When you hear someone say, “The Bible is silent on [blank],” you need to listen carefully. Often, this statement is an excuse to neglect clear biblical teaching. Another similar argument is, “Jesus never talked about [such and such], so we shouldn’t make such a big deal out of it.” Again, this is usually a pretext for biblical compromise!

As a matter of fact, Jesus endorsed every portion of the Old Testament, emphasizing the importance of the tiniest detail! Pastor Kevin DeYoung ably demonstrates this in this blog, as well as in a full-length book entitled Taking God at His Word.

Some will say, “The Bible never talks about abortion,” or “Jesus never condemned abortion,” but these are simplistic – and simply incorrect – arguments. Are we to conclude that anything the Bible does not condemn, it condones? Against this idea, Scott Klusendorf writes, “The Bible does not expressly condemn many things including racial discrimination against blacks, killing abortion doctors for fun, and lynching homosexuals, yet few people proclaim these acts to be morally justified.”[1] In fact, biblical principles speak to each of these issues, along with the issue of abortion. Alleging that the Bible is “silent” is therefore a dishonest tactic.

One important pro-life argument goes like this:


Are the unborn really innocent human beings? Are they entitled to the same protections as a 1-month old, an adolescent, or a full-grown adult? Does life and with it, personhood, begin at conception? Or only when a newborn baby takes his or her first breath?

One argument used by Pro-Choice Christians to throw doubt on Premise #2 above comes from Genesis 2:7. In that passage, God breathes into Adam’s nostrils the “breath of life, and the man became a living creature.” From this, they conclude that the life of every human being begins at first breath, not before. They would add that other passages that talk about the “breath of life” (e.g., Genesis 6:17; Job 27:3; Isaiah 42:5) support this understanding.

But is that what Genesis 2:7 teaches? Does it expressly teach the biological truth that humanity is defined by breath? Does it also teach the metaphysical truth that personhood begins with breath? When understood in context, it is clear that those two questions must be answered in the negative.

Genesis 2:7 does not speak to when life begins. Adam, physiologically, was a mature adult when God created him. The emphasis in God’s “warmly personal” gift of life, as he breathes the “breath of life” into Adam’s nostrils, is on the man’s nature as a spiritual being. Humans are embodied souls, made to have communion with God. While Adam is a case of special creation, his descendants came from the natural process of reproduction. Genesis 5:1-3 clarifies this. God “created man…in the likeness of God” (5:1), then Adam “knew Eve his wife” (4:1), and produced sons “in his own likeness, after his image” (5:3).

In other words, Genesis 2 describes the historical creation of the first man and woman, highlighting man’s uniqueness before God. It does not define when life begins. Subsequent scripture and natural revelation reveal the wonder of the reproductive process, and the consistent witness of Scripture is that life in the womb should be protected. Passages like Psalm 139:13-16, Jeremiah 1:5, Isaiah 49:1, Job 31:15, and Luke 1:41, among others, underscore the value, dignity, and personhood of the unborn.

So-called “Pro-Choice Christians” cannot hide behind the alleged argument from silence. So they must attempt to explain away the Bible’s clear teaching on the dignity of unborn life. Next time, we’ll consider more of the poor exegesis used by Pro-Choice advocates, but in the meantime, let’s be wary of any teaching that begins, “The Bible is silent on…”

____________
[1] Klusendorf, Scott, The Case for Life, 136.

Creativity and innovation in bible interpretation are not badges of honor. Many twist the text to support their own beliefs or convictions. Recently, at a workshop on teaching God’s Word, the speaker recounted a sermon he had heard on David and Goliath. The Baptist preacher preached on the five smooth stones David picked up out of the brook, arguing that they represented the five keys to the Christian life. One stone represented church attendance, another tithing, and another the King James Bible!

This is just one poor example of Bible interpretation. When we read the Bible to find what we want to hear, we’ll often find it. But when we do serious Bible study, looking to discover the true meaning of a text, it is both rewarding and convicting, because it pierces our hearts and challenges our culture.

Those who identify as Pro-Choice Christians read the Bible looking for what they want to see. For example, because of the increasing moral bankruptcy of our society, “consent” has become the primary ethical value. In 1971, Judith Jarvis Thomson argued that a woman could end a pregnancy because the unborn child had “invaded” her body without her consent. This has evolved into the “bodily autonomy” (or “It’s My Body!”) argument for abortion.

Leaving aside the biological, ethical, and biblical refutations of this argument, it’s interesting to note that Pro-Choice Christians have a proof-text for this. Mary, did you know that your response in Luke 1:38 would one day be used to justify the murder of unborn children?
James Talarico, a Texas Democrat who has been a “rising star” over the past few years, recently made this argument on the Joe Rogan Podcast. The Texas Tribune reported:


Talarico tends to pick and choose which Bible passages fit his agenda, but this may be his most creative interpretation of all! Or perhaps I should say, it is the most destructive.

Mary is not “giving consent” in Luke 1:38; she is signaling her submission to God’s will for her life. In the larger context, the angel Gabriel is declaring to Mary what will happen. “And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the LORD will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke 1:31-33).

Later, the angel goes on, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you…” (Luke 1:35). This does not sound like the Lord is making a request through His messenger. In fact, Talarico’s suggestion that the angel “asks Mary if this is something she wants to do” is completely absent from the biblical text!

Furthermore, consider Mary’s response: “Behold, I am the handmaid of the Lord: let it be to me according to your word” (Luke 1:38). Greek scholar Leon Morris wrote, “Mary’s response is one of quiet submission. Handmaid (doulē) means ‘slave-girl’; it expresses complete obedience. The slave-girl could not but do the will of her Master.”[2]

Mary is not the heroine of the story because “she gave consent,” but because she “recognized the will of God and accepted it.”[3] In the face of great sacrifice and an uncertain future, Mary submitted her life to the Lord.

In sum, biblical arguments for abortion not only do violence to the biblical text but also justify violence to unborn children made in the image of God. On these matters, we must not only teach what is true, “rightly dividing the Word of God” (2 Timothy 2:15), but also “reprove, rebuke, exhort with patient instruction” (2 Timothy 4:2).
 
[1] Talarico brings progressive view of religion to Senate bid
[2] Leon Morris, Luke: An Introduction and Commentary, vol. 3, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 91.
[3] Ibid., 91.

(This was published on January 28th, 2026, in the 2025 Annual Report Booklet).

For God has not given us a spirit of fear, but of power and of love and of a sound mind.
I Timothy 1:7 NKJV

What is the definition of courage? We could think of it as faith in action in the face of difficult or frightening circumstances. The presence of fear is what necessitates courage. In fact, it’s hard to define courage without reference to fear.

Fear is a natural response and a fundamental human emotion. Our nervous system uses fear to prepare us for action and protect us from danger. In the Bible, we’re commanded to “fear the Lord,” and Noah, “moved with godly fear,” obeyed God’s command to build an ark (see Hebrews 11:7).

At the same time, living in irrational or crippling fear can be detrimental to our physical, mental, and spiritual health. The command “Do not fear” occurs over three hundred times in the Bible, and it’s often coupled with an assurance of God’s presence. Consider Joshua, who not only succeeded one of the foremost prophets and leaders of the Old Testament but was also tasked with invading and conquering the Promised Land, a land full of fortified cities and even giants. The Lord said to him, “Have I not commanded you? Be strong and of good courage; do not be afraid, nor be dismayed, for the Lord your God is with you wherever you go” (Joshua 1:9).

Timothy, the Apostle Paul’s “son in the faith,” had a parallel task. He had to battle with the false teachers streaming into Ephesus. Though naturally reserved and perhaps even timid, Timothy was called to “command [them] to teach no other doctrine” (1 Timothy 1:3), “wage the good warfare” (1 Timothy 1:18), and “command and teach” these things (1 Timothy 4:11). In a second letter, Timothy was gently reminded that we have not been given “a spirit of fear.”

Interestingly, both Joshua and Timothy lived in a transitional period. Joshua led the Israelites from years of wandering to settling the Promised Land. Timothy pastored the church of Ephesus as the Apostolic Age ended. Why does this matter? The truth is, we are in a period of transition as well. Culture is shifting under our feet. Technology is rapidly changing. Our country has experienced a moral revolution in just one generation. Looking at all of this, our response can be fear and paralysis, or worry for our children, which can result in unfaithfulness to our task as disciples and ambassadors of Christ.

