Ezekiel’s Wife
We don’t know her, but since God described her as the “delight of your eyes,” one can only suspect that she was indeed a delight. The word is used in a variety of places to describe precious and good things. Not the least of which, it is used to describe the Temple and its treasures. Ezekiel had found a good thing and had obtained the favor of the Lord. And now, she would be, or so it seemed, prematurely taken from him. His remaining ministry would be carried out alone.
There is one story in the whole Bible that I still find staggering. It’s the story of the death of Ezekiel’s wife (Ezekiel 24:15-27). One day the prophet woke up to the Word of the Lord. It came to him as it had come to him before. The Word was simple. The prophet did not need a Hebrew grammar or lexicon to understand. The Lord said, “Son of man, behold, I am about to take the delight of your eyes away from you at a stroke; yet you shall not mourn or weep, nor shall your tears run down” (Ez. 24:16). The words were numbingly clear.
As I thought about these words, I thought back to Ezekiel’s call. The Lord said to him, among other things, speaking of house of Israel, “Be not afraid of them, nor be afraid of their words…. Be not afraid of their words, nor be dismayed by their looks, for they are a rebellious house” (Ez. 2:6). And then in verse 8 the Lord said, “But you, son of man, hear what I say to you. Be not rebellious like that rebellious house.” I can only imagine Ezekiel. Perhaps the Word of the Lord frightened him more than all of the words of the house of Israel.
It was in chapter four that the Lord told him to symbolize the destruction of Jerusalem by laying on his left side for 390 days! That’s more than a year! And then, once that was completed the Word of the Lord came to him again commanding him to lay on his right side for another forty days! How could the prophet not tremble at the Word of the Lord?
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PCA Minister George C. Miladin, 88, Called Home to Glory
He gave dozens of “Pianistic Pilgrim’s Progress” and “Listen to Love” concerts, weaving his musical journey into his Christian testimony. He played piano weekly at New Life until his final Sunday in worship, desiring to bring glory to God who had been so gracious to him. George always wanted to live to see 88 years, as that was the number of keys on a piano, and the Lord honored that hope. He even took him home on the Lord’s Day, George’s favorite day of every week.
George Chistopher Miladin, born January 19, 1935, in Long Beach, CA, went to be with the Lord on July 2, 2023, in his home in La Mesa, CA, after a short illness from a malignant brain tumor.
He is survived by his wife of 64 years, Londa, son Christopher (Cheryl) Miladin, daughter Jennifer (Bob) Cordell, five grandchildren and four great- grandchildren. He was preceded in death by his brother, Jimmy.
The testimony of George’s life is God’s sovereign grace which transformed a self-seeking nightclub piano player into a grateful servant of the Lord Jesus Christ.
His piano career started at age 5 when his mother discovered he had perfect pitch. By age 12, he was playing the heavy classics but changed to playing the trumpet in high school. From 12 to 20 were years spent in rebellion – no more piano, no more Sunday School, and no more thinking about God. He excelled at trumpet, playing a brief stint with the Lawrence Welk band at the Aragon Ballroom and spending most of a summer at the National Music Camp at Interlochen, Michigan, where he became ill with pneumonia.
Unable to practice trumpet, he lost his embouchure, which brought him back to the piano. George shifted gears to popular music, practicing two hours every day. By night, he performed in night clubs and piano bars in Hollywood and Beverly Hills and, by day, attended UCLA. When George was 19, he met Johnny Grant, a local Hollywood disc jockey, who invited him to join his band to travel overseas and entertain U.S. troops. This opportunity took him to Japan, Korea, and Europe as Musical Director of Grant’s overseas shows.
After returning to Los Angeles, he continued at UCLA, majoring in music and minoring in history. During these years, God used two events in his life to draw George to himself. When a young starlet George accompanied attempted suicide, he was affected deeply and began to think of the reality of eternity. God then use a young Christian to invite George to study the Gospel of John and attend University Bible Church. After several months, George bowed the knee to Jesus as his Savior. He began playing piano for the worship services. It was at UBC that George met Londa, and they married in 1958. George taught 8th grade music and Boys’ Chorus for two years, while they lived in Santa Monica. Following that, they moved to St. Louis, MO, where he taught Music Theory at Covenant College.
