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Christian boarding school for troubled boys between the ages of 12-17
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What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
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January 15, 2015 "Preaching Of The Cross" 1Corinthians 2:17-18 Pastor M. Adam Summers Faith Baptist Church LIVE Streaming Video is produced at 4030 Kalmbach Road in Chelsea, Michigan.
Ye Have Need of Patience - Paul E Chapman - Independent Baptist Preaching - KJV Patience is a necessary component of faithfulness to God. You have faith. You must add patience to your faith. Be patient with yourself. Be patient with others.
A Day Like That Day - Jonathon Ryser - Baptist Preaching - KJV - Independent A good message encouraging Christians to seek God's power and expect God to work in amazing ways as they step out in faith.
1 Samuel 15:3 | Does God Commit Unrighteousness? | Independent Baptist 1 Samuel 15:3 is one of many passage self proclaimed atheists believe condemns God and the Christian faith as being violent, evil and worthy of rejection.
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Your weekly Dose of SpurgeonThe PyroManiacs devote some space each weekend to highlights from the lifetime of works from the Prince of Preachers, Charles Haddon Spurgeon. The following excerpt is from The Metropolitan Tabernacle Pulpit, volume 35, sermon number 2,091, "Jesus wept." There is infinitely more in these two words than any sermonizer, or student of the Word, will ever be able to bring out of them, even though he should apply the microscope of the most attentive consideration. "Jesus wept." Instructive fact; simple but amazing; full of consolation; worthy of our earnest heed. Note, too, that his pure body and his sinless soul were originally constituted as ours are. When his body was formed according to that Scripture, “A body hast thou prepared me,” that holy thing had in it the full apparatus of grief: the lachrymal gland was in his eye. Where there is no sin, one would say there should be no sorrow; but in the formation of that blessed body, all the arrangements for the expression of grief were as fully prepared as in the case of any one of us. His eyes were made to be fountains of tears, even as are ours. He had about his soul also all the capacity for mental grief. As I said aforetime, so say I yet again, it would seem that there should be no tears where there are no transgressions; and yet the Saviour's heart was made to hold sorrow, even as an amphora was made for wine. Yea, more, his heart was made capacious enough to be a reservoir wherein should be gathered up great floods of grief. See how the sorrow bursts forth in a mighty flood! Mark the record of that flood in these amazing words, “Jesus wept.” Beloved, have a clear faith in the humanity of him whom you rightly worship as your Lord and your God. Holding his divinity without doubt, hold his manhood without mistake. Realize the actual manhood of Jesus in all lights. Three times we read he wept. Doubtless he sorrowed full often when he was not seen; but thrice he was known to weep. The instance in our text was the weeping of a Friend over the grave of a friend. A little further on, after a day of triumph, our Lord beheld the city and wept over it: that was the weeping of a Prophet concerning judgments which he foresaw. It is not recorded by any evangelist, but Paul tells us, in the Epistle to Hebrews, that with strong crying and tears, he made appeal to him that was able to save him from death, and was heard in that he feared. This third record sets forth the weeping of our Substitute, a sacrificial weeping, a pouring out of himself as an oblation before God. Treasure up in your mind these three memories, the weeping of the friend in sympathy with bereavement, the weeping of the Judge lamenting the sentence which he must deliver, and the weeping of the Surety as he smarts for us, bearing griefs which were not his own, for sins in which he had no share. Thus thrice was it true that “Jesus wept.”
