’s blessings to His restrictions was astronomical. Maybe 100 to 1. Or 1,000 to 1. Or even 10,000 to 1.

     Yet Satan, in the guise of a serpent, managed to turn those ratios to his favor using one of the greatest illusions of all time. You may have seen the famous magician David Copperfield convince audiences that he can fly and make the Statue of Liberty disappear by directing their attention where he wants it to go and distracting them from what he doesn’t want them to see. That’s exactly what Satan did in Genesis 3. He managed to blind Eve to God’s immeasurable blessings by getting her to fixate on God’s lone restriction. He convinced her that the Lord’s one prohibition canceled out His astonishing generosity. “The one thing you can’t have is the only thing that will make you truly happy” was his deceitful message to her. “God doesn’t want you to eat it, because He’s afraid you’ll become like Him if you do. And He won’t be able to push you around anymore.”

     Satan’s strategy worked so well with Eve that he continues to use variations of it today:

     •     “God never lets you do any fun stuff, does He?”

     •     “Being made in the image of God means you can make your own decisions and find your own meaning in life.”

     •     “Does God really need to micromanage every aspect of your life? Is He that insecure?”

     For just a moment, Eve was blinded to the blessings of God that surrounded her. She forgot that great responsibility comes with great power. And for the first time, she used her free will to choose to disobey God.

     “When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate” (Gen. 3:6). In a single moment, Adam and Eve changed their world forever. They pawned the perfection of God’s creation for a lie of Satan.

     In this heartbreaking passage, we see a subtle but very real difference between Eve’s actions and Adam’s actions. The apostle Paul elaborated on this difference. In his first letter to Timothy, Paul wrote, “It was not Adam who was deceived, but the woman being deceived, fell into transgression” (2:14).

     Compare that to Paul’s words to the believers in Rome: “Through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom. 5:12). Eve was certainly guilty of disobeying God, but her disobedience stemmed from being deceived by the serpent. On the other hand, Adam deliberately defied the Creator’s clear command. That explains why the condemnation of the entire human race is traced to Adam and not Eve.

     Adam was patient zero for the sin virus. According to Paul, Adam’s single act of disobedience allowed sin to spread to the entire human race. With only one exception, every descendant of Adam and Eve has been infected with sin. (We will examine that one exception in our study of the core belief of salvation.) As a result, every day of our lives we exhibit the same symptoms of infection. We show a marked defiance toward God and His commands. We don’t recognize His wisdom or admit that it’s best for us. We’re determined to pursue our own desires, come what may. And we deceive ourselves into believing that we’re basically good people.

     Scripture offers no shortage of dire warnings about this infection of sin:

     •     “The LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually” (Gen. 6:5).

     •     “They are corrupt, they have committed abominable deeds; there is no one who does good. . . . They have all turned aside, together they have become corrupt; there is no one who does good, not even one” (Ps. 14:1, 3).

     •     “The heart is more deceitful than all else and is desperately sick; who can understand it?” (Jer. 17:9).

     The sin that infects us is malignant; it leads to eternal death, whether we acknowledge it or not. The only diagnosis that matters comes from the only one who can see the full scope of our condition. The only one who truly understands what our sin has done is our holy God.

Overcoming Doubt

By Scott Devor 11/1/2010

     I began my college years ready to conquer the world for Christ. The reality of my journey, however, tells quite a different story. College, for me, was a roller coaster — from incredible joys to the most debilitating doubts I ever experienced. Recalling these years once again, I joyfully recognize God’s providence, even through the dark valleys I walked.

     Although I had decided to attend a secular college with professors who were predominantly non-Christian, there was still a great deal of good to be found, and it came in the form of learning — both in and out of the classroom. Part of this learning was discovering who I was: I was introspective, always asking questions, and very interested in understanding how people think and how the world works. This led me to major in philosophy.

     In the classroom, I continued to learn many profitable truths from the secular philosophers I studied: Thomas Hobbes taught me of the great wretchedness in man and the need for a remedy (for Hobbes, the remedy was government). Friedrich Nietzsche and Albert Camus taught me the folly of life without God and the utter despair that accompanies that worldview. And Blaise Pascal helped me understand these two truths in light of Jesus: “Knowing God without knowing our own wretchedness makes for pride. Knowing our own wretchedness without knowing God makes for despair. Knowing Jesus Christ strikes the balance because he shows us both God and our own wretchedness.” (Pensées (Dover Thrift Editions)) While the Lord gave me grace to understand some things right away, many struggles took years for me to finally overcome.

