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My Christmas List

In 1990 Natalie Cole released the song, Grown-Up Christmas List, and it became one of her signature songs. Two years later Amy Grant covered the song with additional lyrics and became a big hit for her. While others have either recorded or performed the song, its popularity has allowed it to be a staple for anyone’s Christmas playlist.

The song takes the listener to days-gone-by when we once sat on the knee to articulate our Christmas wishes. Now grown up, the older and wiser one has a list as well. It’s just not the same kind of list. It’s changed. It’s matured. It’s no longer self-serving, but far more inclusive of the people we contact.

No more lives torn apart ● That wars would never start ● And time would heal all hearts ● And everyone would have a friend ● And right would always win ● And love would never end ● This is my grown-up Christmas list

The reconciliation theme woven through this chorus is far from subtle. No wars. Hearts are healed. Friendships strengthened and renewed. Right and love always win. The list is easily a practical application of the angel’s promise of “peace on earth and goodwill to all mankind” (Lk. 2:14). It’s also a picture of God’s promise when he makes everything new again (Rev. 22:5).

I wonder what our list might include today if we were given such an opportunity. If we were to move beyond the selfish, materialistic-driven nature of Christmas, what might we really want to see or experience?

Would civility appear on the list? Can you imagine people actually being respectful and kind to each other? People can use active listening skills to understand first before being understood. Words like “please” and “thank you” were heard on a regular basis. Unloading in the social network becomes a thing of the past, while anger and frustration are dealt with responsibly. A “kind” tone in our voice is heard, while our language is filled with respect.

Where would truth appear on the list? For the past thirty plus years truth has taken a hit. The postmodern world has blurred the line between what is true and what is a lie. Personal opinion has overridden imperial evidence, and in the process “expert insight” has been discredited. Labeling people has always been easier than processing the information, but even that seems heightened today. And along the way Christians failed to live Truth with the world knowing too many of us are hypocrites. Recovering truth, beyond repenting from the lies, means stripping away preconceived ideas and cultural norms we’ve embraced.

How much is diversity appreciated in a society often longing and pushing for uniformity? Color, wealth and regional roots are part of any society’s make up. But the drive for uniformity keeps some at arm’s length while inciting fear in the rest. We’re naturally suspicious of outsiders, but that mistrust doesn’t mean it’s a right feeling to own.

Civility, truth and diversity are absolutely mature wishes to long for. They certainly can be rooted in the character and presence of Jesus. And more importantly, we don’t have to wait for others to implement those qualities, we can own them ourselves.

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

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Quality Control: It’s All About Their Fruit

“By their fruit you will recognize them” (Mt. 7:16).

When Jesus begins to bring closure to his Sermon on the Mount, he warns his listeners of coming false prophets. He describes them as wolves in sheep’s clothing. Then he changes metaphors and calls us to be fruit inspectors. He wants us to examine, not only the fruit itself, but also the source of the fruit. Like going through a grocery store, before you buy what they’re selling you’re running quality control on your purchase – bruising and level of ripeness. Jesus also calls for common sense, certain trees may look like they should produce fruit, but they don’t. Just because a plant produces something, and even if it looks right, doesn’t mean the “fruit” is good for you or tastes good. Then he adds, check out the tree itself because if it’s rotten it won’t produce anything of value. Cut it down and burn the wood (Mt. 7:16-20).

Jesus applies his imagery to his contemporary situation. Many call on the name of the Lord, but the Lord will not recognize them. Countless who do call are also able to perform incredible works like prophesying, exorcisms and various other miracles. Jesus says that just because they can do these wonderful and incredible things, doesn’t mean God is with them (Mt. 7:21-23).

Herein lies our struggle. We’re so enamored by the power of the “Spirit”, we’re willing to discount all the other evidence to the contrary. We stop inspecting whether the fruit actually exists in that person’s life. Does that person prophesy or perform miracles without any evidence of Jesus in their life? Do those people wax eloquently the very words we want to hear without any indication that they walk their talk? Sometimes it seems we’re so desperate to have our way we’re willing to compromise the very integrity of the gospel for our own agenda.

