2 Kings 16:10-14
10 When King Ahaz went to Damascus to meet Tiglath-pileser king of Assyria, he saw the altar that was at Damascus. And King Ahaz sent to Uriah the priest a model of the altar, and its pattern, exact in all its details. 11 And Uriah the priest built the altar; in accordance with all that King Ahaz had sent from Damascus, so Uriah the priest made it, before King Ahaz arrived from Damascus. 12 And when the king came from Damascus, the king viewed the altar. Then the king drew near to the altar and went up on it 13 and burned his burnt offering and his grain offering and poured his drink offering and threw the blood of his peace offerings on the altar. 14 And the bronze altar that was before the Lord he removed from the front of the house, from the place between his altar and the house of the Lord, and put it on the north side of his altar.
This morning, I find myself working my way through 2 Kings, and this passage about King Ahaz of Judah has my attention. Ahaz visits Syria and there sees foreign religious practices. What does Ahaz do? He sends home to the present priest a copy of the floor plans for worship in Damascus and commands that practices of the Syrian false religion be brought into the worship of God. If you read the remainder of the section on Ahaz, you will see that Ahaz redesigns the way worship was carried out in Judah and the way the temple was laid out in order to mimic what he had seen in Damascus that got his attention so well.
I think it is obvious what the problem is here. Ahaz was supposed to be following the word of God. He was a king of Judah. He had the temple of God in Jerusalem. No way should he have allowed the temple to be reshaped by foreign religion. But Ahaz left the way of God in order to bring in elements of false religion. This is syncretism, the fusion of multiple belief systems, and it is something that God clearly and wholeheartedly forbids his people to do.
It is easy today to look at Ahaz and see what he did wrong. To change the temple layout, to remove the altar, to change how the sacrifices were done, this was all clearly against Scripture. But here is the question for us: How do we act just like Ahaz?
Do we act like Ahaz? Do we look at other religions, false faiths, and find in them practices that we would like to bring into our own Christian lives? Do we look at the world around us and bring in elements of secular humanism? Do we look at the entertainment culture of today and find ways to bring it into our worship?
The temptation here is to now take the opportunity to point out three or four ways in which we give into culture or bow toward false religion in our own worship. However, I do not know that this will help us much. My goal in thinking this through is not to have a chance to vent my pet peeves about the incorporation of worldly elements into the Christian life—so don’t ask me about pagan mysticism, yoga, eastern religious practices in discerning the will of God, popular psychology, the adoption of modern morality regarding marriage and divorce, the adding of our own rules to God’s clear commands, or the use of fog machines in a worship service. (OK, maybe restraint isn’t my strongest virtue.)
The thing that I think I would prefer to do this morning is to let this passage cause me to prayerfully seek God’s grace and wisdom in shaping my worship and the worship of the church I serve. I want to be directed by the word of God. I want to be bound by what God commands. I’m not wanting to give up electricity or modern instruments, but I am willing to pray that our worship be the things that God has directed his people to do through the centuries in his word.
I also want God’s word to be my guide for all aspects of life. God has given us in his book what we need. He has shown us how to know him and to please him. Nothing in that plan to please him has anything to do with reshaping his ways with the ways of other faiths or the world in general. We are not to be pressed into the mold of the world, but we are to be transformed by the renewing of our minds (cf. Romans 1:1-2). May our minds be renewed by Scripture and not by popular practices and catchy ideas from outside the Bible.
The Need for Honest Preaching (Micah 2:11)
Micah 2:11
If a man should go about and utter wind and lies,
saying, “I will preach to you of wine and strong drink,”
he would be the preacher for this people!
The job of an Old Testament prophet was to communicate to the people the truth of God. Sometimes this came through new divine revelation. They would speak at times like oracles, telling people new things that God told them would come to pass. In other instances, the prophets simply pointed out the lives of the people in the nation as compared to the covenant that people had with the Lord. Like law enforcement, the prophets would show the people where they were breaking God’s laws and remind them of the promised consequences for what they were doing.
In the passage above, Micah was pointing out a major problem with the people. They were so foolish as to desire only those who would preach things they wanted to hear. Of course, this is a common problem. Paul pointed out the same problem to Timothy (cf. 2 Timothy 4:3-4 when he spoke of people who would turn away from sound doctrine and gather teachers who would say what their “itching ears” wanted to hear.) .And in this common, human weakness is a lesson for us.