     Not too long ago, I came across the following definition of Christianity on the internet:

     Christianity is the belief that a cosmic Jewish zombie can make you live forever if you symbolically eat his flesh and telepathically tell him that you accept him as your master, so he can remove an evil force from your soul that is present in humanity because a rib-woman was convinced by a talking snake to eat from a magical tree.

     This definition represents the majority view among the professors I encountered at college. This vehement skepticism is probably why 75 to 90 percent of high school seniors who profess Christianity abandon their faith by the time they graduate college.

     The world I entered as a college student was a God-ignoring culture filled with more “isms” (pluralism, relativism, individualism) and more addictions (drug, alcohol, pornography) than I dreamed possible. More than that, college was a continual onslaught of objections to Christianity. Professors and students would ask: How could a book written by so many different authors contain no errors? Doesn’t science disprove God? Who would believe in a book that describes floating axe heads and talking donkeys and snakes? Doesn’t Christian faith preclude rationality? If God is so good, why is there so much evil in the world? Good questions. But not questions without good answers.

     It was my junior year in college, and unanswered questions about Christianity were fixed in my mind. I began doubting the faith. At this point in my life, I had been heavily involved in the church, teaching numerous adult Bible classes and ministering to the youth. Even with all that involvement, I was still sinking slowly into a mire that sought to consume me. To make matters worse, I was engaged to a wonderful Christian woman, and I was too scared to tell her or anyone else about my doubts.

     At the end of my junior year, the doubts became too great for me to bear, so, by the grace of God, I went to my pastor to explain what was happening. I had many unanswered questions that seemed irresolvable. I unloaded some of these on my pastor. He responded: “It’s clear that you don’t want any part of Christianity if it isn’t true, so go find out — test it — and hold fast to the truth (1 Thess. 5:21).” His words gave me courage to ask the difficult questions and seek out the best answers. It was at that point that God began to turn my darkness into something very beautiful.

     I sought out brothers to help bear my burdens (Gal. 6:2). These brothers spoke the truth of God to me and were the means by which God preserved my heart and mind throughout college. Just as a broken bone heals back stronger, so the Lord took my brokenness and strengthened my faith (Ps. 34:18).

     Many of our modern universities are profoundly alienated from God; thus, struggling in college comes as no surprise. Let us remember that we are not alone (Heb. 13:5). For we have the Great High Priest who knows our struggles, who relates to us, and who has overcome the world (John 16:33; 1 John 5:4). Christianity is not to be lived in isolation: We must look to Christ, the Author and Perfecter of our faith, and look to godly men and women to help bear our burdens.

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Lyrics Change Laws How Music Might End Abortion

By John Ensor 1/27/17

     Percy Bysshe Shelly once said, “Poets are the unacknowledged legislators of the world.” In A Defense of Poetry, he explains, “The great secret of morals is love, or a going out of our nature. . . . To be greatly good, [a man] must put himself in the place of another. . . . The pain and pleasures of his species must become his own. The great instrument of moral good is the imagination.”

     Poets, or artists in general, help us think sympathetically with the plight of others. Doing so, of course, is Christ’s Golden Rule: do for others what you would have them do for you — what you imagine you would want done in your defense if you were the one being targeted (Matthew 7:12).

     Poetry Precedes Politics | In this sense, lyrics come before law. Poetry precedes politics. Can you even think of the Civil Rights Movement apart from the song “We Shall Overcome”? I cannot. Yes, politicians were needed to secure equal rights and protections in the law. But upstream from politics were preachers and poets — wooing and warning, clarifying and calling, exposing and exhorting, summoning and singing, “We shall overcome someday.”

     Twenty-five years prior to these marches, Abel Meeropol, a white, Jewish, New York City poet, saw a picture of a lynching. He set out to stop it — by writing a poem. That poem became Billy Holiday’s 1939 song “Strange Fruit.” Her rendition provided moral imagination for millions of people and pierced their passive disregard. “Not my business” became “That’s wrong, and I will do something to stop it.”

