Thursday, May 20, 2010

Great Quotes From A Smart Dead Guy


Here is a great quote from Samuel Davies

Your salvation makes amends for all His sufferings!
(Samuel Davies, "The Sufferings of Christ, and Their Consequent Joys and Blessings")

"He shall see His seed! He shall see of the travail of His soul, and shall be satisfied!" Isaiah 53:10-11

Jesus is now exalted to His throne in the highest heavens; and from thence He takes a wide survey of the universe. He looks down upon our world--and beholds kings in their grandeur, victorious generals with all their power, nobles and great men in all their pomp. But these are not the objects that best please His eyes. "He shall see His seed!" He sees one here, and another there, bought with His blood, and born of His Spirit; and this is the most delightful sight our world can afford Him. Some of them may be oppressed with poverty, covered with rags, or ghastly with famine; they may make no great figure in mortal eyes; but He loves to look at them! He esteems them as His children, and the fruits of His dying pangs!

The happiness of His exalted state consists, in a great degree--in the pleasure of seeing the designs of His death accomplished in the conversion and salvation of sinners!

His eyes are graciously fixed upon this assembly today! And if there is one of His spiritual seed among us--He can distinguish them in the crowd. He sees you drinking in His Words with eager ears! He sees you at His table commemorating His love! He sees your hearts breaking with penitential sorrows, and melting at His cross!

But these are not the only children whom He delights to view; they are not all in such an abject, imperfect state. No! He sees a glorious company of them around His throne in heaven, arrived to maturity, enjoying their inheritance, and resembling their divine Parent!

How does His benevolent heart rejoice to look over the immense plains of heaven--and see them all peopled with His seed! When He takes a view of this numerous offspring, sprung from His blood, and when He looks down to our world--and sees so many infants in grace, gradually advancing to their adult age; when He sees some, perhaps every hour since He died upon Calvary, entering the gates of heaven, having finished their course of education upon earth; I say, when this prospect appears to Him on every hand--how does He rejoice!

Now the prophecy in my text is fulfilled! "He shall see of the travail of His soul--and shall be satisfied!" If you put the sentiments of His benevolent heart into language, methinks He would say, "Since My death has been so fruitful of such a glorious posterity--I am well satisfied. I desire no other reward for all My agonies for them. If this end is but answered--I am fully satisfied by My hanging on the tree for them!"

Suppose that He should this day appear to you in that suffering form--sweating great drops of blood, accused, insulted, bruised, scourged, nailed upon the cross! And suppose He should turn to you with a countenance full of love and pity, and drenched with blood and tears, and address you in such moving language as this:"See! sinners--see what I suffer for you! See at what a dear rate I purchase your salvation! See how I love you! And now I have only this to ask of you in return: that you would forsake those murderous sins which thus torment Me; that you would love and serve Me; and receive that salvation which I am now purchasing with the blood of My heart! This I ask, with all the importunity--of My last breath, of My bleeding wounds, and My expiring groans. Grant Me but this--and I am well satisfied! I shall think of all My sufferings, as well bestowed."

O sirs, must not your heart melt away within you, to hear such language as this? See the strength of the love of Jesus! If you are but saved--He does not begrudge His blood and life for you! Your salvation makes amends for all His sufferings! This He accounts His greatest joy--a joy more than equivalent to all the pains He endured for you! He has full satisfaction for all the sorrows you have caused Him!

But alas! If you are not saved--then you will perish forever under the weight of His righteous vengeance--and He will rejoice over your damnation! He will glorify Himself in your destruction! The flames of hell will burn dreadfully bright--when He will please Himself in the execution of His justice upon you!Alas! Is the happiness of heaven--the only kind of happiness that you are careless about? Is the salvation of your immortal soul--the only deliverance for which you have no desire? Alas! Have you become so stupidly wicked!!

"He shall see His seed! He shall see of the travail of His soul, and shall be satisfied!" Isaiah 53:10-11

Tuesday, May 18, 2010

A Check Up For Your Mouth


If there is one thing (and there are more than that) that i hate about myself, It would be my filthy mouth. I know that my mouth, the words I use, and what comes out and how is such a gauge of my spiritual growth. I do not like what comes out, or how i speak. I love how my wonderful wife reminds me of my mouth and helps me to change my speech.

This is commonly overlooked and neglected as a teaching. When it is taught, it seems to be taught as law. We should go back to preaching our filthy mouths as a test to our spiritual growth.
With that in mind, Dr. Greg Bahnsen (Who coincidental preaches at a church with the same name as mine only in California) prepared this. It is called "A Check Up For Your Mouth." Please go through this and let it test your words. Perhaps also, consider putting the sanctification of our speech into our prayer time. I know it will be in mine much more. I failed all of these. The original may be seen HERE.

It is every Christian’s heart-felt desire to live a more holy life, one that better glorifies God and displays His love. The process by which believers grow in holiness is called "sanctification." It is the result of God’s powerful, transforming grace within us.

The outworking of the Holy Spirit’s sanctifying work is not as vague or mystical as many well-meaning Christians imagine. It can be seen in very definite ways in our conduct—particularly in the way we use our mouths. About our linguistic habits God tells us: "All of us stumble in many ways, but if anyone is never at fault in what he says, then he is mature, able to control his whole body" (James 3:2).

Reforming the way we use our words, then, is a key to sanctification. The mouth is so troublesome and sinful that, if it can be made more holy, so can other areas of our conduct. For that reason, the following "oral check-up" has been devised, summarizing much of what the Bible teaches us about the way we should speak. If Christian morality were more evident here, God would surely receive greater glory—not only among us, but also through us before the world.

Notice the Destructive Power of Words

"Thy tongue devises very wickedness: like a sharp razor, working deceitfully.... Thou lovest all devouring words, O thou deceitful tongue" (Psalm 52:2, 4).

"Who have whet their tongue like a sword, and have aimed their arrows, even bitter words. (Psalm 64:3)

"There is rash speaking which is like the piercings of a sword, but the tongue of the wise brings health" (Proverbs 12:18).

"A worthless man devises mischief, and in his lips there is as a scorching fire" (Proverbs 16:27).

"Their throat is an open sepulchre; with their tongues they have used deceit: the poison of asps is under their lips" (Romans 3:13).

Do You Defame Fellow Believers with Harsh Language?