But the same God that was with Joshua and Timothy indwells us through the Holy Spirit today. As God told Joshua, “Only be strong and very courageous…” (Joshua 1:7). And as Christ told His disciples, “And lo, I am with you always, even to the end of the age” (Matthew 28:20b). As we begin a new year, let’s remember Christ’s presence with us and renew our courage, even as we take up the anthem:

Through days of preparation
your grace has made us strong;
and now, O King eternal,
we lift our battle song.

Satan’s first words to Eve in the Garden were, “Indeed, has God said…?” I’m certainly not the first person to observe that Satan didn’t outright contradict God but began by deceptively questioning His word. Eve was tempted to question the clarity of God’s commands and doubt the goodness of God’s character. This same method has been repeated countless times in human history.

Recently, I’ve noticed an increase in claimants to the title “Pro-Choice Christian.” This is certainly an interesting development. Historically, abortion access has been argued from a feminist, secular, and, at least early on, naturalistic point of view (though science has now undeniably proven the pro-life position).

In our country, the battle lines were drawn between the “religious right pro-life” side and the “progressive left abortion-on-demand” side. Today, though, a “middle ground” has developed. Kira Schlesinger, Episcopal priest and author of Pro-Choice and Christian, writes, “What about those of us in the middle who, as Christians, value the gift of life but believe there is a difference between a just- fertilized egg and a fetus at thirty or forty weeks’ gestation? What about those of us who see the harmful impact of abortion restrictions on those already living on a razor’s edge, trying to make ends meet, and so support a woman’s access to abortion because of our Christian values of caring for the most vulnerable, not in spite of them?”[1]

Schlesinger represents a group that professes to be Christian while supporting, to some degree, access to abortion. Some of their arguments are based on situational ethics and “lived experience.” But other arguments come from their reading of Scripture. They take traditional understandings of God’s Word and ask, “Indeed, has God said?”

We must remember, Satan delights in lies and deceit. He is the “father of lies” (John 8:44) and will at times “masquerade as an angel of light” (2 Corinthians 11:14). Satan is, no doubt, behind the atheistic, anti-God, irreligious movements of our day. But he’s also the architect of those religions that are counterfeits of the real thing. For Satan, pseudo-Christian is just as effective as anti-Christian.

When it comes to the issue of unborn life, Satan will gladly use atheist dogma or misapplied Scripture, as long as the result is the same – murder. Jesus said of him, “He was a murderer from the beginning…” (John 8:44), and he “comes only to steal, kill and destroy” (John 10:10).

Many Christians, including myself, have been advocating for the unborn in our schools and communities. But sadly, the enemy isn’t just “out there”, but inside the camp. The next series of Midweek Musings will counter the biblical and theological arguments made by so-called “Pro-Choice Christians,” so that we all might know the truth, and that truth would set us – and the unborn – free.
 
   [1] Schlesinger, Kira, Pro-Choice and Christian: Reconciling Faith, Politics, and Justice, 1-2.

You’ve probably heard of the “prince of preachers,” 19th-century Baptist minister Charles Spurgeon. Most also know the name Billy Graham, nicknamed “America’s Pastor,” because of his profound impact on 20th-century evangelicalism. Both men enjoyed a wide-ranging influence because of their unique ability to communicate the Bible. But have you ever heard of the greatest preacher of the early church, nicknamed “the golden mouth”?

John Chrysostom (349-407) was born in Antioch and spent most of his life there, becoming a presbyter around the year 381. Antioch boasted a rich heritage, founded by the Greeks three hundred years before Christ, and then chosen as a great base for missionary advance by the first Christians (see Acts 11:19-30; 13:1-3). By the time of John Chrysostom, the city was large, diverse, and needy. While there were plenty of Christians, various pseudo-Christian sects (like the Arians and Apollinarians) had infiltrated the culture. What’s more, many Christians were being drawn away by worldly pleasures, easily accessible to the everyday citizen, much like they are today.

John targeted cultural and doctrinal compromise with sermons that were practical, confrontational, and expository. Over a thousand years later, reformer John Calvin would write, “No one of sound judgment would deny that our Chrysostom excels all the ancient writers currently extant. This is especially true, when he deals with the New Testament.”[1] Calvin followed Chrysostom’s method of preaching through the Bible book by book, a practice called expository preaching today.

Most of John Chrysostom’s preserved works are sermons from specific passages of Scripture. For example, his Homilies on Matthew are the oldest and most complete set of expository sermons of the early church.[2] In addition, this golden-mouthed preacher gave special messages on Feast Days. Though a “new” feast day, Christmas was clearly a favorite. In one sermon, he dubbed it “the most solemn and awe-inspiring of all feasts…the metropolis of all feasts.”

On Christmas Day, he exhorted his congregants to celebrate Christmas with great joy:
Celebrating Christmas and the Incarnation of the Son of God was, to John Chrysostom, an answer to his prayers:
 
Although it came late in joining holy Pascha (Good Friday and Easter), the Ascension, and Pentecost, celebrating Christmas should not be debated as a “new innovation,” he believed, but should be celebrated for its meaning and significance. In another Christmas Day sermon, John gave this plea:


As we enjoy Christmas this week, let us not forget “that awe-inspiring and miraculous sight” – the baby in the manger is our Master, Savior, and King!
 
[1] Quoted in John Chrysostom: The Golden-Mouth Preacher | Christian Research Institute
[2] Ibid.
[3] John Chrysostom - Homily on the Date of Christmas
[4] Ibid.
[5] https://aleteia.org/2018/12/09/why-st-john-chrysostom-loved-the-feast-of-christmas

By the second half of the fourth century, December 25th was widely acknowledged as the consensus date of Jesus’ birth. Nisan 14, the date of Jesus’ crucifixion, was also believed to be the date of Jesus’ conception. Nisan 14 on the Jewish calendar translated to March 25th on the Julian calendar. December 25th was exactly nine months later. Augustine of Hippo (354-430), in On the Trinity, wrote, “He is believed to have been conceived on the 25th of March, upon which day also He suffered . . . but He was born, according to tradition, upon December the 25th.”

But while Augustine was restless and waiting to be reformed in the western half of the empire (see his Confessions), three important theologians were emerging in the east. Basil the Great (330-379), his brother Gregory of Nyssa (332-395), and Gregory of Nazianzus (329-389) are known as the Cappadocian fathers or the Three Cappadocians. These men carried on the work of Athanasius and others who had stood firm against the Arian heresy.

The Cappadocians' collective contribution to the doctrine of the Trinity has not been surpassed by any successive generation. Not only did they keep Arianism and other similar heresies from watering down the doctrine of Christ’s divinity, but they fought against the teachings of Apollinaris (310-390), who taught that Jesus was not fully human. They argued that Jesus must be human in every respect so that He could redeem the fallen race. As Gregory of Nazianzus put it, “What has not been assumed cannot be restored.”[1]

As they studied the Scriptures and refuted heresy, the Cappadocians laid the groundwork for the orthodox understanding of the deity of Jesus Christ. Though they did not live long enough to attend the Council of Chalcedon in 451, the Cappadocians’ work bore fruit in the verbiage,


On Christmas, the Cappadocians surely had something to celebrate – Someone to celebrate. Jesus had been born into this world as the God-Man, uniquely prepared to bring heaven and earth together once again.

And as 4th century Christians, they did celebrate.

Near Christmas in 380 A.D., Gregory of Nazianzus preached a message in Constantinople entitled On the Theophany. He began,


To Gregory, Christmas was a worthwhile festival. It signified the “Coming of God to Man…that we might go back to God.” It is essential for our regeneration, conversion, and adoption, and from the Incarnation, grace abounds that is greater than our sin. So Gregory exhorted his hearers, “Therefore let us keep the Feast, not after the manner of a heathen festival, but after a godly sort; not after the way of the world, but in a fashion above the world; not as our own but as belonging to Him Who is ours, or rather as our Master’s.”[4]

Perhaps in his day, some gave little attention to Christmas and the Incarnation. Toward the end of his oration, Gregory addressed them:


Gregory’s beautiful oratory is fitting for this glorious event – the birth of the Christ-child. Let us – now over 1,600 years later – also “keep the Feast” in a way that brings glory and honor to the God-Man.
 
[1] Quoted in Shelley, Bruce L., Church History in Plain Language, 5th Ed., 142.
[2] The Chalcedonian Creed – The Westminster Standard
[3] Gregory of Nazianzus on the Nativity of Christ
[4] Ibid.
[5] Ibid.