     Southern trees bear a strange fruit,
     Blood on the leaves and blood at the root,
     Black body swinging in the Southern breeze,
     Strange fruit hanging from the poplar trees.

Read The Psalms In "1" Year

Psalm 78

32 In spite of all this, they still sinned;
despite his wonders, they did not believe.
33 So he made their days vanish like a breath,
and their years in terror.
34 When he killed them, they sought him;
they repented and sought God earnestly.
35 They remembered that God was their rock,
the Most High God their redeemer.
36 But they flattered him with their mouths;
they lied to him with their tongues.
37 Their heart was not steadfast toward him;
they were not faithful to his covenant.
38 Yet he, being compassionate,
atoned for their iniquity
and did not destroy them;
he restrained his anger often
and did not stir up all his wrath.

By John Walvoord

Jeremiah’s Imprisonment

     Jeremiah 37:1–17. None of the king’s attendants or the people paid any attention to the prophecies of Jeremiah (vv.  1–2 ). Zedekiah, however, sent word to Jeremiah to pray for him (v.  3 ). Because Pharaoh’s army had come from Egypt and attacked the Babylonians, the Babylonian siege of Jerusalem was lifted (vv.  4–5 ).

     Jeremiah instructed the king that when Pharaoh’s army would go back to Egypt, the Babylonians would return, attack the city, and burn it down (vv.  7–8 ). God stated through Jeremiah that they should not be deceived, that Babylon would certainly come and destroy them (vv.  9–10 ).

     When Jeremiah attempted to leave Jerusalem, he was arrested, beaten, and imprisoned (vv.  11–15 ). Jeremiah, however, was brought in secret to King Zedekiah in order that he might know whether there was a word from God. “‘Yes,’” Jeremiah replied, ‘You will be handed over to the king of Babylon’” (v.  17 ). This prophecy was fulfilled ( 2 Kings 25:5–7 ).

Jeremiah Delivered from Prison

     Jeremiah 37:18–21. Jeremiah’s request to be taken out of the dungeon and be given bread was heard by King Zedekiah, and he ordered him to remain in the courtyard of the guard.

Jeremiah Thrown in a Cistern

     Jeremiah 38:1–13. When Jeremiah continued to repeat the prophecy of God that Babylon would capture the city, he instructed the people to leave the city because those who remained would die “by the sword, famine or plague, but whoever goes over to the Babylonians will live. He will escape with his life; he will live” (v.  2 ). These prophecies were fulfilled in connection with the Babylonian captivity.

     The officials complained to the king that Jeremiah should be put to death because he was discouraging the people. The king allowed them to do what they wished. The result was that Jeremiah was placed in a cistern where, ultimately, he would have died (vv.  5–6 ).

     Ebed-Melech, an official in the palace, went to the king and reported that Jeremiah had been thrown in the cistern, and the king commanded that he be taken out (vv.  7–10 ). So Jeremiah was taken out and remained in the courtyard of the king (vv.  10–13 ).

Zedekiah Again Warned

     Jeremiah 38:14–28. Called in by Zedekiah to give a word from God, Jeremiah reported that if he surrendered to Babylon, he would be spared and the city not burned. If he did not, he would not be spared and Jerusalem would be burned down (vv.  14–17 ). Zedekiah revealed to Jeremiah that he was afraid of the Jews, but Jeremiah urged him to obey the Lord and it would go well with him (vv.  19–21 ).

     Jeremiah predicted that the women in the palace would be brought out to the Babylonians (v.  22 ). They would say that Zedekiah had been betrayed by his trusted friends. When Zedekiah’s feet sank in the mud, he would find that his friends had deserted him (v.  22 ). The prophecy was repeated that those who go to the king of Babylon would be rescued, and if they did not go to the Babylonians the city would be burned down (v.  23 ). Zedekiah urged Jeremiah not to tell anyone what he had told the king (vv.  24–26 ). Jeremiah did not reveal what he had told the king (v.  27 ), and he remained in the courtyard until Jerusalem was captured (v.  28 ). Jeremiah’s prophecies were fulfilled.