"A soft answer turns away wrath, but a grievous word stirs up anger. The tongue of the wise utters

knowledge aright, but the mouth of fools pours out folly... A gentle tongue is a tree of life, but perverseness therein is a breaking of the spirit" (Proverbs 15:1-4).

"The tongue is a fire, the world of iniquity among our members which defiles the whole body...and is set on fire by hell.... It is a restless evil, full of deadly poison. Therewith we bless the Lord and Father, and therewith we curse men, who are made after the likeness of God: out of the same mouth comes forth blessing and cursing. My brethren, these things ought not to be so.... If you have bitter jealousy and faction in your heart, glory not and lie not against the truth. This wisdom is not a wisdom that comes down from above, but is earthly, sensual, devilish.... But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits..." (James 3:5-18).

Do You Criticize Unnecessarily or Talk Too Much?

"In the multitude of words there is no lack of transgression, but he who refrains his lips does wisely" (Proverbs 10:19).

"He who goes about as a talebearer reveals secrets, but he who is of a faithful spirit conceals a matter" (Proverbs 11:13).

"A perverse man scatters abroad strife, and a whisperer separates best friends" (Proverbs 16:28).

"He who spares his words has knowledge, and he who has a cool spirit is a man of understanding. Even a fool, when he holds his peace, is counted wise. (Proverbs 17:27-28).

"For lack of wood the fire goes out, and where there is no whisperer, contention ceases. As coals are to hot embers, and wood to fire, so is a contentious man to inflame strife. (Proverbs 26:20-21).

Do You Judgmentally or Maliciously Speak Evil of Fellow Believers?

"Speak not one against another, brethren. He who speaks against a brother or judges his brother speaks against the law and judges the law...[and so] is not a doer of the law" (James 4:11).

"You sit and speak against your brother; you slander your own mother’s son" (Psalm 50:20).

"Who are you to judge the servant of another? Before his own lord he stands or falls.... But you, why do you judge your brother? Or you again, why do you set at nought your brother? For we shall all stand before the judgment-seat of God.... Let us not therefore judge one another any more. (Romans 14:4, 8-13).

"All the day long they wrest my words: all their thoughts are against me for evil" (Psalm 56:5).

"I wrote unto you not to keep company, if any man that is named a brother be...a reviler.... Be not deceived: neither fornicators...nor revilers, nor extortioners shall inherit the kingdom of God. (1 Corinthians 5:11; 6:10).

Do You Speak Uncharitably?

"Love is longsuffering and is kind...does not behave itself unseemly, seeks not its own, is not provoked, takes not account of evil, rejoices not in unrighteousness, but rejoices with the truth; it bears all things, believes all things, hopes all things, endures all things (1 Corinthians 13:4-7).

Do You Interpret People In The Best Light?

The man with unsound and ungodly attitudes] is puffed up...whereof comes envy, strife, railings, evil suspicion..." (1 Timothy 6:4).

[By contrast, the inspired writer, after speaking of evil actions, said:] "But beloved we are persuaded better things of you and things that accompany salvation..." (Hebrews 6:9).

[Examples of seeing others in the worst light: 1 Samuel 1:13-15; 17:28; 2 Samuel 10:3; 16:3; 19:25-27; Nehemiah 6:6-8; Acts 24:2,5. We can take one instance —] "And when the barbarians saw the venomous creature hanging from [Paul’s] hand, they said one to another, No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live (Acts 28:4).}

Is What You Say Kind?

"Let not kindness and truth forsake you; bind them about your neck: write them upon the tablet of your heart" (Proverbs 3:3).

"The wise in heart shall be called prudent; and the sweetness of the lips increases learning.... Pleasant words are as a honeycomb, sweet to the soul and health to the bones" (Proverbs 16:21, 24).

"She opens her mouth in wisdom, and the law of kindness is on her tongue" (Proverbs 31:26).

"The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control" (Galatians 5:22-23).

"And be kind one to another, tenderhearted" (Ephesians 4:32).

"Put on...a heart of compassion, kindness, lowliness, gentleness, longsuffering...and above all these things put on love, which is the bond of perfection" (Colossians 3:12,14).

"Finally, be all of you like-minded, compassionate, loving as brethren, tenderhearted, humble-minded (1 Peter 3:8).

Does Your Speaking Show Humility?

"Do nothing through faction or vainglory, but in lowliness of mind, let each count the other as better than himself" (Philippians 2:3).

"Do not think of yourself more highly than you ought to think....In love of the brethren be tenderly affectionate one to another; in honor preferring one another" (Romans 12:3, 10).

"With all lowliness and gentleness, with longsuffering, forbearing one another in love" (Ephesians 4:2).

Do You Speak Carelessly?

"He who guards his mouth keeps his life, but he who opens wide his lips shall have destruction" (Proverbs 13:3).

"The heart of the righteous studies how to answer, but the mouth of the wicked pours out evil things" (Proverbs 15:28).

"Whosoever keeps his mouth and his tongue keeps his soul from troubles" (Proverbs 21:23).

"See a man who is hasty in his words? There is more hope for a fool than for him" (Proverbs 29:20).

"If any man thinks himself to be religious and does not bridle his tongue, he deceives himself and this man's religion is vain" (James 1:26).

"He who would love life and see good days, let him refrain his tongue from evil and his lips that they speak no guile" (1 Peter 3:10).

Do You Choose Your Words Cautiously and Fairly, or Do You Press into Service Provocative (Emotive) and Unqualified (Categorical) Expressions?

" I say unto you that...whoever shall say to his brother "Raca" [a term of contempt] shall be in danger of the council, and whoever shall say "You fool" shall be in danger of hell fire" (Matthew 5:22).

"I said in my haste, ‘All men are liars’" (Psalm 116:11).

[When we oversimplify and lump together the righteous and unrighteous under one condemning rubric, note:] "He who justifies the wicked, and he who condemns the righteous, both of them alike are an abomination to the Lord" (Proverbs 17:15).

"Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear" (Ephesians 4:29).

"Let us follow after things which make for peace and things whereby we may edify one another" (Romans 14:19).

"A word fitly spoken is like apples of gold in network of silver. As an earring of gold and an ornament of fine gold is a wise reprover upon an obedient ear" (Proverbs 25:11-12).

"The tongue of the righteous is as choice silver.... The lips of the righteous know what is acceptable, but the mouth of the wicked speaks perverseness" (Proverbs 10:20,32).

