Category: Justice

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Abandoning “Three Strike & Out,” while Embracing “One & Done”

Combining images from two different sports is a difficult. Baseball’s “three strikes and out” derives from the pitcher staring down the batter. The options are simple. After four balls (or hit by a pitch), the batter takes first base. If the batter puts the ball in play, he may safely reach base or be thrown out. Or, after three strikes, the batter is out and exits the batter’s box to return to the dugout. The batter is awarded two strikes and as many foul balls as needed. Once the third strike is called, his bat is over, at least for the moment.

On the other hand basketball’s “one and done” is a recent development. Since the NBA has age regulations, potential NBA players must spend at least one year developing their skills at the college level. Under the old rules players had to play three years in college before moving on to the pros, allowing college teams to build a cohesive dynasty. Today, numerous college teams recruit blue-chip players who only want to go pro. They play one year in college before declaring for the draft, thus for a college career, they’re “one and done.”

Finding a connection between “three strikes and out” with “one and done” will not be found in the sporting arena but in the biblical world. No doubt, it will be found in a most unlikely place.

As Moses was delivering the second of three speeches/sermons, as the Israelites were standing in the corridor of the Promised Land. The majority of the Israelites were not part of the Exodus and did not remember receiving the Law at Sinai. The three speeches of Deuteronomy were Moses’ farewell address. He not only reviewed the Law for them but also reinterpreted the Law for a new generation of Israelites embarking on conquering Canaan.

In the middle of the second speech (Dt. 18:14-22) Moses begins talking about prophets. He references a coming prophet who will be like him (Dt. 18:15a), with the call to “listen to him” echoing through the ages (18:15b), making the Christian reader think of Jesus’ transfiguration (Mt. 17:5; Mk. 9:7; Lk. 9:35).   

Then Moses pivots and gives a warning about the false prophets who will rise up in Israel. He knows they’re coming and he wants safeguards in place to protect his flock from being led astray. The simple distinction between a true prophet and a false prophet is the outcome of their prophecy. If the prophet predicts destruction and it fails to happen, he/she is a liar. If the prophet foresees success only to find devastation, he/she is a charlatan (Dt. 18:21-22). The severity of falsely predicting events is swift and sure. Instead of entertaining the prophet, Moses is intolerant of their fear-mongering. No “three strikes and out,” they’re given a “one and done” opportunity. One lie is the limit. The reaction is simple. In an attempt to keep them from leading Israel astray, put that false prophets to death (Dt. 18:20b).

Jesus assures us that false prophets are part of the system in a fallen world (see Mk. 13:5-8). They’ve been here before and they’ll be here again. They’re ongoing presence, though, does not mean we have to listen to them. We listen to Jesus. The key is not that they’re simply wrong in their prediction, but that they evoke God’s name in the process, claiming that God has revealed the future to them. So when we find their God-given prediction wrong, we cut the relationship strings. We silence their voices.

In my adult life these “prophets” have been plenty. In the summer of 1987 a group of people, invoking God’s name, claimed that Jesus was returning that year. He didn’t. They moved the goal posts to a future date only for that day to come and go like any other day. Yet the group seemingly lost no credibility. Or, on the threshold of the turn of the century, the rage was the Y2K scare. Granted, the question about computers being able to calculate the year “2000” was a good question to ask. However, some religious leaders exploited the fear, and representing God to the world, foresaw a world-wide financial crisis and meltdown. When life went on as usual, those religious leaders lost no credibility as people continued listening to them. Or, a televangelist blows the “Spirit of God” on the camera, like he’s blowing on you through the TV screen, claiming COVID is over and defeated only for it to claim over 300,000 more American lives, should raise serious credibility questions, but it doesn’t. Such behavior reeks of an opportunist seeking fame and fortune as people still tune in like they were sheep without a shepherd.

The list of blatant false prophets is far longer than a single scroll containing the words of Scripture, for as the Hebrews’ writer says, “I do not have the time to tell about . . . “ (Heb. 11:32b). We don’t have the time.

So when church leaders rise and begin invoking God’s name to predict what never unfolds, it’s time for the church to step up. In order to avoid being manipulated, let’s stop playing by the baseball rules and start embracing basketball rule. For it’s not our tolerance at stake, it’s God’s credibility.

Soli Deo Gloria!
(i.e., only God is glorified!)

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The Righteous Will Live By Faith

Two words come together like a perfect marriage: Righteousness and Faith. Because both are a running motif through Scripture, they’re the basis for a relationship with God. One could argue that they’re crucial for a relationship with each other.

