Is There Any Hope for Weary Women?

Article by Kimberly Wagner

As I’ve been teaching the book of James to a small group of women on Sunday afternoons, they’ve asked some good questions, and I thought you might like to “get in on” the discussion. I’m so grateful for the women who are digging into the Word with me. These questions surfaced from our focus on James 1:1–12 if you want to read that first for some context.   

Question:

What does steadfast and faithful look like? 

My Response:

Steadfastness is the goal. Steadfastness is produced through our faith being tested and through suffering (James 1:3, Romans 5:3)—neither of which sound like much fun. But the appeal of steadfastness is the glory of reaching a place of victory. Steadfastness is a consistent and joyful endurance that is otherworldly, even supernatural, because it is not something we can produce. Steadfastness is only developed by the grace of God in the crucible of affliction. 

Steadfastness is not an emotional “happiness” or optimistic outlook on dark days. It is not a “Pollyanna” cheerfulness produced from a “name it and claim it” theology or a self-induced positive attitude. Steadfastness is produced through a series of hard falls and failures—but failures followed by repentance and crying out for God’s grace; asking for His help. Steadfastness is the goal. We obtain steadfastness through a long trajectory of pressing on toward that goal, while slogging through seasons of doubt and questioning, but always returning to the source of Truth for help.

Pressing toward steadfastness will definitely include days of weariness, discouragement, self-disgust, doubt, with personal disappointment and embarrassment.

Yes, striving toward steadfastness will include moments, and possibly seasons of doubt—struggling with our view of God, fighting to find a resolution to the crisis of faith we might experience when the crushing blows we receive don’t make sense, when God seems distant and the cruelties of life feel greater than His care for us. But the believer will despair if he stays in that state. That is why James implores us to ask for wisdom; wisdom that is specifically designed for navigating a season of suffering (James 1:5). 

Question:

If I grow weary does that mean that I’m not steadfast?

Does being “steadfast” mean never doubting in weariness?

Never questioning the accuracy of one’s understanding of God or His ways?

Never being in need of encouragement? No feebleness allowed? Only perfection? 

My Response:

James does not say that we won’t doubt, but he provides a compelling contrast between those who endure hardship, in faith, and those who experience the instability and tumultuous consequences of doubt. For the believer, there is usually a mixture of faith and doubt while navigating the rough waters of affliction (James 1:6–8). But the goal is steadfastness. With each test, we have the opportunity to press in to truth, to ask for, and choose, faith. We have the opportunity to trust God in greater ways than before. We have the opportunity to move closer to a consistent walk of steadfastness.   

The Lord knows that we’ll struggle with doubt, that is why the Spirit inspired James to warn us that we need to “ask in faith” and we need God’s grace for that faith. We need His help. We cannot produce the wisdom or the faith to steadfastly endure trials. We need to ask Him for those things. 

The weary believer definitely needs encouragement during seasons of trial. Definitely. I’ve been blessed, this past year and a half, by a friend who is younger than me, but her husband is experiencing a similar trial, and her texts, that are filled with Scripture or words of encouragement letting me know that they are praying for us, have been a true source of comfort. The unexpected gifts of groceries, gift cards, financial donations, and firewood on the porch have been an immeasurable blessing and tangible encouragement.

LeRoy and I have experienced the ministry of encouragement in our difficult season, but sadly, many in the church don’t see the need to personally encourage those who are drowning under what some might consider less “acceptable” struggles—like mental illness, suicidal thoughts, or recurring addictions. 

Some want to avoid the hurting person entirely or approach the broken and needy with the cold message of “Just get it together!” Some preach a “just have faith” message, without compassion or understanding that the road of suffering is hard—no matter how spiritually mature you are, or how much you’re seeking to honor God in the trial. Suffering is hard. And some in the church apparently deny that, or haven’t experienced that kind of real suffering. 

In this life, a believer never reaches the place that they no longer need comfort or encouragement.

The “perfection” of a flawless performance during trial is an unlikely and unrealistic expectation.

But the “perfection” of endurance/steadfastness that produces spiritual maturity is the goal. And along the way of reaching that goal will come failures. These failures are evidence that we need to ask for grace again, we need to ask for help, we need to acknowledge that “faith to endure” and “wisdom in trial”, are things that don’t come naturally. 

Steadfastness can certainly involve reaching out for resources and help—and that might include counseling, or regular conversations with a more mature believer—and that is nothing to be ashamed of. The humble admission that you are in need, is evidence that you desire to continue pressing on in faithfulness—you don’t want to stay in your needy state. Reaching out for help, and having the body walk with the hurting, is the DNA of a healthy Church (Galatians 6:2). We are to bear one another’s burdens, and not look at a broken or needy sister in disgust with the message to “Just grow up!” Feebleness is allowed, even expected, when facing a brutal trial.

Question:

What’s the line between faithfulness and unfaithfulness, steadfastness and non steadfast? 

My Response:

I don’t think we have Scriptural evidence for a distinct and clear line that we can draw between faithfulness and unfaithfulness—unless that line would be rejecting God’s truth. But, even in seeking to know if there is a line, indicates your desire to know and understand God’s ways, rather than just all out rejecting Him. And the contrast between steadfastness and “non steadfastness” is not so much a line, but a process that will, at times, include both. If this year, I’m striving to “walk with endurance” and respond to this trial with steadfastness, but I’m not actually as faithful or consistent as I will be next year . . . does that mean that I’m not steadfast right now? Am I more steadfast now than I was at this time last year while walking through the same trial? 

There will be bumps and falls along the way, but what is your trajectory? Are you continuing to cry out to God for help to walk faithfully . . . and steadfastly? That might be the “line” you’re talking about. The line of willingness to ask God for help, rather than trying to manage it on your own.

Question:

Is there even hope for one who is profoundly weary, re-evaluating her understanding of God and His ways, desperately in need of encouragement (all of which seems to be the antithesis of faithfulness/steadfast) to be deemed faithful?

