Here comes the judge

How a sinner may be justified before God, the Lord and Judge of all, is a question of no common importance to every child of man. It contains the foundation of all our hope, inasmuch as while we are at enmity with God, there can be no true peace, no solid joy, either in time or in eternity.

— John Wesley, “Justification by Faith

I was preaching this morning from Mark 8:38, where Jesus warns that if we are ashamed of him during our time on Earth, he will be ashamed of us when he comes in glory. During my preparation during the week and in the sermon itself, I was deeply aware of the stark moment that lies before us all.

It is something we gloss over in the Apostles’ Creed when we say “he will come to judge the living and the dead.”

We breeze right past it.

He will come to judge.

It is what Paul writes about in Romans 14. It is preached over and over again in Acts. It is a core truth of Christianity that Jesus Christ will judge each and every one of us. We will stand before him, and there will be one of two verdicts offered — the Bible suggests no third or middle way here. It will either be “well done my faithful servant” or “I never knew you.”

In much of the church, if this is acknowledged at all, it is received with the assurance that we are innocent until proven guilty. The benefit of the doubt is on our side, and if we are not a gross and extravagant sinner — which is to say if we are good at covering up and putting up a good front — we expect to get a gold star when the Book of Life is read.

But this is not Christianity.

Our faith begins with the understanding that we are sinners in need of a savior. We are guilty before God. Yes, God created us and loves us, but that truth only deepens our guilt. We have been given every blessing and the greatest gift imaginable — life itself — and we have squandered that gift like the prodigal son.

The day of judgment comes. The judge approaches.

To write such things or to preach such things is to be held up as a “fire and brimstone” preacher — a term that is never ever used as a term of praise. But how can we recite our creeds or read our bibles and not have our attention fixed on this truth?

What sorrow awaits you who say, “If only the day of the Lord were here!” You have no idea what you are wishing for. That day will bring darkness, not light. In that day you will be like a man who runs from a lion — only to meet a bear. Escaping from the bear, he leans his hand against a wall in his house — and he’s bitten by a snake. Yes, the day of the Lord will be dark and hopeless, without a ray of joy or hope. (Amos 5:18-20)

Here comes the judge

Is Whitefield damned?

George Whitefield, the greatest evangelist in pre-revolutionary America, a man who preached a gospel of repentance and held fast to high standards of biblical morality, celebrated the opportunity to set up a slave plantation to generate revenue to fund an orphan house in Georgia.

In 1740, he warned slave owners about the judgment of God if they abused their slaves and refused to provide adequate Christian nurture for them. He never condemned the institution of slavery itself. In less than a decade, however, he was praising God for the offer by wealthy Charleston converts to support the establishment of a slave plantation in Georgia that would fund an orphanage in Savannah. Georgia at the time prohibited slavery. In his zeal for his great charitable work, Whitefield became a leading figure in the campaign to introduce slavery to the colony.

I am not aware whether John Wesley and Whitefield ever exchanged correspondence on the topic or spoke with each other about it. Our evidence is that Wesley abhorred 18th century slavery and found it incompatible not just with the Bible but with basic human morality. But although Wesley had his differences with Whitefield over Calvinism, I’m not sure if there is any written record of their disagreements over slavery. They may exist. I’m just not aware of them.

As one looking back on Whitefield’s ministry, I wonder how to weigh all of this. I wonder whether his support of slavery has called his salvation into question. Of course, we cannot know. He must stand before his Lord as we all must. But as slavery has had such a profound impact on American history and society, I do find myself wondering whether Christian slave owners or advocates for slavery are bound for hell at the final judgment.

Is it possible that a person could be a racist and owner of chattel slaves and find favor with God? Or are all those men and women like Whitefield damned?

This is not merely a historical question, of course.

Is Whitefield damned?

Hearing Jesus in the prophetic key

It sometimes feels to me as if we have spiritual amnesia. We have forgotten what we had once hoped, longed, and prayed for.

I was thinking this as I was reading the first chapter of Mark tonight. In that beautifully tight opening scene of Jesus’ ministry, we are cued in to the great hope of Israel that is fulfilled in Jesus. Mark points us to Isaiah and Malachi. These are the voices that prepare us for the coming of John and Jesus.

These are voices preparing us for the day of the Lord.

“Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and the day that is coming will set them on fire,” says the LORD Almighty. “Not a root or a branch will be left to them. But for you who revere my name, the sun of righteousness will rise with healing in its rays. And you will go out and frolic like well-fed calves. Then you will trample on the wicked; they will be ashes under the soles of your feet on the day when I act,” says the LORD Almighty. (Malachi 4:1-3)

The prophets promised a day of God’s justice for all the earth, a day when the wicked would be thrown down and the righteous raised up.

That is the hope that the disciples held in their hearts in Acts 1. Some of them had heard Jesus preaching of the coming kingdom from the first days. Now? Is now the time?

Then they gathered around him and asked him, “Lord, are you at this time going to restore the kingdom to Israel?” (Acts 1:6)

The words of Malachi and Isaiah and the other great prophets must have been ringing in their ears as they pressed the Lord with this question. They had such hope that evil would not prosper.

I wonder if we dare to hope as much.

