The World’s Trouble: Chapter 12

And it is appointed unto men once to die, but after this the judgment: - Hebrews 9:27

And it is appointed unto men once to die, but after this the judgment:
– Hebrews 9:27

Chapter 12

Chapter 4 began with a brief statement of the case of Adolf Eichmann. He was executed by hanging on June 1, 1962 for the murder of millions of Jews more than twenty years prior. Eichmann was Hilter’s lieutenant and recognized architect of “The Final Solution,” which was a plan to rid Europe of all Jews. In chapter 4 we were primarily concerned with the consequences of sin and how a day of reckoning is coming for us, just as it did for Eichmann, and will come in the future before God in final judgment. Let’s think about Eichmann’s case from a different perspective for a few moments.

Eichmann’s life was taken by the state of Israel for crimes perpetrated against Jewish people. He was responsible for the torture and death of millions of Jews and so his life was forfeit. Few would argue that his death was unjust. He deserved death for what he had done, but was his death equitable? He was responsible in the deaths of millions and he could only die once. Of course, capital punishment is the strongest sentence a human court can give, so there was nothing more that could be done to him. However, did his death really pay the debt he amassed in Jewish blood? Though perhaps there was satisfaction that justice had been done, were the surviving families in any way repaid or restored what they had suffered and lost? Did Eichmann’s death replace the life of even one Jew? No, it did not.

God’s law teaches that righteousness requires payments and restitution of damages that are equitable. These payments represent a sort of exchange designed to set things to rights once again. If one man stole from another, he had to replace what he stole, or pay the fair value of it in money, plus extra. Of course, with God’s law, capital punishment was the highest punishment that could be given. Life for life and blood for blood. All human laws should be just in this way in order to be just at all. But, human laws are limited and all such repayments and restitutions are limited.

Let’s illustrate the limitations. Say you have a car and sell it to someone else. This is an exchange and it can be equitable. You sell the car and the buyer purchases the car by giving you a fair market value for the car in cash. An exchange has taken place that was just and equitable, and everyone is satisfied. Let’s now suppose a different exchange. Say you are driving on the road and an oncoming car is driven by a drunk driver who runs into you. Your car is totaled and you are injured, becoming a quadriplegic and spending the rest of your life in a wheelchair. Charges are filed against the drunk driver. He loses his license and goes to jail. You are awarded damages, receiving millions of dollars. An exchange has taken place to the fullest extent of the law, yet even if your award was billions of dollars and his penalty execution, are you really restored? Has he made a payment that truly satisfies the damage that was done? No he hasn’t and he cannot. A debt has incurred that cannot be repaid with any amount of money or blood.

When we sin, we incur debt against God. God’s wrath is holy and righteous, and is revealed against all sin. The Apostle Paul wrote, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (Romans 1:18). Paul proceeds in the next couple of chapters in Romans to show that all men are sinners and all men are under the just wrath of God. This is the same whether they are Jews trying to keep God’s law or Gentiles living without God’s law (Romans 2:1-3:20). Sin brings the wrath of God that culminates in eternal damnation (Romans 6:23; John 3:36). Our offense against God is so great that nothing short of the full measure of his wrath can satisfy it.

Paul has explained this in the first three chapters of Romans and also explained that keeping the Old Testament law, even if that were possible, is not sufficient to satisfy God’s wrath. How can God’s wrath be satisfied? There is only one answer to that question. Near the end of chapter 3, Paul explains how God’s wrath is satisfied.

Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just and the justifier of him which believeth in Jesus.
– Romans 3:24-26

Notice the word propitiation. The word is not commonly used today. It comes from a Latin word meaning “made favorable.” The word coveys the idea of appeasing wrath and restoring favor. Let’s follow Paul’s argument. Justified means to be declared righteous, or declared not guilty. Paul writes a man is “justified by faith” (Romans 3:28), and justification is “freely by his [God’s] grace” (Romans 3:24, clarification added). Paul means that a man cannot earn justification. He has earned the wrath of God, but he has no means to satisfy that wrath and be reconciled to God’s favor.

Paul further explains that justification is “through the redemption that is in Christ Jesus” (Romans 3:24). The word for redemption means a ransom payment. One illustration of this word would be the paying of the ransom to free a slave. If a man was enslaved without any means of obtaining freedom and another would come along and pay for his freedom, that price paid was the ransom price, or the redemption. Paul specifies the ransom price paid for justification is “his blood” (Romans 3:25), meaning the blood shed by Jesus Christ as a sacrifice for sins. His blood is sufficient to purchase the “remission of sins” (Romans 3:25). In legal terms, remission means the cancelling of a debt or charge against someone. The blood of Jesus Christ is sufficient to pay our sin debt in full, and therefore appease the wrath of God against us and reconcile us to God’s favor. In other words, his death is a propitiation for our sins (1 John 2:2).