"A man has joy in the answer of his mouth, and a word in due season, how good it is!" (Proverbs 15:23)

"The mouth of the righteous is a fountain of life, but violence covers the mouth of the wicked" (Proverbs 10:11).

"A grievous word stirs up anger...the mouth of fools pours forth folly" (Proverbs 15:1,2).

Do You Gossip or Publicly Discredit People?

"You shall not go up and down as a talebearer among your people" (Leviticus 19:16).

"Who shall dwell with Jehovah?... He who slanders not with his tongue...nor takes up a reproach against his neighbor" (Psalm 15:3).

"And withal they learn also to be idle, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not" (1 Timothy 5:13).

"He who utters a slander is a fool" (Proverbs 10:18).

"The mouth of the wicked and the mouth of deceit have they opened against me.... They have compassed me about also with words of hatred and fought against me without a cause" (Psalm 109:2,3).

"Keep your tongue from evil and your lips from speaking guile" (Psalm 34:13; 1 Peter 3:10).

"Let all bitterness...clamor and railing be put away from you, with all malice" (Ephesians 4:31).

"Put them in mind...to speak evil of no man, not to be contentious, to be gentle, showing all gentleness toward all men" (Titus 3:1-2).

[Whisperers and backbiters are condemned: Psalm 101:5; Romans 1:29,30; 2 Corinthians 12:20] "The north wind drives away rain, so does an angry countenance a backbiting tongue" (Proverbs 25:23).

Do You Publicly Criticize People Before First Speaking with Them and Seeking Their Restoration?

"He who gives an answer before he hears, it is folly and shame to him.... He who pleads his cause first seems just, but his neighbor comes and searches him out" (Proverbs 18:13, 17).

"Go not hastily to strive, lest you know not what to do in the end thereof, when your neighbor has put you to shame. Debate your cause with your neighbor himself, and disclose not the secret of another, lest he who hears it revile thee and your infamy turn not away" (Proverbs 25:8-10).

"Brethren, even if a man be overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness.... Bear one another’s burdens and so fulfill the law of Christ" (Galatians 6:1-2).

"My brethren, if any among you err from the truth and one convert him, let him know that he who converts a sinner from the error of his way shall save a soul from death and shall cover a multitude of sins" (James 5:19-20).

"Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them who hear" (Ephesians 4:29; cf. Romans 14:19).

"And if your brother sins against you, go, show him his fault between you and him alone; if he hears you, you have gained your brother. But if he does not hear you, take with you one or two more, that at the mouth of two or three witnesses every word may be established. And if he refuses to hear them, tell it unto the church" (Matthew 18:15-17).

Do You Speak with Sensitivity, the Way You Would Have Others Speak of You?

[See preceding passages about kindness, humility, and gentleness: for instance, 1 Peter 3:8; Ephesians 4:32; Titus 3:2; Romans 12:10]

"If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, make full my joy that you be of the same mind, having the same love, being of one accord" (Philippians 2:1-2).

"You shall love your neighbor as yourself" (Leviticus 19:18; Matthew 19:19; Romans 13:9).

"For the whole law is fulfilled in one word, even in this: You shall love your neighbor as yourself" (Galatians 5:14).

"All things therefore whatsoever you would that men should do unto you, even so do also unto them, for this is the law and the prophets" (Matthew 7:12).

Do You Exemplify the Very Things for Which You Criticize Others?

" Judge not that you be not judged. For by the same standard you judge, you shall be judged; and with the measure you mete it out, it shall be meted out to you.... You hypocrite, first cast out the beam in your own eye, and then you shall see clearly to cast out the speck from your brother’s eye" (Matthew 7:1-5).

"Therefore you are without excuse, O man, whosoever you are who judges. For in that very thing you judge another, you condemn yourself, for you who who judges practices the same things" (Romans 2:1).

Do Your Words about Others Amount to Humiliation or Mockery?

" With his mouth the godless man destroys his neighbor" (Proverbs 11:9).

"A gentle tongue is a tree of life, but perverseness therein is a breaking of the spirit" (Proverbs 15:4).

"But if you bite and devour one another, take heed that you not be consumed of one another" (Galatians 5:15).

[Examples of the sin of mockery: Genesis 21:9 with Galatians 4:29; Psalm 35:16, 21; Matthew 27:24]

[The opposite of humiliating words is commended: Proverbs 16:21, 24; 27:9, and preceding passages about kindness, sensitivity, etc.]

Do You Later Try to Evade Responsibility for Your Words

"Out of the abundance of the heart the mouth speaks.... And I say unto you that every idle word that men shall speak they shall give account thereof in the day of judgment; for by your words you shall be justified and by your words you shall be condemned" (Matthew 12:34b, 36-37).

"As a madman who casts firebrands and deadly arrows, so is the man who deceives his neighbor and says, ‘I was only kidding’" (Proverbs 26:18-19).

"He who covers his transgressions shall not prosper, but whoso confesses and forsakes them shall obtain mercy" (Proverbs 28:13).

"Yet you say ‘I am innocent....’ Surely I will enter into judgment with you because you say ‘I have not sinned’" (Jeremiah 2:35).

[Examples of attempting to evade responsibility and making excuses: Proverbs 30:20; Genesis 3:12-13; 4:9; Matthew 27:24; Luke 14:18]

Are You Always Careful to Tell the Truth When You Speak?

"A man who bears false witness against his neighbor is a maul, and a sword, and a sharp arrow" (Proverbs 25:18).

"You shall not bear false witness against your neighbor" (Exodus 20:16; Deuteronomy 5:20; Matthew 19:18).

"For out of the heart come forth evil thoughts...false witness, railings: these are the things which defile the man" (Matthew 15:19-20).

"You shall not take up a false report; put not your hand with the wicked to be an unrighteous witness" (Exodus 23:1).

"You shall not...lie one to another" (Leviticus 19:11).

"Wherefore, putting away falsehood, speak the truth each one with his neighbor, for we are members one of another" (Ephesians 4:25).

"Lie not one to another, seeing that you have put off the old man with his doings" (Colossians 3:9).

"There are six things which Jehovah hates, yes seven which are an abomination to Him: haughty eyes, a lying tongue...a false witness who utters lies" (Proverbs 6:16-19).

"He who utters truth shows forth righteousness, but a false witness deceit.... The lip of truth shall be established forever, but a lying tongue is but for a moment" (Proverbs 12:17, 19).

"Be not a witness against your neighbor without cause, and deceive not with your lips" (Proverbs 24:28).