In regards to righteousness the Old Testament views it as twins to Justice; they’re often seen together. One might say the role of righteousness is to bring justice or to make the wrong right. In the New Testament, Righteousness and Justice are born out of the same Greek word. Anytime you’re reading the New Testament and come across “righteousness,” you can substitute it for “justice” and you won’t be wrong. In regards to faith, it may be the foundation of our relationship with God (Heb. 11:6). The unseen God calls us to see him which forces us to view him and this world through an invisible prism or reality. Thus, we read, “the righteous will live by faith.”

Surfacing four times in Scripture, first in the Old Testament and three times in the New Testament, God beckons his righteous ones to live their lives out in faith. Let’s take a look at each time “the righteous will live by faith” appears in Scripture.

● Habakkuk 2:4 When the prophet Habakkuk steps onto the stage, King Josiah has been killed in battle and his evil son, Jehoiakim, begins an eleven year policy of reversing all the reforms of his father. The gains under Josiah are quickly lost. In Habakkuk’s complaint to God, “justice never prevails (while) the wicked hem in the righteous” (1:4). Essentially, Habakkuk asks God, “What are you going to do about the injustice in Judah?” God’s answer was beyond belief (1:5-6), as he was cultivating the Babylonians, raising them up to punish Judah for their sins. Such a move even surprised the prophet as he stood before the Lord in disbelief. Then came God’s comfort, “the righteous will live by his faith.” When the political forces, even fueled by God’s will, bring destruction and death on your own nation so that the temple is razed and citizens are taken away in captivity, those who continue to trust God are the righteous and their faith will be rewarded. As Peter might say, “Where will we go? God has the words of eternal life” (Jn. 6:68).

● Galatians 3:11 In one of his first written epistles, if not the very first one, Paul combats the false teaching that circumcision is necessary for salvation, or that law-keeping is a prerequisite for Kingdom entrance. Not only does Paul question their legalistic logic as it misaligns with their experience (3:1-5), but he also points to Scripture: Abraham’s faith made him righteous (Gen. 15:6; Gal. 3:6-7), not his law-keeping or his circumcision. To drive his point home, Paul goes to Deuteronomy where those who live under law are under a curse (27:26) because the law is about performance where, when properly graded, we’re deemed a failure. Instead, quoting from Habakkuk, righteousness is about faith. For the Galatians once they embraced circumcision and rule-keeping as a mandate to justify themselves before God, they stopped living by faith.

● Romans 1:17 Underscoring the saving power of the Gospel (1:16), as God reveals his righteousness, Paul links righteousness and faith together in the Habakkuk verse. If Romans was written to a church struggling to keep the Jewish and Gentiles Christians together and unified, then the focus of the gospel’s power is about ethnic diversity in the church. Salvation is for everyone who believes and the Christian life is one rooted in faith from beginning to end. So Paul’s concern is not about how righteous people live, which is Habakkuk’s concern, but on how sinful people become righteous regardless of ethnic background.

● Hebrews 10:38 For fear of the faithful shrinking back from their faith, the Hebrews writer offers a homily of encouragment (13:22) to keep them on track. As the writer nears the end of a section by recalling earlier days when this community of believers stood their ground in faith, he worries they will throw it all away (10:32-36). So to build a bridge that leads to a discussion of faith for those who endured (11:1-4), the writer quotes from Isaiah and Habakkuk. Isaiah 26:20-21 has messianic overtones and quoting it here may reference the Second Coming. Attaching Habakkuk 2:4 to Isaiah means that the righteous ones continue to persevere, patiently waiting for God to act for the good of his people. Specifically, believing Jesus will return one day, even if he delays or difficult days lie ahead, they continue to live, act and walk in faith.

So we find ourselves as the “righteous living by faith,” and wherever our journey is taking us at the time depends on how we view faith. If our national, political infrastructure falls apart, or we fear it’s falling apart, then we trust God to hold us together (Hab. 2:4). If we reject the tallying of rule-keeping as a means for salvation and accept righteousness on faith, then we trust God to save us, not ourselves (Gal. 3:11). If we give our sinful life over to God then he’ll make us righteous (Rom 1:17). If we continue to endure hardship in faith while awaiting his return then we live in faith (Heb. 10:38).

Soli Deo Gloria!
(i.e., only God is glorified!)

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God’s Day In Court: When YHWH Brought Charges Against His People

People love a good courtroom drama. From Perry Mason to Law & Order and from Atticus Finch to the gripping trial of Casey Anthony, we’re drawn to the courtroom as we sit on the edge of our seats in anticipation of the verdict. We hope that justice will be served and all the wrongs committed will somehow be made right. Sometimes they are, sometimes they’re not and other times we’re left wondering what happened?