Travel back in time with me to the first Christmas – no, not a stable in Bethlehem in 4 B.C. (the likely date of Jesus’ birth), but 336 A.D., in the home of a wealthy Roman Christian named Valentinus. At this time, the Roman Emperor was not conducting a census of the entire known world (see Luke 2:1); rather, he was presiding over the first authorized gathering of Christian theologians, later known as the Council of Nicaea.

The Chronograph of 354, partly dated to 336 AD, was essentially a picture-book with calendars and other texts, and it records the first known celebration of Christmas. While there are slight indications that Jesus’ birth was celebrated before that time, the majority of evidence supports a clear focus on Jesus’ death, burial, and resurrection, with very little emphasis on his birth.

In the early 4th century, however, the religious climate had changed. The Roman Empire, now based in northwest Asia Minor, first legalized Christianity and soon after, gave it special status. When Constantine presided over the Council of Nicaea, bishops and deacons who had recently experienced persecution probably pinched themselves, wondering if they were dreaming!

A key figure during this time period was the African theologian Athanasius. Athanasius attended the Council of Nicaea as a young man in his late twenties with Alexander, the Bishop of Alexandria. Three years later, he assumed the role of bishop in his mentor’s stead.

The background to the Council of Nicaea was the Arian controversy. Arius, another theologian from Northern Africa, taught that Jesus had a beginning in time and was not coeternal with the Father. At Nicaea, he and two others who confessed the same belief were condemned as heretics and sent into exile. Ten years later, though, the debate raged again. Succeeding emperors sided with Arian bishops over those who professed Nicaean orthodoxy. Athanasius experienced death threats, at least three separate exiles, and severe trials for the rest of his life. For this reason, later generations remembered him as Athanasius contra mundum, which means “Athanasius against the world.” Athanasius refused to compromise the truth we celebrate every December 25th.

Athanasius did not decorate a Christmas tree, exchange gifts, drink eggnog, or participate in a church Christmas pageant, and we have no evidence that he celebrated Christmas on December 25th, but we do know one thing: Athanasius thought long and hard about the birth of Jesus Christ and its significance for orthodox Christology. For that, we should all be grateful.

In one of his most well-known works, called On the Incarnation, Athanasius was one of the first theologians to attempt to navigate the paradox of the One who was both fully God and fully man. He mused,


Wow! What a thought-provoking passage! Regardless of whatever else was part of Valentinus’ first Christmas celebration, if these lines from Athanasius were part of the dinner discussion, I’d say that was a glorious Christmas indeed.
 
   [1] Athanasius, On the Incarnation, 17. On the Incarnation

The population of the world has exceeded 8 billion people for several years now. Less than 5% of that number celebrate Thanksgiving. Let’s take a brief survey of the most observed holidays in the world today. In India, the most populous nation in the world, the Hindu holiday “Diwali” has the most celebrants. This “Festival of Lights” commemorates some events in Hindu mythology that represent the victory of good over evil.

China, the second largest nation, in addition to its New Year celebrations, observes “National Day” on October 1st. This holiday commemorates the triumph of communism in China under Mao Zedong, and begins with the raising of the Chinese flag in Tiananmen Square. Similarly, Russia has “Defender of the Fatherland Day,” recognizing the founding of the “Red Army” in 1918.

The world’s 4th-6th largest nations, Indonesia, Pakistan, and Nigeria, respectively, observe Eid al-Fitr as their largest holiday. This Islamic holiday celebrates the end of Ramadan, a month of fasting, with feasting, family gatherings, and gift-giving. In Indonesia, laborers and students enjoy a six-day break, the longest of any public holiday in that country.

These six nations represent more than half of the world’s population, and sadly, their main holidays either focus on atheistic communism or the worship of false deities. In contrast, the most important holidays (literally “holy days”) celebrate the life and work of Jesus Christ – Christmas (His birth), Good Friday (His death), Easter (His resurrection), and Ascension Day.

To be sure, Thanksgiving comes after these indispensable holidays in priority and significance. But the uniqueness of the Thanksgiving holiday needs to be underscored, especially against the backdrop of the rest of the world.

What do Americans celebrate at Thanksgiving? To many, it’s become a holiday about food, football, and the beginning of Christmas shopping. Atheists in America have attempted to make it about being thankful without God. Others enjoy the days off but treat them as part of a longer, secular Christmas season.

But Thanksgiving is special because of its clear Christian foundation. In 1608, Separatist Christians left England for the Netherlands because they were being persecuted for their beliefs. Twelve years later, they set out for the New World, crossing a vast ocean and landing in an unknown wilderness, to secure a homeland where they could raise their families according to the dictates of Scripture.

After surviving the first winter and bringing in the first successful harvest, the Pilgrims celebrated with a feast, giving thanks to God and acknowledging His Divine Providence and goodwill toward their venture. Two years later, Governor William Bradford set aside a day of Thanksgiving for their colony, which began a now 400-year-old tradition.

The purpose of Thanksgiving, to this day, is to foster gratitude to God. As our forefathers paused to acknowledge God’s Providence in their lives, so we take time to consider God’s faithfulness in ours. And as we do, we can also thank Him that Thanksgiving is both a markedly Christian and uniquely American tradition. Our nation was built on gratitude, and though we have largely turned away from Him today, we can renew the spirit of Thanksgiving in our own lives and those around us as we celebrate this special holiday.

What are the most important ingredients for Christian growth? Most of us would be quick to identify Scripture reading and prayer; perhaps we’d include listening to preaching and Christian service too. But sometimes we forget the obvious one – spending time with other Christians.

Many who come to faith as adults understand this the best. Once they get a little taste of the dynamics of Christian community, they want to be there as often as possible. It’s refreshing, encouraging, and uplifting! It’s like nothing else they’ve experienced before. It’s a closer bond than even their flesh-and-blood family.

After Jesus ascended into heaven, His disciples stayed together in Jerusalem. The Bible says, “These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with His brothers” (Acts 1:14). The reason for this solidarity was partly practical. They knew they were different, out of step with the Jewish leaders. They were also waiting for the promised Holy Spirit to descend. But would their focus on unity and companionship continue?

When Peter finished his sermon on the Day of Pentecost, many repented and were added to the church. Immediately after the new church was born, Acts 2:42 reads, “And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.” Interestingly, this short verse covers the key “ordinary means of grace” discussed in this series. They continued in “the apostles’ doctrine.” That’s the teaching and preaching of the Word of God. They continued in “the breaking of bread.” That’s communion, likely combined with a larger community meal. And they continued in “prayers.” We find later that they were involved in many prayers, both public and private (Acts 2:46-47; 3:1; 4:23-31).

But they also “devoted themselves to…the fellowship,” as the ESV puts it. This is the Greek word koinonia, sometimes rendered “partnership” or “sharing.” At times, it refers to partnership in ministry, either through giving (Philippians 1:5) or some other kind of service (Galatians 2:9). Here in Acts, the word focuses on sharing – sharing time, sharing encouragement, and even sharing materially with those in need. One commentator writes, “It may be best, therefore, to give koinonia its widest interpretation in 2:42, including within its scope contributions, table fellowship, and the general friendship and unity which characterized the community.”[1]

In other words, the Jerusalem church spent time together. They ate together. They rejoiced and wept together. They served together. And when someone was in need, they came together to meet that need.

We often remind each other of the verse in Hebrews 10:25, “not forsaking the assembling of ourselves together, as is the manner of some…” Some leaders employ this as a cudgel, using guilt to motivate people to attend church.

The truth is, Christian fellowship is good for us, and when prioritized, it is a delight. God created us and knows that we need community. So, we’re warned against isolation (Proverbs 18:1) and commanded to gather frequently (Hebrews 10:24-25).

When we take part in this ordinary means of grace, we grow in Christian maturity, have more opportunities to use our spiritual gifts, and reap the benefits of being part of God’s family. The Apostle John wrote his first epistle to declare Jesus to his recipients, “that you also may have fellowship with us, and truly our fellowship is with the Father and with His Son Jesus Christ” (1 John 1:3). Our fellowship (koinonia) with other Christians brings us into fuller and greater fellowship with our Father and His Son. May we take advantage of this “means of grace” every chance we get!

__________
  [1] David G. Peterson, The Acts of the Apostles, The Pillar New Testament Commentary (Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company, 2009), 161.