"A false witness shall not go unpunished, and he who utters lies shall perish" (Proverbs 19:9; cf. 21:28).

[The mouths of unruly men, vain talkers and deceivers, must be stopped by strong reproof (Titus 1:10-13).

"But for...all liars, their part shall be in the lake that burns with fire and brimstone, which is the second death" (Revelation 21:8).

Do You Keep the Promises that You Make?

[Who shall dwell with the Lord?] "He who swears to his own hurt and changes not" (Psalm 15:4).

[Among those who stand condemned by God are covenant-breakers (Romans 1:31; 2 Timothy 3:3).

Does Your Mouth Use Coarse Humor or Foolish Jesting?

"But fornication and all uncleanness or covetousness, let it not even be named among you as becomes saints: nor filthiness, nor foolish talking, or jesting, which are not befitting (Ephesians 5:3-4).

"Let no corrupt speech proceed out of your mouth" (Ephesians 4:29).

"Put them all away: anger, wrath, malice, railing, shameful speaking out of your mouth" (Colossians 3:8).

"Whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be anything praiseworthy, think on these things" (Philippians 4:8).

Do You Use Words to Boast or Flatter Yourself?

"The Lord shall cut off all flattering lips and the tongue that speaks proud things" (Psalm 12:3).

"For men shall be lovers of their own selves, covetous, boasters" (2 Timothy 3:2).

"Be not wise in your own conceits" (Romans 12:16).

"I hate pride and arrogance and the evil way and the perverted mouth" (Proverbs 8:13).

"Do not think more highly of yourself than you ought to think" (Romans 12:3).

"Let another praise you and not your own mouth—a stranger and not your own lips" (Proverbs 27:2).

Does Your Conversation Use God’s Name Taken in Vain?

You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain (Exodus 20:7; Deuteronomy 5:11).

"After this manner are you to pray: Our Father who art in heaven, Hallowed be Thy name" (Matthew 6:9).

[This requires that we reverence all of God's titles, attributes, works, etc.:] "Give unto the Lord the glory due unto His name; worship the Lord in the beauty of holiness" (Psalm 29:2).

"O Lord our Lord, how excellent is your name in all the earth" (Psalm 7:1).

"Swear not at all, neither by heaven, for it is the throne of God; nor by earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King; neither by your head, for you cannot make one hair white or black" (Matthew 5:34-36).

[It also requires that we profess the name of Christ and praise Him:] "If you shall confess with your mouth Jesus as the Lord, and shall believe in your heart that God raised Him from the dead, you shall be saved.... Whosoever shall call on the name of the Lord shall be saved" (Romans 10:9,13).

"No man speaking in the Spirit of God says ‘Jesus is anathema,’ and no man can say ‘Jesus is Lord’ but by the Holy Spirit (1 Corinthians 12:3).

"Through Him, then, let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to His name" (Hebrews 13:15).

[This entails that all of our speaking must be pleasing to God:] "And whatsoever you do in word or deed, do all in the name of the Lord Jesus" (Colossians 3:17).

[We must not dishonor our profession of His name by our behavior:] "For the name of God is blasphemed among the Gentiles through you" (Romans 2:24).

"Let your lifestyle [conduct] be such as becomes the gospel of Christ" (Philippians 1:27).

Wednesday, May 12, 2010

A Beautiful Testimony From A Pastor, Professor And Man Of God


After I graduate with my Bachelors, I intend (of course it could change at some time if the Lord plans it so) to attend Puritan Reformed Theological Seminary in Grand Rapids, MI (I would hope you get to know this seminary, the more I learn about it the more I love it). I was so pleased to hear that TIM CHALLIES, one of my hero's, (I have always thought if i could be so gifted I would love to read as much and with the retention of Charles Spurgeon, and analyze what is read like Tim Challies) began a podcast called "THE CONNECTED KINGDOM." His co-host is a man named David Murray, who is the Professor of Old Testament, Pastoral Counseling and Practical Theology. On the fifth episode of the podcast David Murray gave his testimony on how he became a child of God, a Pastor and Professor. David Murray is also the author of the Blog HEAD, HEART, HAND. I listened to it and it so encouraged me and made me so praising God for giving us such men to train up men for ministry. Please listen and I know it will bless you greatly
http://www.challies.com/writings/podcast/connected-kingdom-podcast-episode-5

How Close the Pentacostals and Catholics Are!


Here is a wonderful post from Scott Clark and his blog THE HEIDELBLOG. I have been saying for a long time that Pentecostals have more in common with Roman Catholicism than they would care to realize. The search for counterfeit miracles is just one example. The relying on outside knowledge beyond the word of God is another. Allowing people to speak Ex CATHEDRA, (not papal Ex Cathedra but allowing people to speak with the authority of Jesus none the less) is so prevalent with men claiming words from God over and sometimes completely against what is said in scripture.
Let us return to the 5 Solas! Let us truly be Protestants! Let us fight for what the reformation was about and return to the Scriptures!
The original post may be seen HERE

Rome, Pentacostals, and Credulity

One of the creepier aspects of both Romanist and Pentecostalist piety is their virtually indistinguishable credulity about alleged “miracles.” I use the pejorative adjective intentionally because, at bottom, despite the formal differences between them, both are peddling magic and superstition and that’s creepy. John Henry Cardinal Newman (1801–90) is about to be “beatified.” (HT: Beggars All) but some questions have arisen about the truthfulness of the claims made by a Romanist deacon that he prayed to JHCN and that the latter heard his prayer and healed him miraculously. The late Roman high priest (pontifex maximus) is on the fast track for beatification and canonization but he too has hit a speed bump.

In Romanist piety “beatification” is part of the process of canonization whereby a dead Christian is recognized as a true object of veneration. The process requires that it be proved that this dead Christian heard and answered a prayer and performed a miracle. Hence the requirement for credulity in both senses of the word. The theological problems with such claims are not insignificant. First, one has to agree that finite, dead, humans, can, because they are glorified, hear prayers. This assumes a sort of omnipresence and omniscience that neither Scripture nor Christian theology confers upon them. Second, it assumes that humans, because they are glorified and particularly pious, are able to do that which only God can do: interrupt what we understand as the ordinary providence of God.