The prophet Micah orchestrated a courtroom drama unlike ever witnessed by Israel. Micah oversaw significant and unprecedented history as he watched Samaria fall and then predicted Jerusalem’s doom. Sure, the people of Judah clearly understood why Samaria deserved such punishment, but the plank was too thick and heavy for any introspective on their part. Samaria was evil and fell from grace. Judah, on the other hand, was home to Jerusalem, the temple and the reign of David’s dynasty. God’s Name was in there, and with his covenant, he wouldn’t allow anything to happen to the City of David. Would he? So they glossed over their own sins and charged God’s rule with incompetence. So God counter sues them and gets his day in court.

The drama in Micah 6 unfolds in four movements. A summons is called as God sends out for his creation to gather as witnesses against Israel (Mic. 6:1-2). Once the court is in session, God, acting as the plaintiff, turns to the defendant and questions their charges against him. The evidence God produces is the salvation history of Israel. He rescued them from slavery and sent Moses to lead them. With so many marvelous works God performed for Israel, he shares just enough to shame and to quiet Israel (Mic. 6:3-5). They have no case against God.

Knowing they’re defeated, and to settle the suit quickly and quietly, Israel seeks to know what God really wants in recompense. Burnt offerings of a one year old calf? Sacrifices of a thousand rams with ten thousand rivers of oil? Is he wanting their firstborn (Mic. 6:6-7)? While Micah may be using hyperbole to make his point, it’s clear that Israel believes more ritual will satisfy God’s anger and atone for their sins. More ritual.

But God doesn’t want more offerings. No more empty rituals. In fact, he might be sick of their sacrifices.+ Instead, God calls Israel to model his own behavior. What God really wants from his people is found in three settlement requirements (Mic. 6:8).

* Seek Justice > not only are God’s people called to stand against sin and corruption (and to stop our own participation in it), but we’re called to defend and/or speak on behalf of those who are weaker and vulnerable in our society. So when individuals or groups are marginalized, exploited and/or abused, God’s people are called to bring balance to justice.

* Love Mercy > far from simply a call for compassion, mercy extends to action. Take that feeling and turn it into deeds. Here the Hebrew word, hesed, is the same word used to describe God’s Covenant Love he made with Israel. God’s people are to be committed to each other modeling God’s commitment to his people. Loving mercy is a stronger way of saying to follow the second greatest command: love your neighbor as yourself. 

* Walk Humbly > while many may view this as a “I come to the garden alone” moment, Micah saw this requirement as a combination of the first two, so that “seeking justice” and “loving mercy” is walking humbling with God. As the Apostle John might say, our love for God is in direct proportion to loving each other (see 1 Jn. 4:7-12).

People love a good courtroom drama, unless they’re at the center of the case. No doubt Israel was feeling uncomfortable being called into the courtroom by God, and even more so by turning a deaf ear to his settlement requirements. To be honest, so do we. How comfortable is it to ignore the need for justice and mercy, or worse to point fingers. We have a choice: we can take a risk “to walk humbly with God” as Micah defines it, or we can ignore our calling and simply wait for the day we’re summoned to appear in God’s courtroom.  

Soli Deo Gloria!
(i.e., only God is glorified!)

+The prophet Amos was a contemporary with Micah and he not only believes God hated their sacrifices, but he also called for justice as well (see Amos 5:21-24).

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A Voice in the Wilderness: When John the Baptist Preached

John the Baptist played a central role in preparing Israel for the coming Messiah. His ministry was linked to Isaiah’s prophecy (Is. 40:3; Mt. 3:3; 11:10; Mk. 1:2-3; Lk. 3:4) as he laid the groundwork for Jesus’ ministry. He was not the Messiah (Lk. 3:15-16; Jn. 1:6-8), but he was the final prophetic voice before the Christ stepped onto the world’s stage (Mt. 3:11; Mk. 1:7-9; Lk. 3:16; Jn. 1:8,15). Dressed in camel’s hair, wearing a belt with a diet of locust and wild honey (Mt. 3:4; Mk. 1:6), he appeared like Elijah redivivus (i.e., revisited). Jesus rightly confirmed people’s suspicion (Mt. 11:14; 17:10-13; Mk. 9:11-12).

Instead of darkening the doors of the Synagogue or standing on the steps of the temple, John’s sanctuary was the wilderness. People came to him and listened to him preach. Unshackled by local ministries, John lived in isolation and freedom as he preached and called his listeners to repentance (Mt. 3:11; Mk. 1:4; Lk. 3:1). Amazingly, they journeyed into the desert, where many repented and were baptized. For he was a lone voice crying, pleading and entreating in the wilderness.