My Response:

There is hope. Oh, precious friend, yes—there is hope! The hope is found in viewing our suffering through the lens of the cross. The cross provides us with the perspective to endure, to develop steadfastness, to experience a fellowship with Christ that is only possible in trial. 

Far too often, I’m guilty of presenting a simplistic picture of what it looks like to follow Christ or to walk by faith. I fear that, as I attempt to communicate the majestic truths of Scripture, there is no nuance or consideration of the enormous trials or difficulties that another woman may be facing. And she is left feeling hopeless and that she could never approach the life of faithfulness that Scripture presents. If that is you today, dear reader, know that He sees, He knows, and He cares. He sees your pain and struggle, He understands that you are weak and needy, He remembers that we are but flesh, and He cares for you. 

“Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation.” (1 Peter 4:12–13)

Posted at: http://www.kimberlywagner.org/?p=7428

Recipe for Repentance

Article by Josh Squires

There are fewer deceptions that are more confounding than that of false repentance. When someone pretends to confess and turn away from sin, but in the depths of his heart means only to appease anger and escape consequences, it leaves in its wake an especially sensitive kind of confusion and pain.

“Do they really mean it?” is a question that I’m asked frequently. My response is that I do not know for sure, and I am vulnerable to deception. However, genuine repentance tends to be more like mountains on the horizon than a pit on the path — that is, it tends to be easily discernible and not something for which you have to be on the lookout. The more you feel like you have to go find it, the less likely it is authentic.

Why Do We Repent?

“My bad.” Those words got me out of more trouble as a young man than any other two-word combination I can imagine. Guys especially have a tendency to think that repentance almost solely consists of admitting a fault. Once the fault has been admitted, even if in the most lexically concise way possible, the assumption is that everyone should just get over it and move on.

However, when repentance is given the short shrift, so is the relationship that is supposed to be repaired. Our repenting of sin is the first step toward rebuilding trust with those whom our sin has harmed or affected. If we seem irritated or rash in our repentance, then the wound which that sin created can stay open and become infected with bitterness.

More than that, the reason that we prioritize repentance is because our Lord and Savior tells us to (1 John 1:9). The gospel is on full display when we repent. Its light shines forth for us as we perceive our moment-to-moment need of a gracious Savior, and it penetrates into the painful darkness of others as it illuminates the route to restoration grounded in the good news of a holy God. As Tertullian once said, “I was born for no other end but to repent.”

The famous seventeenth century pastor Thomas Watson wrote a treatise on repentance with six “ingredients” to show us what genuine repentance looks like.

1. Sight of Sin

By this, Watson means that we rightly perceive ourselves as sinners. How often have you heard the phrase, “I know I’m not perfect but . . . ” which in nearly every circumstance means, “when it comes to this, I’m perfect!” Genuine repentance starts with the understanding that we are desperate sinners whose sin touches nearly everything we do (Romans 3:10). It means that we should not be surprised when we find it necessary to repent, nor should that exercise undo us.

2. Sorrow over Sin

This ingredient is the element of lament for our sin as we see its effect on ourselves, on others, and on God. As David cries, “The sacrifices of God are . . . a broken and contrite heart” (Psalm 51:17). This is the element which is most easily observed and therefore most often counterfeited. As Watson observes some are sorrowful “not because sin is sinful, but because it is painful.”

3. Confession of Sin

Again Watson writes, “Sorrow is such a vehement passion that it must vent. It vents itself at the eyes by weeping and at the tongue by confession.” Confession should focus on oneself and one’s own sin. It should not look to mitigate, excuse, rationalize, or blame. Genuine repentance takes ownership of the pain that our sin has caused both in its particulars and generalities.

While preferred that confession is always voluntary on the part of the penitent, it is not uncommon for confession to flow from the fact that the Lord has graciously let us be caught in our sinful ways. However, if confession results only from the times that we are involuntarily caught in our sin, then this is no repentance at all.

I cannot count the number of philanders, gossips, addicts, and gamblers whose confessions became a serial event — always confessing to exactly what they’d been caught doing and no more. Our confessions, while they do not have to go into exacting detail, must not leave grand portions of our sin concealed.

4. Shame of Sin

“Blushing is the color of virtue,” says Watson. All sin makes us guilty, and that guilt is only removed at the cost of the blood of God himself, who voluntarily took on flesh and lived a perfect life never once ceding to temptation, though tempted by the prince of lies himself. He voluntarily clothed himself in that very sin and took on the wrath of God — hell itself! — at Calvary. If that does not make us ashamed when we sin, nothing will! May there be in our communities of faith more blushing and less boasting when it comes to sin (Ezra 9:6).

5. Hatred of Sin

“Christ is never loved till sin is loathed.” Genuine repentance reflects something of God’s wrath. God’s anger burns at sin, and for those who do not trust in Christ alone for salvation, they will experience this firsthand upon death. It is not just a historical anger but an eternal one.

When we get angry at our own sin, we are reflecting something of God’s holiness and purity to those around. This hatred of sin in oneself, when genuine, is never too far from the surface. It usually only takes a little agitation to yield significant expression. When someone’s anger is focused primarily on others’ sins and not his own, it’s typically a sign that repentance is a mere performance.

6. Turning from Sin

Repentance means little if it does not result in reformation. This is the ingredient of repentance that takes the longest and can be the most excruciating for all involved. Will you raise your voice again in anger? Will you look at something inappropriate when no one else is around? Will you talk again about someone else’s flaws just so you can feel accepted?

Scripture tells us that we must not only repent but that we must also actively turn from the sins we commit (Ezekiel 14:6). If we repent without a sincere desire to keep from engaging in that same sin in the future, then one or more of the ingredients above are missing. That said, if we turn from sin in our own strength, we will fail. We will lose both the motivation and the energy for the fight that the conflict against sin requires of us. Instead, if we turn not to our own efforts but to God, we will find ourselves more and more refreshed by his grace and have the catalyst to see sin beaten.

Repentance is a key part of the Christian life. It never feels good — and if it does, you’re doing it wrong — but it is necessary. It’s what reminds us of our need for grace while displaying our growth in grace to the world around.