The Fall of Jerusalem

     Jeremiah 39:1–18. These prophecies were literally fulfilled. When the Babylonians finally conquered Jerusalem, Zedekiah and many others attempted to flee, but they were overtaken by the Babylonians (vv.  1–5 ). Zedekiah’s sons and the nobles of Judah were killed before his eyes. Then they blinded Zedekiah, bound him with bronze shackles, and took him to Babylon (vv.  6–7 ). The sad result of ignoring prophecy was graphically portrayed in these incidents. The Babylonians set fire to the city and the palaces, took the people of the city to captivity in Babylon, and left the poor of the land behind (vv.  8–10 ).

     Jeremiah was given favorable treatment by the Babylonians and was allowed to remain with his people. Jeremiah sent word, however, to Ebed-Melech, the Cushite, that the Lord would protect him from destruction and rescue him because he had put his trust in the Lord. Ebed-Melech was the one who caused Jeremiah to be rescued from the cistern ( 38:7–9 ).

Jeremiah Freed

     Jeremiah 40:1–6. Jeremiah was chained along with the other prisoners to go to Babylon, but when he was located he was released and allowed to choose whether to go to Babylon or stay behind (vv.  1–4 ). Jeremiah elected to remain behind (v.  5 ). Jeremiah stayed with Gedaliah and others who stayed behind (v.  6 ).

Gedaliah Assassinated

     Jeremiah 40:7–41:18. Many people who ran away came back and began to settle down in the land. Gedaliah was warned about a plot to assassinate him but did not believe it. In keeping with the warning, Ishmael, the son of Nethaniah of royal blood, assassinated Gedaliah ( 41:1–3 ). Those who came to Gedaliah, bringing their offerings, not knowing he had been killed, were slaughtered by Ishmael, except for some who claimed to have treasure (vv.  4–9 ). The rest were made captives (v.  10 ). Jeremiah’s prophecy was fulfilled.

     Ishmael, however, was overthrown and had to flee for his life (vv.  11–15 ). Those who had participated in the overthrow of Ishmael were afraid that the Babylonians would punish them, and so they escaped to Egypt (vv.  16–18 ).

Officers of the Army Go to Egypt

     Jeremiah 42:1–22. The people who were left came to Jeremiah and asked him to pray to the Lord to find out what they should do (vv.  1–3 ). They promised to obey the Lord (vv.  4–6 ). Jeremiah prayed for them and the Lord answered (v.  7 ). They were told to remain in the land with Jeremiah and God would bless them. If they would not stay in the land and chose to go to Egypt instead, they would be destroyed (vv.  13–18 ). Jeremiah warned them that because they were disobeying God and going to Egypt anyway, God would destroy them (vv.  19–22 ).

Jeremiah Taken to Egypt

     Jeremiah 43:1–13. In disobedience to God, the people went to Egypt. Jeremiah delivered the prophecy of God that Pharaoh would pursue them into Egypt and destroy them in fulfillment of this prophecy (vv.  8–13 ).

The Continued Rebellion of Israel

     Jeremiah 44:1–14. Jeremiah delivered the word of the Lord to those in Egypt, that God’s anger would be against them and that they would be the object of cursing and reproach. They would all perish by sword, famine, or plague. This was fulfilled in history.

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Every Prophecy of the Bible: Clear Explanations for Uncertain Times