It is tempting to only want to hear people say what we like. It is tempting to only want to hear what we have already accepted and believed. But there are times when we need to hear a preacher of the word of God truly challenge us. There are times when we need to have a well-studied preacher open to us doctrine that is not new, but which we have not yet explored.
Ask yourself, “Do I only listen when I like what I hear?” Ask, “When is the last time I heard something that challenged me, convicted me, or made me think differently?” It is folly to demand that you only hear what is easy. It is dishonest to listen only to those who promise you ease and safety with no hint of the hardships of this world. We need good, sound, godly teachers. We need men who will open the word faithfully. We need people who know how to comfort and convict, to call us to account and to remind us of grace.
Sin and Groucho Glasses (1 Kings 14:1-6)
1 Kings 14:1-6
1 At that time Abijah the son of Jeroboam fell sick. 2 And Jeroboam said to his wife, “Arise, and disguise yourself, that it not be known that you are the wife of Jeroboam, and go to Shiloh. Behold, Ahijah the prophet is there, who said of me that I should be king over this people. 3 Take with you ten loaves, some cakes, and a jar of honey, and go to him. He will tell you what shall happen to the child.”
4 Jeroboam’s wife did so. She arose and went to Shiloh and came to the house of Ahijah. Now Ahijah could not see, for his eyes were dim because of his age. 5 And the Lord said to Ahijah, “Behold, the wife of Jeroboam is coming to inquire of you concerning her son, for he is sick. Thus and thus shall you say to her.”
When she came, she pretended to be another woman. 6 But when Ahijah heard the sound of her feet, as she came in at the door, he said, “Come in, wife of Jeroboam. Why do you pretend to be another? For I am charged with unbearable news for you.”
It has been said that sin blinds us. This is true. Sin keeps us from having good sense, from making decisions that are logically consistent.
The story above is a picture of one of those totally nonsensical moments in someone’s life. Jeroboam was the man who led the rebellion of the northern kingdom of Israel against the southern kingdom led by Rehoboam (no relation). Jeroboam had been told by Ahijah the prophet exactly what God would do with him and for him. Ahijah also told Jeroboam to be careful, when he was king of a new kingdom, to follow the commands of the Lord.
In chapter 13, we saw that Jeroboam refused to follow the ways of God. He devised his own religion as a ploy to keep his people from returning to Jerusalem for worship. Like the Israelites at Mount Sinai, Jeroboam fashioned a pair of golden calves and declared that these were the gods who led Israel up out of Egypt.
Now, as chapter 14 tells us, Jeroboam has a problem. His son is sick. Jeroboam and the boy’s mother are worried. Who can help Jeroboam know what is going to happen? Who has the insight to see into the future for this young man? Who might be able to devise a healing? It is not the calf statues, that is for sure. Jeroboam sends his wife to Ahijah to learn what is to come. After all, Ahijah is the guy who spoke to Jeroboam about his future. Ahijah is the one who has God aiding his sight.
Now, here is the part that actually struck me this morning. Jeroboam tells his wife to disguise herself. Stop. Think that through. Jeroboam is sending his wife to somebody who has God speaking directly to him. Jeroboam expects that this man will see into the situation and the future of his family by the power of God. And yet Jeroboam thinks a disguise will fool somebody. Seriously?
Now, just in case you think that Jeroboam and the Mrs. Are just trying to keep her identity hidden while she traveled—a thought that occurred to me—notice that, when she arrives at the home of Ahijah, the prophet tells her that she’s not fooling anybody. Clearly this woman and her king husband thought they could somehow fool the prophet. At the same time, they thought they could get the prophet to look past what ordinary men can see, hear from God, and tell them their future.
What is the right word for a person who, on the one hand thinks Ahijah can see beyond human reckoning while on the other hand believes that a pair of Groucho glasses will throw him off the trail of the woman’s identity? This is simply nuts, illogical, foolish. Sin blinds. Jeroboam has lost all sense. He is not thinking straight. His rebellion against God has led him away from consistent, logical thinking. He has slipped down into folly.
What about you and me? You know we do the same stuff, don’t you? What is the word for someone who knows God and knows his power, but who chooses to do things his or her own way? What is the right descriptor for someone who says we know God can see everything we do, yet who decides to do things that dishonor him? We are just as crazy. We claim to follow God with all our hearts, but then put on the wig and clown nose to somehow sneak past One we have declared we know to be omniscient and omnipresent.