Josh Squires (@RevJASquires) serves as pastor of counseling and congregational care at First Presbyterian Church in Columbia, South Carolina. He and his wife have five children.

Posted at: https://www.desiringgod.org/articles/a-recipe-for-repentance

APPROACHING THE FINAL EXAM OF MOTHERHOOD

Article by MARISSA HENLEY

Posted at: https://www.risenmotherhood.com/blog/approaching-the-final-exam-of-motherhood

This fall I watched my little boy grab his backpack full of thick textbooks, his lunchbox, and his trombone and walk into his first day of 9th grade. He’s a thoughtful boy, and he comforts me by wrapping his arms around my shoulders in a hug. (Did I mention he’s taller than me?) I have a high-schooler. And I’m terrified.

He’s been a delightful child and teenager so far. But it feels like the final exam of motherhood looms ahead, and I’ll soon find out if my parenting has been stellar or a disaster. It feels like the stakes are high, and my failures could impact the rest of his life. A verdict is coming on how well I’ve performed my most important task, and I’m hoping for a perfect report card: an A+ child, an A+ reputation, and an A+ motherhood GPA. Nothing less is acceptable to my anxious heart.

But when I look at my son as a final exam to ace rather than a fellow sinner being sanctified, I’ve forgotten the gospel. My fear stems from unbelief.

Maybe you’re right there with me, stepping out onto the swinging bridge between childhood and adulthood with your teen, worried that your identity and godliness hangs in the balance of your child’s choices. Maybe you’re wiping little noses and bottoms, but you’re already looking ahead nervously to the day your child will go make his or her own choices. Maybe your children are grown, and you look back at the teenage years and wonder what you could have done differently.

Wherever you’re at, take heart because the gospel changes the way we parent our teens.

Wanting an A+ Child

I’m terrified of the mistakes my teen will make. I dread the difficult conversations and disappointing consequences. But those who believe they’re healthy have no need of a doctor; those who believe they’re sinless don’t get to embrace Jesus.[1] When our teens come face-to-face with their sin, God’s gospel of grace shines.

No one wants a child like the younger brother in the parable of the prodigal son. I don’t want my child to be broke and broken, sitting in a pigsty because he’s made a mess of his life.[2] I pray my son will escape the ensnarement of sin, but I know his inevitable failures will be part of his sanctification. He won’t be perfect, and I hope his love for Christ grows as he sees his need for a Savior.

Wanting an A+ Reputation

If I’m honest, I worry most about the failures others will see. I’m tempted to think I’ve crafted a great reputation for our family, and this kid better not ruin it. I’m not only concerned about how my son’s choices will impact him; I’m concerned about how they will reflect on me.

But which would best display the glory of God: a strong family who seemingly has it all together or a weak family who loves and depends on a strong God? I want to say with the apostle Paul, “Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me” (2 Cor. 12:9b, ESV).

I pray our family’s choices bring glory to God, but I know our failures can also be used by the Lord to put his strength on display. We won’t be perfect, and I hope our love for Christ grows as we run to him in our weakness.

Wanting an A+ Motherhood GPA

I desperately want to ace motherhood. I often tell younger moms, “God is sovereign over your mistakes,” but I’m not sure I believe my own words. I’m eager to prove myself worthy to the Lord and others by my efforts, and I want to be the mom who nails every assignment.

The truth is God loves my son even more than I do. He proved his love by sending his Son to reconcile us to himself.[3] Our heavenly Father also has the power to work all things together for my son’s good and his growth in Christ.[4]

I pray my parenting choices bear fruit in my son’s life, but I know nothing can thwart God’s purposes for my little boy.[5] I won’t be perfect, and I hope my love for Christ grows as I rest in his grace for me and his sovereignty over our family.

When my unbelief says, “Your teen must be perfect,” the gospel says, “Your teen has a perfect Savior.”

When my unbelief says, “You better impress others with your righteousness,” the gospel says, “Let your life point others to the righteous one.”

When my unbelief says, “I hope you got this right as a mom,” the gospel says, “You’ve made mistakes, but his heavenly Father is sovereign over all.”

When our fear meets the gospel each day, God’s grace gives us the confidence for the high school years. We can stop putting our faith in perfection. Instead, we can pray that our children will grow in dependence on and devotion to the one who was perfect for them, who clothes them in grace-given righteousness, and who can set them apart for God’s glory.

1. Matthew 9:12-13

2. Luke 15:11-32

3. Romans 5:8

4. Romans 8:28-29

5. Job 42:2

Five Signs Your Brother Needs Your Help

Dan DeWitt

Most vehicles have a number of warning signs to alert you to potential problems. I remember my old college car that had a “check engine” light that I learned to blissfully ignore all the way until the engine locked up while driving down the interstate. Similarly, my current vehicle has a service light that comes on when I need an oil change. I sometimes ignore that for a couple weeks as well.

We can be pretty good at ignoring the safety alarms in our spiritual lives as well—and the flashing lights in the lives of others around us. The truth is, we all need help from time to time. No one is so strong that they never falter. But how can you tell if your Christian brother is stuck in a rut and needs your help to get out? Here’s five warning signs you can look for:

First, is he present? This is rather obvious, but shouldn’t be ignored. Is he showing up to worship, to Bible study, to gatherings of other Christians? If he isn’t, don’t assume he is okay (Hebrews 10:25).

Second, is he participating? Maybe he is present but not active. Does there seem to be a marked difference in his involvement? Does he seem distant? Is he quiet in Bible study in a way that is uncharacteristic? (1 Corinthians 12:15-26).

Third, does he seem to be pursuing things of the Lord? Sometimes we can be actively involved in a faith community but not seeking to grow. Does he talk about reading God’s Word, or trying to better obey a command, or confess areas of weakness? Maybe he’s been open to things like that before but now seems reluctant to go there. (Psalm 119).