While John’s ministry was short lived, he pulled no punches. Through the Gospel accounts, we know he spoke to at least three groups of people where his call for repentance rang loud and clear.

He confronted the religious leaders (Mt. 3:7-10). He called them a “brood of vipers” as if they were children of snakes. More to the point, he called them children of The Snake. While they were pretending to repent, he questioned their motives and confronted trusting their religious heritage. In essence, God didn’t need them, they needed God. And while being a descendant of Abraham was important to them, it wasn’t valued by God. In fact, God was ready to prune anyone refusing to repent. Thus, producing fruit in accordance with repentance is what God was seeking (Mt. 3:8).

He confronted the general population echoing his message from the religious leaders (Lk. 3:7-9). When they asked him what they needed to do, assuming they were in the process of being baptized, John drew from the Eighth Century prophets (Amos, Micah, Hosea and Isaiah) in tone and substance. To those listening, he told them that if they have enough food and clothing, then share with those who don’t (Lk. 3:11). To the tax collectors he warned them to stop padding their own pockets and collect only what is fair (Lk. 3:13). To the soldiers he told them to stop falsely accusing people, which of course is a violation of the ninth commandment. He also told them to stop extorting monies and to be content with their pay (Lk. 3:14). Such actions display the heart of repentance and how social justice underpinned his sermons.

He confronted the governor for not only stealing his brother’s wife (Mt. 14:4; Mk. 6:18), but for a host of evil things Herod had done (Lk. 3:19). Never playing party politics or glossing over the corruption of the person, John shot his arrow straight and with laser accuracy to the heart. He didn’t bend his message either to appease the ruler or to save his own skin. John wasn’t interested in pleasing anyone. With his preaching falling on deaf ears and a hard heart, John was arrested by Herod and eventually executed by beheading (Mt. 14:1-12; Mk. 6:14-29).

The forerunner for Christ played a significant role in preparing the hearts of people for Jesus. His rugged appearance and rough exterior attracted onlookers and seekers. His preaching penetrated people’s hearts, and they began changing their lives. They repented. They were baptized. Neither the temple nor the synagogue could hold him, and it’s clear that the religious system couldn’t hold him as well (Mt. 21:25-27; Mk. 11:29-33; Lk. 20:4-7). But God held him and the Jews needed his preaching. But those in control and in charge of the system couldn’t stomach John’s preaching. What I fear most about American churches today is that we couldn’t stomach his preaching either.

Soli Deo Gloria!
(i.e., only God is glorified!)

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Remembering Who the Real Enemy Is

Before Katniss Everdeen stepped back into the arena for the 75th Hunger Games, Haymitch Abernathy offered her one final word of advice. While in the arena, the games forced its “contestants” (called “tributes” in the book) to battle each other to the death – for the entertainment of the Capital along with a means to control its citizens in the districts. In order to survive, tributes build temporary alliances. Katniss needed an alliance because she had a target on her back. As the popular tribute, too many in the arena saw her as the threat. As the face of a movement to challenge the capital’s reign of terror, President Snow saw her as a threat. So before stepping into the arena, Haymitch reminded her, “Remember who the real enemy is.”

In the arena disorienting the tributes is part of the Games itself. The game-makers ensure unexpected dangers keep the competition interesting. While only one will survive the games, formed alliances are not just essential for survival but clearly brings trust issues with it. Then there is the danger of simply surviving the elements; they are called The Hunger Games for a reason. All of that begs for her to remember who the real enemy is.

We’re living in our own arena. No, it’s not a battle to the death for the last man standing. But it is a battle. Sometimes we are the players and other times we’re being played. So we always need reminded as to be who the enemy really is.

In Paul’s famous military metaphor (Eph. 6:10-18) he takes his readers through the Armor of God images. Belt of truth, breastplate of righteousness, feet fitted with peace, shield of faith, helmet of salvation and sword/Sprit of the word of God. While we’re less aware, the original audience were well aware of the imagery Paul uses. The focus is not on modeling the belt, breastplate, fitted feet, shield, helmet and sword, as we have often done. The focus is on the character of the “soldier” who models truth, righteousness, peace, faith, salvation and Spirit/word of God. Too often we have allowed the soldier image to drive the message instead of the character qualities that define the soldier, which ends us distorting who the real enemy is.  