In medieval theology Credulitas referred to assent to and trust in the magisterial teaching of the church. In modern usage “credulity” denotes a “disposition to believe on weak or insufficient grounds” (Oxford English Dictionary). The Reformation attacked this confidence in conciliar and papal dogmas as misplaced. Only the triune God and his self-disclosure in Scripture is worthy of implicit faith and unquestioned (not to say unreasoning) confidence. Hence, against the medieval and the Tridentine (Romanist) doctrine of credulity and fides implicita the Protestants asserted and taught the doctrine of sola scriptura, that only Scripture is God’s Word, that only Scripture deserves the sort of authority Rome confers upon the church. Scripture forms the church; the church does not form the Scripture.


Reading about the controversies over whether JHCN and JPII heard and answered prayer and are thus qualified, according to Rome, for beatification, I was struck by how similar the language and rhetoric of the Romanist is to that of Benny Hinn and his ilk. Neither the Romanist nor the neo-Pentecostalist (neo-Montantist!) confesses the sole, unique authority of the Word of God. Neither the Romanist nor the neo-Pentecostalist recognizes the unique nature of the canonical revelation or of the canonical apostolic and prophetic offices. The piety of the Romanist and the neo-Pentecostalist depends to a considerable degree upon their claims of ongoing apostolic authority and demonstrations of power (e.g., “signs and wonders”). Neither of them is satisfied with the finished work of Christ. Neither of them understands the sufficiency of Christ, how that all of redemptive history pointed to and was fulfilled by Christ. Each, in his own tawdry way, wants us to think that what he claims happens today is substantially identical to what happened in canonical redemptive history. If Paul survived stoning and serpents, the neo-Pentecostalist has done the same and more! If the apostles put people to death and raised them from the grave, the neo-Pentecostalist has done the same. Of course both Rome and neo-Pentecostalism really specialize in claims of healing. That’s where the discussion usually focuses.

Since the rise of Wayne Grudem’s more sophisticated revision of neo-Pentecostalism (attempting to affirm a predestinarian version of neo-Pentecostalism and to synthesize it with the Reformed doctrine of canonicity) it is considered by some to be bad form to invoke Warfield but I must. We should all go back and read his marvelous de-bunking of the neo-Pentecostal and Romanist nonsense: Counterfeit Miracles. The question has never been whether our sovereign triune God can perform the canonical signs and wonders. After all, he did it the first time! The questions are whether Scripture promises that he will and whether we can honestly say that he has done and is doing now. The exegetical case for ongoing signs and wonders is precarious at best. As to empirical evidence, Warfield was right. It usually comes down either to lowering the standards of what happened in the apostolic (or more broadly) the canonical period or in elevating what is alleged to have happened in our time. Thus, the biblical glossolalia is re-defined and identified with a universal religious phenomenon. Alleged occurrences of “healing” and other modern signs and wonders become as hard to verify as the Romanist claims that the JHCN or JPII performed a miracle.

I am not saying that God is absent from the universe or that he is not active constantly and wonderfully. Not at all. The Biblical doctrine of providence says that God exercises the same power manifested in creation to uphold and govern and sustain and work through his creation today. He has promised to work wonders through the preaching of the holy gospel to bring his elect to faith and to sustain and confirm that faith through the use of the holy sacraments. I am not saying that God never wonderfully and unexpectedly heals anyone. I’m sure he does but I am as unsure that he has done so either through the intercession of dead cardinals and popes as I am that he does so through the imprecations and invocations of jet-setting, white-suited charlatans.

It is striking how, on examination, the cardinal, the pope, and the pentecostalist all begin to look the same but ironically none of them sees himself in the other.

Wednesday, May 5, 2010

It Must Be Tough Being A Hypocrite

I'm really trying hard to understand exactly how sodomizing a Christian Man for trimming a Muslim man's beard shows how righteous you are. I can't understand this. I thought homosexuality is a sin for Muslims? How much good do you have to do to erase sodomizing a man? This shows what a true "Religion of Peace" looks like doesn't it. It must be tough to be a hypocrite.

Read what I'm talking about right HERE

Tuesday, April 13, 2010

Does Matthew 25 Teach Social Gospel?


It seems that every time i get into an discussion with a "Social Justice Christian" He/She drops on me what they believe to be their trump card. This is the proof-text that the believe that I cannot respond to (the face is similar to those in the reformed community who, when getting into a discussion about election and predestination drops Eph 1:4, John 6:44, Rom 9:10-24, or any other of the glorious verses that teach the five points) . This is the Crux of their whole theology so it seems. that is Matthew 25. They will drop it on me and smile with the smile of someone who just believes that they have won the argument. That is until you actually tell them what Matthew 25 is talking about. Their face then drops and they have to disagree, but can't come back with any facts for their disagreement.

The other thing that "Social Justice Christians" do is to guilt trip you. They teach a works righteousness system. They are trying to put such a heavy yoke on you that it should make them shudder to think what it would mean if they had to lift it. "See," they say, "Salvation is based on what you did or didn't do to the poor, remember Jesus said, 'blessed are you poor!' We have to right the injustice in this world, or we are not doing the will of God." That might be an over-simplified reproduction of their statements, I am not trying to straw man them. They do however teach a works righteousness system. I'm sick and tired of having them say that if you are not for government intervention in the lives of the citizens, or if your against government health care, or you think that there should be lower, not higher taxes, then I am not doing the will of Christ.

I appeal to a wiser man than myself to help you to know what Matthew 25 means and how to respond to someone who tries to guilt you with this verse. If you are not acquainted with Kevin De Young's Blog, you should get to know it. He is a fount of wisdom and a wonderful brother in Christ.

By the way, I am not against social justice. I believe that we are mandated by the bible to correct INJUSTICE. Being poor is not dishonorable, nor is it injustice. I see the "Social Gospel" as almost another form of the "Prosperity Gospel." The difference, is that instead of thinking God is your magic Genie who grants you wishes like the Prosperity Heretics seem to think, The "Social Justice" Pharisees would rather treat you unjustly by taking your hard earned money and forcibly give it to those poorer, who have not earned it. Charity is a Christian virtue, and it is a determiner of whether or not someone is in the faith (1 John 3:17), But two things to remember.

1. "Brother in need" brothers and sisters are those who are in the faith! (Matt 12:46-50)

2. We are to love our neighbor, and that does mean meeting physical needs. I will never argue that we have to help those who do not have. I will argue that it should never be forced. You cannot force charity. If you do then it is not charity, it is a tax.