by Hohn ChoBen Sasse sells Runzas at a Cornhuskers game.Ben Sasse sells Runzas at a Cornhuskers game.enator Ben Sasse (R-Neb) is a solid Christian brother who was an "elder in the United Reformed Churches in North America and served on the board of trustees for Westminster Seminary California" and is currently "a member of Grace Church, a Presbyterian Church in America (PCA) congregation" located in Fremont, Nebraska. He has been outspoken about his faith and his values while avoiding a blindly loyal Republican party line and maintaining a healthy (and I believe appropriate) amount of nuance, including in this recent speech on Justice Brett Kavanaugh. And whether or not one might agree with him on everything—he has been quite plain with his concerns about President Donald Trump, for example—it has been encouraging to see a Christian brother navigating with integrity the dirty field of politics.He's just written a book entitled, "Them: Why We Hate Each Other—and How to Heal" and an adapted excerpt of it is available here. Longtime conservative columnist George Will has covered it briefly but well, with a powerful pair of paragraphs here:Loneliness in "epidemic proportions" is producing a "loneliness literature" of sociological and medical findings about the effect of loneliness on individuals' brains and bodies, and on communities. Sasse says "there is a growing consensus" that loneliness—not obesity, cancer or heart disease—is the nation's "No. 1 health crisis." "Persistent loneliness" reduces average longevity more than twice as much as does heavy drinking and more than three times as much as obesity, which often is a consequence of loneliness. Research demonstrates that loneliness is as physically dangerous as smoking 15 cigarettes a day and contributes to cognitive decline, including more rapid advance of Alzheimer's disease. Sasse says, "We're literally dying of despair," of the failure "to fill the hole millions of Americans feel in their lives."... Work, which Sasse calls "arguably the most fundamental anchor of human identity," is at the beginning of "a staggering level of cultural disruption" swifter and more radical than even America's transformation from a rural and agricultural to an urban and industrial nation. At that time, one response to social disruption was alcoholism, which begat Prohibition. Today, one reason the average American life span has declined for three consecutive years is that many more are dying of drug overdoses—one of the "diseases of despair"—annually than died during the entire Vietnam War. People "need to be needed," but McKinsey & Co. analysts calculate that, globally, 50 percent of paid activities—jobs—could be automated by currently demonstrated technologies. America's largest job category is "driver" and, with self-driving vehicles coming, two-thirds of such jobs could disappear in a decade.I've always appreciated whenever science and statistical studies confirm basic truths which have been set forth in the Word of God for millennia. The emerging data regarding loneliness are no exception. Starting from Genesis 2:18, when God declared, "It is not good for the man to be alone," the entire sweep of human history has focused on relationships, whether vertical or horizontal. And our great God has always cared deeply about those relationships, even exemplifying them perfectly in the awesome three-in-one mystery of the Trinity. In the Old Testament, we see the history of the covenant people of Israel, and their relationships both inside and outside of that group. Likewise, in the New Testament, we see the history of the covenant people of the church, and their relationships both inside and outside of that group.Outside the church, we see the imperative of evangelism, of "Go therefore" from the Great Commission in Matthew 28:18-20, to all nations, with the joyful truth of the Gospel and discipleship in the Word of God. In Romans 10:14-15, we read how preachers of the Gospel are to be sent to unbelievers, with even the preachers' feet being praised as beautiful. And in the second Great Commandment in Mark 12:31, we know that we are to love our neighbors even as we love our own selves. All of these verses and concepts demonstrate the critical importance of relationships with the outside world.Meanwhile, inside the church, we see the glorious beauty of the one anothers, those commands which believers can only fulfill in Christian fellowship and the corporate assembly. It's a truth reinforced by the image of the church as the Body of Christ in Romans 12:5, Ephesians 3:6, Colossians 1:24, and perhaps most extensively in 1 Corinthians 12:12-27, where we see that each member has a