May God help us all to walk together, out of our ruts, away from our sin, and forward in the path he has set before us

Fourth, does his passion for God seem to have cooled? Jesus said that the greatest command is to love him with all of our heart, mind, strength, and soul. That should make us stop and think. Our love for God is a monumental priority.  Not only should we make this our priority for ourselves, but it should be a priority for how we care for each other and help each other grow (Revelation 2:4).

Finally, do you see progress in his life? Maybe he isn’t skipping out on fellowship and accountability, but it seems like is happy to press the cruise button in his spiritual life. He might be stuck in a rut (2 Peter 1:5).

But before any of us runs off to analyze a Christian brother – let’s consider our own lives. We might need to remove the plank in our own eye before assessing the splinter in theirs (Matthew 7:5).  The Apostle Paul’s warning is a great place to begin as we consider talking to a fellow believer about their spiritual growth:

“Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted. Carry each other’s burdens, and in this way you will fulfill the law of Christ. If anyone thinks they are something when they are not, they deceive themselves. Each one should test their own actions. Then they can take pride in themselves alone, without comparing themselves to someone else, for each one should carry their own load.” (Galatians 6:1-5, NIV)

Maybe your brother needs your help. Maybe you need your brother’s help. May God help us all to walk together, out of our ruts, away from our sin, and forward in the path he has set before us (Hebrews 12:1-2).

That’s precisely why I wrote Sunny Side Up. The Apostle Peter messed up pretty badly when he denied Jesus three times. But our Lord graciously gave him the chance to make amends over a breakfast conversation in John 21.  Jesus called Peter to enjoy a life of all-out commitment to Christ. He calls us to the same thing. And that’s what Sunny Side Up is about—for flawed guys like me to catch the vision and the joy of living all out for Christ. 

Posted at: https://www.thegoodbook.co.uk/blog/interestingthoughts/2019/02/05/five-signs-your-brother-needs-your-help/?fbclid=IwAR1kyrw0G-Eadw_sxSDy-OL0LXkczMK3Qu3GZkVC-lzzgwW1pBnRFYzdysE

Humility: God’s response to irritating people.

Article by Jay Younts

How many people do you think of as being less significant than yourself? 

Sounds a kind of arrogant, doesn’t it? 

Okay, how about this? Are you irritated by people who don’t do things as you think they should be done? Or are you often irritated at how self-centered other people are? Do you feel “put out” with people close to you more that you feel drawn to serve them? These are indications of self-importance. Not a pleasant thought!  

Being irritated with people leads to anger. That anger may lead to bitterness and cynicism. This produces the sin you didn’t see coming: self-righteousness. When you become consumed with irritation toward other people, you become self-deceived and self-righteous.  The sin of self-righteousness is almost always accompanied by self-deception. We may become so focused on being irritated by others that we are blind to the logs of sin blocking our own vision. When you are dominated by being irritated at people, you fall prey to self-righteousness.

Irritation is a gateway sin that, among other things, leads to stress that can lead to poor health. Really? How does this happen? As you will see as you continue reading, being irritated at others is being wise in your own eyes. It is self-importance, the opposite of humility. Proverbs 3 teaches that being wise in your eyes has a negative impact on your body and can bring ill health. Irritation will cause you to lose more than patience! Your body is not made to coexist with irritation. 

The Holy Spirit has a radically different way for you to respond to irritating people: humility! He wants you to consider these people as being more important than you are. He commands you to have the same attitude as Christ when interacting with irritating people. Listen to what the Holy Spirit says:

Do nothing out of selfish ambition or conceit, but in humility consider others as more important than yourselves.  Everyone should look out not only for his own interests, but also for the interests of others. Adopt the same attitude as that of Christ Jesus…” (Philippians 2:3-5)

If Christ responded to us the way we respond to irritating people, we would have no hope! If your goal is to pursue the attitude of Christ, then you will not be dominated with irritation at the actions of those around you. Instead, your first thoughts will be about how you can serve, rather than about being irritated. Christ is the exact picture of humility. He laid aside his own well-being to honor the will of his father and serve you and me!

Service and self-importance do not mix. Truly serving irritating people consists of humility and honor for God. Thinking well of yourself will hinder you from thinking well of God.

Irritating people are opportunities from God to focus on serving him as you look for how to serve rather than being annoyed.

Yes, it is true. People can be annoying or irritating! That is what sin does. Don’t be poisoned by irritation. Find ways to honor God by considering those irritating people as more important that yourself. 

Don’t misunderstand! The Holy Spirit is not telling you to become the servant of those who are irritating. He calling you to become God’s servant so that you can clearly see how to honor Christ and show the grace of the gospel to them. He is calling you to humility!

Posted at: https://www.shepherdpress.com/humility-gods-response-to-irritating-people/?fbclid=IwAR1_NnZU9PLDumFH5DrDi8NfizlQoYxttuw3DdxhHwcsl-cPW9ck7MqVVd0

Toward a Theology of Apology

Kevin DeYoung

We need more work in the years ahead—exegetical, historical, and doctrinal—on our theology of apology.

For starters, the word itself is ambiguous. Apology can mean anything from “let me defend myself,” to “my bad,” to “I’m sorry you feel that way,” to “I repent in deepest contrition.” We could use more careful language to express what we mean (and don’t mean) to communicate.

Apologies are also complicated by history. What is our responsibility in the present to apologize for things that have happened in the past? Should Christians apologize for the Crusades? For the Salem Witch Trials? For slavery? Some apologies for the past are appropriate and heartfelt, while others feel less sincere and more manufactured.

And then there is the presence of social media, which gives us all the opportunity to make public apologies (or demand them of others). When are public apologies profound examples of humility and healing, and when do they cross the line into implicit rebuke and moral grandstanding? These are issues of the heart to be sure, but they are also biblical and theological issues.

Moving in the Right Direction (Maybe)

The “Toward” in the title of this post is important. It’s the academic way of saying, “I don’t have this all figured out, but maybe I have something helpful to throw into the mix, so here goes.” With my weasel word firmly in place, here are two suggestions for Christians as we formulate a theology of apology.

Suggestion #1

First, let’s utilize the category of corporate responsibility, but within limits.