The posture of the soldier is never in the offensive position, but the defensive position. The soldier does not look for a fight, any more than a shepherd looks to fight the wolf or the bear. But if the battle comes to him, he is more than able to defend himself by standing his ground (mentioned three times). Note that the shield’s role is to extinguish the flaming arrows, to protect oneself from attack, and that Paul never authorizes “weaponizing” the sword. In fact, the only offensive posture mentioned in the passage is to pray, and Paul tells us to pray five times in verses 18-20. Because understanding the position helps clarify who the enemy is.

You are not my enemy, and I am not yours. As Paul clearly states, the struggle is not in the physical sense, though it may take form in the physical sense. The struggle is real and its source is the devil (v. 11; 1 Pet. 5:8). He implements his schemes through rulers, people in power, and evil spiritual forces that are at work (v. 12). Structures and systems assembled by the society, including the State, with the purpose to dominate, destroy and dehumanize people is the means for the devil to achieve his evil schemes. That’s why we are called to peacefully stand against evil systematically woven throughout our society. Since we’re not enemies, but allies, and as we are called to take our stand, we remember who the real enemy is.

During the games, Katniss became disoriented. Other tributes carried out an attack on her and her alliances. While under attack, her own allies looked to be turning on each other. Chaos was controlling the moment. In the confusion, Katniss drew her bow. Ready to defend herself, Finnick Odair entered her sights. He raised his hands, pleading, to stop her from killing him. She paused, trying to assess the situation properly. He called out using Haymitch’s own words, “Katniss! Remember who the real enemy is!” Sometimes, when we’re ready to turn on each other, we need that same reminder.

Soli Deo Gloria!
(i.e., only God is glorified!)

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Loosing Everything while Fading to Black & White like the Son Going Down on Me

As Archie Williams took the stage for his two minutes to shine on America’s Got Talent, my heart began aching as I gasped, hoping, “Please don’t fail.” While I had yet to hear him sing, and I was unaware of his story, I just saw what appeared to be a broken man take the stage. He wore a light blue suit that hung on him; actually it wore him more than he wore it. He walked with a bent knee, almost struggling as if he was carrying the weight of the world on his shoulders. The truth is, he was.

Simon Cowell began the interview. Archie survived thirty-six plus years in the brutal and bloody Louisiana State Penitentiary in Angola, often referred to as the Alcatraz of the South. But he was innocent. Sure, he was convicted, not only of rape, but also of attempted murder of a woman in 1983. But he had witnesses saying he was home. His fingerprints didn’t match the ones at the crime scene. The woman couldn’t identify him in a picture array, at least not at first. But the public was crying for “justice,” and no one really cared if the right man was caught or not. So Archie was innocently walking down his street when the police arrested him. And since he was poor – and since he was black – he couldn’t afford a lawyer and get proper representation. He was found guilty and served a life sentence plus 80 years in hell. The woman and victim was white.  

Redemption, though, came from two sources. He threw himself into Jesus, praying and singing gospel songs with other prisoners, until DNA evidence exonerated him from his sentence. Sure he lost thirty-six years of his life. But in his own words, and in the spirit of Nelson Mandela, “Freedom is of the mind. I went to prison, but I never let my mind go to prison.”

So the music began with a simple piano, and I was hoping beyond hope that he wouldn’t fail. With courage in his heart, his soulful voice began to sing Elton John’s, “Don’t Let the Sun Go Down on Me.” He slowed the tempo and uttered the words in new and refreshing tones. Listening to his song, it was like hearing it for the first time. It wasn’t long before the audience, stunned in reverent silence, had given him their hearts. When he finished, he brought the crowd to its feet in cheers and me to tears. In one moment he was offered redemption. The weight of the world was lifted. And in that same moment he shared that redemption with love and mercy.  

I looked at my phone. Social media had blown up, not about Archie Williams’ performance, but about George Floyd. The news reported that four Minneapolis police officers were fired from the force for their role in the death of Floyd. Following reports of a forgery, they found Floyd sitting on his car. Suspecting he was guilty, they placed cuffs on him, then claimed he was resisting an arrest. Soon he was on the ground with one of the officers, one of the white officers, pressing his knee on the neck of Floyd, a black man. The move violated police protocol and ignored standard apprehension procedures. The white officer took a knee on the neck of a black man, while Floyd was pleading for his life. “I can’t breathe!” “I can’t breathe!” “I can’t breathe” were the last words spoken by George Floyd.

We are losing everything while fading to black and white, and the Son is going down on me.