diverse role and function, and that only when working together as an organic whole is the Body truly operating as God has arranged and intended. Ideally, the Body of Christ ought never be a place where any member suffers chronic loneliness born from the negligence or apathy (much less hatred) of the brothers and sisters in his or her local church.And yet as an elder in a relatively large church with approximately 5,000 members and many more regular attenders, concerns like these are the ones that really tie up my stomach into knots and drive me to my knees in prayer. How many of our members struggle with loneliness and alienation? How many people "slip through the cracks" and depart, feeling uncared for and unloved? We've had a homebound ministry for as long as I can remember, and several years ago, a godly, hypercompetent man named Justin Harris greatly improved and streamlined our membership and attendance processes before becoming the senior pastor at another blessed congregation, and it's both a joy and a relief to the elders to know that our members can be contacted regularly if certain needs or challenges might be resulting in extended absences.But what about the rest of the Body of Christ, such as newer folks, or those who attend only sporadically, or perhaps even people used to participating only on the fringe? I know and understand that members themselves have a responsibility to be faithful and avail themselves of the ordinary means of grace, but what about my own role as a fellow member of the congregation and even more, as a servant-leader of my own particular local body? How can we better serve these beloved brothers and sisters, especially in a culture and age where singleness has become the norm for much longer periods of time, thus delaying or removing the traditionally and biblically normative alleviation for loneliness, specifically marriage and, Lord willing, family?I have only two suggestions in this regard. First, strive on and remain diligent in your efforts (Proverbs 13:4). Do not weary of doing good (Galatians 6:9-10), be devoted to one another with brotherly love and preferring one another in honor (Romans 12:10), even regarding one another as more important than ourselves (Philippians 2:3). And when you're tired, pray for God to supply you with strength (1 Peter 4:11), knowing that the power of Christ is perfected in weakness (2 Corinthians 12:9), and that when we are weary and heavy-laden, our Savior will give us rest (Matthew 11:28).Second, and far more importantly, the Scriptural truth is that God is the only one who will never leave us nor forsake us (Deuteronomy 31:6). He is the one we must turn to when we are lonely and afflicted (Psalm 25:16). Even if our own parents were to forsake us, God will receive us (Psalm 27:10). And Jesus Christ is with us to the end of the age (Matthew 28:20), nothing can separate us from His love (Romans 8:35), and indeed, He is even dwelling inside of us in perfect union (Romans 8:10, Galatians 2:20)! Not only that, but He has sent His Holy Spirit to dwell inside of us (Romans 8:11, 1 Corinthians 3:16, 2 Timothy 1:14)! And as I reflect on the many missionaries and martyrs who have been imprisoned for years and even died physically all alone, I believe that conveying and reinforcing these incredible truths from the Word of God to every member of the Body of Christ can only serve to help them in the area of loneliness.When we see well-formulated scientific studies showing the gravely detrimental effects of loneliness, it offers yet another reason why I believe the increasing obsession over ethnicity in the church today is such an unfortunate distraction. Among broader societal ills, I've written previously about why I believe abortion is arguably more than 5,000 times as important of an issue as, say, police shootings of unarmed people of all ethnicities. But even within the church itself, as someone who has a righteous hatred of ethnic partiality and believes actual sin in this area ought to be confronted and purged from the visible Body as much as possible, I still have to wonder whether issues such as loneliness might be an even more dire—if perhaps less stylish—concern than ethnic partiality, just as issues relating to adultery, divorce, and pornography might be an even greater corruption of our visible Christian witness. And as I strive to shepherd the portion of God's flock that He has placed under my care, I pray that I will always strive to be sensitive enough to reach out proactively to those brothers and sisters who seem perhaps a little bit out of place, out of sorts, or even out of hope, no matter what their ethnicity might be.Hohn's signature