Two snapshots of this dilemma surfaces in Scripture. The first is when King Saul is in hot pursuit of David, and is intending to kill him. God has abandoned Saul, and in fact has allowed an evil spirit to dwell in him (1 Sam. 18:10). When he locates David, he finds him with Samuel, so he sends his men to retrieve him. Three times. And in each incident his men are overcome by the Spirit and begin prophesying (i.e. possibly praising God). So Saul takes matters into his own hands, and when he encounters Samuel, he’s dropped to the ground in prophesying (i.e. possibly praising God). As the people witness the actions of the king, they wondered if “. . . Saul was also among the prophets?” (1 Sam. 18:24c). Saul was not a prophet. The moment was God’s way of stepping in to prevent David’s harm. So just because the King of Israel finds himself prophesying and praising God doesn’t mean his life is lined up with God. In fact, Saul is not someone to look to for God’s redemption.

The other story comes from Acts 16 when Paul was in Philippi. A girl, possessed by a demon and a victim of trafficking, spoke truth about Paul and Silas. She followed them throughout the town shouting, “These men are servants of the Most High God, who are telling you the way to be saved” (Act. 16:17). But her life betrayed her words, so Paul cast the demon out of her. For Paul, the one who spoke the truth was just as important as the words used in declaring truth.

Jesus does not define his terms when it comes to “fruit,” nor does he tell us what the wolf will actually do once he’s invaded the fold, the imagery of very self-evident. He expects us to connect the dots. If Jesus’ opening words (5:3-11) have any bearing fruit, then the ones with spiritual power and words are driven by true humility, not pride. Remorsefulness of sin is the burden weighing on them; they neither brag nor dismiss their sin. A power fueled by God and not by self is present. They have a passionate pursuit of God’s righteousness and not their own self-righteousness. Generous mercy overspills their lives. A purity of heart is evident by words and actions. They seek peace first. Finally, because of their lives lining up with God, they accept character assassination as Jesus endured.

So before we give too much credence and credibility to a human who speaks the right words with an overabundance of charisma, implementing some discretion might be worth the time. It’s biblical to make sure their lives actually reflect the one they’re speaking for and about. Jesus calls us to accountability as fruit is produced from our trees. It’s not being judgmental, it’s quality control.

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

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Soul Erosion

Soil Erosion is the gradual wearing away of the land by water, wind and general weather conditions. Sand erosion is the effect of erosion on our beaches.

In 1999 the 208 foot Cape Hatteras Lighthouse in North Carolina was relocated to more than a quarter-mile back from the shoreline where it was threatened by the encroaching Atlantic Ocean. Erosion along the shore had chewed away about 1300 feet of beach, bringing the waves within 150 feet of the sentinel (when it was erected in 1870, it stood some 1500 feet from the waves). Erosion is not just plaguing the Outer Banks. Coastal residents up and down the United States are worrying about undermined cliffs, disappearing beaches and the occasional fallout of the “foolish man” building his house on the sand.

Soul Erosion is the gradual wearing a way of a person’s spiritual life and vitality caused, not always by storms generated in life, but by the daily conflicts we’re forced to withstand. Such conflicts take only millimeters away from you, but after years you realize miles of your soul has been encroached. The scar from the “friend” who backstabbed you years ago is still tender to the touch. The social injustice continues to rear its ugly head and it seems far from being corrected, much less even acknowledged (usually it’s defended). The daily caring for a loved one whose health slowly deteriorates before you find all hope vanishing. Soul Erosion is a real and dangerous spiritually environmental condition that cannot be ignored; it has detrimental effects on our lives.

Somehow Joseph was able to withstand Soul Erosion, without having to relocate his own beacon. He was betrayed by his brothers, separated from his father, sold into slavery as a teenager, falsely accused of a sexual crime and left to rot in prison. He had every reason to be angry, bitter and to lose his faith. However, we find him patiently enduring and seeking a way to serve God no matter what the circumstances. God never abandoned him (Gen. 39:2-3, 5, 21, 23). Yes, he wanted justice (Gen. 40:14). But he never allowed the injustice of his situation to erode his desire to forgive his brothers (Gen. 45:14). In fact, while he knew that they intended to harm him, he realized God was using it for something good (Gen. 50:20).

For Joseph he was left alone to monitor the erosion of his soul. We, on the other hand, have the Church to help prevent Soul Erosion.