Here is Mr. DeYoung and his explanation

Seven Passages on Social Justice (4)
It’s been awhile since I’ve posted an entry in this series, but I haven’t forgotten about it. There are seven “social justice” passages I want to examine: Isaiah 1, Isaiah 58, Jeremiah 22, Amos 5, Micah 6, Matthew 25, and Luke 4. I’d like to jump ahead today and deal with
Matthew 25:31-46.

“When the Son of Man comes in his glory, and all the angels with
him, then he will sit on his glorious throne. 32 Before him will be gathered all
the nations, and he will separate people one from another as a shepherd
separates the sheep from the goats. 33 And he will place the sheep on his right,
but the goats on the left. 34 Then the King will say to those on his right,
‘Come, you who are blessed by my Father, inherit the kingdom prepared for you
from the foundation of the world. 35 For I was hungry and you gave me food, I
was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I
was naked and you clothed me, I was sick and you visited me, I was in prison and
you came to me.’ 37 Then the righteous will answer him, saying, ‘Lord, when did
we see you hungry and feed you, or thirsty and give you drink? 38 And when did
we see you a stranger and welcome you, or naked and clothe you? 39 And when did
we see you sick or in prison and visit you?’ 40 And the King will answer them,
‘Truly, I say to you, as you did it to one of the least of these my brothers,
you did it to me.’

41 “Then he will say to those on his left, ‘Depart from me, you
cursed, into the eternal fire prepared for the devil and his angels. 42 For I
was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I
was a stranger and you did not welcome me, naked and you did not clothe me, sick
and in prison and you did not visit me.’ 44 Then they also will answer, saying,
‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or
in prison, and did not minister to you?’ 45 Then he will answer them, saying,
‘Truly, I say to you, as you did not do it to one of the least of these, you did
not do it to me.’ 46 And these will go away into eternal punishment, but the
righteous into eternal life.”



Matthew 25 has become a favorite passage for many progressives and younger evangelicals. Even in the mainstream media it seems like hardly a day goes by without someone referencing Jesus’ command to welcome the stranger, feed the hungry, and clothe the naked. And few biblical phrases have gotten as much traction as “the least of these.” Whole movements have emerged whose central tenet is to care for “the least of these” ala Matthew 25. The implications–whether it be increased government spending, increased concern for “social justice,” or a general shame over not doing enough–are usually thought to be obvious from the text.

But in popular usage of the phrase, there’s almost no careful examination of what Jesus actually means by “the least of these.” Even brilliant scholars are not immune to this oversight. In his important book To Change the World, James Davison Hunter argues at one point that Christ makes “our treatment of strangers” a “measure of righteousness.” He then quotes from Matthew 25:34-40, followed by this conclusion: “To welcome the stranger–those outside of the community of faith–is to welcome Christ. Believer or nonbeliever, attractive or unattractive, admirable or disreputable, upstanding or vile–the stranger is marked by the image of God” (245). Now, it’s certainly true that we all are made in God’s image. It’s also true, on other grounds, that dealing kindly with strangers, even those outside the church, is a good thing (Gal. 6:10). But it’s difficult to conclude this is Jesus’ point in Matthew 25.
So who are “the least of these” if they are not society’s poor and downtrodden? “The least of these” refers to other Christians in need, in particular itinerant Christian teachers dependent on hospitality from their family of faith. Let me explain.

Four Supporting Points

1. In verse 45 Jesus uses the phrase “the least of these,” but in verse 40 he uses the more exact phrase “the least of these of my brothers.” The two phrases refer to the same group. So the more complete phrase in verse 40 should be used to explain the shorter phrase in verse 45. The reference to “my brothers” cannot be a reference to all of suffering humanity. “Brother” is not used that way in the New Testament. The word always refers to a physical-blood brother or to the spiritual family of God. Clearly Jesus is not asking us to only care for his brother James. So he must be insisting that whatever we do for our fellow Christians in need we do for him.
This interpretation is confirmed when we look at the last time before chapter 25 where Jesus talks about “brothers.” In Matthew 23, Jesus tells the crowds and disciples (1) that they are all brothers (8). The group of “brothers” is narrowed in the following verses to those who have one Father, who is in heaven (9) and have one instructor, Christ (10). Jesus does not call all people everywhere brothers. Those who belong to him and do his will are his brothers (
Mark 3:35).

2. Likewise, it makes more sense to think Jesus is comparing service to fellow believers with service to him rather than imagining Jesus to be saying, “You should see my image in the faces of the poor.” Granted, Jesus was a “man of sorrows,” so to understand that sufferers may be able to identify with Jesus in a special way is wholly appropriate. But in the rest of the New Testament it’s the body of Christ that represents Christ on earth, not the poor. Christ “in us” is the promise of the gospel for those who believe, not for those living in a certain economic condition. Matthew 25 equates caring for Jesus’ spiritual family with caring for Jesus. The passage does not offer the generic message: “care for the poor and you’re caring for me.”

3. The word “least” is the superlative from of mikroi (little ones), which always refers to the disciples in Matthew’s gospel (10:42; 18:6, 10, 14; see also 11:11).

4. The similarity between Matthew 10 and 25 is not accidental. They are talking about the same thing. “Whoever receives you receive me, and whoever receives me receives him who sent me. The one who receives a prophet because he is a prophet will receive a prophet’s reward, and the one who receives a righteous person because he is a righteous person will receive a righteous person’s reward. And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward” (Matt. 10:40-42). Clearly Jesus is speaking hear of disciples. The context is Jesus sending out his disciples to do itinerant ministry (vv 5-15). In the face of persecution and a hostile world (vv. 16-39), Jesus wants to encourage his followers to care for the traveling minister no matter the cost. The disciples would be solely dependent upon the good will of others to welcome them, feed them, and support them in their traveling work. So Jesus assures his followers that to show love in this way is actually to love him.

One of the first post-canon documents, The Didache, demonstrates that caring for traveling ministers was a pressing issue in the first centuries of the church’s history. The Didache, which has been compared to a church constitution, contains 15 short chapters, three of which deal with the protocol for welcoming itinerant teachers, apostles, and prophets. Some so-called ministers, the document concludes, are cheats looking for a hand-out. But as for the true teacher: “welcome him as you would the Lord” (11:2).