As October is Pregnancy and Infant Loss Awareness Month, I was asked by a dear friend to share my experience with miscarriage. I ultimately decided to write this because I feel I am through the dark, heavy, suffocating fog of infertility and child loss. If I am able to share any words with anyone to make them feel less hopeless or less alone, the past four years of suffering have been worth it. My husband and I together have been blessed enough to discover the gifts and beauty of infertility and child loss. This is a journey that so many of us walk, but it can still feel overwhelmingly lonely.I married my best friend on an excessively rainy day, but we didn’t notice because we were smiling and laughing the entire time. All our friends and family joked about God’s blessings raining down on us and how this meant we’d have lots of babies. As a nave, blushing couple, we secretly wished it would be true. We had so many hopes and dreams about growing our family. We planned out our whole path over a bottle of champagne on a beach in Antigua. But as usual, God had a much better plan.When I reflect on our time of infertility and miscarriages, I think about how my husband and I suffered together, but we very much had to traverse our own journeys of faith and suffering separately as well. The first gift of losing a child is suffering, which counter to popular culture, is indeed a gift. Two quotes often come to mind when considering suffering and they still bring tears to my eyes. The first is from St. Faustina with whom I found so much comfort: “Suffering is a great grace; through suffering the soul becomes like the Savior; in suffering, love becomes crystallized; the greater the suffering, the purer the love.” Child loss made me profoundly feel how pure God’s love for His children truly is and how much He loves me. It shed new light on my ability to feel how our Lord and Savior feels when we offend Him, how deeply He must suffer when we hurt those He loves. It also taught me to offer up my suffering for others; crying feels more productive when you know someone else who is suffering is benefiting from it. I would often offer up my suffering for women who could have children easily, but who were not in a loving marriage and felt trapped by their pregnancies.The second quote I hold dear is from St. Josemara Escriv which says, “God in His providence has two ways of blessing marriages: one by giving them children; and the other, sometimes, because he loves them so much, by not giving them children. I don’t know which is the better blessing.” This quote definitely made me ugly cry, but it helped me realize that the second gift is time. Time is one of the most precious gifts on earth, and child loss gave us time with our Lord, time with each other, time to travel the world, and time to help others. I was able to use my gift of time for and with others to share my talents or help others let their talents shine.The third gift is one that has strengthened my trust. I had no option but to fully throw my whole soul into trusting God. All the earthly things I had put my trust into—doctors, medication, fertility charts, vitamins, and procedures—had let me down time and time again. I also had to fully trust my husband. We had to have the talk about how he didn’t marry me for my reproductive abilities, but because he loves me, all of me, even if it means we can’t have a child together. As much as we love each other, I never imagined how the solid foundation we built together could grow our love even deeper in the most amazing way.The fourth gift all of this has brought us is a change in heart. Once our priest told us we may be praying for the wrong thing and to pray for God to change our hearts, we were able to discern that our calling was different than we imagined for so long. We, as humans, can become so blinded by our own wants and perceived needs that we forget we have no control. In our case, it was a loud and abiding call to adoption. We are now traveling down a new path that is still quite narrow and difficult at times to navigate. I also recognize, however, that this new path is indeed glorious as it is filled with light, beauty, and joy because of the gifts we have received along the way.I urge you to find your gifts along your own difficult journey. They may be the same as ours and they may be unique to you. But remember, there are many gifts, and you are most certainly not alone. We pray for you every night and walk beside you in spirit. May God grant you peace and the ability to find your gifts along the way.Katy Downey and her husband live in Cheverly, Md. She is a teacher for the Archdiocese of Washington.