I have used some examples of sinners, such as Adolf Eichmann and Osama Bin Laden, because their crimes are on such a large scale it’s easy for us to think of them as guilty and deserving punishment. Even if you’re convinced they deserved to pay for their crimes, do you think their deaths were a sufficient payment? We are limited. After we have executed a high criminal, there’s nothing else we can do. One man’s life hardly seems an adequate payment for the deaths of thousands and even millions. Yet, the Bible teaches we are no less guilty than Eichmann and our blood is no more sufficient than his to pay for our sins against God. This is why we need an atonement that propitiates God’s wrath against us. Eichmann’s death is not the end. He will face God in judgment one day and will pay the price for his sin for all eternity along with everyone whose sins are not covered by Jesus’ blood (Revelation 20:11-15).

This is a portion of a book that I have been writing. I have decided to post it here in serial form. It is intended to be evangelistic. If the book has merit, I may seek to publish it in some form. Please feel free to share it and I welcome any feedback.

If you wish to read all the chapters in order you may do so here.

Half the Distance

Rivers of waters run down mine eyes, because they keep not thy law.
~ Psalm 119:136

A modern fable and the interpretation thereof

Theoretical physicist, Grayson Eccles, BS, MS, PhD, solely occupied a table for two at his favorite restaurant. At the late hour he preferred, the dining room was quiet and sparsely populated. He cut a portion from his filet mignon and winced at the clatter of plates and knives and forks, which interrupted his reverie. The diner opposite Eccles had a white-knuckle grip on the circular table in front of him with both hands. Eccles was mentally noting the diner’s pallor when commotion set to.

“We need a doctor!” Lots of people were rushing about and talking at once, but that cry at least was clear. If Eccles had not understood it, it was repeated sufficiently so he could make it out. “Hey!” Eccles turned his head as his waiter nearly perched on his left shoulder. “Aren’t you a doctor?” Eccles sighed. “I am not that kind of doctor.” The waiter moved closer, though Eccles didn’t think that was possible and concluded the waiter must be attempting to resolve the dichotomy paradox.

“I think this guy’s choking! Don’t you know the Heimlich?” Eccles thought about reaching for the glass of wine on his table, but rather drummed his fingers. “Sir, I am in the unbroken line of intellectual investigators traced back to the Copernican Revolution. If you wish to know about Descartes, Newton, Lagrange, or Einstein, I will happily oblige. If you’re trying to work out an understanding of thermodynamics, general or special relativity, or quantum mechanics, you could not apply to a better man for assistance. While Dr. Henry Heimlich was a commendable researcher and accomplished thoracic surgeon, I am not studied in his maneuver.”

A deathly still descended on the room. The waiter looked up at the victim, no longer struggling. EMTs poured through the doors and knew they were too late. They set about their solemn work. Eccles looked at the remains of his steak with pursed lips. He finished off his wine and sat the glass down. He glanced at his bill, mentally calculated 18%, laid down his cash, and left to go home. The waiter, as he later recounted the events of the evening, said Eccles went through door, putting on his hat, and muttering something about “half the distance.”

What meaneth this?

It is natural to be disgusted or angry with the Eccles character. How could he sit nearby, eating and drinking, while a man choked to death? How could he return home in his own cloud of abstract thought without being affected by what had just happened? It’s unthinkable, but do we well to be angry? In Eccles’ defense, he was a brilliant physicist. He was a man engaged daily in the great work of life. He had no medical training—not even a simple class in CPR. Staying consistent with the story, had he stood up and rushed over to the man, he would not have been able to save his life.

You recognize I have a point here. We can hardly fault the man for not saving someone’s life when it was not possible for him to do so. But…But, though he was not able to save the man had he tried, his indifference to the man’s suffering and death are inexcusable. Aside from the interruption from the waiter, his evening went on much the same it would have if the man had not choked. This is reprehensible. How could he simply not care?

Thou art the man

How can so many Christians be coldly indifferent to the condition of their lost family, friends, and neighbors? How can they go on about life while the lost are dying around them? Many Christians are scrupulous concerning abstract points of theology and distinctive doctrinal formulations, but are unmoved by the lost around them. We have all heard the excuses for indifference.