In 1965, Londa convinced George that, even with two small children, they could handle his attending seminary. George enrolled at Covenant Seminary and, upon graduating, was ordained and called to be the church planter of the Reformed Presbyterian Church in Woodland Hills, CA.
The Miladins moved east when George accepted the call as pastor of the Reformed Presbyterian Church in Lookout Mountain, GA, located across the road from Covenant College. In 1977, he accepted the call of the Point Loma Orthodox Presbyterian Church (now New Life PCA) in La Mesa, CA. The story is that George was enticed to accept the call with a large manila envelope full of menus from Mexican restaurants around San Diego.
The Miladin family arrived in San Diego on January 1, 1978, and George immediately set his sights toward outreach and evangelism. No one would describe George as an extrovert, but he was with the gospel. God used him mightily to spread the Good News: knocking on doors, planning outreach events, playing concerts, etc. He loved to tell the story of his Savior and regularly turned casual conversation to the Lord. He faithfully pastored his flock at New Life for over 27 years, until his retirement in October 2005.
In the years following, after a brief call as a church planter in the mountains east of San Diego, he grew into his role as “Pastor to All.” He particularly enjoyed teaching and preaching on the Gospel of John and the books of Hebrews and Romans. Over the years, he pastored, baptized, married, and taught hundreds of people who remained near and dear to him. He authored several books on Reformed faith and life, one of which has been translated to Spanish. Thousands of copies have been used to train Spanish-speaking Reformed ministers.
George became known as “the piano playing pastor” and combined his progressive jazz style of piano playing with sacred hymns and arranged and recorded four albums (to listen to some of his playing go here, here, here, here, and here).
He also developed an instructional piano course called “See and Hear Piano Series” which has taught hundreds of pianists to play professional sounding arrangements of pop ballads and Christian hymns. One highlight was being sought out by RC Sproul at a conference to help RC with his piano playing. He gave dozens of “Pianistic Pilgrim’s Progress” and “Listen to Love” concerts, weaving his musical journey into his Christian testimony. He played piano weekly at New Life until his final Sunday in worship, desiring to bring glory to God who had been so gracious to him. George always wanted to live to see 88 years, as that was the number of keys on a piano, and the Lord honored that hope. He even took him home on the Lord’s Day, George’s favorite day of every week.
Miladin wrote several books that were extensions of his pastoral teaching:
Is This Really the End? A Reformed Analysis of The Late Great Planet Earth (1972).
The Reformed Faith for the World Today and Tomorrow (1974); (translated into Spanish as Le Fe Reformada)
Getting It Together in the Home: A How to Do It Manual on Family Devotions (1975).
Revolution, Martyrdom, Flight and Reconstruction: A Timely Study of Today’s Christians and Their Relationship to the “Powers that Be” (1976).
Knowing and Growing: A 5-Part Study Manual for New (and Old) Believers Personal Evangelism Made Less Difficult (1995).
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Gen Z and the Draw to Serious Faith
In a world marked by coddling and canceling, let’s call up the next generation. The gospel is true. God is real. The church that reaches the next generation will not be riddled with insecurity but will hold out, with confidence and humility, a serious faith.
Not long ago, I sat across from a pastor of a church known for its attractional (church growth) ministry philosophy. We discussed the methods common to seeker-sensitive megachurches in the 1990s and early 2000s—the attempt to find points of connection with the culture through sermon series based on popular movies or TV shows, the edginess of starting a service with a secular song to demonstrate cultural IQ (and how rocking the worship band was!), and the strict policing of language that could come across too “churchy” or off-putting to the newcomer.
Many of these well-intentioned efforts were built on showing how “relevant” or “in touch” the church was with the world around it. Today, these methods are cringeworthy. Young people who visit a church expect to experience, well, whatever church is. The strangeness is the appeal. Now that fewer people have any family background in church, no one hears a worship band cover an Imagine Dragons song and thinks, “Wow! This isn’t my Grandma’s church!”—in part because Grandma is in her 60s and never darkened the door either.