The book of Acts is an illuminating case study in this respect. We see, on the one hand, that people can be held responsible for sins they may not have directly carried out. In Acts 2, Peter charges the “[m]en of Judea and all who dwell in Jerusalem” (v. 14) with crucifying Jesus (v. 23, 36). To be sure, they did this by the hands of lawless men (v. 23), but as Jews present in Jerusalem during Passion Week, they bore some responsibility for Jesus’s death. Likewise, Peter charged the men of Israel gathered at Solomon’s Portico with delivering Jesus over and denying him in the presence of Pilate (Acts 3:11-16). While we don’t know if every single person in the Acts 3 crowd had chosen Barabbas over Christ, Peter certainly felt comfortable in laying the crucifixion at their feet. Most, if not all of them, had played an active role in the events leading up to Jesus’s death. This was a sin in need of repentance (v. 19, 26). We see the same in Acts 4:10 and 5:30 where Peter and John charge the council (i.e., the Sanhedrin) with killing Jesus. In short, the Jews in Jerusalem during Jesus’s last days bore responsibility for his murder.

Once the action leaves Jerusalem, however, the charges start to sound different. In speaking to Cornelius (a Gentile), his relatives, and close friends, Peter relays that they (the Jews in Jerusalem) put Jesus to death (10:39). Even more specifically, Paul tells the crowd in Pisidian Antioch that “those who live in Jerusalem and their rulers” condemned Jesus (Acts 13:27). This speech is especially important because Paul is talking to Jews. He does not blame the Jews in Pisidian Antioch with the crimes of the Jews in Jerusalem.

This is a consistent pattern. Paul doesn’t charge the Jews in Thessalonica or Berea with killing Jesus (Acts 17), nor the Jews in Corinth (Acts 18) or in Ephesus (Acts 19). In fact, when Paul returns to Jerusalem years after the crucifixion, he does not accuse the Jews there of killing Jesus; he does not even charge the council with that crime (Acts 23). He doesn’t blame Felix (Acts 24) or Festus (Acts 25) or Agrippa (Acts 26) for Jesus’s death, even though they are all men in authority connected in some way with the governing apparatus that killed Christ. The apostles considered the Jews in Jerusalem at the time of the crucifixion uniquely responsible for Jesus’s death, but this culpability did not extend to every high-ranking official, to every Jew, or to everyone who would live in Jerusalem thereafter. The rest of the Jews and Gentiles in the book of Acts still had to repent of their wickedness, but they were not charged with killing the Messiah.

Does this mean there is never any place for corporate culpability across time and space? No. In Matthew 23:35, Jesus charges the Scribes and Pharisees with murdering Zechariah the son of Barachiah. Although there is disagreement about who this Zechariah is, most scholars agree he is a figure from the past who was not killed in their lifetimes. The fact that the Scribes and Pharisees were treating Jesus with contempt put them in the same category as their ancestors who had also treated God’s prophets with contempt (cf. Acts 7:51-53). It could rightly be said that they murdered Zechariah between the sanctuary and the altar because they shared in the same spirit of hate as the murderers in Zechariah’s day.

Similarly, we see several examples of corporate confession in the Old Testament. As God’s covenant people, the Israelites were commanded to confess their sins and turn from their wicked ways so as to come out from under the divinely sanctioned covenant curses (2 Chron. 6:12-42; 7:13-18). This is why we see the likes of Ezra (Ezra 9-10), Nehemiah (Neh. 1:4-11), and Daniel (Dan. 9:3-19) leading in corporate confession. The Jews were not lumped together because of race, ethnicity, geography, education level, or socio-economic status. The Israelites had freely entered into a covenant relationship with each other and with their God. In all three examples above, the leader entered into corporate confession because (1) he was praying for the covenant people, (2) the people were as a whole marked by unfaithfulness, and (3) the leader himself bore some responsibility for the actions of the people, either by having been blind to the sin (Ezra 9:3) or by participating directly in the sin (Neh. 9:6; Dan. 9:20).

To sum up: The Bible has a category for corporate responsibility. Culpability for sins committed can extend to a large group if virtually everyone in the group was active in the sin (it is telling, however, that the apostles don’t seem to think they killed Jesus, even though they were in Jerusalem at that time). We can also be held responsible for sins committed long ago if we bear the same spiritual resemblance to the perpetrators of the past. And yet, the category of corporate responsibility can be stretched too far. The Jews of the diaspora were not guilty of killing Jesus just because they were Jews. Neither were later Jews in Jerusalem charged with that crime just because they lived in the place where the crucifixion took place. And we must differentiate between other-designated identity blocs and freely chosen covenantal communities. Moral complicity is not strictly individualistic, but it has its limits.

Which leads to a second point.

Suggestion #2

Let’s try using more precise categories when apologizing for the past.

As I said at the beginning, our apologizing words don’t always mean the same thing. “I’m sorry” can mean “I feel bad that you are hurting” all the way to “I sinned against God and men.” Likewise, people may use “blame” to mean “I could have done more” or “I feel deep contrition for my wickedness.” We need some additional categories for expressing grief over wrongs committed.

I can think of at least four things we might mean by making an apology for something in the past.

• Recognition: I acknowledge what happened, and I see the negative effects of those sins of omission or commission.

• Remorse: I feel terrible for what has happened.

• Renunciation: I reject what has taken place in the past and repudiate those beliefs, words, thoughts, or actions.

• Repentance: I have sinned against God and will turn away from this evil and strive after greater obedience to God’s law in my life.

Each aspect of apology has its place, but all may not be present in every instance of saying, “I’m sorry.” Sometimes we get tied up in knots making public apologies of corporate sin because we are unsure how to repent of sins we didn’t commit, when a more appropriate (and equally salutary) step might be to recognize what happened and express our remorse over what transpired in the past, while utterly renouncing those attitudes and actions wherever they exist in the present.