While Soul Erosion does not draw the attention of other spiritual problems, people do come to a point where they wonder where the joy of living is found. Why am I so cynical? Why is the youth wasted on the young? Why can’t I forgive?

When I was a youth minister, I talked to a 70 year-old woman about her cynicism. She responded, “When you’re my age and have endured what I have had to endure, then you can lecture me about Christian living.” Maybe she’s right, for with time, optimism erodes leaving pessimism bare. Then again, the Hebrews’ writer says the church has a preventative role, “Let us not give up meeting together as some are in the habit of doing, but let us encourage one another . . .” (Heb. 10:25) – and all the more as you survey the erosion of your soul

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

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Finding the Words: What to Say when Anxeity, Fear & Despair Drive Your Prayers

Prayer is always a struggle. On the one hand, you come before the Almighty, and even if you have an exhaustive vocabulary, finding the right words is like trying to find a plaid shirt to match striped pants. On the other hand, Jesus frowns upon prayers defaulting to clichés (Mt. 6:7), especially in public where people are only seeking man’s applause. The struggle to say the right words is real when one begins to pray.

But the words are only part of the problem, especially in times of great emotional distress. In those seasons, reason takes a back seat to feelings. We sense we’re alone, vulnerable and estranged from God. What is happening around us – or within us – seem bigger and stronger than the God who protects. And our prayers and prayer-life often become casualties of the war.

While the Psalms are often associated with praise, they do not fail to embrace the suffering. God deserves and welcomes our adoration. God also listens, even more intently, when his people lament, agonize and weep, especially when such emotions are directed toward him. Like a child coming home from a bad day at school to find solace on the lap and in the arms of the parent, God is just as welcoming to us.

Two questions surface, expressed by the sufferer in the Psalms, may hold the key to finding a way to express ourselves to God during times. When the storm is raging, or when the hole feels like a bottomless pit, the Psalms give us the words to frame our prayers.

The first question is “why.” Appearing in Psalm 22:1, the Psalmist tries to understand the distance created between himself and God. Most notably, the cry is recited by Jesus on the cross, possibly validating such a plea. Delving behind the source of suffering is to discover the reason for the anguish, which then validates the sufferer. So if I can figure out “why I am experiencing the affliction,” it will make the suffering easier – such reasoning is expressed. But the reason for suffering is far greater than one simple explanation. Not only do we live in a complicated world/universe, but God’s not always willing to explain our suffering to us (e.g. story of Job). In part, we couldn’t comprehend everything involved in it anyway. Ultimately, knowing the “why” will not change the agonizing situation. You’re free to ask “why,” but it’s unlikely God will grant you the answer you’re seeking. Even God was eerily quiet while his Son suffered his death.

The second question is “how long.” Surfacing throughout Scripture, such as Psalm 23:1-2, it’s a far clearer question to ask. Even this psalmist asks it four times. The “how long” question steers us away from an over simplified explanation behind the suffering, to the duration of the grieving. This question embraces suffering as part of our witness, but wants to know when the agony will end. God’s people are called to embrace suffering because Jesus suffered (Rom. 8:17; 1 Pet. 2:21). Our concern is beyond the “why” but to “how long” we must endure before God steps in.

My own struggle to pray when it’s either storming without or pitched black hole from within has been evident. Historically, my gut has always gone to the “why” and have often walked away in continual turmoil. I come to God believing that somehow I deserve an answer from him, much like Job. In recent times I gone with “how long.” It’s helped shift my focus. Instead of defaulting to being self-serving, it’s allowed me to suffer in step with Jesus. Not only has it brought more peace to my life, but it’s also given me a framework to find the words.   

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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Flag on the Play: Excessive Celebration, Taunting & UnChristian-Like Conduct

Do not gloat when your enemy falls; when he stumbles, do not let your heart rejoice, or the Lord will see and disapprove and turn his wrath away from him.
(Proverbs 24:17-18)

They were spectators at the event; most had never been competitors. The fans were riled as they cheered, booed and screamed at the opposition. Objects were thrown. Insults were hurled like rocks at the opponents. The game was over and the only thing left to do was to humiliate the losers. And they did.

The moment wasn’t a sporting event, but the fall of Jerusalem by the Babylonians. Edom stood by and watched, applauded and gloated as bystanders to the punishment of God. But God was watching too and he wasn’t impressed.