by Colin EakinAs the "social justice" juggernaut continues to batter the breastwork of the Church, it would seem to be a propitious moment to look deeper into what the Head of the Church thinks about the issue. Scripture actually gives considerable insight into the thoughts of Jesus regarding the "social justice" movement. And—to the likely surprise of those pushing the movement forward—His words should give them considerable pause.Let's start with the obvious: Jesus does not oppose justice. On the contrary, Jesus is the Originator, Definer, Overseer and Executor of justice (Mt. 12:18, 20). With regard to human interactions, the Bible uses the term "justice" to denote the condition of being impartial, even-handed, and scrupulous, and Jesus explicitly supports such an ethic (Luke 11:42; 18:7-8; John 7:24). Another manner by which justice is understood is moral perfection, and on that score, Jesus is the supreme example (Ps. 145:17). Further, the biblical concept of justice ultimately contends that all its supplicants will get exactly what they are promised, and Jesus guarantees that He will be there at the end, making it so (John 5:27-29).So if Jesus is the author, champion, and living exemplar of all justice, He must be in favor of "social justice"—right? To get an accurate biblical answer to that question we must understand how the modifier compromises and corrupts the virtue. The Bible actually never uses any modifiers for "justice," let alone "social," which in itself should deter those who would speak and reason biblically from use of this term (for this reason, throughout this article the term "social justice" is set off in quotations to indicate its illegitimacy as a biblical term and notion). But because the culture has conjured this idea which the undiscerning Church seemingly cannot resist, it is incumbent upon those who would claim to represent Jesus to understand and discuss its full portent.For our purposes, we will use the following definition for "social justice": "A philosophical and political concept holding that, because all people in this world should have equal access to wealth, health, opportunity and well-being, all people of this world are thus obliged to make it so."You may ask, what's wrong with that? All for one and one for all in striving for equality? Why wouldn't the One who is ultimately bringing "justice to victory" (Isa. 42:1-3; Matt. 12:20) support this effort? The Bible gives us four compelling reasons why He does not:1. "Social justice" misapprehends the eschatonOne text in Scripture giving particular insight into Christ's perspective on the matter of "social justice" is found in Luke 12:13-15. It reads: "Someone in the crowd said to Him, 'Teacher, tell my brother to divide the inheritance with me.' But He said to him, 'Man, who made Me a judge or arbiter over you?' And He said to them, 'Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions."Here, Jesus is confronted by a man who has been (in his opinion) deprived of his fair share of an inheritance. From a "social justice" perspective, the man has been wronged, in that he believes he is owed wealth that has not been forthcoming. The man thus appeals to Jesus as an authority figure to find in his favor and correct the perceived injustice. This is a quintessential "social justice" scenario: resources have been appropriated in an asymmetric (therefore, unfair) manner, and the one deprived thus seeks redress.But does Jesus give empathy and succor to the plaintiff? Does He commiserate with the aggrieved brother and come to his aid? Quite the opposite. In fact, Jesus gives the man a curt rebuke. He begins by asking the man why He should be a judge or arbiter in this situation. This response should arouse our curiosity, because as the Bible makes clear, Jesus knows His Father has handed all judgment over to Him (John 5:22, 27; 9:39). His response to the man is therefore puzzling. After all, with all judgment handed over to Him, why wouldn't Jesus be the perfect judge in this, as in all, matters?The answer is twofold. The first has to do with the ordo eschaton, the order of last things. Jesus is here giving a revealing (if indirect) eschatological lesson. Jesus knows full well that His time for judgment is coming, when He will judge the entire world with perfect justice based upon the Word God has given (John 12:48). But He also knows that the time from the fall of Jerusalem and the Babylonian Captivity (605 BC-586 BC) through His time upon the earth and right up to the present is described by God as "the times of the Gentiles" (Luke 21:24; Rom. 11:25). During this period of history, Jesus understands that God's plan is not judgment but salvation. Yes, Jesus is the final Judge of this world, but that comes later. For now, God is still graciously saving sinners through the narrow door of repentance and faith. In His rhetorical query, then, Jesus is deferring present judgment of earthly matters. His desire is that the man might forego the redress of an alleged earthly injustice, and instead prepare his heart through repentance and faith in anticipation of the judgment that is