Conclusion

Matthew 25 is about social justice in the sense that it is about caring for the needy. But the needy in view are fellow Christians, especially those dependent on our hospitality and generosity for their ministry. “The least of these” is not a blanket statement about the church’s responsibility to meet the needs of all the poor (though we do not want to be indifferent to hurting people). Nor should the phrase be used as a general cover for anything and everything we want to promote under the banner of social justice. Jesus says if we are too embarrassed, too lazy, or too cowardly to support our fellow Christians who depend on our assistance and are suffering for the sake of the gospel, we will go to hell. We should not make this passage say anything more or less than this.

Monday, April 12, 2010

I'd Rather Be A Doorkeeper In The House of The Lord


I have a beautiful young wife. I have a baby comming. I have a low paying job. I have a lot of stress that i'm dealing with. Can I support my family? Do i have enough to provide? I am in a right postition to go chasing riches and to obsess over finances. I would be the first to go and chase after the wind...if I didn't realize how rich i am. I am the richest man in the world. I have Jesus Christ who has died for my sins. He died for me. The most vile, dirty and discusting man who has ever lived. Me, who creation was appaled to have me walk upon it, Jesus Christ died for me! He rose from the dead and conqured death so that I will never have to face death, and will dwell with Christ in perfect communion with the saints, Jesus Christ, the Holy Sprit, and God the father. I have Christ. I have everything! Here is Thomas Sherman giving some thoughts on such things.

If this is happiness--then give me misery!
(Thomas Sherman, "Divine Breathings; Or, a Pious Soul Thirsting after Christ")

"There was a rich man who was dressed in purple and fine linen, and lived in luxury every day." Luke 16:19

How apt are many at the sight of a rich worldling--to envy him for what he has. But, for my part, I rather pity him for what he lacks!

He has a talent--but it lacks improvement;
he has a lamp--but it lacks oil;
he has a soul--but it lacks grace;
he has the creature--but he lacks the Creator;
he has a mansion--but he lacks heaven.

In his life, he floats upon a torrent of vanity--which rolls along into an ocean of vexation! And after death, it will be said of him, "Take this unprofitable servant, bind him hand and foot, and cast him into outer darkness! Consign his soul to the eternal lake of fire and brimstone!"

Where now is the object of your envy? It is not his gold that can then rescue him, nor his mansion that can then satisfy him, nor his friends that can then comfort him. Therefore, if he is worth the envying--then who can be worth the pitying? If this is happiness--then give me misery!Lord, rather make me poor with a holy heart--than rich with an evil heart of unbelief!

"Have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue--because I am in agony in this fire!" Luke 16:24

"Then they will go away to eternal punishment--but the righteous to eternal life!" Matthew 25:46

Thursday, April 1, 2010

Scott Clark Explaining the Problem with "Childrens Church"


Bravo!!! Dr. Clark Hit a home run here, i couldn't have said it any better than this. If you do not read Scott Clark's Blog, you should start to. It is a fount of rich theology and understanding of Reformed Theology. You can find it HERE.

Here are his thoughts on Childrens Church. Stop taking the kids and youth away from the communion of the saints!!!

THE MYSTERY OF CHILDREN'S CHURCH
BY DR. SCOTT CLARK

I do not understand why so many ostensibly Reformed congregations have adopted the practice of dismissing their covenant children from the service to “children’s church” (or whatever more clever name it may have). From what I see this appears to be a common practice. Sometimes the bulletin explains that the children are sent out of public worship in order to “prepare them to worship.” Really? This seems like sending one’s child from the dinner table in order to prepare them to eat.
I understand the practical problem. At least some of the same congregations that have this practice also do not set aside time outside of the worship service for Christian instruction or catechism. So, it seems, they’re holding catechism during the worship service. I guess that the reason that there’s no additional time for catechism is that the parents won’t make time and the church won’t make them make time. So, congregations are making due.
It’s hard to know where to start with this complex of problems. Obviously there is a misunderstanding of the nature of the Sabbath. There’s a misunderstanding of the nature of worship. There’s a misunderstanding of the nature of baptismal vows and church membership. There’s a misunderstanding of Christian nurture and there’s a misunderstanding of the nature of Christian parenting. Other than these things, as they say, “it’s all good.”
In such a case, the act of sending children out of the the stated service for instruction sends a more powerful message than the instruction is likely to send. It sends the message to the children that they are not really members of the covenant community. It sends the message that the gathering for public worship may be marginalized if something else is deemed more important. It sends the message that it’s acceptable to arrange one’s priorities during the week so as to require this ad hoc solution, that church is something we do but not something we are.
Underneath all of this there is another series of misunderstandings: Of what we are, who Jesus is, what he did, and what the implications are for those who would follow him.
We may look like happy, upwardly mobile suburbanites but we’re not. We’re wretched, horrible people by nature. That manicured lawn covers over a multitude of hell-deserving sins. We’re gossips, murderers, adulterers, and God-haters. If the children’s church-sending parents understood that, if they really believed that about themselves and their children, they would find time during the week to see that their children are instructed. They would be catechizing their children, praying with and for them. Then it wouldn’t be a matter of squeezing a little instructional time into the Sabbath. They would be pleading with the minister to teach their children.
If we saw ourselves for what, but for the grace of God, we really are then we would understand the grace of God. If we understood the grace of God, we would more and more embrace the consequences of following Jesus. Death to self entails death to the successful suburban lifestyle where that lifestyle marginalizes Christ and his church. Jesus didn’t come to facilitate a happy, upwardly-mobile lifestyle and discipleship calls us to die to the mall and live to Christ.
Yes, having children in church means that it will be slightly less entertaining and possibly less moving emotionally. It’s a little harder to be enraptured by the latest chorus when your child is fidgeting next to you or someone else’s is wailing in your left ear. That’s okay. You might not have the same emotional “high” this week as you did when their was children’s church. That’s okay. Worship isn’t about your experience of religious ecstasy. It’s about hearing God and responding appropriately, according to his Word.
God doesn’t mind that your emotional experience is less intense. He takes the long view. Your children will grow up not segregated from public worship and the means of grace. They’ll grow up a part of the community of the redeemed and watching baptisms (so they can see what happened to them). They’ll see the supper administered and they ‘ll ask, “When can I have it?” They’ll hear the Law and the Gospel (Dv) and they’ll grow up knowing that this is their identity, that it’s really true, that God said, “I will be your God and your children’s God.”
Church leaders don’t want to challenge parents and parents don’t want to be challenged. The cycle has to end somewhere. It should start with pastors and elders. That’s why they call it leadership. A leader goes first. A leader takes the risk. Elders and pastors need to get over their desire to be popular, to be liked, to be “successful.” Perhaps the reason that parents don’t see any contradiction between their definition of “success” and the Christian life is because their pastors and elders haven’t shown it to them?
Children’s church is a problem but it’s not the problem. It’s a symptom of much larger problems. It’s not too late, because it’s never too late to repent. Grace is free for everyone, pastors and parents alike. God bless those noisy congregations with fidgeting and fussy children. Let the noise of children inhabit all our congregations.