On this date 508 years ago, Martin Luther nailed his Ninety-Five Theses to the door of the Castle Church at Wittenberg. Though many concurrent forces over the previous few centuries led to this point, it was Martin Luther's bold action that triggered what we know now as the historical period of the Reformation. Every Protestant tradition should be grateful for Luther's courageous stand on the Word of God, but the truth is, there may have not been a Luther if not for a man named Johann von Staupitz.

As a monk, Luther put all of his peers to shame with his vigor and piety. To convey his sorrow for his sins and his desire to be right with God, Luther pushed his body to the extremes of asceticism. He fasted for three days at a time and would sleep outside in the freezing cold barefoot with no blanket. Yet, his zeal to prove himself worthy of acceptance with God drove him into deep depression and even self-hatred. Thankfully, Johann von Staupitz had recently ascended into the position of vicar general of the Order Luther joined. He also became Luther’s confessor when he was invited to teach at Wittenberg. For a catholic priest, Johann was certainly on the “evangelical” side of the spectrum, emphasizing God’s grace and mercy. (As a side note, though Johann never officially left the Catholic Church like Luther, his books were banned by the Pope after his death).

Johann von Staupitz was instrumental in Luther’s discovery of the truth of God’s grace. At one point, when Johann was encouraging Luther to stop thinking of all the sins he needed to repent and simply fall into God’s love, Luther responded, “Love God? Sometimes I hate him!” Later, Johann willingly left his position as professor of theology at Wittenberg and arranged for Luther to succeed him. Now, Luther would be teaching daily and forced to grapple with the truths of Scripture himself. Soon after, Luther began teaching Romans and came across the key passage in Romans 1:17, “the righteous shall live by faith.” When he finally understood this passage correctly, Luther said, “the entire Holy Scripture became clear to me, and heaven itself was opened to me!”

Throughout the rest of his life, Luther understood the influence Johann von Staupitz had in his life and credited him more than any other teacher. In one letter, Luther wrote, ““Doctor Staupitz is first of all my father in this doctrine and gave birth to me in Christ.”[1] Luther clearly understood that God worked through Johann to bring him to the truth. In another letter, Luther wrote, “…had not Dr. Staupitz, or, rather, God through Dr. Staupitz, helped me out, I would have been drowned in [guilt and despondency] and would have been in hell long ago.”[2]

Without a doubt, Luther’s testimony includes a lightning bolt on the way to Erfurt and a lightbulb in Wittenberg. But it was “God through Dr. Staupitz” who slowly but surely brought Luther from fear of condemnation and judgment to the peace, joy, and freedom found in the doctrine of justification by faith. The rediscovery of this biblical emphasis sent shockwaves throughout Germany and the world in the years following 1517. Aren’t you glad Johann von Staupitz helped Luther truly understand and experience the love and grace of Christ? Luther learned that “the one whom the Son sets free is free indeed.” I hope you are living and experiencing the freedom provided by the righteousness of Christ today. And may we, like Doctor Staupitz, lead others to understand that freedom as well!

_____________________
  [1] http://religion.oxfordre.com/view/10.1093/acrefore/9780199340378.001.0001/acrefore-9780199340378-e-371
[2] Nebe, August, Luther as Spiritual Adviser, 109.

The Gospel comes to us not only in words, but in pictures.

The two chief pictures are seen ordinarily at every Bible-believing church. Baptism and the Lord’s Supper have been named ordinances, a word that comes from the same Latin root as ordinary. Theologian Gregg Allison defines an ordinance as “a Christian rite, associated with tangible elements (water; bread and wine), that is celebrated by the church of Jesus Christ.”[1]

They are also correctly titled sacraments. Emmanuel Church’s constitution lists these two ordinances as sacraments, meaning simply that they are an outward representation of an inward grace.

While ordinary in the sense that they are regularly administered by the local church, these sacraments are not boring or mundane. Seeing someone testify to God’s grace and go through the waters of baptism never gets old. Approaching the Table of the Lord and partaking of the elements with fellow believers is a highlight of the church’s liturgy.
 Still, Communion is meant to be observed “often” (I Corinthians 11:26). And baptism is programmatic to the ministry of this age (Matthew 28:19; Acts 8:12).

Like preaching the Word and prayer, these sacraments are ordinary means of grace. Some hesitate to use the word “sacrament” because of the errors of the Catholic Church. In Roman Catholicism, God’s righteousness is infused over time through the observance of sacraments like baptism and penance. Gradually, saving grace is communicated to the individual. Protestants, however, correctly champion imputed righteousness. At the moment one repents and believes the Gospel, Christ’s righteousness is imputed to the individual in full.

The Scripture clearly teaches that Christians are positionally righteous and sanctified before God. The doctrine of justification teaches that we are declared righteous when we have faith in Christ. “There is therefore now no condemnation to those who are in Christ Jesus,” reads Romans 8:1.

Christians have received God’s grace at salvation, but as we live in this sin-sick world, and battle our fleshly desires, we need God’s grace every day. This is where the ordinary means come in. The preaching of God’s Word and prayer are necessary for the Christian’s ongoing grow and maturity.

When we come to the Table, which is a memorial of Christ’s death on our behalf (Luke 22:19), we are reminded that we have been forgiven (Matthew 26:28), we are exhorted to examine our hearts for unconfessed sin (I Corinthians 11:28), and we are confronted with the importance of unity among believers (1 Corinthians 10:16-17). This is marvelous grace!

As we witness a baptism, we are not only impressed, once again, with God’s grace in saving sinners, but we’re reminded of our own salvation and baptism. What’s more, as the Westminster Divines put it, we ought to “improve our baptism.” That doesn’t mean we get into the water again, but that we consider all the ways baptism affects us throughout our lives. The Larger Catechism states,


One author has put it this way, “God’s lavish and amazing grace flows in well-worn paths and preordained rivers. Get close to them and drink deeply.” Do you want to experience God’s grace? Come expectantly to the Table and improve your baptism.
 
[1] The Ordinances of the Church - The Gospel Coalition
[2] Westminster Larger Catechism, Question 167.

In Allen Levi’s The Last Sweet Mile, the author recounts the year he spent with his brother, Gary, as he battled inoperable brain cancer. It is a touching story about how two brothers and best friends found grace and strength in companionship, even in severe trial.

Allen and Gary were both lifelong bachelors. Allen had been a lawyer who turned into a singer-songwriter. Gary invested his life in missions throughout the world. In one chapter of the book, Allen talks about his brother's “small gray book.” This was Gary’s personal prayer book. He used it for at least 23 years. In it, Gary had every one of his family members’ names. In fact, he had hundreds of names in the book – friends, neighbors, acquaintances, colleagues, others.

Allen writes a few anecdotes about Gary’s prayer life, traveling the world for Christ, but remembering each loved one and random person he met. Toward the end of the chapter, Allen writes,

“I know Gary’s prayer book is only paper and ink, insubstantial on its own and destined to go the way of all things temporal. But there is a sacredness about it. In some ways, it was where he loved me—us—best of all. It was the physical place, like an altar he kept in his suitcase, where he met with Christ each day. None, or very few of us, ever saw the small sacrifices he made for us during his quiet hours of intercession. There were no congratulations or profit to him for taking our names into the presence of God. There was no assurance that he would ever see any visible result from his prayers. But pray he did. The book is proof that he did so devotedly. It is a framed reminder of how much he loved God and how much he loved people.”[1]

Humanly speaking, prayer seems quite ordinary. That’s why we struggle to spend time in this essential spiritual exercise. We often feel like nothing is accomplished when we pray (at least nothing on our “to-do list”). The truth is, we don’t accomplish anything of value when we neglect prayer! Remember, Jesus told his disciples, “Abide in me…for without me, you can do nothing” (John 15:4-5).

While ordinary on the surface – and an “ordinary means of grace” – prayer is a supernatural activity. Like preaching, prayer touches the unseen world. God uses preaching to awaken the dead heart of the natural man. God has given us prayer so that we may enter into the very presence of God, the Holy of Holies, and find grace in time of need (Hebrews 4:16; 10:19-22).

It’s convicting to remember how often we fail to value this fountain of grace made available to us through Christ. Our prayer life is often atrophied from irregular exercise. We miss the opportunity to experience God’s power in our lives and the lives of our loved ones. Why does this happen? Partly because it’s a spiritual discipline we can fake.