[I suppose you could make restitution a fifth aspect of apologizing, but I would include this under repentance. When Zacchaeus declared his intentions to pay back four-times the amount he defrauded from others—in keeping with Old Testament law (Exod. 22:1)—Jesus took this as a sign of genuine faith and repentance (Luke 19:8-9). While the law at Sinai never tried to enforce a vision of cosmic justice whereby every inequality was abolished, it did command God’s people to make restitution for wrongs committed (Exod. 21:33-22:15) and to be openhanded to the needy (Exod. 22:21-27).]

Is There Room for We?

Of course, things get even trickier if we change those “I” statements to “we” statements. When am I responsible for something as a “we” that I may not be responsible for as an “I”? That depends on a lot of factors. We’ve already seen that Paul did not ask the Jews in Pisidian Antioch to repent of killing Jesus just because they were Jews. And yet, that doesn’t put an end to all corporate responsibility.

Consider two examples.

If you’ll permit a grim analogy, suppose you are the parent of a child who ends up a mass shooter. You raised your child with love and discipline. You didn’t encourage any destructive or hateful tendencies. You were a good (if still imperfect) parent, and your other children turned out fine. When the camera comes on you for a statement, you may not repent per se (since you don’t feel like you sinned in how you raised your now-25-year-old son), but you would certainly be right to recognize what has happened, express profound remorse (probably even saying “I’m sorry”), and renounce violence of this kind.

But consider a second example. Suppose you never disciplined your child for violent behavior. You saw his disturbing journals and did nothing about it. In fact, as a parent, you often told your son that people of color, or people with disabilities, or people with athletic chops, or pretty girls, or whatever, were losers and didn’t deserve to live. Now when you find out what your son has done, what do you say? Even though you didn’t commit a crime, you would be right to issue a “we” statement that includes repentance. Your actions played a direct role in the tragedy.

It’s messy, isn’t it? Someone can always say that you were a part of “a culture” that produced someone or something. But I think we need a tighter argument. The apostles didn’t argue that the culture of first-century Judaism killed Jesus; the Jews in Jerusalem, by the hands of the Romans, killed Jesus. Our corporate apologies would be helped if we looked at the differences between recognition, remorse, renunciation, and repentance.

Similarly, public apologies are more or less appropriate based on whether their cost is mainly to us or mainly to someone else. When someone steeped in Southern Presbyterianism apologizes in tears for the sins of the 19th-century Presbyterians he grew up revering, that costs something. When college kids, who have never been tempted in their lives to idolize Richard the Lionheart, set up confessional booths on campus to apologize for the Crusades, that costs next to nothing. One is a public expression of personal lament; the other is a personal expression of public accusation.

All of this means that the stronger the ties that bind, the stronger the argument for corporate identification. On the one hand, some Christians are quick to apologize for anything and everything (and quicker to demand apologies from everyone else). On the other hand, there are too many examples in the Bible of God’s covenant people confessing their sins together to immediately dismiss every attempt to address corporate sins of the past or the present. Even if we don’t issue a formal statement of repentance, there is still a place for churches, denominations, and other institutions to express the other three R’s. Our theology of apology must be sufficiently nuanced to allow that “We are sorry” can be appropriate even in situations where insisting on moral complicity may not be. If the Sanhedrin in AD 90 had come to Christ en masse, they wouldn’t have had to repent for killing Jesus, but we would certainly have taken it as a good sign if they had expressed the deepest remorse over his crucifixion and renounced the opposition to Jesus that lead to his death.

Posted at: https://www.thegospelcoalition.org/blogs/kevin-deyoung/toward-theology-apology/

Brokenness

Article by Julie Lowe

But this I call to mind, and therefore I have hope:

The steadfast love of the Lord never ceases; his mercies never come to an end;

they are new every morning; great is your faithfulness.

“The Lord is my portion,” says my soul, “therefore I will hope in him.” (Lamentations 3:21-23)

Brokenness. It is an experience we have all had to some degree: loss of a job, a dream, a relationship. It could be death, destruction, disease, or disappointment. Perhaps you see yourself as broken and, as a result, rejection, injury, betrayal, disability, shame, or failure threaten to define you. To some degree or another, you and I have experienced brokenness. And the threat of being swallowed by the brokenness of our circumstances is ever-present.

Does brokenness threaten to discourage or undo you? Does it cause you to question God’s goodness or distrust him? Our inclination is to allow the brokenness of our circumstances to shape our view of God, to believe suffering means he is absent or indifferent.

The reality is we must allow what we know to be true of God and his ways to reinterpret our brokenness. He is not inattentive, even when he seems silent. He is up to good, even when evil is before us. He is faithful and kind, even in suffering. Lamentations 3:32 reminds us that, “though he brings grief, yet will he show compassion, so great is his unfailing love.”

If everything in your life feels shattered, take hope in these truths:

• Our difficult events will be transformed into good. Though loss, suffering, disability, and evil actions are hard and unpleasant; God is faithful. Through brokenness, he can and does perform great good.

• Our treasure from God can never be pilfered. God’s devoted love for us, his mercy, grace, comfort and presence; these things cannot be taken from us. Nothing in all creation can separate you from the love of God (Romans 8:38-39).

• We live for and endure for something grander—eternity. Brokenness does not have the ultimate victory. Whether the road is rough or smooth, we entrust our hope to a future life that will be free of suffering, grief, sin, and weakness. The brokenness in this fallen world is preparing for us a greater glory. We are being transformed into new creatures. We endure for his kingdom and his righteousness.

What might happen if we were to choose to trust in all that we know to be true and declared about God in his Word? How would this transform our brokenness? Consider what might happen if we were to be so utterly confident in him and his goodness that it changed our outlook, perhaps even gave us an appreciation for the brokenness we face. Our weakness keeps us dependent on his strength.

Embrace your brokenness, whether it is the brokenness of your circumstances or that which you see in yourself. Offer it to him. He desires his strength to be made perfect in your weakness. Rest is available when we abide in him. Live circumspectly, offer your life—even if it’s difficult—as a fragrant offering to him. By doing so, you are a conduit of his power and glory.

