The weapons of our warfare are spiritual, and the powers that the forces of darkness most fear are the name of Jesus, the authority of the Bible, and the power of his Gospel.

Evangelicals do not need a rite of exorcism, because to adopt such an invention would be to surrender the high ground of the Gospel. We are engaged in spiritual warfare every minute of every day, whether we recognize it or not. There is nothing the demons fear or hate more than evangelism and missions, where the Gospel pushes back with supernatural power against their possessions, rendering them impotent and powerless. Every time a believer shares the Gospel and declares the name of Jesus, the demons and the Devil lose their power.

Too often we forget that the Gospel really does render Satan and his minions “impotent and powerless.”  While it is true that he does prowl around like a roaring lion looking for someone to devour (1 Pet. 5:8), he has no ultimate power to defeat God’s elect.  So, while we must remember to “resist him” (1 Pet. 5:9), we must surely also remember that “the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Pet. 5:10).  Satan may wound Christians, but he cannot ultimately defeat them, for he is already disarmed and defeated (Col. 2:15; Heb. 2:14).

In our evangelical culture that sometimes promotes the fear of all things Satanic, it is good to remember that Satan need not ultimately be feared.  James puts it quite well when he says, “Resist the devil, and he will flee from you” (James 4:7).  Yes – Satan will flee from you!  There is nothing more dreadful to Satan the accuser than a faithful Christian armed to the teeth with the gospel of Jesus Christ.

The overwhelming biblical witness is that we are pilgrims in Babylon (John 18:36; 1 Peter 2:9-11).  That is, we belong ultimately to another king, another kingdom, another city, another home.  Therefore, if nothing is odd or foreign or strange or new or counter-cultural within our lives or our churches, then how can we possibly point lost souls to God’s kingdom (which is truly odd, foreign, strange, new, and counter-cultural when compared to the world’s kingdoms)?  As Jesus reminds us, we are not of this world (John 17:14-16), we therefore don’t look like the world when we gather for worship and when we live our lives as pilgrims.

In the midst of all of our striving to be relevant, perhaps we need to learn anew a lesson from some of the earliest Christians.  According to one account from the late second century, the early Christian’s relevance, apologetic, and cultural influence was grounded primarily in his odd, foreign, strange, new, and counter-cultural way of life.  After calling Christians a “new race of men,” the ancient text of The Epistle to Diognetus highlights the “remarkable and admittedly unusual character of their own citizenship.”

For Christians are not distinguished from the rest of humanity by country, language, or custom.  For nowhere do they live in cities of their own, nor do they speak some unusual dialect, nor do they practice an eccentric life-style.  This teaching of theirs has not been discovered by the thought and reflection of ingenious men, nor do they promote any human doctrine, as some do.  But while they live in both Greek and barbarian cities, as each one’s lot was cast, and follow the local customs in dress and food and other aspects of life, at the same time they demonstrate the remarkable and admittedly unusual character of their own citizenship.  They live in their own countries, but only as aliens; they participate in everything as citizens, and endure everything as foreigners.  Every foreign country is their fatherland, and every fatherland  is foreign.  They marry like everyone else, and have children, but they do not expose their offspring.  They share their food but not their wives.  They are “in the flesh,” but they do not live “according to the flesh.”  They live on earth, but their citizenship is in heaven.  They obey the established laws; indeed in their private lives they transcend the laws.  They love everyone, and by everyone they are persecuted.  They are unknown, yet they are condemned; they are put to death, yet they are brought to life.  They are poor, yet they make many rich; they are in need of everything, yet they abound in everything.  They are dishonored, yet they are glorified in their dishonor; they are slandered, yet they are vindicated.  They are cursed, yet they bless; they are insulted, yet they offer respect.  When they do good, they are punished as evildoers; when they are punished, they rejoice as though brought to life.  By the Jews they are assaulted as foreigners, and by the Greeks they are persecuted, yet those who hate them are unable to give a reason for their hostility (quoted from The Apostolic Fathers, 2nd edition, p. 299).