Edom and Israel were “cousins.” Their histories were tied together because they were tied to twin brothers, Jacob and Esau, the sons of Isaac and grandsons to Abraham. God had blessed both nations and placed a protective hedge around each. In the conquest of Canaan, the land of Edom was exempt from Israel occupation. It wasn’t that Israel and Edom was close allies. They weren’t. Edom refused Israel’s request to pass through their lands (Num. 20:14-21). Under David’s reign, Edom was treated with cruelty (1 King. 11:15-16). They had a history of hostility.

So when Jerusalem fell to Nebuchadnezzar and the Babylon Empire,* Edom celebrated. And boy did they celebrate! They danced. They taunted. They threw garbage on the victims. It was a celebration of shame.

Nebuchadnezzar was God’s ordained instrument to punish and bring judgement on Israel. Babylon had every divine right to march on Jerusalem, destroy the city and exile its citizens. But even so, God always caps his punishment. Thus, Edom broke God’s rule for engagement: never celebrate the fall of your enemy. It was then that God threw a flag on their play.

So God sent Obadiah to Edom to proclaim a series of rebukes against them. In one short chapter, they were confronted for four sins. First, since they were prideful, God will humble them just like Israel was humbled (v. 2-3). Secondly, they were complicit in the crimes against Israel. While Edom passively sat by and watched, doing nothing to help their neighbor, Israel being pillaged, God will stand by and allow Edom to suffer the same fate (v. 6-7, 11-12). Apparently, Babylon overreached their divine mandate as an instrument of punishment from God so that Edom’s turning a blind eye on behalf of their cousin and neighbor equated to turning their backs on God  (see Luke 10:25-37). Thirdly, as Israel was escaping their enemy, Edom harassed and captured the stragglers and survivors, turning them over to the Babylonians officials. So much for being passive, they made sure Babylon succeeded. God will make sure Edom will have no survivors (v. 14,18). Finally, those who participated in the dispossession of the land will find themselves disposed of their land (v. 13,19). The penalty set Edom back and they never recovered.

We’re competitive people. We like to win. But the rules of engagement mean we play and win with grace. When our enemies fall, we refuse to kick and stomp on them. When our most hated sports rival loses, we celebrate our team without taunting the rival team. When the politician on the other side of the aisle loses, we still treat him/her with dignified respect. When our “frienemy” (i.e. friend + enemy) faces a tough time, we refuse to gloat. The reason is simple. Not only do we abide by the Golden Rule, we also abide by God’s rule of engagement: we never celebrate the fall of our enemy. We certainly don’t want God to throw a flag on the play.

“But I tell you: Love your enemies and pray for those who persecute you” (Matthew 5:44).

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

* We do not know the exact date for Obadiah, but the fall of Jerusalem makes a compelling case because of the similarities to Jeremiah’s message.

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A Witness to the World: Where the Heart of Jesus is Revealed in Each Other

The last words Jesus spoke before his ascension encouraged his disciples to bring the gospel to the nations. In Matthew 28:18-20 Jesus commands his followers to “make disciples” by their “going,” “baptizing” and “teaching to obey” what Jesus taught them. Jesus assumes his people will be sharing the gospel, an assumption seen in Luke’s record. In Acts 1:8 Jesus predicts their role in the coming days. They were going to be “witnesses” of Christ “in Jerusalem, Judea and Samaria, and to the ends of the earth” (probably a call to evangelize the Gentiles).

Most people gravitate toward these two verses when talking about reaching the lost. And my guess is that Matthew 28 is the key source of motivation for any evangelistic ministry. That said, two more verses should hold a greater weight for understanding how the church can reach the lost, especially in a society less and less impressed with a direct approach to sharing the gospel. Both verses are found in John’s gospel.

The background for both statements come from the Upper Room (Jn. 13-17). The intimate dining scene opens with Jesus washing his disciples’ feet and concludes with his lengthy prayer, before they head out to the Kidron Valley where he’ll get arrested.