Posted at: https://www.ccef.org/resources/blog/brokenness?mc_cid=ba0cb1b29e&mc_eid=90be5e29a6

The Value of Understanding Perception

Article by Rob Green

Years ago, I heard the phrase “perception determines reality.” I remember being confused. Reality is not dependent on one’s perception, I reasoned. The saying made no sense to me. At the time I was an engineering student at a university near my home. Despite my attempts to perceive matters differently than my professor, my professor still submitted the “real” grades. In addition, I heard my pastor say that the Bible clearly teaches that Jesus’ death, burial, and resurrection are reality (1 Corinthians 15) whether a person perceives the events as true or not. Those who do not perceive the existence of God are called fools (Psalm 14:1). Perception does not determine reality. It was easy to dismiss that saying as nothing more than a fool opening his mouth and proving his foolishness.

As I have continued to learn, grow, mature, and minister in Christ’s service, I think I understand a bit more about what that saying might actually teach. Let me start with a little story that represents one aspect of ministry.

Imagine a couple who are in regular conflict. They experience conflict about many things including the normal suspects like intimacy, money, and the children. But this couple also manages to argue about meals, the laundry, the cleanliness of the bedroom, what time one would come home from work, and a myriad of other topics. It becomes almost mind-numbing to consider the breadth of their conflicts.

Let’s imagine a few moments in their home. One night she warms up leftovers for dinner. The leftovers need to be eaten and she serves him the best ones available. The husband believes that she did not make something fresh in order to make his difficult day even harder. He does not see her actions as a picture of stewardship and love, but rather as an act of relational war.

On a different day the husband takes all the laundry from their room to the laundry area, but accidently drops a pair of underwear on the way. When she sees the underwear in the hallway, she perceives it as a sign — It is like a breadcrumb guiding her path to the laundry machine. Needless to say, she is not happy. What he views as an act of kindness (taking down the laundry although he accidently dropped one item) she understands as an act of war and criticism.

The difficulties, failure to solve problems, and lack of finding their joy in Christ led this “couple” to the point where their perception of each other was dominated by bitterness, anger, and believing the worst about the other. They wore glasses polarized to see the events of life as critical, demeaning, and condescending. As a result, acts of love, kindness, and care were filtered out like UV rays from a pair of quality sunglasses.

It should come as no surprise that one’s understanding of these “acts of war” then set in motion another series of thoughts, words, and actions that only made the conflict worse.

Perception does not determine reality, but perception sets in motion how we are going to think about, speak into, and act toward a real situation.

There are many implications for our own lives and in how we try to serve others. Let’s consider four of them:

First, do you look at your spouse and/or your children through the lens of grace?

If you are a believer in Christ, then do you follow the model that God set when he sees you through the righteousness of Christ (2 Corinthians 5:17-21)? If this has been a problem, then it might be a good time to repent and ask the Lord and your family to forgive you.

Second, when you question the motives and actions of another person, do you choose to believe the best (give them the benefit of the doubt) or are you more likely to believe the worst about them and their actions (love polarizes events to see the best in those events – 1 Corinthians 13:7)?

It might be wise to ask the Lord for grace to believe the best about another person in your life.

Third, do you exaggerate situations to make others look worse than they are?

Another way to ask the question is, do you take a worse situation in the past and read it into the present circumstance to make it seem more hurtful than it really is? Thankfully the Lord removes the sin of our past as far as the east is from the west (Psalm 103:12).

Fourth, when ministering to others do you consider how their perceptions of their reality are influencing their thoughts, words, and actions?

Maybe one of the reasons that the person is confusing to you is that you do not share the same perception. What you see as an act of kindness they see as an act of spite. This insight should give you a clue into wise personal ministry.

The solution, stated simply, is to follow the example set by our Savior who chooses not to treat us as our sins deserve (Hebrews 8:12), who covers us with his righteousness (2 Corinthians 5:17), and who has a character defined by graciousness, compassion, being slow to anger, abounding in lovingkindness and truth, and forgiveness (Exodus 34:6).

Posted at: https://blogs.faithlafayette.org/counseling/2018/12/the-value-of-understanding-perception/?fbclid=IwAR3jaeDri9-JUBCxZVpBYqauVXvIKSnnErv0K79oNbf2uw96-VkJzv4dx4I

I Don't Like Correction

Article by Jay Younts

 don’t like correction. There I said it. I like to be right. More importantly, I like it even more when you think I am right. 

By admitting these things I have also shown a propensity for stupidity. This is but another reminder of the danger of being wise in my own eyes. If I care most about being right, I care most about myself. This desire to be right is destructive to relationships, especially relationships in families. This is not wisdom but stupidity. 

If I am to learn, I must first love discipline and rebuke. When I recoil at the correction and rebuke of those closest to me, I make myself weak. Instead of trying to find a way to challenge a rebuke, God wants me to first learn from that rebuke. Why is my child or my spouse angry with me? It is easy to say that they are wrong. It is harder to say, what is my part in this. Am I really stupid enough to think that my actions are so wise, loving and perfect, so that no one could be hurt or offended by my words or actions?

Learning from a correction or a rebuke, even if it is out of place, means that I care more about serving God and others than I do about myself. That is a good thing. 

Being defensive is stupid, it means I have noting to learn. The reality is that I have more to learn than I can ever imagine! If those whom you love have a hard time talking with you, perhaps the problem may have more to do with you than with them. Become wise and learn to love a rebuke.

Think about it.

To learn, you must love discipline;
it is stupid to hate correction. (Proverbs 12:1)

Posted at: https://www.shepherdpress.com/i-dont-like-correction-2/?fbclid=IwAR1yZWLxIgpb0-H3ehVAzPy8Q0PhYjuxQv1deQA_mC5kkC1DIgXcQ6kOQKY

Be Good for God's Sake

Article by Jen Wilken

“Be good.”

How many times did I say it as I walked out the door, leaving my kids in the care of another? Spoken in that context, it expressed a parting wish that the little one to whom it is spoken would, at bare minimum, not do anything bad, and at best, be a source of help and joy to the caregiver in charge.