Of the many things that stand out in this early defense of Christianity, perhaps the most significant is the apparent comfort these first Christians had at being foreigners and aliens, even in their own countries.  They knew they were pilgrims in Babylon.  Their lives showed it.  Their witness was strengthened by it.  They were not hip and relevant, they did not have a seat at the cultural table of their day, nor were they fashionable and respected.  But they were faithful.  They loved their God and their neighbor.  And as strange as this new race of men was to the world, they continued to grow and thrive under the blessings of God.

Of course, the greater political question remains, how does Christ’s Church relate to the everyday political activities of our world?  What does it look like for the Church generally to live by God’s wisdom, and reject the world’s wisdom, when it comes to the political sphere?  On these questions we benefit greatly from Edmund Clowney’s powerful exposition on the nature and role of the church in this world.  Applying God’s wisdom from biblical passages such as Mark 12:13-17; Titus 3:1; Romans 13:1-6, Clowney writes:

Since democracy gives its citizens a voice in government, Christians have the responsibility of their privilege to participate.  There is every reason for the general office of the church (‘laity’) to consult together on political issues.  So, too, the special officers of the church must provide biblical guidance and wisdom to assist in Christian analysis of political questions.  The church has a prophetic role to perceive and expose ethical questions that underlie political issues.  Where God has spoken in condemning sin… the church cannot be silent….

Yet Christian involvement in political life does not cancel out the spiritual form of Christ’s kingdom.  Calling the state to righteousness does not mean calling it to promote the gospel with political power or to usher in the last judgment with the sword.  Christians are not free to form an exclusively Christian political party that seeks to exercise power in the name of Christ.  That would identify Christ’s cause with one of the kingdoms of this world.  Political action on the part of Christians must always be undertaken in concert with others who seek the same immediate objectives.  Such objectives, promoting life, liberty and the restraint of violence, are the proper goals of civil government.  They are not the goals of faith and holiness that Christ appointed for his kingdom….

The patriotism is misguided that sees the United States or the United Kingdom as a Christian nation composed of God’s elect and entitled to his favor and blessing.  Such a claim is patently false, and illegitimate even as an ideal.  Christ’s kingdom is not typical and preparatory, like the kingdom of Israel; it is realized and ultimate.  All that is less than loving God with heart, soul, strength and mind, and one’s neighbor as one’s self, is totally excluded by the new law of love.  That is why the ultimate enforcement of Christ’s law must be brought about, not by political power, but by his own judgment at his appearing, and by the total transformation that will make his bride spotless for the wedding feast of glory….

We not only may, but must co-operate with other citizens when we seek to use the levers of political power.  We do so, not as citizens of the heavenly Jerusalem, but of an earthly nation.  Christians may not band together in the name of Christ to use the political weapons of the world to fight the spiritual battle of the kingdom.  There is a love of divine benevolence that sends rain on the just and unjust, and there is a duty for Christians citizens to show that love to others.  Yet the line must be drawn between the ministry of mercy that is part of the mission of the church, and the reach for political power that would destroy the church by politicizing it (selected passages from  The Church, Downers Grove, IL: InterVarsity, 1995, pp. 192-197).

If there are blessings to be had through the judicial ruling on Proposition 8, it may be that the chief blessing for Christ’s Church is the profound reminder that Christ’s kingdom is most definitely not “of this world” (John 18:36).  Through this ruling a more clear line between the Kingdom of God and the kingdoms of this world has been drawn, and although we lament any judicial ruling or political action in support of same-sex marriage, we do not despair.  We belong ultimately to a greater kingdom, a kingdom that will one day triumph over all others.  If today we feel a little less at home in this world we should at least thank God for the reminder that this world is not our home.

For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ.Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things.  But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ,  who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself (Philippians 3:18-21).

Waiting with you for Jesus,

Pastor Aaron

Ordinary Means: On Prayer and Idolatry

And, if you’re on a podcast roll (as I am), check out this archived “Ordinary Means” talk from Ligon Duncan on what an ordinary means of based graced ministry is.

Ordinary Means: Ligon Duncan on the Ordinary Means

And, speaking of our covenant children, I’m glad to say that a number of our children have already requested to be examined by Chris and I over their knowledge of the catechisms through our “Grounded in the Gospel” program.  More info on “Grounded in the Gospel” can be found here.