Christians, let us bow before our God and plead with him to restore our sense. We need to stop hiding. We need to realize that we get nothing past God. All our thoughts and actions are open to him. He sees us. He knows us. He is never fooled. Let this knowledge lead us to repentance and seeking his mercy. May we run to Jesus, throwing off any of our disguises, and ask him to transform us into people who make sense and who please the God who knows all.
A Leadership Lesson from Rehoboam (1 Kings 12:6-8)
1 Kings 12:6-8
6 Then King Rehoboam took counsel with the old men, who had stood before Solomon his father while he was yet alive, saying, “How do you advise me to answer this people?” 7 And they said to him, “If you will be a servant to this people today and serve them, and speak good words to them when you answer them, then they will be your servants forever.” 8 But he abandoned the counsel that the old men gave him and took counsel with the young men who had grown up with him and stood before him.
I have never been much for digging into the Bible to find basic leadership lessons. In general, passages are not presented to us so that we can become better managers. But I will make a slight exception as I think about this little section of Scripture. If we watch the life of Rehoboam in this one moment, we see one of the greatest leadership errors in human history.
Rehoboam has taken the reins of leadership in the united kingdom of Israel after the death of his father, Solomon. Right away, Rehoboam is faced with a crisis. Two clear alternatives are before him. His decision will change the course of history.
Rehoboam is approached by people who have been driven hard by Solomon, their former king—their previous boss. Solomon accomplished great things with these people, but he also drove them to fatigue. Now the people approach Rehoboam, their new king, and ask for relief.
Rehoboam makes one correct decision, he seeks counsel. Rehoboam talks both to older and younger counselors about what he should do. The advice that he receives comes in polar opposites. The older counselors tell Rehoboam to speak gently to the people. They argue that if he gives the people rest and relief now, they will be faithful to him forever. The younger counselors counsel the opposite, demanding that Rehoboam drive the people even harder to show his power and authority.
As a read through the rest of the chapter reveals, Rehoboam rejects the advice of the older and wiser counselors. He tries to get tough with the people, but the people have had enough. Because Rehoboam cannot see the wisdom of the older men and because he wants to drive his people even harder, Rehoboam loses most of the kingdom. From that point forward, the kingdom is divided into two kingdoms, Israel and Judah. It is never reunited.
As a disclaimer, let me also point out that these events were from God (1 Kings 12:15). God was doing something behind the scenes that Rehoboam could not see or understand. But this fact does not change the truth that Rehoboam made a dramatic error in leadership which cost him his kingdom.
What is the leadership lesson? Perhaps you could say that it is smarter to listen to people who have been around for a bit than to listen to young and naive people who have little experience. But I think the lesson is even more clear in the content of the counsel each side gives.
As a leader, we all have the opportunity to choose how to treat those we lead. We can choose to try to lead by force or by servanthood. We can choose to push people, whipping them into action, or we can recognize the need of people to have seasons of rest and refueling. I think this passage shows us what happens when you attempt to drive people by force. Eventually, you will see them have enough, tire out, and then turn against you as a leader. But, if you lead people with grace, with sweetness, with kindness, with understanding, and with servanthood, you will solidify their commitment to you and to the vision you are trying to communicate.
I’m not, of course, saying that we have to become such softies that we never ask people to complete a task. This would no longer be leadership. We are called to help people that we lead and to direct them toward the goals that must be accomplished. But a wise leader leads with both strength and gentleness, with focus and flexibility, with a plan and with the understanding that plans change, with a goal in mind but with the understanding that people are more important than goals.
Really, this whole passage and Rehoboam’s mistake all boil down to a question about how do you as a leader value people. If you value projects over people, you will eventually have no people to lead. If you press people when they are in need of grace, you will lose them. But if you learn to take care of those who work with you, valuing them more than deadlines, they will jump into the task with you and be loyal to you for as long as they can be.
If you are a leader, ask yourself questions like these as you consider how you might avoid Rehoboam’s error:
· Do I spend time with my people, getting to know them and caring for them?
· Do I ever talk with my people about anything other than work?
· Do I spend time with my people outside of the task environment?
· Is my encouragement that I offer my people genuine, or is it something I only do because I know I am supposed to?
· Are my people showing signs of fatigue?
· Would a little rest now help revitalize my people’s commitment in the future?
· Do my people see me as harsh?
· Do I treat people or performance as more important?