Friday, March 26, 2010

I have unfairly judged...that would be sin


I never thought of this before. Have you ever saw a preacher wearing a robe, or a collar or some other kind of (I'm using this word loosely) "costume" while they are preaching? I have to admit i might be a bit discriminatory against such things. I think the reason I may have that sin in my heart, would be first of all, because I'm sinful. But second, I have seen so many false prophets in the Catholic church, the Episcopalian Church, and the PCUSA, (not just them, but I could name many others. Such as N.T. Wright, John Shelby Spong, Gene Robinson, and anyone in the Federal Vision Movement), who wear their robes, and preach a false and heretical Gospel. I suppose that i have seen it as a source of false piety, and they would hide behind it to try to make their false gospel seem authoritative. I must confess that I am wrong and have sinned in this area.
I know many Godly and amazing preachers who wear robes. Men such as R.C. Sproul, Derek Thomas, Kim Riddleberger, and many others in the reformed faith that have blessed me and faithfully preached the true gospel of Jesus Christ. The whole point of those robes, is for the man to not be seen and a man of authority, called by God to the office of a preacher. I am probably in the Reformed Baptist camp of the church. I do not, nor does my pastor wear robes when I or He preaches. That being said, my Presbyterian, United Reformed, Christian Reformed, (many other reformed branches could be mentioned here) or Lutheran brothers may have something to teach us in this area.
I give for your consideration, an article from R.C. Sproul's magazine called "Table Talk." This article is by Gene Veith, who is Lutheran. Perhaps there is wisdom in having a man of God wear robes or some other signification to let the man disappear and project the image of a Called and Sent Out Preacher of the Gospel of Jesus Christ. Although this is not foolproof, there are many who will still pervert the Gospel of Jesus Christ and play the true "Hypocrite" (the article will explain), the robe does not make the man hypocritical and heretical, his black and sinful heart is. Let us perhaps learn wisdom from men of strong and true faith. The original article may be seen HERE

Playing Your Part
by Gene Veith

As seen in other articles this month, the word hypocrisy derives from the Greek term for “playing a part.” The ordinary word for an actor on the stage in Greek drama was hypocrite. In the tragedies of Sophocles or the comedies of Aristophanes, the actors — the hypocrites — played their different parts by wearing masks. The moral transgression of hypocrisy also involves playing a part and wearing a mask. But there are also times when God calls us to play a part.
Today’s culture is tolerant of almost every behavior, except hypocrisy. Our society has no problem with someone who is homosexual or who uses pornography. But if a crusader against legalizing gay marriage turns out to be homosexual, or if a minister who preaches against pornography turns out to have porn on his computer, the full weight of ridicule, indignation, and social disapproval falls upon his head. Not for his vices, but for opposing the vices that he himself has. For wearing a mask of virtue when he himself is not virtuous. For being a hypocrite.
Christians need to expect this treatment. Hypocrisy is certainly wrong. But inconsistency between belief and behavior is not always hypocrisy. No one hates a sin more than someone who is honestly struggling with it in his own life.
Many Pharisees in the New Testament and the legalists of our own day consider themselves to be such good people that they do not need God’s forgiveness. But they do. Christians who are honest with themselves and with God — who, whatever their sins, are not hypocrites — may still be asked to “play a part.”
God redeems people through Christ, and then He calls them to live out their faith in their vocations. He calls Christians to love and serve their neighbors in their multiple vocations, which are the arenas for sanctification and Christian growth.
In vocation, God places us into certain “offices,” some of which share His authority. Some of these demand that we “play a part,” even putting on a mask. This is expressed in the ages-old custom that certain vocations be marked with special clothing. As a private citizen, a judge has no more right to send a person to prison than anyone else. But when he puts on his “robe of office,” he is acting in his official capacity as an agent of the law, and, according to Romans 13, of God Himself. Acting by virtue of his “office,” he does indeed have the authority to punish criminals on behalf of the state as a whole.
In many churches, a pastor wears a robe of some kind, signifying that when he is up in the pulpit, we in the pews should not consider him our good friend and fishing buddy, though he may be that. When he is acting in his office, he is teaching us not his word but God’s Word, which he has studied and is authorized to teach.
There was a study of patients who were attended to by a doctor who wore jeans and a t-shirt, rather than the traditional white lab coat. Patients universally objected! No one wants someone who looks like an ordinary man off the street to give them a medical examination. That white lab coat, though, is a symbol of vocation, that the doctor is authorized to poke around our bodies by virtue of his calling, his training, and his office.
This is why police officers wear uniforms. And why there are different standards in the Geneva Conventions for soldiers who wear the uniform of their country — and thus fall under a lawful chain of command that goes back to the Romans 13 authority of the lawful magistrate — and combatants such as terrorists who fight only on their own authority and who wear no uniform.
Sometimes the duties of our vocations — not all of which have uniforms — require us to fulfill an office, even if it goes against our nature. A father may have to discipline his child. He may not want to. He may even feel conflicted because he pulled the same stunt when he was his child’s age. A father who used marijuana as a teenager is not being hypocritical when he punishes his teenager for using drugs. He is fulfilling his office as father.
Against their inclinations but to carry out the duties of their offices, teachers sometimes have to give bad grades; employers must sometimes fire incompetent employees; pastors must sometimes exercise church discipline, even against a friend. A newly minted young officer fresh out of ROTC must assume authority over a company of rough combat veterans who are older than he is. He may be nervous and may feel out of place, but he puts on the mask of command and orders his troops to attention. Spouses may not always feel like loving husbands and loving wives, but in “playing their part” they fulfill their vocations and God’s will for their marriage.
If vocation requires us to put on masks, it is worth remembering that Luther taught that those who love and serve their neighbors in vocation are themselves “masks of God.” Looming behind the farmer, the doctor, the soldier, the pastor, and the parent is God Himself providing daily bread, healing, protecting, ministering, and giving life.
The parts we play may indeed be hypocritical. But when God asks us to play a part, He is also playing a part through us.