To say “we’re struggling to “’love our neighbor’” is an understatement. At present, it’s clear we don’t even know who our neighbor is. Anger. Hatred. Resentment. Pride. Prejudice. Denial. A festering cancer is metastasizing in our society, destroying the very fabric of our own humanity. At best we’re looking the other way as another story appears on our newsfeed that a person of color suffers at the hands of the privileged. At worse, we’re the guilty throwing shade on someone because of their skin’s color. Our actions continue to betray our words. We claim, “Man was made in the image of God,” then disqualify our truth with, “just not that man.” So John reminds us that if we can’t love the people of color, how can we say we love the God who made the people of color (1 Jn. 4:20)?

If we don’t turn the tide toward racial reconciliation, then we’ll lose everything while fading to black and white, with the Son going down on me.

Soli Deo Gloria!
(i.e., only God is glorified!)

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Fallen From Grace: The Face of the Boy Scouts of America

The bumper sticker on my car says, “I’m proud of my Eagle Scouts.” And I am proud of my sons. They are good young men who worked very hard, modeled the Scout Law of being trustworthy, loyal, friendly, reverent, etc., sacrificed free time and overcame significant obstacles to earn the requirements for Boy Scouts’ highest rank. Without bragging, they could have been the face of BSA.

I remember the day Jonathan came home from first grade with a flyer asking if he could join Cub Scouts. Someone had come to his school with a demonstration, and he was sold. Having experienced some of the Cub Scouting program as a child, I was easily sold as well.

Over the next fifteen years I ran the gamut with scouts. I was Jonathan’s Den Leader and eventually stepped into the Cub Master role (I oversaw all the Dens, leadership recruitment and training). When Matthew joined Scouts, Cile was his Den Leader. Both boys earned the Arrow of Light, Cub Scouts highest honor, and bridged over into Boy Scouts. I kept my involvement in their scouting lives by being an Assistant Scout Master. I led scouts to both Summer and Winter Camps, and took larger roles at those same camps, including leading boys to complete sections of Merit Badge requirements. Both Jonathan and Matthew attended BSA’s National Jamboree.

It was during my adult scouting career that BSA began facing turbulent waters. At first the rumors were just that, rumors. Like the Titanic captain, the leadership downplayed the cries and minimized the damage. All the while membership was half the size it boasted thirty years earlier and the outlook wasn’t promising.

Then it came out. It all came out, reminiscent of the Catholic Church. Boys and boys and boys accused BSA of creating an environment where they were abused. Twelve thousands boys have come forward and BSA has identified over 7000 predators with some accounts dating back to 1920 (ten years after Scouts began in America). In an attempt to compensate the victims, the national office of BSA, apart from the local chapters, has filed bankruptcy. Right now it’s kind of a “wait and see” holding pattern. What will Chapter 11 bankruptcy look like, especially with all the BSA holdings like famous artworks and campgrounds.

Maybe the fatal flaw of the BSA culture is our flaw too. We perceived a time of innocence, when it was really a time of naivety. We’ve been far too trusting of people and institutions with our children without due process. Even Paul tells Timothy to “vet” deacon candidates before installing them (1 Tim. 3:10) and to be slow about laying on of hands (1 Tim. 5:22). Society thought that since the BSA program had a good reputation, the leaders of the program were good as well. We were wrong, dead wrong. We failed to scrutinize the people and the system. What we found was that beneath the surface, the reputation and hype was something disgustingly ugly, shamefully sinful and utterly destructive. No one deserves a pass simply because of their position. And now more than 12,000 former scouts are paying a huge price, for they are the face of BSA (and that number will probably continue to grow). So the organization must be held accountable for turning a blind eye and covering up its messy corruption.

BSA has changed its culture. During my adult leadership era, they began enforcing background checks and implementing mandatory training to raise awareness of abuse for all participants. My favorite move was the two-deep leadership plan which prevents one adult from being alone with a child. They have a long way to go to earn back the trust they squandered, if they ever earn back that trust. For now BSA needs to feel the hurt and pain they’ve caused on so many lives.

For me, the bumper sticker still reflects how proud I am of my sons who are Eagle Scouts. They, with so many other young men, have modeled the Scout Law of being trustworthy, loyal, friendly, reverent, etc. beyond their days of wearing the uniform. Those young men should be the face of BSA. With hope and healing, maybe one day they will.

Soli Deo Gloria!
(i.e. only God is glorified!)

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Not Like a Tame Lion: Amos before the God who Roars

Aslan was leaving. Not forever. But he was leaving. Since Narnia was free from the White Witch and firmly secure in the hands of the Pevensie children, his role was fulfilled. At least for now.