· Do I help people work where they are gifted and where they find joy?
· Do I listen to my people?
· Do my people see me as committed to their good?
What would you add? How do you balance productivity and personal relationships? How do you lead people without squashing them in the process?
Are We in the Crowd? (Mark 15:12-14)
Mark 15:12-14
12 And Pilate again said to them, “Then what shall I do with the man you call the King of the Jews?” 13 And they cried out again, “Crucify him.” 14 And Pilate said to them, “Why, what evil has he done?” But they shouted all the more, “Crucify him.”
To readers of the gospels, the scene of Pilate and the crowd arguing over Jesus is quite familiar. Pilate knows that there is no good reason to put Jesus to death. The crowd has adopted a mob mentality, stirred up by their religious leaders. And it appears that nothing goes right—though we know that God is accomplishing his ultimate plan through this event.
It is tempting to be harsh with the crowd, and indeed they deserve a harsh judgment for what they did. However, I also have to notice a little similarity between myself and the people. I certainly see a similarity between our culture and the mob.
Notice, when it gets to the main point of the matter, Pilate asks the crowd why they want Jesus put to death. Why would they want him to die even though the governor has seen that Jesus does not deserve death? Why would they want to kill a man they hailed earlier as a king?
What does the crowd do? What reasons do they give? IN this passage, they give nothing. No rational reason comes out of the mouths of the crowd. They just shout more and shout louder. Once reason is gone, there is only shrillness and force.
Is this like our culture? You bet it is. We are not so far removed. Watch TV news shows if you can. Notice the form most arguments take. It is no longer a debate, but rather a shouting match. There are seldom actual arguments made. Instead, sound bites and zingers are the order of the day. Noise, sarcasm, straw men, and character assassination are the victors, often above substantive discussion and dialog.
But then, as I get myself to the point of self-righteous indignation, I realize that my heart is not so far above the culture. When I hurt, when I am sad, when I fear, am I not similar? Do I not, at least on the inside, shout, stomp, and demand my way? Were I honest, would I not see that sometimes my best argument for wanting my way is simply that I want it?
Perhaps a look at the ugly scene of the crowd before Pilate could serve as a correction for me, maybe even for you. Let us learn to watch ourselves when our hearts demand. Let us learn to check ourselves when, rather than expressing valid reason, our hearts simply shout louder and louder. And, may we also learn to be more gracious to a world that is not all that different than us when we are not careful to guard our hearts with the word and ways of God.
What about you? Do you see yourself in the crowd? Do you catch yourself reasoning more with noise than Scripture? How do you check this all-too-human tendency?
Proper Context for the Cattle on a Thousand Hills (Psalm 50:9-12)
Psalm 50:9-12
9 I will not accept a bull from your house
or goats from your folds.
10 For every beast of the forest is mine,
the cattle on a thousand hills.
11 I know all the birds of the hills,
and all that moves in the field is mine.
12 “If I were hungry, I would not tell you,
for the world and its fullness are mine.
How often have you heard the statement, “God owns the cattle on a thousand hills?” I would guess that you have heard this portion of Psalm 50:10 several times if you have been in the church much over your life. But in what context is it often used as compared to its biblical context?
It seems that, when I hear this verse used, it is invariably being offered to remind us that God is rich and can support us. A missionary might use this verse to say that he knows that God will provide for his mission. A pastor in a building program might use this verse to remind a church whose faith is wavering that God can provide the finances they need. Even a poor person might simply quote the verse as a way to say that at least our heavenly Father is not poor.
However, a look at the passage in greater detail offers us a different contextual view. God is speaking to the people of Israel and reminding them that he does not need them. He does not need their offerings. Though he is glad for those who offer sacrifices with sincere hearts, he wants to be sure that none of those who offer sacrifice think they are doing him a favor.
At the time that this psalm was written, many of the false religions around Israel offered sacrifices of meat to idols. The people actually believed that they were “feeding” the god they worshipped. They believed that the food that they were burning was somehow offering sustenance to their deity. The people thought they were helping out.
God wants his people to understand that under no circumstances are they responsible for his sustenance. He does not need them. They are not doing him a favor by worshipping him. He has all he needs. He would not ask them for food if he were hungry—not that he could ever be hungry. God already owns the cattle on a thousand hills; he does not need theirs too.