“I can’t save anybody. God does the saving.”
“No use pleading with sinners to come to Christ.”
“God’s going to save his elect regardless of what I do or don’t do.”
“Young man, sit down; when God pleases to convert the heathen, he will do it without your aid or mine.”
“You will be eaten by cannibals!”

It is absolutely true that we cannot save anyone else. We cannot even save ourselves. However, to disobey the commands to evangelize and to be without compassion for the lost is to not follow or be like Jesus. Jesus was moved with compassion for the lost and wept over the lost (Mark 1:41; 6:34; Luke 7:12-13; 19:41-42). Paul was similarly moved concerning his lost kinsman (Romans 9:1-3; 10:1). Paul plead with sinners to be reconciled to God (2 Corinthians 5:20). Even in the Old Testament we find a compassionate call to the lost (Isaiah 55:1-7; 65:2; Jeremiah 31:18-20). God has revealed himself as a God of wrath but also of mercy. Because he is so great in mercy, sinners are bid to come to him (Psalm 51:1; 130:7; 1 Timothy 1:15-16).

Do not blame doctrine for indifference. We could not produce a sounder theologian than Paul, or even Jesus himself, yet they both were moved with compassion toward the lost. Brother pastors and preachers, have we misplaced the emphases in our preaching such that we have lost Gospel-centeredness, and Christ-centeredness, producing a people with calloused indifference toward the lost and dying world? If so, we are actually leading people away from following Jesus and becoming more like Christ. Brothers, we must repent of such disobedience and misleading of God’s sheep and return to knowing nothing but Christ crucified and the preaching that manifests Christ in the sight of all (1 Corinthians 2:2; 2 Corinthians 4:1-6).

May God break our hearts and loose our tears over those who go on in unbelief. Let us never sit coolly by, eating and drinking, while thinking abstractly with people dying around us. And as far as our moral fable is concerned, we have only covered half the distance.

Swipe Right for a Pastor

This is a true saying, If a man desire the office of a bishop, he desireth a good work.
~ 1 Timothy 3:1

What a pastor must be.

I don’t understand this newfangled world we live in. I feel a dinosaur at times. I’m crusty and curmudgeonly. I get that, but I’m not wholly averse to technology and its advances. I’m decidedly no sympatico with Luddites. Take online dating, for instance. I’m barely aware of online dating, though that’s what the kids these days are doing. The mechanics of it seems easy enough. An interested person fills out some forms and makes their profile. This information is surreptitiously fed into an over-mechanized piece of equipment, which is in the dank innards of an empty factory in a post-industrialized city somewhere in the midwest. The machine commences to whirring and churning while puffing and coughing and emitting all sorts of steampunk noises. The carefully crafted algorithms do their work and out comes the suggested matches for the criteria you have specified.

Of course, the convenience lies in the “online” part of the whole scheme. You have no need to besmudge your shoes with unidentifiable mixtures of oil and grease from the abandoned factory. No, no, the information is wirelessly, and might I add, magically, transmitted to your handheld device and appears on your screen. You are presented with a few digital photos and brief statements about the person in said photos. You then swipe right to approve this person as a potential date, or you swipe left to expunge them from your account because you do not approve of their few photos and statements about themselves. It’s not at all clear to me what happens to the unfortunate lot swiped left. Are they then surreptitiously fed to the whirring and puffing mechanical beast? I suppose America will never know.

Some who are better apprised than I will entertain the possibility my outline of the process may not be entirely accurate. I readily admit the possibility. I’m not ashamed of it. In the interest of artistic integrity though, I had to fill in the blank spaces left in the procedure of it all after the fifteen seconds of Google searching I engaged in. I do take my place in the industry seriously.

The gist of using the dating app is as follows: a person makes a quick decision based on thin criteria and thin knowledge that the alleged does or does not meet said criteria. Though honesty is barely a part of the process, if we are being honest, people primarily swipe right or left based on the looks of the person in the photos. That’s about as superficial as the apology of a politician.

What are you looking for in a pastor?

One would hope a church looking for a pastor would not be anything like dating app users in their search for a match. A guy can hope like Teddy Roosevelt said, “When you’re at the end of your rope, tie a knot and hold on.” I hope that my hope is not misplaced, but I have heard some things that greases the grip.