When the kids were small, it was hard to find sitters brave enough to take on all four of them. It was harder still to find money to make it worth the sitter’s time and still be able to afford dinner out. When I told the kids to be good, I needed them to be. It was code for “Please don’t drive off this teenager, whom I really need to have a positive experience.”

You know the rules. They are for your good. For our sake, please abide by them. Until your parents return, be good.

Jesus spoke a similar word to his disciples on a mountainside:

You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. (Matt. 5:14–16)

Be good. Others will see it. You’ll be a light causing others to glorify the Father of lights.

GOOD AS HE IS GOOD

But what does it mean to be good as his children? As those who are the recipients of the good and perfect gifts of God, goodness toward others means generosity. It means we recognize that God gives us good things not so that they might terminate on us, but so that we might steward them on behalf of others.

The tenth commandment forbids coveting because doing so denies the goodness of God. Jesus speaks against hoarding because doing so denies the goodness of God. Coveting implies a lack in God’s present provision and hoarding anticipates a lack in God’s good provision in the future. Neither mindset will translate into generosity. Generosity flourishes only when we do not fear loss.

Possessing the good and perfect gift of Christ, we can count all generosity as affordable loss. God gives good things to us generously, risking no loss in doing so. We, too, should give good things to others generously, recognizing that we, too, risk no loss in doing so. We can be generous with our possessions, our talents, and our time on behalf of others because we see these good gifts as a means to bring glory to their Giver instead of to us.

AN EARTHLY PICTURE OF HEAVENLY GOODNESS

Generosity is not strictly for those who have material abundance. Because Oseola McCarty recognized this truth, the world is a better place. Born in 1908 in rural Mississippi, she quit school after sixth grade to support her ailing aunt, spending the rest of her life as a washerwoman. She never married, lived quietly in her community, and attended church regularly with a Bible held together with Scotch tape.

Throughout the years, the people of Hattiesburg paid her in coins and dollar bills to keep them looking freshly pressed. She found immense dignity in her work, noting that hard work gives life meaning. “I start each day on my knees, saying the Lord’s Prayer. Then I get busy about my work.”[1]

In 1995, at the age of eighty-six, she contacted the University of Southern Mississippi to let them know she would be donating a portion of her life savings to fund scholarships for African- American students to receive the education she had missed—a sum of $150,000. “More than I could ever use. I know it won’t be too many years before I pass on,” she said, “and I just figured the money would do them a lot more good than it would me.”[2]

Oseola McCarty, child of poverty and child of God, wanted to do good, and generously so. Praise God. Those who know good awaits them in heaven can afford to be generous on earth. They lose nothing in the giving of what has been given to them.

Generosity is the hallmark of those who are determined to be lights in the darkness as children of their heavenly Father. It is the calling card of all who are recipients of the generous good news of salvation through Christ.

BE GOOD FOR GOD’S SAKE

Be good. Be the person who seeks the welfare of others. Be the person who gives without counting the cost. Be the person who serves joyfully with no expectation of thanks or recognition. Be good employees, good next-door neighbors, good parents, good children, good musicians and public servants and artists and volunteers and caregivers and bankers. If you are, you’ll draw attention like a city on a hill at midnight in the desert.

But don’t expect that others will necessarily flock to your light in glad acceptance. The somewhat surprising thing about doing good is how often it meets with a negative reaction. Others may see your good deeds and give glory to God, but they may not. Cynics call the chronically benevolent “do-gooders.” Their exceeding goodness is indeed a light, and to those who love darkness, it’s also exceedingly unwelcome. It has a similar effect to that of sunlight hitting the crawly critters exposed under an overturned rock in the garden. Exposing the goodness deficit of others, the do-gooder meets with reviling.

Take, for example, the ultimate do-gooder, Jesus himself.

DON’T GROW WEARY OF DOING GOOD

“He went about doing good. . . . They put him to death by hanging him on a tree” (Acts 10:38–39). Peter’s words to the Gentiles about how evil responds to good instruct us. If we are to walk in the light as he is in the light, we will strive to be good and do good, and we should prepare to be treated as he was treated. There is no room among the children of God for any goodness aimed at securing favor with God or others.

Only a goodness aimed at expressing our gratitude to a good God will do. Only a goodness seeking to reflect him will suffice. Only a goodness bent on loving our neighbor will store up treasure in heaven. If our neighbor rejects us, so be it. We have done as Christ would have done. If our neighbor accepts us and glorifies God, we rejoice with the angels.

It will not do to “be good for goodness’ sake”—we must be good for Goodness’s sake—for God’s sake, whose goodness we daily enjoy. And we must persist in being good. Paul encourages us that goodness may be wearying, but that it yields a harvest: “And let us not grow weary of doing good, for in due season we will reap, if we do not give up” (Gal. 6:9).

The fight for goodness is one that will take time and effort. We may grow weary of our own internal resistance to growing in goodness, or we may grow weary of the resistance of others to our goodness lived out. But steadfastness in doing good will yield fruit in season. As it ripens, it will mark us out increasingly as the sons and daughters of the Father of Lights.

[1] Karl Zinsmeister, “Oseola McCarty,” The Philanthropy Roundtable, “The Philanthropy Hall of Fame,” accessed June 27, 2017, http://www .philanthropyroundtable.org/almanac/hall_of_fame/oseola_mccarty/.

[2] Rick Bragg, “All She Has, $150,000, Is Going to a University,” The New York Times online, August 12, 1995, http://www.nytimes.com /1995/08/13/us/all-she-has-150000-is-going-to-a-university.html.

Content taken from In His Image: 10 Ways God Calls Us to Reflect His Character by Jen Wilkin, ©2018. Used by permission of Crossway, a publishing ministry of Good News Publishers, Wheaton, Il 60187, www.crossway.org.

Jen Wilkin is a speaker, writer, and teacher of women’s Bible studies. During her seventeen years of teaching, she has organized and led studies for women in home, church, and parachurch contexts. Jen and her family are members of the Village Church in Flower Mound, Texas.

Posted at: http://gcdiscipleship.com/2019/01/10/be-good-for-gods-sake/