What would a right context for using “the cattle on a thousand hills” then be? How about as a call to humility? Our worship does not prop God up. Our giving does not make possible a mission or ministry that God could not do without us. God is infinitely strong and infinitely resourceful. He does not need us. That is what this phrase is about.
But, does this interpretation of the verse, even if correct in context, not prevent people from giving and going? I would argue that it does not. It does, however, change our motivation.
One illustration that I often have used is that of a child helping his father paint a wall. Could the dad paint the wall without the little one? Of course he could. In fact, the dad could paint the wall faster, better, and with less mess if he did not choose to involve the child. However, out of love for the child and out of a desire for relationship, the dad lets his little one fling paint, mess up brushes, and leave bare spots. He will fix it later. The child, if thinking at all, knows that dad did not need help. But the child is also thrilled, knowing that working with dad is a great joy.
The fact that God owns the cattle on a thousand hills reminds us that God does not need us. Thus, if he chooses to allow us to pray, to give, to go, and to share the gospel, he is loving us. If he allows us to give to support the building of a new building, to put on a VBS, or to pay the salary of a pastor, he is being kind to us. Of course God could do all this without us. But the fact that he lets us be involved is a sweetness. It is our heavenly Father letting us stand beside him on a project. And, we, rather than being indignant that he does not need us, can grin like little kids knowing that we have gotten to spend time with Dad, and we got to have a part in the work that he is doing. This is a motivation to participate in mission, ,but with confidence and joy and not with guilt.
The Gospel in a Dark Passage (1 Samuel 2:25a)
1 Samuel 2:25a
“If someone sins against a man, God will mediate for him, but if someone sins against the Lord, who can intercede for him?”
Here is a hint of the gospel in a really dark passage. Eli is confronting his wicked sons about their sin. These young men were stealing offerings from people at the temple and sleeping with women who served at the temple gates. They were behaving in a vile way, and they were destined for judgment.
But look at Eli’s words. He makes a simple argument. Perhaps a person can have God mediate for him if he should sin against another person. But who will mediate between a person and God? Who is big enough to stand in the gap and talk to God on your behalf if you sin?
Do you see the gospel? We have offended God. Who is able to mediate for us? Who can stand on our behalf? It would have to be someone as holy as God. But, only God is that holy. So, only God can mediate on our behalf between us and himself. Could he, would he ever do so?
And the gospel comes clear. Jesus is God. Jesus came to earth to bear our sin and disgrace. Jesus took our sin upon himself. Jesus fully paid the penalty that we owe. Without Jesus’ sacrifice, we spend forever in hell for our sins. Because of Jesus’ sacrifice, we may enter into the presence of God fully justified, fully forgiven. This is a glorious rescue. This is the gospel, even in a very dark passage.
Some Thoughts on Responding to Suffering (Job 4:7-8)
Job 4:7-8
7 “Remember: who that was innocent ever perished?
Or where were the upright cut off?
8 As I have seen, those who plow iniquity
and sow trouble reap the same.
The words above are those of Eliphaz the Temanite, one of Job’s “friends” who came to “comfort” him during his time of distress. Immediately after Job spoke of his misery, his pain, his depressed desire to have never been born, Eliphaz offered Job a rebuke. Eliphaz just knew that Job was in the wrong, and he was going to straighten him out.
In verses 7-8, we see Eliphaz respond to Job with the same teaching that is often connected with the prosperity gospel on the one hand and an over-developed sense of God’s punishment on the other. The logic goes something like this: God always blesses the faithful; you are not blessed; therefore you must not be faithful. The funny thing is, God declared in chapters 1 and 2 of Job that Job was indeed faithful. Job’s suffering had nothing to do with him failing God in any form.
What’s the big problem? The problem in verses7-8 is a foolish view that the faithful people of God should not and will not suffer in the here and now. This has never been the message of Scripture. Yes, God made promises to Israel that, if they obeyed him as a nation under his special covenant, he would grant the nation great success and prosperity. However, that promise was not an all-inclusive, no-holds-barred, name-it-and-claim-it promise that no person who follows God will ever have a hard time. God has quite often seen fit to challenge his people with hardships in order to allow them to experience his faithful comfort, support, and provision as well as to prove their faith in him by something more than a good thought or simple lip-service.