As Mr. Tumnus and Lucy watched him leave, Tumnus explained how Aslan could not be tied down, how he enjoyed coming and going, and that he had other lands to oversee. Then Mr. Tumnus concluded, “He’s wild, you know. Not like a tame lion.” Lucy readily agreed, then added, “. . . but he is good.”

That C.S. Lewis crafted Aslan the Lion to be a Christ-like figure is beyond dispute. That Lewis painted a picture of a God who cannot be controlled or manipulated, but is feared and loved at the same time is the tension we experience. God is anything but a plaything, making the Lion image perfect for a couple of reasons. One, who isn’t tempted to bury oneself into the soft fur of a lion, while terrified of what a mauling might be like? We’re drawn to God’s love, grace and goodness, but respectfully fearful of his holiness. Secondly, the prophet Amos describes God as a roaring voice from Zion (Amos 1:2).

As God’s roar is heard, his words are dissimilated through Amos. Indictments ring out against the nations for their hostile crimes committed to the people. His holiness has been violated in the people he created (i.e. imago dei from Genesis 1:27). In his protective goodness he’ll hold the nations accountable. Here are the listed defendants and the indictments charged against them:

● Syria, if Amos is taken literally, committed war crimes by threshing the bodies of helpless people like one threshes or combines the wheat (1:3).

● Philistia captured, not just the military men, but also women, children and elderly then sold them to Edom, presumably as slaves (1:6).

● Phoenicia not only committed the same crime as Philistia, but blatantly broke and disregarded a treaty in the process (1:9)

● Edom, as expected, is charged with disregarding the same treaty. On top of that count, they let their military go unchecked by murdering without mercy or compassion like an animal ripping apart its prey. Some scholars believe they cut open the bellies of pregnant women (1:11).

● Ammon extended their borders by claiming land they had no right to, and in doing so, explicitly committed the same transgression Edom did on pregnant women (1:13).

● Moab violated a (possible) sacred burial place of Edom’s king, then dishonoring him and its nation by burning his bones (2:2).

● Judah rejected God’s law, unashamedly failing to keep his decrees (2:4).

● Israel’s sins: they sold the righteous and poor into slavery for money; they denied justice to the oppressed; fathers and sons (sexually) shared the same woman; they prostituted themselves before idols; they refused to return a pledge; and they drank wine taken as fines (this may either be an idolatrous or social injustice sin [2:6-8]).

God’s concern for the people of this world reaches beyond his chosen people. He’s invested in the lives of those we often deem “outside his fold.”

Such flagrant disregard for the humanity of people while justifying these atrocities aroused God’s holy wrath. Such unconcealed suffering in the victims’ broken lives moved God’s goodness to protect his creation. So the predators standing in the place of power who is responsible for committing these crimes will be held accountable for their actions. He will bring justice and make all things right. The prey’s cry for help will be heard by God who will act on their behalf. For God is not one who can be tamed . . . but he is good.

Soli Deo Gloria!
(i.e. only God is glorifie

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With Liberty and Justice . . . for All?

As we stand before the flag with our hands over our hearts, we make two bold proclamations to this Republic we call The United States of America. First, we cherish liberty. Freedom is our rallying call as we live in a society without fear from oppressive restrictions placed on the people by authoritarian rule. Secondly, justice is guaranteed to everyone without limiting its scope to the privileged. We stand and recite this lofty declaration, but too often our actions fail to reach the height of our words.

Liberty and Justice are two words rooted in the Biblical narrative, but maybe not in the way you think. Liberty is connected to slavery (e.g. Ex. 21:2), but is neither associated with the Exodus of Israel from Egypt nor to the Exile into Babylon (see NIVDNTT 1:715-16). We often use “liberation” in a political sense, while the Bible does not. By the New Testament, “liberation” takes even less of a political meaning, as it talks about the freedoms of Christians. We’ve been liberated from sin and death, while given the independence to live freely in Christ (Jn. 10:10; Gal. 5:13).

Justice is a stronger word, both in the Old and New Testaments, and its connection to righteousness cannot be overlooked. The Psalmist declares that God’s righteousness and justice is foundational to his throne (i.e. kingdom [Ps. 89:14]), meaning that God will always treat his people fairly as he administers his justice. As the Psalmist continues, God’s righteous justice is driven by his faithfulness to the covenant he made to Israel, which is less to a set of rules and more to a relationship he established.