If it were not so sad and serious, it would be funny what people are sometimes looking for in a pastor. Some do not want a pastor too old, or too young if it comes to it. Some insist upon gray hair, and others would rather not. Some are deemed too short, too fat, too bald, or just plain too ugly. After all, they reason, I’m going to spend a lot of time looking at him up front. Some require certain degrees of formal education and some have very settled ideas about his dress and mannerisms. His manner of speaking must be pleasing, and, to some, he absolutely must not have the offense of hair upon his face. His sermons must not be too long, and I don’t know if anything would be considered too short these days. This is not to even mention all his wife must measure up to, if he could possibly be an acceptable pastor to a church.

Some will suspect hyperbole in the previous paragraph, but there is not as much as you might think. I have sometimes heard people talk about what they are looking for in a pastor, and if I were tasked by editorial to write the copy for their advertisement, I would conclude it with, “Peter, Paul, John, et al, need not apply.” If your pastoral search criteria means that neither Jesus nor any of his apostles could be the pastor of your church, then just go ahead and swipe right on every pearly tooth grinner whose name sounds like Hinny Ben, or Lowell Joesteen.

What he must be

A pastor may be many things. He may be tall, short, thick, or thin. He may be formally educated, or not. He may be polished, or young, or old, or any number of things. He might stutter or mispronounce certain words. He might fill an armchair as though everyone were wearing armchairs tight about the hips this season. His grammar might be impeccable, or he may not know a diphthong from a dangling participle. He might be all kinds of things, but there are a few things he must be. Whether he has gray hair, dark wavy hair, or no hair is not important at all. Choosing a pastor should be nothing like a beauty pageant, or using a dating app, if I want to maintain the purity of the metaphor. Whether he meets the requirements of God’s breathed out word is utmost important and vital to the spiritual health of the Lord’s church. So, what must he be?

First and Second Timothy and the letter to Titus are commonly referred to as the pastoral epistles. The qualifications and disqualifications of a man for pastor are clearly spelled out in them. Reading through the letters, we pick up at least five must-haves for a pastor.

  1. He must be enabled and put into the ministry by God (1 Timothy 1:12).
    He must be called and gifted by God for the ministry. The local church plays a role in confirming a man has been gifted by God for the work of the ministry, meaning he possesses the necessary abilities to fulfill the office as outlined by Scripture. The church must also confirm he meets the qualifications for the office, which is not a list they produce in a brainstorming session. Those qualifications are spelled out in Scripture. The man must give evidence of this call of God on his life and the church must confirm it.
  2. He must be a godly man (1 Timothy 3:1-7; 6:11-14; 2 Timothy 2:21-22; Titus 1:6-8; 2:7-8).
    The qualification lists are dominated by aspects of character. This does not mean his orthodoxy is unimportant, but his statement of faith does not trump the character of his life. He must be of good reputation and a man who pursues holiness in life. He must be self-controlled and abstaining from sinful temptations. He must be just in his dealings and not a hot head.
  3. He must be able to teach (1 Timothy 3:2; 2 Timothy 2:2, 14-16; 4:1-2; Titus 2:1).
    He has to have the ability and willingness to teach God’s word. He must be able to make the word of God understandable to his people and applicable to their lives. These are gifts that must be given by God, and if a man has them, he can and should be improving them. If a man does not have them, no amount of sincerity or seminary will put it into him. He must be able to instruct those who are in error and to refute the error.
  4. He must know the Bible (2 Timothy 1:13; 2:23-26; 3:14-17; Titus 1:9-11; 2:15; 3:9).
    He doesn’t have to possess all knowledge and perfectly understand all mysteries and prophecies, but he has to know the Bible and should be growing in his knowledge of the Bible. He should not be a man who boasts of his ignorance, but rather he should acknowledge it and labor to erase it as much as possible. Having the ability to speak does not mean anything if he doesn’t know his subject. How is a man going to mature and equip saints in the word if he doesn’t know that word himself? How is a man going to identify and refute error if he does not have a thorough knowledge of the truth?
  5. He must be wholly given to the work of pastoring (1 Timothy 4:15; 5:17).
    He must not be a disinterested or lazy man. He must be a diligent laborer who works at his preaching and teaching. He must not be a man given to trimming and finding shortcuts to his work. He must be a man who puts his hand to the plow and does not look back.

Again, a pastor may be many other things that make him more or less useful in the work of pastoring, but these are things he must be. These are the qualities a church must be looking for when searching for a pastor. I’m not recommending a church have low standards in what they are looking for. I am saying a church should have God’s standards in what they are looking for in a pastor. Ultimately, a church should be looking for a pastor after God’s heart and not after the image they’ve come up with from throwing their gold in the fire.

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