Christians, if you see someone, whether a godly or ungodly person, going through a hardship, please be wise. Do not ever assume that you know the reason why God allowed this to happen. You do not. Let me say that again: You do not! God is good. God’s purposes are perfect. And God’s reasons are his own. Why did God allow that sickness, that accident, that earthquake, that tornado, or that financial collapse? You don’t know. He is wiser than you. He is greater than you. And for you to tell another person, city, or nation that you know that the reason something happened is for you to communicate a false gospel, one of good behavior leading to perfect ease in this life.
I’m not at all suggesting that you do not warn people of the consequences for sin or for foolish choices. If I choose to eat too much, I will be unhealthy—simple cause and effect. If I choose to spend more than I earn, I will have financial difficulties. But, if I get sick or am in an auto accident, you cannot faithfully argue that this is because my prayer life was not up-to-speed or because God is actively doing this or that in my life. Yes, God is sanctifying me, even through my hardship, but that is all you can know for sure. And, the only reason you know that for sure is because God has told us in Scripture that he is using all things worked together to conform me to the image of Christ (cf. Romans 8:28-30).
I know that we often want to help a hurting person by telling them about what we know to be God’s intent. We want to make suffering make sense. But I’ve never seen it help. How about, instead of telling someone about what you believe is the reasoning behind something, just care. I’m not saying that there is no reason to bring Scripture to bear here. Of course you comfort people with the Word of God. Of course you may remind someone that God is good and in control. But, as I have heard John Piper teach, the hospital room is not the place to teach your people theology. If they do not have a solid theology of suffering put in place before the tragedy, you will not help them by trying to bring them a theology of suffering in the middle of the pain. Weep with those who weep. Express your sorrow for them that they are hurting. But, please, avoid a smug assertion that you know what God is up to. Love will go much farther than explanations in many cases.
What about you? What has actually helped you when you experienced suffering? How would you want someone to respond to you in the midst of pain?
A Kind of Legalism (Matthew 23:4)
Matthew 23:4
They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger.
The concept behind this verse has been something that has been challenging me for a while now. Do we do this that Jesus condemns? How? Why?
(To give proper credit here, some of the thoughts that I will share below are much more clearly articulated in Larry Osborne’s book Accidental Pharisees.)
The religious leaders of Jesus’ day were not a people who wanted to destroy the faith of others. In point of fact, they believed that they were serving God and helping his cause. For sure, some of these men were wicked, irreligious, fortune-seekers; we have such people in every religious community. But, I think it is safe to argue that many of these guys got so excited about the rules of law out of zeal. They wanted to follow God even better than the way God commanded. They wanted—to risk using a modern term—to be radical.
Do we, out of zeal and a desire to be radical, place burdens on others that God did not design? What would it look like if we did?
Imagine that you find a standard or cause in Scripture that you are very excited about. It can be anything, big or small, popular or unpopular, man-made or actually biblical. You want people to get this point. You really want them to care. But the problem is the standard is not something we can fully describe pragmatically. Perhaps the questions would arise, “How much is too much,” or “In what way do we do this,” or “How long should I spend?” Imagine these questions are not answered by a biblical order. What do you do?
Here comes the real danger for what Osborne calls an accidental Pharisee. Do you leave it to the person and the Holy Spirit to determine the lines, or do you help God by drawing the lines for the poor folks who don’t see this issue as clearly or desire it as passionately as you do?
In order to avoid any appearance of me banging on someone else’s pet project, let me offer a fictional example. Let’s pretend that there is a verse which says, “Watch, therefore, no movies which are overly girly lest your own manhood be compromised” (2 Opinions 3:12). This is a good verse, and should be obeyed. But how? How do we help men obey this verse?
Perhaps we have a conference on it. We have men watch Gladiator, Tombstone, and Saving Private Ryan. We show them manly movies in all their glory. But then we also prescribe some helpful applications for them. We tell them things like:
· If anyone cries, the movie you are watching is too girly.
· You should watch at least 1 manly movie per month to keep yourself appropriately manly.
· If you even see an actor like Hugh Grant on a TV interview show, you must turn the channel immediately.
· Prominent chick flick actors and actresses are to be avoided at all costs.
· If a movie lacks gunfire or explosions, it is likely inappropriate.
· If a movie has dramatic violin music and subtitles, it is very likely out-of-bounds.
Obviously, we have a good set of rules. These rules will help someone keep the commandment of 2 Opinions.
But, does the 2 Opinions commandment really say not to allow someone to even watch an interview with a chick flick actor? Does the 2 Opinions commandment actually say that there is a monthly movie mandate? What if you just don’t like movies? Then what?