The Institutes of the Christian Religion

Translated by Henry Beveridge

     6. This consideration ought to be constantly present to the minds of magistrates, since it is fitted to furnish a strong stimulus to the discharge of duty, and also afford singular consolation, smoothing the difficulties of their office, which are certainly numerous and weighty. What zeal for integrity, prudence, meekness, continence, and innocence, ought to sway those who know that they have been appointed ministers of the divine justice! How will they dare to admit iniquity to their tribunal, when they are told that it is the throne of the living God? How will they venture to pronounce an unjust sentence with that mouth which they understand to be an ordained organ of divine truth? With what conscience will they subscribe impious decrees with that hand which they know has been appointed to write the acts of God? In a word, if they remember that they are the vicegerents of God, it behoves them to watch with all care, diligence, and industry, that they may in themselves exhibit a kind of image of the Divine Providence, guardianship, goodness, benevolence, and justice. And let them constantly keep the additional thought in view, that if a curse is pronounced on him that "doeth the work of the Lord deceitfully," a much heavier curse must lie on him who deals deceitfully in a righteous calling. Therefore, when Moses and Jehoshaphat would urge their judges to the discharge of duty, they had nothing by which they could more powerfully stimulate their minds than the consideration to which we have already referred,--"Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts" (2 Chron. 19:6, 7, compared with Deut. 1:16, &c.). And in another passage it is said, "God standeth in the congregation of the mighty; he judgeth among the gods" (Psalm 82:1; Isaiah 3:14), that they may be animated to duty when they hear that they are the ambassadors of God, to whom they must one day render an account of the province committed to them. This admonition ought justly to have the greatest effect upon them; for if they sin in any respect, not only is injury done to the men whom they wickedly torment, but they also insult God himself, whose sacred tribunals they pollute. On the other hand, they have an admirable source of comfort when they reflect that they are not engaged in profane occupations, unbefitting a servant of God, but in a most sacred office, inasmuch as they are the ambassadors of God.

7. In regard to those who are not debarred by all these passages of Scripture from presuming to inveigh against this sacred ministry, as if it were a thing abhorrent from religion and Christian piety, what else do they than assail God himself, who cannot but be insulted when his servants are disgraced? These men not only speak evil of dignities, but would not even have God to reign over them (1 Sam. 7:7). For if this was truly said of the people of Israel, when they declined the authority of Samuel, how can it be less truly said in the present day of those who allow themselves to break loose against all the authority established by God? But it seems that when our Lord said to his disciples, "The kings of the gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief; as he that doth serve" (Luke 22:25, 26); he by these words prohibited all Christians from becoming kings or governors. Dexterous expounders! A dispute had arisen among the disciples as to which of them should be greatest. To suppress this vain ambition, our Lord taught them that their ministry was not like the power of earthly sovereigns, among whom one greatly surpasses another. What, I ask, is there in this comparison disparaging to royal dignity? nay, what does it prove at all unless that the royal office is not the apostolic ministry? Besides, though among magisterial offices themselves there are different forms, there is no difference in this respect, that they are all to be received by us as ordinances of God. For Paul includes all together when he says that "there is no power but of God," and that which was by no means the most pleasing of all, was honoured with the highest testimonial--I mean the power of one. This, as carrying with it the public servitude of all (except the one to whose despotic will all is subject), was anciently disrelished by heroic and more excellent natures. But Scripture, to obviate these unjust judgments, affirms expressly that it is by divine wisdom that "kings reign," and gives special command "to honour the king" (1 Peter 2:17).

8. And certainly it were a very idle occupation for private men to discuss what would be the best form of polity in the place where they live, seeing these deliberations cannot have any influence in determining any public matter. Then the thing itself could not be defined absolutely without rashness, since the nature of the discussion depends on circumstances. And if you compare the different states with each other, without regard to circumstances, it is not easy to determine which of these has the advantage in point of utility, so equal are the terms on which they meet. Monarchy is prone to tyranny. In an aristocracy, again, the tendency is not less to the faction of a few, while in popular ascendancy there is the strongest tendency to sedition. [684] When these three forms of government, of which philosophers treat, are considered in themselves, I, for my part, am far from denying that the form which greatly surpasses the others is aristocracy, either pure or modified by popular government, not indeed in itself, but because it very rarely happens that kings so rule themselves as never to dissent from what is just and right, or are possessed of so much acuteness and prudence as always to see correctly. Owing, therefore, to the vices or defects of men, it is safer and more tolerable when several bear rule, that they may thus mutually assist, instruct, and admonish each other, and should any one be disposed to go too far, the others are censors and masters to curb his excess. This has already been proved by experience, and confirmed also by the authority of the Lord himself, when he established an aristocracy bordering on popular government among the Israelites, keeping them under that as the best form, until he exhibited an image of the Messiah in David. And as I willingly admit that there is no kind of government happier than where liberty is framed with becoming moderation, and duly constituted so as to be durable, so I deem those very happy who are permitted to enjoy that form, and I admit that they do nothing at variance with their duty when they strenuously and constantly labour to preserve and maintain it. Nay, even magistrates ought to do their utmost to prevent the liberty, of which they have been appointed guardians, from being impaired, far less violated. If in this they are sluggish or little careful, they are perfidious traitors to their office and their country. But should those to whom the Lord has assigned one form of government, take it upon them anxiously to long for a change, the wish would not only be foolish and superfluous, but very pernicious. If you fix your eyes not on one state merely, but look around the world, or at least direct your view to regions widely separated from each other, you will perceive that Divine Providence has not, without good cause, arranged that different countries should be governed by different forms of polity. For as only elements of unequal temperature adhere together, so in different regions a similar inequality in the form of government is best. All this, however, is said unnecessarily to those to whom the will of God is a sufficient reason. For if it has pleased him to appoint kings over kingdoms, and senates or burgomasters over free states, whatever be the form which he has appointed in the places in which we live, our duty is to obey and submit.