It’s also an area that receives little attention and praise from others. Gary Levi never intended for anyone to get a hold of his “little gray book.” While he’s become a great example to us, that wasn’t his intention at all. He had gotten past the fleshly distractions and desire for men’s praise that keep us from prayer. He realized that prayer itself was a delight, an ordinary, everyday means of grace. Allen again writes,

“The cover of Gary’s prayer book has been worn bare where his fingers rested. He tended to hold it with both hands, thumbs on the inside to keep it open. I can only imagine how many times, and in how many places, for how many hours altogether, Gary had that little book in his grip. Its passport, if it had had one, would be impressive. Whenever he was home, I could look across the pasture early in the morning—he and I typically awoke before sunrise—and see his reading light on. I could be sure he was sitting in the chair beside his fireplace, drinking the strong coffee he enjoyed so much, and spending his time quietly as he began the day. A Bible and the little gray prayer book would be close at hand.”[2]

Gary’s habit is profoundly impactful, not least because it reflects the practice of our Lord Himself, who, though “full of grace and truth” (John 1:14), regularly enjoyed this ordinary means of grace as He woke up early and prayed (Mark 1:35).

May we learn (or relearn) this discipline ourselves, so that we might find its delight.


________________________________
[1] Levi, Allen, The Last Sweet Mile, Rabbit Room Press, 2015, 151.
[2] Ibid., 149.

The Apostle Paul had some extraordinary gifts. He cast out demons (Acts 16:18), healed a man crippled from birth (Acts 14:8-9), resurrected a young man who had fallen from a third-story window, and blinded the eyes of the sorcerer, Elymas.

In Ephesus, Paul’s “powers” were particularly astonishing. Acts 19:11-12 reads, “Now God worked unusual miracles by the hands of Paul, so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them.” Wow!

Paul was prolific in the gift of tongues (I Corinthians 14:18). His endurance in suffering was exemplary (2 Corinthians 11:22-30). On the island of Malta, he miraculously survived the bite of a venomous snake, to the surprise of the shocked natives!

But there was something Paul could not do: open the hearts of the spiritually blind. While the “signs of an apostle were accomplished among [the Corinthians] with all perseverance, in signs and wonders and mighty deeds,” regeneration and faith were a product of something quite ordinary.

Isn’t it fascinating that, despite all the miracles Jesus and the Apostles performed, it was the Word preached that truly changed lives? “So then faith comes by hearing, and hearing by the word of God” (Romans 10:17). We are born again by “incorruptible seed,” writes Peter, “through the word of God which lives and abides forever” (1 Peter 2:23).

The preaching and teaching of the word of God is one of the “ordinary means” of grace. It is the medium by which souls are brought to faith in Christ, and it is the regular sustenance for every Christian who wants to grow in faith (see 1 Peter 2:2).

We could put it this way: the greatest miracle of all is accomplished through the simplest of means. The irony was not lost on Paul. “For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe” (1 Corinthians 1:21).

This is taught in Keach’s Catechism (a Baptist catechism commissioned in 1693):
 

Especially the preaching! The ordinary, weekly, verse-by-verse exposition of the Scriptures brings men, women, boys, and girls to faith, then contributes to their lifetime of growth in grace and obedience.

There was nothing special about the Sunday evening in 1992 when I gave my life to the Lord. Same old church building. Same pews. One of fifty or so services, just like it, that year. My pastor preached a message from God’s Word, as was his habit. My eyes were opened. I was convicted of sin. And I gave my life to the Lord later that evening.

I’ve heard a similar testimony countless times. Thank God for ordinary means.

This blog was originally published on February 12th, 2020.

Worship isn’t a performance, nor is the gathered church an audience. Most church leaders would agree with this, however, is our methodology really informed by our theology? A.W. Tozer, an American pastor in the early to mid-20th century, presciently observed, “The church that can’t worship must be entertained. And men who can’t lead a church to worship must provide the entertainment.” Many unquestioned practices of the church today encourage people to be consumers and spectators. But Scripture teaches us something completely different.

In John 4, Jesus told the Samaritan woman that God is seeking worshippers who would worship Him in Spirit and in truth. The Apostle Paul made it clear that our worship is a response to God’s revelation of Himself but is only made possible as we build one another up using our spiritual gifts. The church at Corinth is pictured as a place where “each one” participates for the “profit of all” (12:7). Additionally, Paul describes their worship in I Corinthians 14:26 as various members bringing “a psalm…a teaching…a tongue…a revelation…an interpretation.” This isn’t criticized by the apostle; instead, he emphasizes the governing principle, “let all things be done for edification.”

In a recent Sunday night series, we studied passages on the New Testament church and concluded that the whole tenor of NT teaching about the church describes to us church gatherings where God’s people, empowered and gifted by His Spirit, come together to worship God through ministry to one another. Really, edification (the horizontal dimension) and worship (the vertical dimension) are two sides to the same coin.

The Bible uses the metaphor of the human body to illustrate the importance of every member of His church. In Ephesians, we need “the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share” to bring about the “growth of the body for the edifying of itself in love.” In a longer passage, Paul uses the body metaphor in I Corinthians 12:12-18 to underscore that every member is necessary, whether visible or behind-the-scenes.

We don’t step into our weekly gatherings and forget these Scriptural truths. Though pastors and others lead the worship, the rest of the congregation doesn’t idly stand by. Rather, they are active participants in every part of the worship service. When one leads in prayer, all lift up their hearts to God in corporate dependence. When musicians and song leaders initiate the singing, the whole church teaches and admonishes each other in psalms and hymns and spiritual songs (Colossians 3:16). When the offering plate is passed around, each one gives out of the cheerfulness of their hearts (II Corinthians 9:7). When folks are greeted and welcomed to the service, many employ their gifts of encouragement and exhortation. And when an expositor stands up, reads Scripture, and gives the sense of what’s been read (Nehemiah 8:8), the whole church submits to God’s Word together. Furthermore, those gatherings don’t take place if individuals aren’t using their serving gifts, setting up chairs, preparing the Lord’s Table, and clearing the snow so individuals can make it to the front door.

At Emmanuel Church, we value the participation of each member because all of us together constitute the worshipping community. We believe that everything we do should encourage engagement and participation rather than merely sitting and watching. We train and encourage our children to sing from a very young age. We value the youth and their contributions to our services. We integrate those with musical gifts into the service as much as possible. We encourage men to stand up and read Scripture and pray. Every Sunday night includes testimonies and special music. Pew Bibles allow everyone to follow along with the teaching. We explain ordinances and other practices in order to continually inform our people why we’re doing what we’re doing. Sermons are constructed to engage the mind, heart and will and therefore increase faith and action.

Church is not a show, a performance, a program, or a spectator sport. Rather, the worship God desires from His people includes all of us, “as living stones…being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (I Peter 2:5). A church engaged with truth about God, responding to His character and works as it is empowered by the Spirit’s gifts to all – that is what the Bible describes as worship.

There’s nothing ordinary about grace. The Greek word charis, translated “grace” or “favor,” is used so often in the New Testament that we might begin to think it’s commonplace, but nothing could be further from the truth. The New Testament contains the unveiling of God’s grace in the Person and Work of the Lord Jesus Christ, beginning an epoch often called the “Age of Grace.”

At the Incarnation, John the Evangelist wrote that “from His fullness we have all received, grace upon grace” (John 1:16). Paul told Titus and his congregations in Crete, “For the grace of God has appeared, bringing salvation to all men…” (Titus 2:11). In another place, Paul calls God’s work in believer’s lives “the surpassing measure of God’s grace” (2 Corinthians 9:14). Based on Romans 5:20, the Puritan John Bunyan referred to his own conversion as “Grace abounding to the Chief of Sinners.” Some of the greatest hymns of the faith refer to the astonishing nature of God’s grace – “Amazing Grace,” “Grace, Greater Than Our Sin,” “Wonderful Grace of Jesus.”

Here's the point: there’s nothing common, nothing “ho-hum” about divine grace. It’s not something that elicits a yawn or a “so what?” God’s grace evokes awe, wonder, worship, and devotion.

The Parable of the Lost Son in Luke 15 may be one of the most compelling metaphors for God’s surpassing, all-encompassing, extraordinary grace. The Father, though rejected, despised, forgotten, and insulted by his own son, waits day after day, watching for his return. And when the son finally comes to his senses, pledging to return and be a household servant, the Father accepts him with open arms, gives him a robe and a ring, and brings him into a family celebration that is unprecedented in its joy and mirth. That’s extraordinary grace!