Or, what happens if a more radical kind of 2 Opinions follower emerges? Perhaps this person says that it is all well and good to watch 1 manly movie per month, but it is far more radical, far more truly sold out, to watch 1 per week. Hey, what about a group that is ready to go on a 40 day mission of manliness watching 1 per day? Is that group better or worse than the one that is sticking with the monthly mandate?
Wait. The commandment only told us to avoid overly girly movies. There is nothing in the command at all about how often one is to watch manly movies. In fact, there is nothing in the command to watch manly movies at all. The manly movie mandate is an applicational tool made up by the leaders of the conference to help men to learn to be manly movie connoisseurs.
Does this illustration hit the mark for you? Can you see how, if we are not careful, we will take our good ideas about how to follow Scripture—not even scripture itself—and apply those ideas to others to “help them?” Do you see how we can, if we are not careful, begin to look down on others who do not practice our personalized plans as somehow less radical, less committed, less sold-out for Jesus?
Goodness, notice, in my fictional command, that there is not even a definition of what actually is an overly girly movie? There is some sappy romance in a Spiderman flick. A purist might want to warn us off. And the command says nothing about explosions or subtitles.
The point here is that we need to be more careful not to take the commands of God and add to them. We need to not weigh people down with extra burdens that they cannot lift. We have no right to demand that others live up to our expectations if those expectations are not clearly God’s expectations. Nor do we have the right to demand that everyone buy into every good cause or big idea with our own degree of passion.
I do not desire that we would stop trying to make modern application of actual Scripture. What I do want us to consider, however, is how we often go beyond Scripture to lay burdens on others that God did not design. Battling sin and temptation, loving God, leading a family, holding up in a tough workplace, honoring Jesus the whole time, these are all tough enough. We do not want to add to God’s calling rules that weigh people down with more guilt for things that are not in the rules in order to supposedly help them keep the rules.
Some might argue, by the way, that this kind of talk is risky. If we say stuff like this out-loud, people will take grace for granted. They will start to believe that God does not require obedience. If we aren’t careful, people will turn to lawlessness. Can I simply point out that this is one of the complaints people were clearly raising against Paul, and he was obviously preaching the true gospel.
No, I’m not into cheap grace. I’m actually a believer in the fact that there is no salvation apart from the lordship of Christ. But, I do believe that there is salvation and even honoring Christ that can happen apart from anybody applying standards to others that are not actually in Scripture.
So, how does this apply to you? Are you someone who adds burdens to others? Are your burdens biblical or man-made? Or, are you on the other side, ignoring even God’s commands in the name of supposed “freedom,” an equally deadly sin. Where are you tempted to make up the rules for what others should do, avoid, or care deeply about? Where are others doing this to you? How can we live for Jesus without adding burdens to others that we cannot help them budge? How, at the same time, can we call others to live for Jesus and obey his commands?
Sovereignty VS. Responsibility (Matthew 18:7)
Matthew 18:7
“Woe to the world for temptations to sin! For it is necessary that temptations come, but woe to the one by whom the temptation comes!”
This verse shows us an interesting balance between sovereignty and responsibility. Jesus makes it plain that it is “necessary” that temptations come. Thus, temptations are going to happen. it is unavoidable. It must happen. Thus, under the sovereign decree of God, temptations come. At the same time, these temptations are not from God, caused by God, the responsibility of God, etc., because we know that God does not tempt us toward evil.
Yet, God clearly pronounces woe on the one who brings the temptation. Even though the temptation will come. Even though it is necessary for temptation to come. The one who , by his own choice, brings that temptation—that sovereignly decreed temptation—is someone who will very righteously receive woe, a curse, from God.
One point here is that we cannot ever, under any circumstances, make excuses for sin under the guise of the ultimate sovereignty of God. God is just. He is sovereign. He can actually, in his sovereignty, say that something like temptation is necessary. Yet, at the same time, God can justly punish the one who brings that sovereignly decreed temptation.
This topic is a tough one for us to wrap our brains around. In fact, we cannot fully grasp the ways of the Lord. But this we can say for sure: God is sovereign and man is responsible for his own actions. We cannot be freed from responsibility by pleading the sovereignty of God. Neither can we accuse God of doing us wrong, as our own actions are always by our own choices. Yet, when we do rightly, we can also be assured that any right we do is a mercy granted to us by God, and this to his glory.
Pastor Travis Peterson 