9. The duty of magistrates, its nature, as described by the word of God, and the things in which it consists, I will here indicate in passing. That it extends to both tables of the law, did Scripture not teach, we might learn from profane writers; for no man has discoursed of the duty of magistrates, the enacting of laws, and the common weal, without beginning with religion and divine worship. Thus all have confessed that no polity can be successfully established unless piety be its first care, and that those laws are absurd which disregard the rights of God, and consult only for men. Seeing then that among philosophers religion holds the first place, and that the same thing has always been observed with the universal consent of nations, Christian princes and magistrates may be ashamed of their heartlessness if they make it not their care. We have already shown that this office is specially assigned them by God, and indeed it is right that they exert themselves in asserting and defending the honour of him whose vicegerents they are, and by whose favour they rule. Hence in Scripture holy kings are especially praised for restoring the worship of God when corrupted or overthrown, or for taking care that religion flourished under them in purity and safety. On the other hand, the sacred history sets down anarchy among the vices, when it states that there was no king in Israel, and, therefore, every one did as he pleased (Judges 21:25). This rebukes the folly of those who would neglect the care of divine things, and devote themselves merely to the administration of justice among men; as if God had appointed rulers in his own name to decide earthly controversies, and omitted what was of far greater moment, his own pure worship as prescribed by his law. Such views are adopted by turbulent men, who, in their eagerness to make all kinds of innovations with impunity, would fain get rid of all the vindicators of violated piety. In regard to the second table of the law, Jeremiah addresses rulers, "Thus saith the Lord, Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood" (Jer. 22:3). To the same effect is the exhortation in the Psalm, "Defend the poor and fatherless; do justice to the afflicted and needy. Deliver the poor and needy; rid them out of the hand of the wicked" (Psalm 82:3, 4). Moses also declared to the princes whom he had substituted for himself, "Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great: ye shall not be afraid of the face of man, for the judgment is God's" (Deut. 1:16). I say nothing as to such passages as these, "He shall not multiply horses to himself, nor cause the people to return to Egypt;" "neither shall he multiply wives to himself; neither shall he greatly multiply to himself silver and gold;" "he shall write him a copy of this law in a book;" "and it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his God;" "that his heart be not lifted up above his brethren" (Deut. 17:16-20). In here explaining the duties of magistrates, my exposition is intended not so much for the instruction of magistrates themselves, as to teach others why there are magistrates, and to what end they have been appointed by God. We say, therefore, that they are the ordained guardians and vindicators of public innocence, modesty, honour, and tranquillity, so that it should be their only study to provide for the common peace and safety. Of these things David declares that he will set an example when he shall have ascended the throne. "A froward heart shall depart from me: I will not know a wicked person. Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me" (Psalm 101:4-6). But as rulers cannot do this unless they protect the good against the injuries of the bad, and give aid and protection to the oppressed, they are armed with power to curb manifest evil-doers and criminals, by whose misconduct the public tranquillity is disturbed or harassed. For we have full experience of the truth of Solon's saying, that all public matters depend on reward and punishment; that where these are wanting, the whole discipline of states totters and falls to pieces. For in the minds of many the love of equity and justice grows cold, if due honour be not paid to virtue, and the licentiousness of the wicked cannot be restrained, without strict discipline and the infliction of punishment. The two things are comprehended by the prophet when he enjoins kings and other rulers to execute "judgment and righteousness" (Jer. 21:12; 22:3). It is righteousness (justice) to take charge of the innocent, to defend and avenge them, and set them free: it is judgment to withstand the audacity of the wicked, to repress their violence, and punish their faults.