We have no shortage of evil around us. The prophets name names for us:

“So I will come  to put you on trial. I will be quick to testify against sorcerers, adulterers and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive foreigners among you of justice, but do not fear me,” says the LORD Almighty. (Malachi 3:5)

Woe to you who add house to house and join field to field till no space is left and you live alone in the land. (Isaiah 5:8)

Woe to those who rise early in the morning to run after their drinks, who stay up late at night till they are inflamed with wine. They have harps and lyres at their banquets, pipes and timbrels and wine, but they have no regard for the deeds of the LORD, no respect for the work of his hands.(Isaiah 5:11-12)

Woe to those who draw sin along with cords of deceit and wickedness as with cart ropes, (Isaiah 5:18)

Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter. (Isaiah 5:20)

Woe to those who are wise in their own eyes and clever in their own sight. (Isaiah 5:21)

Woe to those who are heroes at drinking wine and champions at mixing drinks, who acquit the guilty for a bribe, but deny justice to the innocent. (Isaiah 5:22-23)

I could go on and on.

The promise of the day of the Lord’s coming is the promise of the day when all these wicked ones are punished. It is the promise of a day when accounts are settled and the justice of God repays the wicked for their evil ways.

I have to be completely honest here.

I don’t know how many middle class and upper middle class American Christians have that same hope. It does not seem like many do. What we seem to want more than anything is for God to help us through our family problems and to give us a sense of meaning in a world that often seems empty of meaning. We want something that will keep us from going hysterical when the cancer diagnosis comes in or the stock market turns south. We want God to tell us its okay to enjoy sex and drive sports cars.

But I’m not at all convinced that is what Isaiah and Malachi had in mind.

A few days ago, I argued that the church’s purpose is to bear witness to Jesus to the ends of the earth. If we would do that, we must do so in light of the prophets, who also bore witness to Jesus.

If we would speak of Jesus rightly, we have to learn how to speak the same language of those prophets.

Hearing Jesus in the prophetic key

How do we tolerate Marley’s ghost?

This is the season in which millions of people will watch with joy some version of Charles Dickens’ A Christmas Carol.

It is interesting to me that we can watch this story and approve of its viewing in a world in which any talk of judgment is labeled as destructive to the mission of the church and the gospel of Jesus Christ. The central arc of this story is a redemption story driven home by the horrible fate awaiting Ebeneezer Scrooge if he does not repent. Granted, an eternity walking the Earth as a ghost burdened by heavy chain is not hell fire, but can there be any doubt that Scrooge’s reform is set in motion by the prospect of the wrath to come?

It strikes me as a deeply Christian parable. But make no mistake, it is a story that stands in deep judgment of Ebeneezer Scrooge and flinches not an inch at the punishment his heart’s unholiness deserves.

How can we reckon this with the popular response to judgment?

In our creed we say Jesus will judge the living and the dead. The Bible certainly says the same thing.

Although some people have popularized the idea that their is no judgment, I cannot agree with such ideas, no matter how appealing. I can’t agree because such a sentiment makes void so much of scripture and church teaching. It also seriously undermines the claim that God is just and faithful, a keeper of promises. The notion that there is no punishment for the wicked strikes me as a hope that only the comfortable hold dear.

The oppressed pray for justice. The oppressors and their anesthetized allies plead for a “reasonable” god, who does not hear the cries arising from Egypt and Babylon.

Isn’t Marley’s ghost nothing more than the convicting spirit of the Holy Ghost? Why do we reject conviction in the church but enjoy it on our television and computer screens?

How do we tolerate Marley’s ghost?

Are we being Ahab?

Micaiah continued, “Therefore hear the word of the Lord: I saw the Lord sitting on his throne with all the multitudes of heaven standing around him on his right and on his left. And the Lord said, ‘Who will entice Ahab into attacking Ramoth Gilead and going to his death there?’ “One suggested this, and another that. Finally, a spirit came forward, stood before the Lord and said, ‘I will entice him.’ (1 Kings 22:19-21, NIV)

I’m always intrigued by how God does things in the prophetic books.

Here, we find YHWH seated in the throne room surrounded by the throngs of heaven and looking for one of them to come up with a plan that will get the king of Israel to enter in a war that will lead to his death. It raises interesting questions for me. The first being, why doesn’t God just strike Ahab down?

Equally interesting to me is that God sends the spirit to deceive the prophets of Israel, but when Micaiah inquires of the Lord, the truth is revealed. God who had a spirit put lies into the mouths of the 400 prophets, would not lie when Micaiah sought out the Lord.

Ahab and Jehoshaphat are aware of the unreliability of the 400 because they seek out Micaiah after hearing the rousing encouragement to go to war with Aram, which would breach a three-year peace. Is it that the 400 are the court-appointed prophets of the king, yes men who exist to approve what the king wants? Are they the successors to the 400 who Elijah faced down in his earlier conflict with Ahab? Such men are useful to a king, but no help when things really matter and truth is required.

The exchange between Ahab and Jehoshaphat before Micaiah is brought forward may shed some light for us. Ahab said he did not want to bring in Micaiah because he only says bad things and never good. Jehoshaphat admonishes Ahab for that attitude, and yet Jehoshaphat does end up going to war with Ahab, even trying to protect his fellow king by trading clothing with him.

It is an interesting and rich story.

It leaves me wondering where the church — specifically the piece of it in which I reside — is seeking to inquire of the Lord and where we are listening to the voices of the prophets that we put in place to tell us what we want to hear. Who are the 400 and who is Micaiah?

Or, as Jesus is our prophet, are we listening carefully to him or turning our backs when he says bad things about us that we do not wish to hear. Are we being Ahab all over again?

Are we being Ahab?

I am a goat

 “When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left. (Matthew 25:31-33, NIV)

In a conversation over on Morgan Guyton’s blog, he asked me whether I ever felt as if I deserve eternal torment.

It was a good question. Like all good questions, it brought something from my own life into clearer focus. It pointed out to me that I analyze the situation from the other side. I don’t start with the assumption that I deserve paradise and God must prove the case if he would take it from me. I don’t put God in the dock. Continue reading “I am a goat”

I am a goat