Repentance reminds us that if the faith we profess is a faith that allows us to walk in the ways of this present evil world, in the lust of the flesh, the lust of the eyes, and the pride of life, in the fellowship of the works of darkness, then our faith is but mockery and deception. True faith is suffused with penitence. And just as faith is not only a momentary act but an abiding attitude of trust and confidence directed to the Saviour, so repentance results in constant contrition.

Please take up and read. This brief book will greatly enhance your understanding of Christ’s work of redemption in your life and bring encouragement to you.

Chris Malamisuro

Listen to the interview here.

During the interview, Dr. Packer challenges us to relearn the Bible through catechesis with these words:

We today in the evangelical community are far further out of sync with Christian discipling in the first century and the apostolic age than we have any idea.  We claim to be Bible people, we talk a lot about the Bible, whereas they, in the first century, drilled people in Bible doctrine.  We simply don’t do that….  We simply aren’t close enoough to Bible doctrine, Bible truth, even to the Bible text, to really have the right to call ourselves evangelical Bible people.

Also – yet another book to help us learn the Reformed Catechisms.  In God’s School: Foundations for a Christian Life.

In his preface Dr. Marcel writes, “Our knowledge of salvation can never be more than the Word of God, or such as God has revealed in the Holy Scriptures.”  Wow, a better motivation to study biblical doctrine cannot be imagined!

• Christianity, as the illumination of the human condition, is not a Christianity at war with the world….  Psalms such as Psalm 109, which ask God to destroy our enemies and their children, can appear only as embarrassing holdovers of “primitive” religious beliefs.  Equally problematic are apocalyptic texts that suggest Christians have been made part of a cosmic struggle…. Most of us do not go to church because we are seeking a safe haven from our enemies; we go to church to be assured we have no enemies.  Accordingly, we expect our ministers to exemplify the same kind of bureaucratic mentality so characteristic of modern organizational behavior and politics….  The ministry seems captured in our time by people who are desperately afraid they might actually be caught with a conviction at some point in their ministry that might curtail future ambition.  They therefore seek to “manage” their congregations by specializing in the politics of agreement by always being agreeable.  The preaching such a ministry produces is designed to reinforce our presumed agreements, since a “good church” is one without conflict.
• I am suggesting that our preaching should presume that we are preaching to a Church in the midst of a war.
• Humility derives not from the presumption that no one knows the truth, but rather is a virtue dependent on our confidence that God’s word is truthful and good.  Ironically, in the world in which we live if you preach with such humility you will more than likely be accused of being arrogant and authoritarian.  To be so accused is a sign that the enemy has been engaged.  After all, the enemy (who is often ourselves) does not like to be reminded that the narratives that constitute our lives are false.  Moreover, you had better be ready for a fierce counteroffensive as well as be prepared to take some casualties.  God has not promised us safety, but participation in an adventure called the Kingdom.  That seems to me to be great good news in a world that is literally dying of boredom.
• Theories about meaning are what you get when you forget that the Church and Christians are embattled by subtle enemies who win easily by denying that any war exists.  God knows what He is doing in this strange time between “worlds,” but hopefully He is inviting us again to engage the enemy through the godly weapons of preaching and sacrament….  May we preach so truthfully that people will call us terrorists.  If you preach that way you will never again have to worry about whether a sermon is “meaningful.”

Read the entire essay to absorb its weight and significance for the Church.

HT: John Piper – “one of the best essays on preaching I ever read.”

Thus with the sweetest names Christ is called my Law, my sin, and my death, in opposition to the Law, sin, and death, even though in fact He is nothing but sheer liberty, righteousness, life, and eternal salvation.  Therefore, He became Law to the Law, sin to sin, and death to death, in order that He might redeem me from the curse of the Law, justify me, and make me alive.  And so Christ is both: While He is the Law, He is liberty; while He is sin, He is righteousness; and while He is death, He is life.  For by the very fact that He permitted the Law to accuse Him, sin to damn Him, and death to devour Him He abrogated the Law, damned sin, destroyed death, and justified and saved me.  Thus Christ is a poison against the Law, sin, and death, and simultaneously a remedy to regain liberty, righteousness, and eternal life.

Martin Luther, Luther’s Works