In the apostolic age, before the completion of the New Testament, signs and wonders accompanied the message of Christ and the cross, confirming the word of His apostles (see Acts 14:3; 2 Corinthians 12:12; Hebrews 2:4). According to Luke’s account, Paul was granted to do “extraordinary miracles” in Ephesus (Ephesians 19:11-12). At this time, the message of extraordinary grace was accompanied by extraordinary signs.

But even as this was happening, the apostles demonstrated their confidence in the ordinary means of grace. Perhaps “ordinary means of grace” is a new term to you. Question 88 in the Westminster Shorter Catechism asks, “What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?” The outward means are to be distinguished from the inward means. Christ communicates inwardly the benefits of salvation through our regeneration, justification, and progressive sanctification by the Spirit. Concerning the outward and ordinary means, the catechism answers, “The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the Word, Sacraments, and prayer; all which are made effectual to the elect for salvation.”

We could put it this way: God communicates His grace directly to us through the preaching of the Word, individual and corporate prayer, the Lord’s Supper, and baptism. Isn’t this what we find the early church “devoting” themselves to in Acts 2:42, 46-47? Weren’t Jesus’ final commands clear and surprisingly ordinary? “Go…make disciples…baptizing them…and teaching” (Matthew 28:19-20).

There’s much more to consider concerning the “ordinary means of grace,” but we can pause for now and meditate on this question: “If the Word of God, prayer, and the ordinances were enough for the early church, aren’t they sufficient for the church today?”

In a world looking for the next “high” and a contemporary church atmosphere yearning for the next amazing “worship experience” or “revival,” ordinary is becoming one of my favorite words.

Why ordinary? Aren’t we supposed to be radical? Shouldn’t we be extreme in our devotion to Jesus? Interestingly, in many places in evangelical Christianity today, there is this underlying assumption that unless what we do is risky or seen as a “leap of faith,” it’s not worth our time.

But ordinary doesn’t mean insignificant. The most important and world-changing tasks we accomplish are done in an ordinary, day-by-day manner: raising a family, building close ties with brothers and sisters in Christ, passing a family business or farm from generation to generation, and so on.

A call to the ordinary is vital in our day. Many are being drawn away by the allure of glitz and glamour, pursuing dreams that distract from Christian discipleship and often, when achieved, do more damage than good. Others are foolishly reinventing the worship of the living God instead of committing to the ordinary means of grace (preaching, prayer, and the ordinances).

What does God desire? A school of supernatural ministry? A rock concert supplanting morning worship? A variety act with dancing, light shows, and sleek media? When the church turns to these means, it betrays a lack of trust in God’s Word and the means He has ordained.

An ordinary ministry is a Word-centered ministry. Biblical ministry understands that Christians are not built one emotional experience at a time, but by the Word of God as it is taught, preached, and lived out.

Over the next few weeks, I’ll be writing about ordinary on purpose, with purpose. Join me as we recommit to ordinary Christian living in obedience to God’s Word.

One mark of a good friend is constancy. All of us desire to have friends who are loyal, and we cherish friendships that stand the test of time.

Sometimes, though, we can begin to think it’s ok to be rude or impolite to our closest friends, because, after all, “They should love me even when I’m at my worst.”

Sadly, this can happen in marriages. The person who we promised to love and prefer for the rest of our lives gradually becomes someone we no longer want to impress. Instead, a spouse is treated like a college roommate, and poor manners and bad habits once repressed are left out in the open.

Certainly, good friendships can and should overlook character flaws at times, but friendship does not excuse crude behavior or lack of tact.

In the Book of Proverbs, tactfulness is one of the marks of a good friend. Tact has been defined as “the unsaid part of what you think.” Holding back, whether in word or in action, is often wise! Some come by this skill naturally. Others need to work hard to develop tact.

Proverbs 25:17 counsels the reader to limit how much time you spend at your neighbor’s house, “lest he become weary of you and hate you.” We should be careful not to outstay our welcome. Often, people will say as they get up to leave a dinner party, “We should leave so these people can go to bed.” My Dad sometimes playfully inverted the statement when friends were staying too late, “We should go to bed so these people can leave.”

While laughter can be like medicine (Proverbs 25:20), poor timing for mirth and rejoicing can be particularly cruel. “Singing cheerful songs to a person with a heavy heart is like taking someone’s coat in cold weather or pouring vinegar in a wound,” reads Proverbs 25:20. In a previous Musing, we discovered that firmness and honesty should characterize our friendships (see Proverbs 27:6), but truth must be tempered with grace and prayerful timing.

Then there’s the practical jokester. Do you have a friend like that? It can be a lot of fun at times, but also quite destructive. Proverbs 26:18-19 warns, “Like a madman who throws firebrands, arrows, and death, is the man who deceives his neighbor and says, ‘I was only joking!’”  I learned this lesson the hard way with an April Fool’s Day joke in high school that I took way too far. Before I knew it, a very close friend was in tears because of my foolishness!

Kindness should never be out of style in friendship. Consider how you can be more thoughtful in your speech, presence, and timing. If you do, you’ll continue to develop into a better friend!

What is the true test of friendship? The ability to communicate about difficult matters? Does it have to be someone who shares interests and hobbies? Must it be a person you know isn’t fake, and you can “be yourself” around?

I’ll give you a simple, but effective test to determine which friends you can trust. Leave a large piece of cilantro in your teeth after eating tacos, or tuck a clean piece of toilet paper in your belt loop, or purposely stage a personal wardrobe malfunction, then see which of your friends will tell you the truth about your appearance.

Flattery is cheap these days. We’ve created mechanisms in our culture to praise someone for everything from getting out of bed in the morning to posting any random picture of themselves to doing a silly little dance. We don’t need more people to give us insincere affirmation. We need friends who will tell us the truth.

It’s not just today, though. Flattery isn’t something new. There has always been a temptation to make and try to sustain friendships with flattery. And let’s be honest, we all like our egos to be stroked every once in a while.

That’s why we need the wisdom of Proverbs. “A man who flatters his neighbor spreads a net for his feet,” reads Proverbs 29:5, and Proverbs 26:28 warns, “a flattering mouth works ruin.”

Flattery, in the end, does much more harm than good. So, if you have a “friend” who’s buttering you up all the time, watch out!

At the same time, we need to be the right kind of friend to others. Sometimes this isn’t easy. Don’t be surprised if it strains the friendship for a time. Proverbs 28:23 says, “He who rebukes a man will find more favor afterward than he who flatters with his tongue.” Afterward? After what? Presumably, there will be a time of difficulty if you have to “speak the truth in love” to a close friend.

Firmness, not flattery…isn’t that what we all need?  It’s funny, today we’ll hire someone to tell us the things we need to hear (e.g., eat healthy, work out, organize your life, stop engaging in self-destructive thinking and behavior), but when a good friend tries to give us honest advice, we’re easily offended.

Remember, “faithful are the wounds of a friend,” (27:6), and just a few verses later Solomon adds, “Oil and perfume make the heart glad, and the sweetness of a friend comes from his earnest counsel" (27:9).

Commenting on “faithful wounds,” Tim Keller writes, “The phrase means that real friends do open rebuke, they tell each other things they need to hear even if they are painful. If you are too afraid to say what needs to be said, you are really an enemy of your friend’s soul.”[1]

But if you have the love and courage, in the long run (“afterward”), your earnest counsel will be considered “sweetness.” What a privilege it is to love in this way! And how sweet it is to be loved by those who truly care for our souls.

____________________________________
[1] Keller, Tim, God’s Wisdom for Navigating Life, 166.

In some ways, friendship is simple. But that doesn’t mean it’s easy. Apparently, it’s quite easy to be a fair-weather friend. In Proverbs 19, “wealth brings many new friends” (v. 4), and “everyone is a friend to him who gives gifts” (v. 5), but “a poor man is deserted by his friends” (v. 4), and “a poor man’s brothers hate him” (v. 7).

It’s difficult to be a loyal friend.

At the Last Supper, Jesus made a remarkable statement to His disciples. “No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you” (John 15:15). Jesus called them friends. Wow!

Sadly, a few hours later, Jesus’ eleven friends fell asleep while He was in a severe trial in the Garden (Luke 22:39-46), then all forsook Him and fled when the authorities arrived with torches and clubs (Mark 14:50). At that point, they had a lot to learn about friendship.