In the New Testament the words for righteousness and justice come from the same word (i.e. diatheke). One may assume that the road to God’s righteousness is paved by treating everyone fairly and equally without concern for power, position and political cover. Such a theme hits hard and often in Scripture as God utters strong words against the powerful abusing their position against the poor and the weak. For instance, Amos’ oracles against the nations include sins of brutal warfare, dehumanizing people by trading/treating them as if they were cattle, violating treaties, desecrating sacred burial places, breaking God’s covenant, trampling the poor and denying justice to the oppressed (Amos 1-2). The heart of God is the freedom we have to ensure that everyone is treated with his fairness. In other words, “Love your neighbor as yourself” (Lev. 19:18; Mt. 22:34-30; Mk. 12:28-34; Lk. 10: 25-37; Jas. 2:8).

If a nation, such as America, is going to claim its Christian roots or identity, then it must continue to struggle with “justice,” not for some but for all. Justice has not always been handled fairly or biblically in our land, because groups of people and individuals have been oppressed and/or marginalized in the process.

As an agent of God, the government’s role is to administer justice (Rom. 13:1-5). That said, the church must be the moral conscience to the government in assuring justice is reached, especially when people’s rights have been trampled (Prov. 31:8-9). It’s risky, and often an unpopular move, to stand and speak where people refuse to look. It’s easy to turn a blind eye when the unrighteous and injustice act doesn’t involve you. But where rights are violated and abuse is prevalent, then it falls to the church to hold the government and society accountable.

As we stand as both, Americans and Christians, to declare “liberty and justice for all,” let’s make sure that justice ends with an exclamation mark, not a question mark.

Soli Deo Gloria!
(i.e. only God is glorified!)

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Black & White

“Out beyond ideas of wrongdoing and right-doing is a field.
I’ll meet you there.”
(ancient proverb)

On a warm September evening, a young man was eating ice cream on his couch in his apartment. He was watching TV when someone entered his apartment and killed him. The simplicity of an innocent man shot and murdered in his own home gives way to the complexity of the situation. The victim was black, and the suspect was white. The victim was a Christian man working with a local church’s youth, and the suspect was an off duty police officer. The victim’s story was simple, though sources tried to convolute it. The suspect’s story never really made sense. The officer worked a double shift and mistook the victim’s apartment for her own (how didn’t she notice the bright red “welcome” mat at the door?). Instead of calling for backup, she immediately pulled her weapon to kill what she thought was an intruder.

The victim, Botham Jean, from Saint Lucia, an island in the eastern Caribbean, was part of my fold. He was rooted in Churches of Christ, baptized at the age of nine, and a graduate of my alma mater, Harding University. From all accounts, he was a leader and servant, always looking to help his community and the people he contacted. All of who he was and could have been was stripped from him by one moment in time.

As we watched this story unfold, and I suspect that Botham’s story continues to unfold, three items are worth underscoring. First, the “black and white” dynamic is too obvious to ignore: a black man is shot to death by a white cop. It’s uncomfortable for me to even write those words. The pieces of evidence that emerged to turn this from a mistaken or careless moment into racism escalated when the Dallas Police Department attempted a smear campaign to discredit Botham’s character (a lawsuit is underway). Then, during the sentencing hearing, the officer’s text messages revealed racially charged statements. Whether or not the murder was racially motivated is still debated. That the officer held on to racists’ thoughts and expressed them to friends makes this moment feel like a racially charged crime.

Secondly, our country is still struggling to find justice in our criminal cases. The now ex-cop was given a 10 year jail sentence with possible parole in five years. The prosecution was hoping for a 28 year sentence to reflect Botham’s age at the time of the incident. She could have been given up to 99 years, which seemed to be the hope of the protesters. The justice system is supposed to be blind, but too often does view the world in “black and white.” Data in the prison systems will confirm that more people of color go to jail, and are given harsher sentences than those who are white. So while the Constitution speaks of equality, the application of the Constitution gets distorted by our own bias, prejudice and preconceived opinions rooted in the color of people. We are a fallen and sinful people.

Finally, the path forward came on the day of sentencing. Botham’s brother, Brandt, took the stand. He looked at the defendant, Amber Guyer, and what could have been words filled with hate and anger, were words filled with compassion and mercy. “I love you,” he said, “just like anyone else and I’m not going to hope you rot and die. I personally want the best for you . . . because I know that’s what Botham would want for you . . ..” He then turned to the judge and asked if he could give Amber a hug. She granted the unorthodox request. Brandt took only a couple of steps toward Amber when she ran into his arms like they were long lost friends reunited, like the way the Prodigal Son should have been welcomed home by his brother.

On a warm October afternoon, a young man is sitting in the grace of his reward and he smiles. He smiles, not because of his reward, but because his Savior gave his brother the power to seek justice, mercy and faithfulness, which is always beyond the black and white.

Soli Deo Gloria!
(i.e. only God is glorified!)