to come.Many evangelicals who pander to ideas of "social justice" operate from an erroneous postmillennial eschatology. To their way of thinking, the earthly kingdom Jesus is promised to bring (2 Sam. 7:12) has already been inaugurated with His first appearance, and it is thus up to His followers to implement its form. And when one convolutes the Bible's prophecies regarding the present and future ages in this manner, the fallout is naturally erroneous fixation on the redress and reparation of inequalities in the here and now. But that is not what the Bible says about God's intent in the present, nor in the future. God will indeed bring to fruition the promised earthly kingdom of Christ (Rev. 20:1-6), but He will do it without need of any human partnership (Acts 17:25), and only when the sum of those who are appointed to eternal life believe (Acts 13:48). For now, Jesus as Judge and Arbiter of the world is on hold, being mercifully delayed, "until the fullness of the Gentiles has come in" (Rom. 11:25). Jesus' just judgment of the world is coming, but—in God's inexplicable and extraordinary love, mercy and grace—He continues to delay that day, such that "now is the day of salvation" (2 Cor. 6:2).2. "Social justice" often arises from sinful impulseThe second reason why Jesus defers to judge in this man's case is found in the continuation of Jesus' remarks to the crowd (v. 15): "And He said to them, 'Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions.'" Here, Jesus unequivocally ties concern over earthly inequalities with the potential for sin—the sin of covetousness. And His implication is blunt: the focus upon earthly inequalities, even with the intent of their amelioration, by its nature introduces the possibility of covetousness. Jesus is saying that those obsessed with rectifying worldly inequalities as they pertain to themselves should first reflect about a possible covetous impulse.The Holy Spirit (through James) then elaborates on this idea (James 4:1-2, 4-5): "What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel . . . You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore, whoever wishes to be a friend of the world makes himself an enemy with God."So, Jesus claims that those obsessing over their unfair or unequal treatment in this world must guard against covetousness, and the Spirit through James says covetousness lies at the core of fights and quarrels as to who has what and who does not. This link is no mere coincidence. The rancor and invective that so often attend plaintiff demands for "social justice" lie in stark contrast to the fruits of the Spirit-led life, as laid out in Galatians 5:22-23, and this passage in James identifies the core reason for this. The Bible is clear: whenever there is a focus upon remediation of earthly inequality, covetousness may very well lie at the source, and when it does, acrimony and outrage often result.Notice, too, how the Spirit through James goes on to associate covetousness with friendship with the world. This also is no coincidence. Not only do the evangelical champions of "social justice" often carry with them a misguided eschatology, but also quite commonly a penchant for the favor of the world. In fact, when one looks out over the sea of modern evangelicalism to those at the helm of the S.S. Social Justice, one finds a remarkably common deference to culture and desire for its approval. Today's most prominent evangelical crusaders for "social justice" almost always seem to be those most eager to be received well by the secular docents of modern-day politics, academia, business and social media, and this passage from James helps to explain why.3. "Social justice" misapprehends human nature and its fundamental needThere is a third reason Jesus opposes "social justice", and that is its failure to apprehend the Bible's description of human nature. In Luke 19:10, Jesus declares, "For the Son of Man came to seek and to save the lost." And who are the lost? Jesus' answer is clear: they are the spiritually "harassed and helpless, like sheep without a shepherd" (Mt. 9:36; Mark 6:34). They are the spiritually poor prisoners, blind and oppressed (Matt. 5:3; Luke 4:18). And from the days of the early Church until recently, it has been understood that the manner by which Jesus saves the spiritually lost is through gospel evangelism by those whom He has already spiritually saved.But all this is now being challenged on the evangelical "social justice" front. No longer are the "lost" being defined on a spiritual basis, but on economic and/or sociological terms. And no longer is the manner by which Jesus saves the "lost" through a call to "repentance and the forgiveness of sins" (Luke 24:47), but rather through His purported desire that earthly injustices be remedied, including (and perhaps preferably) through governmental policies and programs. This is exactly how neo-Marxist dogma is now being foisted upon an unsuspecting Church under the guise of "social justice."A natural corollary of this development is that those to be involved in "evangelism" no longer must be "born again" in a "saved from