Perhaps the most important characteristic of friendship is constancy. True friends are always there. We know this intuitively! I’ve often heard tweens and early teens express gratitude for their friends who were with them “through the good times and the bad” (how “bad” it gets in junior high, I’m not quite sure, I was homeschooled). The point is that even young people know what makes a good friend.

The familiar old R&B song surely strikes a chord, that even when “the night has come and the land is dark…I won’t be afraid…just as long as you stand by me.”

Just be there.

Presence makes up for our perceived deficiencies. In friendship, our insecurities often rear their ugly heads: “I’m not that interesting,” “I’m not fun,” “I’m not as beautiful,” and so on. Those things matter little in long-lasting, worthwhile friendships. “A friend in need is a friend indeed.” If you’re loyal in the hard times, friendships will be forged that pay dividends for years to come.

Proverbs 17:17 reads, “A friend loves at all times, and a brother is born for adversity.” The NLT renders the first half of the verse, “A friend is always loyal…” We know what this means, but what does it look like? For me, I’ve come up with a basic rule of thumb. If my friend is going through something, and I’m not sure if I should go be with him, I go. If he doesn’t want me around, he’ll tell me (or I’ll figure it out). More often, though, people suffer alone, unsure who to contact or if they should “bother” one of their friends. What we need is better friends. Friends characterized by constancy.

Even more, we’re called to generational loyalty. “Do not forsake your friend or your father’s friend,” says Proverbs 27:10. Not only is it the right thing to do, but a family friend who’s been there for decades should not be easily discarded for new company.

Think about yourself: have you been there for others? Are you a faithful friend? Perhaps it’s an area you need to improve on as a friend.

Now think about your friends: who was there during your most recent trial? Who’s been there for you over the long haul? Pause and thank God for those friends who have proven to be loyal companions.

Consider the following sentence: “I had a date last night, though I was already engaged; then I saw a crane outside my window.” Without context, it would be difficult to discern the meaning. Is this a two-timing bird-watcher? Or a busy, exotic fruit-lover who noticed a large piece of construction equipment?

Language is certainly interesting. For example, in the English-speaking world, a gift is generally a good thing, but you don’t want a gift in Berlin (in German, gift means “poison”).

The Hebrew word rea‘ can mean “friend,” “neighbor,” or “companion.” In the Book of Proverbs, we find principles concerning both friends and neighbors, and generally, the same word is used! The late Old Testament scholar Derek Kidner wrote concerning rea‘, “At the far extreme, it signifies merely ‘the other fellow’; at its nearest it stands for a person with whom one has close fellowship. The context will decide the point.”[1]

Before we focus more on close friendship, it will be helpful to consider some implications from how this word is used. From its first appearance in Genesis 11:3 to one final usage in the book of Malachi, the word assumes relationship. While we are not called to be friends with every person we meet, we should understand that we have some connection as fellow bearers of God’s image.

This is explicitly taught in Leviticus 19:18, “You shall love your neighbor (rea‘) as yourself.” Your neighbor, then, is not just the “other person” that you can depersonalize and neglect, but someone you have a responsibility toward.

The Jewish people understood this, and many attempted to follow this law. One bright lawyer even cited Leviticus 19:18 as the second greatest commandment next to the Shema (see Deuteronomy 6:4). Their problem was that their definition of “neighbor” was too restrictive. Seeking to justify himself, the lawyer asked Jesus, “Who then is my neighbor?” Jesus replied with the well-known story of the Good Samaritan (Luke 10:30-35), demonstrating that the command to love one’s neighbor transcended cultural differences and ethnic prejudices.

Here's the bottom line: every person we interact with is a “neighbor” we are called to love. Galatians 6:10 reads, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.” In a day and age where we can instantly know about famine, pestilence, and natural disasters around the world, we may have to focus our limited resources and “neighbor-love” on our local area and a few global needs God has placed on our hearts. But even this comes from a realization that every person is created in the image of God, a neighbor worthy of our affection.

For the purposes of this study, we should add two more observations. First, every “neighbor” is a potential friend. Most of us would acknowledge that some of our closest friends came from the unlikeliest places. A person we thought we’d never get along with, or someone who initially annoyed us, later turned out to be a loyal and compatible friend. Proverbs 20:6 reminds us that “good friends don’t grow on trees,”[2] so when you find one, cultivate that friendship deliberately!  

Second, while every neighbor is a potential friend, not everyone can be a close friend. “A person of too many friends comes to ruin, but there is a friend who sticks closer than a brother” (Proverbs 18:24). Loving your neighbor doesn’t mean you have to be best friends. Honor everyone as a fellow image-bearer. Develop a few intimate relationships.
 
   [1] Kidner, Derek, Proverbs, 41.
   [2] Keller, Tim, God’s Wisdom for Navigating Life, 165.

Money can’t buy happiness, but it can buy friends.

Money can be like a magnet. As soon as someone comes into wealth – whether it’s an inheritance, a large signing bonus for a contract, or winning the lottery – people are attracted immediately.

Overnight celebrities can be extremely unprepared for this to happen. Professional athletes often go through hoards of money and even into vast debt to bankroll their entire family or entourage.

On the other side, those who don’t have money can waste what little they have to attract and impress would-be friends, hoping to buy meaningful relationships.

As you read the Book of Proverbs, you realize that there are three primary ways we are taught wisdom. In the first part of the book, there are direct warnings and commands that God’s people must obey (e.g., 3:5-6; 7:1-5). Once you get to chapter 10, however, most of the individual proverbs are either a piece of good advice (e.g. 10:19; 15:1), or a simple description of the way things are in this world (e.g. 10:26; 13:7). We find some of the verses on friendship in this last category.

Solomon simply observes that “wealth makes many friends” (19:4) and “every man is a friend to one who gives gifts” (19:6). Similarly, Proverbs 14:20 reads, “The poor is disliked even by his neighbor, but the rich has many friends.”

What are we to take from this? Should we accumulate as much money as possible as a means of making friends? Is this the way to meaningful companionship? The answer, of course, is no. Solomon is simply explaining what happens in a fallen world.

The truth is, friends that accompany wealth are not true friends at all. Here’s all of Proverbs 19:4, “Wealth brings many new friends, but a poor man is deserted by his friend.” A good piece of advice is given in Proverbs 12:26, “The righteous should choose his friends carefully, for the way of the wicked leads them astray.”

There are subtle ways that we try to “buy” friends, even without much money. We may hope that the right gift will salvage a failing relationship. A comedian once suggested that much of the billion-dollar industry of Valentine’s Day is propped up by people making a last-ditch effort to save or rekindle their romance.

Purchasing shoes or clothes to impress certain people is another way we invest in the wrong kind of friendships. Always covering the tab, even if it hurts other people you are responsible for, can be a manifestation of this tendency as well.

Yes, money can buy friends, but it’s a poor investment. Remember, friends who can be bought always have a price. And when your money runs out or a higher bidder comes along, that so-called friend will be gone for good.

How do we invest in friendship wisely? More on that next time.

What do you get when you combine money and friendship? Nothing. That’s right. You often lose both. As Lord Polonius opined to his son and daughter in Shakespeare’s Hamlet, “Neither a borrower nor a lender be, For loan oft loses both itself and friend…”

If we want to learn what Proverbs teaches us about friendship, we don’t get far before finances come into view. The first significant passage on friendship appears in 6:1-5:

My son, if you become surety for your friend,
If you have shaken hands in pledge for a stranger,
You are snared by the words of your mouth;
You are taken by the words of your mouth.
So do this, my son, and deliver yourself;
For you have come into the hand of your friend:
Go and humble yourself;
Plead with your friend.
Give no sleep to your eyes,
Nor slumber to your eyelids.
Deliver yourself like a gazelle from the hand of the hunter,
And like a bird from the hand of the fowler.

We might react strongly to passages like this. “What if my friend is in need? Shouldn’t I be the first to help him? What’s wrong with loaning him a few hundred dollars?” The truth is, money does strange things to people. Have you ever had a front seat to siblings squabbling over their parent's inheritance? Unchecked greed or feelings of being unfairly treated can threaten even the closest families.

Similarly, money can destroy friendships. Proverbs 17:18 reads, “A man devoid of understanding shakes hands in a pledge, and becomes surety for his friend.” Those are strong words! But as Proverbs 6 indicates, if you did loan your friend money and then woke up and realized your mistake, do everything in your power to be released from that agreement. Dave Ramsey calls this urgency “gazelle intensity” based on this passage.