When Jesus predicted Peter’s denial, he gave the command to “love one another” (13:34). While Jesus claimed the command was new, it was actually re-envisioned from Leviticus 19:17-18. The punch is that Jesus said the quality of discipleship is measured in love. If we learn to love the people around us, the world will take note. Most people are starving for relationships based on acceptance and tolerance. When we experience God’s love in our life and graciously offer it to others, such witnessing will act as a magnet to those seeking something deeper in their lives.

The second verse emerges from Jesus’ prayer. As he’s interceding for the church unity, he’s hoping that the church’s harmony will not only confirm Jesus’ role, but prove to the world that God loves them (17:23). The tighter the unity, the more the church’s presence points to Jesus. When the church finds the grace to stay unified, the world believes that God really does love them.

Throughout history, the church has struggled with its witness. While we’ve been good about bringing a doctrinal message to the world (i.e. going, baptizing and teaching) and we’ve been willing to share our faith (i.e. witnessing), we’ve struggled with a passion for unity. The list of “doctrines” that separate churches and groups seem to never end. It’s almost like we look for a way to divide instead of looking for a way to maintain unity. I can almost hear the pushback now, “But God commands ______.” Yes he does. But Jesus prayed for unity, and the world is looking for a group of followers who are willing to love, accept and forgive. They’re looking for Jesus in the hearts of those who claim to follow Jesus.

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

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CHURCH: Something Special

Something special happens on Sundays, but defining what that “something special” is often leads to debate. Some refer to Sunday as “Going to church,” which is misleading because America’s use of the word, “church,” denotes a building instead of a group of people. Others talk less about “church” and instead speak about “Going to preachin’,” which highlights the importance placed on the bulk of our time together. In other words, the statement reflects that half the time we spend together is spent listening to the sermon. Something special happens on Sundays, but what exactly is it?

For most of us, the sermon has always been center stage to our Sunday time together. But it may not have always been that way. According to Dan Dozier, Come Let Us Adore Him (College Press, 1994), a perception-shift occurred during the rise of the Revival/Gospel Meeting (R/GM) era. While other factors came into play – the located preacher, use of electricity and the Sunday evening services – the R/GM may have had negative consequences to the weekly service.

Local congregations began wanting to duplicate the success of the R/GM in both conversions and quality of preaching. I don’t really blame them. Repentance and renewal was evident in the number of people responding to the invitation call to dedicate/rededicate their lives to God. The largest response was probably the number of baptisms that took place during the R/GM era. So the common thought was that if we could elevate the quality of preaching on Sundays and direct it at the non-believer, then we could experience the R/GM fifty-two Sundays a year. People will repent and baptisms will increase. Such thinking shaped our Sundays into the kind of “something special” we often hoped for, but leaving us empty.

Two problems came with this shift in thinking. First, we thought if we had the right model, we’d find the right results. What was missing was both the amount of prayer and hard work that went into the R/GM gatherings. The church prayed for the lost and went out into the community to plant the seed for the preacher during the R/GM. The response during the invitation was the church celebrating the harvest of those repenting from sins and renewing their covenant with God.

Secondly, it placed an unbalanced weight on preaching or conversion as the reason for the gathering. Instead of the assembly being driven by mutual edification for the saints (1 Cor. 14:26b), its drive is for the outsiders (even that focus is poorly executed). While the sermon may be geared toward the “sinner,” it’s shaped to appeal to the “saints.” Songs are sung that the church loves but usually unknown to outsiders. And what are non-believers and seekers supposed to do with the Lord’s Supper?

Maybe the “something special” was never about converting a person during a thirty minute sermon on Sunday morning. Certainly, the element of the worship is a witness to the non-believer (1 Cor. 14:23), but those who assemble are believers. They are the ones who experience the “something special.”

Acts 20:7 may shed some light onto what the “something special” is. The verse reads, “On the first day of the week we came together to break bread.” While this verse is no stranger to us, we may have missed its own cue. Instead of debating when the church met to break bread, we should ask, “What drove the church to assemble in the first place?” According to this verse, instead of coming together to worship, out of which they partook of the Lord’s Supper; they came together for the Lord’s Supper, out of which they worshiped.

The focus of our time together is not on preaching or converting (though both are important), but about sharing this meal together (which may be a good reason to deeply explore the implications of the Lord’s Supper more often). When we recline at the Table with our Savior and Break Bread with one another, then and only then, will we experience something special.

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

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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!)