sin" sense, but merely must exhibit interest in bettering the material and social conditions of the disadvantaged around them. Whereas in the past, people were required to "believe in order to belong," it is somehow suggested that they might now "belong" regardless of belief. But Jesus knows that the heart of the unredeemed is "deceitful above all things and desperately sick" (Jer. 17:9), that the mind of the unredeemed is "darkened in [its] understanding, alienated from the life of God because of the ignorance that is in them" (Eph. 4:18), and that the will of the unredeemed is to "do their father's [the devil's] desires" (John 8:44). Given all that, Jesus knows that the real need of the unregenerate sinner—regardless of race, wealth, or any other earthly designation—is heart, mind and will transformation via (Luke 24:47) "repentance and the forgiveness of sins"; in a word—salvation. Not only that, given that salvation only comes from belief, under no circumstances could an unbeliever ever contribute in a positive sense to the saving work God is doing in the world today.One passage plainly detailing the above is John 7:38-39, where Jesus declares: "Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water.'" Now this He said about the Spirit, whom those who believed in Him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified."Here, "rivers of living water" is participation in God's work in the world, about which Jesus stipulates the following: penitent belief yields the indwelling Spirit, which in turn yields power for the spiritual work God is doing. Only in that order. As Pastor John MacArthur has phrased it, one's position in Christ establishes one's practice for Christ, and never the reverse. Given this, how then could Jesus back a movement that obsesses over the material and/or sociological condition of the sinner but cares little for how that sinner might be forgiven and granted eternal life?The condition of the unredeemed is described in the Bible (Rom. 8:5-12) as living "in the flesh," about which it makes the following clear and unmistakable designation (Rom. 8:8): "Those who are in the flesh cannot please God." Ever. It is a travesty of Christ's teaching that a church could leads its members in works of "social justice" without telling them of their need to be redeemed, and how this might be accomplished. It is a travesty of Christ's teaching that a collection of earnest but unredeemed "Jesus-followers" might pursue good works to assist the disadvantaged, while at the same time having no clue as to how both they and those whom they serve might be saved from their sin.4. "Social justice" conflicts with the Church's true taskA final and related reason Jesus opposes "social justice" is that it directly undermines the primary task of the Church. To see this, one must understand the primary purpose of the Church is to declare God's Word, and that the summary purpose of all biblical instruction is the following: to present God's righteous standard to all sinners (Matt. 5:48), to drive those sinners to despair at their inability to attain the righteousness demanded of them by a holy God (Lev. 11:44-45; Gal. 3:10-11, 19-24), to have those sinners cry out for mercy to that same gracious God for a pardon from their sin (Luke 18:13-14), and to have faith that God will, as promised, apply to them the righteousness of Christ, who lovingly bore their sins upon the cross (Isa. 53:10-11; 2 Cor. 5:21). That is the crux of the gospel, the one and only message of the Church, and notice it hinges upon a requisite contrite spirit (Isa. 57:15).But when the Church reorients its focus to concerns regarding "social justice," it short-circuits and inverts this entire process. No longer is the sinner a perpetrator; now he or she is a victim. No longer does the sinner plead for mercy to a gracious and forgiving God; now he or she is owed something from Him, or at least from the world He oversees. No longer are sinners "poor in spirit" and thus eligible for the kingdom of God (Matt. 5:3). Now they are casualties of tyrannical forces that exploit and subjugate them in a bondage of oppression, against which they must rage until scores are settled. The upshot? Instead of sinners acknowledging and repenting of their sinful condition, they are now emboldened to seek recourse against as many injustices as they can identify. Gone is the meek and humble spirit that ultimately inherits the earth (Ps. 37:5; Mt. 5:5). In its place is a spirit of victimization, rebellion and retribution.It is for this reason that, across the landscape of modern-day evangelicalism, one tends to find an inverse relationship between interest in "social justice" and interest in evangelism in its historic understanding. In a very real sense, the entire mission of the Church is being hijacked. Among those on the evangelical forefront of the "social justice" movement, the talk is no longer about how sinners might avoid eternal damnation in hell, but how they might gain temporal reparation for past and present injustices."Social justice" carries with it the implicit idea the sinner in this world is owed something