Loaning money to a friend strains the relationship and can often result in losing that friend. In Jesus’ parables, debts are compared to sins; they come between two people and cause a rift to slowly widen.

What then is the alternative? While it is foolish to loan money, it can be wise and gracious to give money to a friend in need. If God has blessed you and your needs are cared for, you can be generous with any extra that you might possess. “The generous soul will be made rich, and he who waters will also be watered himself” (Proverbs 11:25). When we give to true needs – not enabling a bad habit – we imitate the kindness and generosity of God.

Generosity to the needy is commended throughout Proverbs (14:21; 19:17; 22:9; 28:27). In the case of a friend or acquaintance, Proverbs 3:27-28 commands, “Do not withhold good from those to whom it is due, when it is in the power of your hand to do so. Do not say to your neighbor, ‘Go and come back, and tomorrow I will give it,’ when you have it with you.”

Here’s the point: don’t loan money to your friend, unless you want to lose that friendship. But if your friend is truly in need, and you have the power to help him, give freely and without obligation!

Have you seen a good friend in action? Not only are they “friendly,” but they care! They follow up with a thoughtful text. Or remember to pray for you when you ask for it. They show up when you need them to. They remember significant milestones and don’t miss special moments.

Friendship doesn’t come naturally to everyone. Some people tend to be more task-oriented than people-oriented. Others purposefully invest time in friendships that don’t seem to go anywhere, leading to discouragement. Some people don’t feel interesting or that they have anything to offer in friendship. Perhaps one of these scenarios describes you. We allow self-doubt to creep in and then we retreat from close fellowship.

At the same time, we need to remember how important friendship is. We were created to live in a web of meaningful relationships (Genesis 2:18). Two friends – and even three – provide joy, protection, and companionship (Ecclesiastes 4:9-12). Our Lord had close friends, one named “the beloved disciple” (John 13:23), demonstrating the necessity of intimate relationships.

What’s more, we have to remind ourselves that being bad at something is not an excuse to give up. On the contrary, it should be a motivation to improve, even if it is slow, marginal, painful progress.

A few years ago I took up running. When I began, I was pretty bad at it. But I can tell you after 7 years of perseverance, hundreds of miles of running backwoods trails and the streets in my neighborhood, reading not a few articles on exercise, and even making changes to my diet, I’m still bad at it. Yea, it’s true, the progress has been slow and seemingly nonexistent at times. My times haven’t improved by much, and when they do, I always seem to end up with an injury.

Working on something I’m not particularly gifted in has taught me something: sustained effort in pursuit of a goal always has some benefit, even if the highest goal is not achieved. Though my mile isn’t any faster, I’ve become a more disciplined person, physically and mentally. Though I’m not yet a marathon runner (and probably will never be), I’m keeping up with my four active kids.

The pursuit of friendship may be similar. There’s no guarantee that we’ll end up with a dozen amazing friends or a “friend group” that does everything together, but we will discover many benefits along the way.

Perhaps you are already a good friend. Or maybe, like me, you have a lot of work to do. Either way, we can all improve in this area. Over the next few months, I’ll be sharing some wisdom on friendship and relationships in general. Not my wisdom, but the wisdom of the Book of Proverbs. I hope you’ll join me on this journey to become a better friend!

This is part of a series entitled, “When Double Is Trouble.”

Espionage, suspense, and intrigue have always done well on television. Growing up, I remember watching actor Don Adams play Maxwell Smart in the comedy series, “Get Smart.” During my high school and college years, the Bourne franchise splashed onto the scene, becoming arguably the best spy movies in history. But as entertaining as these movies and shows are, true stories of spy craft are even better.

One fascinating spy story comes from World War II. Eddie Chapman, a professional crook who had been dishonorably discharged from the British army, was serving a multi-year imprisonment for his robberies when the Germans invaded the Channel Islands where he was incarcerated. Hatching a crazy plan with a friend, Chapman offered his services to the Germans to be a spy and saboteur on English soil. The Germans went for it!

Chapman was trained as a spy for over a year, then sent to England to destroy a factory that built English bomber planes. As soon as he landed, though, he surrendered to the British. After a lengthy interrogation, the British employed him as a double agent. They disguised the factory so that German reconnaissance planes concluded it had been destroyed. Then, Chapman was sent back to Germany to infiltrate Germany’s spy network. Amazingly, Chapman was so highly regarded by the Germans, that he was the only Englishman to receive the Iron Cross! To the English, his code name was “Agent Zigzag.”

It's incredibly hard – and dangerous – to be a double agent. Eddie Chapman had to demonstrate allegiance to two opposing countries, England and Germany. And there were many close calls along the way. Since he went back to a life of crime after the war, it seems that Chapman’s true allegiance was to himself.

Thankfully, God doesn’t need any of us to “spy” on the enemy. He knows everything, and we have been warned about the world, the flesh, and the devil. Still, some of us live like double agents. Through our thoughts, words, and actions, we demonstrate allegiance to the kingdom of this world, while professing to be subjects of the Kingdom of Jesus.

James warns would-be “double agents.” James 4:4 reads, “Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.” This has been an emphasis since the beginning of the letter. A “double-minded man is unstable in all his ways” (1:8). The duplicitous tongue should not be characteristic of Christians (3:10).

Often, James sounds like his brother and Lord (1:1, 2:1), Jesus Christ. In Matthew 6:24, Jesus said, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” No Christian should be “Agent Zigzag.” It’s dangerous to be a double agent, because you cannot remain loyal to opposing sides. Those who waffle between friendship with the world and devotion to the Lord are choosing the world.

What about you? What does your life demonstrate? Do you casually salute Jesus’ kingdom and then pursue worldly pleasures, dreams and goals? Do carnal desires control your life? Do you call yourself a Christian, but then inch closer and closer to the world? (See Genesis 13:12; 14:12)

Or are you sold-out for Jesus? Have you set your affections on things above? Are you like the Apostle Paul, pursuing Christ as if it were your one and only goal?

Jesus doesn’t need – or want – double agents. He wants men and women, boys and girls, who love Him with a whole heart, and a single purpose. Let’s say with the Psalmist, “With all my heart I have sought you” (Psalm 119:10).

(This was published on January 19th, 2025, in the 2024 Annual Report Booklet).
 
For thus says the High and Lofty One who inhabits eternity, whose name is Holy:
“I dwell in the high and holy place, with him who has a contrite and humble spirit,
To revive the spirit of the humble, and to revive the heart of the contrite ones.”
Isaiah 57:15, NKJV

God wants to dwell with us. Yes, He desires to dwell with you individually, but also with us, His people. He has made a way by sending His very own Son, Jesus Christ, to give His life for sinners, so that we might become holy and acceptable to God. Through the work of Christ, we can have fellowship with the Triune God.

Now, Paul wrote to the Ephesian church, “[in Christ] the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit” (Eph. 2:21-22).

Is it not compelling that the transcendent God of the universe, the Creator of all things, the “High and Lofty One who inhabits eternity” takes up residence in a group of people who are frail, sinful, and broken? Is it not a bewildering thought to consider Emmanuel Church – that small imperfect group of believers that meets weekly in Egg Harbor City – a place where the thrice holy God of glory dwells?

These New Testament truths do not abrogate Old Testament principles. The Isaiah passage above was a reminder that God’s people must prepare themselves for the arrival of His presence. Isaiah 57:14b reads, “Prepare the way, take the stumbling block out of the way of My people.” What needs to be cleared out of the way? Sin, and to be more specific, pride.

“God resists the proud, but gives grace to the humble” (James 4:6). Though holy, righteous, and perfect Himself, God seeks those who understand their shortcomings, those who are exasperated with their failures, those who are crushed by their sin, those who have been truly humbled, those who have experienced genuine contrition. Psalm 34:18 agrees, “The Lord is near to those who have a broken heart, and saves such as have a contrite spirit.” Bernard of Clairvaux’s beautiful hymn gives praise to our Jesus for this:

O hope of every contrite heart,
O joy of all the meek,
To those who fall, how kind Thou art!
How good to those who seek!

As we begin a new year, I am reminded that we will enjoy fellowship with the Lord and harmony with other believers if we do one simple thing: “Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble’” (I Peter 5:5b). Let’s make 2025 a year characterized by humility, and enjoy the results: sweet fellowship with God and one another.