10. But here a difficult, and, as it seems, a perplexing question arises. If all Christians are forbidden to kill, and the prophet predicts concerning the holy mountain of the Lord, that is, the Church, [685] "They shall not hurt or destroy," how can magistrates be at once pious and yet shedders of blood? But if we understand that the magistrate, in inflicting punishment, acts not of himself, but executes the very judgments of God, we shall be disencumbered of every doubt. The law of the Lord forbids to kill; but, that murder may not go unpunished, the Lawgiver himself puts the sword into the hands of his ministers, that they may employ it against all murderers. It belongs not to the pious to afflict and hurt; but to avenge the afflictions of the pious, at the command of God, is neither to afflict nor hurt. [686] I wish it could always be present to our mind, that nothing is done here by the rashness of man, but all in obedience to the authority of God. When it is the guide, we never stray from the right path, unless, indeed, divine justice is to be placed under restraint, and not allowed to take punishment on crimes. But if we dare not give the law to it, why should we bring a charge against its ministers? "He beareth not the sword in vain," says Paul, "for he is the minister of God, a revenger to execute wrath on him that doeth evil" (Rom. 13:4). Wherefore, if princes and other rulers know that nothing will be more acceptable to God than their obedience, let them give themselves to this service if they are desirous to improve their piety, justice, and integrity to God. This was the feeling of Moses [687] when, recognising himself as destined to deliver his people by the power of the Lord, he laid violent hands on the Egyptian, and afterwards took vengeance on the people for sacrilege, by slaying three thousand of them in one day. This was the feeling of David also, when, towards the end of his life, he ordered his son Solomon to put Joab and Shimei to death. Hence, also, in an enumeration of the virtues of a king, one is to cut off the wicked from the earth, and banish all workers of iniquity from the city of God. To the same effect is the praise which is bestowed on Solomon, "Thou lovest righteousness, and hatest wickedness." How is it that the meek and gentle temper of Moses becomes so exasperated, that, besmeared and reeking with the blood of his brethren, he runs through the camp making new slaughter? How is it that David, who, during his whole life, showed so much mildness, almost at his last breath, leaves with his son the bloody testament, not to allow the grey hairs of Joab and Shimei to go to the grave in peace? Both, by their sternness, sanctified the hands which they would have polluted by showing mercy, inasmuch as they executed the vengeance committed to them by God. Solomon says, [688] "It is an abomination to kings to commit wickedness; for the throne is established by righteousness." Again, "A king that sitteth in the throne of judgment, scattereth away all evil with his eyes." Again, "A wise king scattereth the wicked, and bringeth the wheel over them." Again, "Take away the dross from the silver, and there shall come forth a vessel for the finer. Take away the wicked men from before the king, and his throne shall be established in righteousness." Again, "He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord." Again, "An evil man seeketh only rebellion, therefore an evil messenger shall be sent against him." Again, "He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him." Now, if it is true justice in them to pursue the guilty and impious with drawn sword, to sheath the sword, and keep their hands pure from blood, while nefarious men wade through murder and slaughter, so far from redounding to the praise of their goodness and justice, would be to incur the guilt of the greatest impiety; provided always they eschew reckless and cruel asperity, and that tribunal which may be justly termed a rock on which the accused must founder. For I am not one of those who would either favour an unseasonable severity, or think that any tribunal could be accounted just that is not presided over by mercy, that best and surest counsellor of kings, and, as Solomon declares, "upholder of the throne" (Prov. 20:28). This, as was truly said by one of old, should be the primary endowment of princes. The magistrate must guard against both extremes; he must neither, by excessive severity, rather wound than cure, nor by a superstitious affectation of clemency, fall into the most cruel inhumanity, by giving way to soft and dissolute indulgence to the destruction of many. It was well said by one under the empire of Nerva, It is indeed a bad thing to live under a prince with whom nothing is lawful, but a much worse to live under one with whom all things are lawful.

     Christian Classics Ethereal Library / Public Domain

     Institutes of the Christian Religion