by someone, but that idea is completely foreign to Jesus. Even among His redeemed, Jesus claims they are owed nothing in this world (Luke 17:7-10): "Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, 'Come at once and recline at table'? Will he not rather say to him, 'Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink'? Does he thank the servant because he did what was commanded? So you also, when you have done all that you were commanded, say, 'We are unworthy servants; we have only done what was our duty.'"Jesus' point is clear: if even those who are a part of His kingdom are mere "servants," with no rights nor entitlements other than to consider themselves as ever-unworthy and thus duty-bound to their Master, how much more so would this apply to those on the outside looking in? It has been written elsewhere that if the parable of the Prodigal Son had been set in the age of "social justice," the son would have never returned home to his father. And why should he have? Once apprised that he was not an ungrateful, impudent, hedonistic fool in need of repentance and humble submission to his Father, but rather a victim of external, impersonal, malevolent forces stemming from unfair societal arrangements, his path would have led not to the true home of his Father's embrace and promise of eternal life, but rather to the false embrace of "social justice" promising entitlements to dampen his fall. Gone would be any notion of regret or remorse at his sin. In its place, as result of his "social justice" reeducation? Only indignation, resentment, and perpetual rebellion.Conclusion: What Does Jesus Offer?With the biblical record so consistently opposed to the zeitgeist of "social justice," it should appall the Church that it could be so easily and so harmfully beguiled as it has been. Jesus offers the sinner not a list of earthly entitlements to be pursued and defended at all costs, but rather inexplicable love and mercies despite that same sinner's enmity (Lam. 3:22-23; Rom. 5:8,10; 8:8). Jesus doesn't offer the sinner the right to claim victimhood and redress against earthly injustices, but only the right to claim eternal unworthiness for His promise of eternal life. The Church is called not to a mission of political and economic lobbying for the betterment of this world, but a mission calling sinners to repentance for their betterment in the next (Luke 5:32). As to worldly arrangements and the goals of "social justice" devotees, Jesus wondered (Matt. 16:26), "What does will it profit a man if he gains the whole world and forfeits his soul?" May God raise up within His Church those who know the answer to this question, and from that answer might clarify the true gospel from its "social justice" corruption.Dr. Colin L. EakinPyromaniacDr. Eakin is a sports medicine orthopdic surgeon in the Bay Area and part time teacher at Grace Bible Fellowship Church's Stanford campus ministry. He is the author of God's Glorious Story.
Though former Atlanta Fire Chief Kelvin Cochran lost the position he worked his whole life to achieve, a $1.2 million settlement on October 15 in his favor is closure to his multi-year saga defending his faith.In January 2015, the decorated former chief and Obama-appointee was fired for authoring a religious book for men, which focused on biblical principles of marriage and sexuality. Mayor Kasim Reed had placed him on suspension and required sensitivity training before his ultimate termination.The city gave several superficially objective reasons for giving this public servant the pink slip. But a later investigation concluded that there was no evidence that Cochran’s beliefs compromised his leadership. Cochran pursued litigation to defend his right to express his faith in his private capacity.What it comes down to is that Cochran was fired for his articulation of long-held beliefs on marriage and sexuality. As one city council member tellingly said in response to the book, “when you’re a city and those thoughts, beliefs and opinions are different from the city’s, you have to check them at the door.” As it turns out, the city council member would have to check his own opinions at the door in the face of the $1.2 million city-council-approved payout issued with a vote of 11-3.Last year, a federal district court ruled that the city “can’t force its employees to get its permission” to engage in free speech.The court acknowledged Cochran’s reputation as “an excellent Fire Chief” and his mission to “assemble a group of firefighters . . who represented diverse backgrounds, characteristics, and beliefs,” including at least two employees who identified as LGBT under his leadership.Not all of Cochran’s constitutional arguments were accepted by the court. But Cochran’s large settlement is a signal that the city knows that it has the losing side of the argument.The government is here for the people, not the other way around. No American should be punished simply for holding beliefs that are different from the government. As Cochran’s case demonstrates, making such a mistake can come at a price.
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