Young Churchgoers Today
Listen to Gen Z churchgoers today and you’ll hear conversations about powerful worship songs that facilitate an experience with God, about the realness of the preacher who just “tells it like it is” from the Bible, and about the beauty of church architecture and older traditions and recitations.
When young people accept the invitation to visit a church, they’ve already committed to experiencing something unusual. Attempts at being overly accommodating or making the church seem “cool” come off as desperate and insecure. If your ministry is seeker-sensitive and attractional today, remember that the churchiness of church is a draw, not a turnoff.
Unfortunately, many pastors have yet to figure this out. Too many churches still think the way to reach young people is to replicate the entertainment you can get anywhere else, or to lean into the social activism you find at the local university, or to offer the practical advice a podcaster delivers better.
Serious Faith
Young people are swimming in pools of superficiality, with torrents of information flooding through their magical devices. Adrift in a sea without navigation, in a world where moral strictures have been blown up in the name of freedom, many long for paths of formation, growth, and maturity.
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Hey Pastor, You Killed my Friend…
As Christians, we understand that the Gospel is not violence, at least not in the way that the world accuses it. For, while the Gospel does attack the parts of us which are deader than dead, it also brings never-ending life that replaces our death and can never be taken away. The Gospel damaging our sinful flesh brings life in the same way the surgeon’s scalpel cuts away the cancer to preserve the patient. Therefore, to withhold the Gospel, which is the only cure for the malady of man, would be the only actual violence we could ever perpetrate against humanity.
INTRO
A kind of fragile despair has crept into the modern mind so that it can no longer be safely challenged. To question the thoughts, or the lifestyle, of another person or group has become the moral equivalent of executing violence against them. Or so we are told. To say that this or that thing is morally wrong, and needs to be repented from, is to become culpable for their suicide. This was the ugly goblet of shame recently dumped on my unsuspecting head.
In a private message on Facebook, I was asked the following questions by a random user:
“Do you think my friend deserved all the abuse and pain that she took? Are you happy that she’s dead? Do you hate my friend? Pastor, did you want transgender people to kill themselves? Is that what you wanted?”
These questions were shocking to me. Not only does my very existence (and Biblical beliefs) threaten the life of another human being, but the only acceptable recourse offered is for me to no longer call transgenderism a sin. As a Christian, I cannot comply here. According to this logic, either I will disobey God by turning a blind eye toward sin or become a serial killer with bloodstains on my hands. This is the highly polarized perspective I was invited into.
But, as I was thinking about this exchange, I realized that this is precisely what persecution will look like in the modern world. When a Christian shares truth from Scripture, even in the most gentle and loving ways, we will not be beaten, beheaded, or thrown in prison. At least not yet. More likely, we will be accused of murdering people with ideas. We will be endlessly boycotted and ever hated by people who do not have the love of Christ and, as a result, have an endless supply of fury to spew in our direction for a thousand lifetimes.
The message continues:
“You’ve made an enemy. Until you stop your vendetta, die, or move away, I guess I’m just going to have to fight you forever.”
As Christians, how are we to think about messages such as this?
REMEMBER, WHO WE ARE
Before we move on to strategy, we need to remember who we are in Christ. We are people who have been ransomed out of the kingdom of darkness and brought into God’s marvelous Kingdom of dazzling Light (Col. 1:13). Before Jesus rescued us, we were enslaved by our aberrant passions (Ti 3:3) and consumed by all malice and disgusting rebellions (Ro. 1:29-32; Gal. 5:19-21; 1 Co. 6:9-10). There was nothing at all different between the most flagrant sinners on earth and us, which is, in fact, where God stepped in (1 Cor. 6:11). From that wicked and lowly estate, the Lord Jesus Christ set His electing affections upon us and purchased us out of the thralls of sin to become His slaves of righteousness (Ro. 6:17-18). Now, as people who belong to Him, we declare our allegiance and adorations, our loyalty and love, by no longer gratifying our former lusts (Gal 5:16; Eph. 2:1-8), but by killing the flesh (Ro. 8:13), so that we can be obedient to Him (John 14:15; Eph 2:10). That loving and loyal obedience requires that we will go, do, and say whatever He commands (Luke 6:46), which involves nothing less than discipling the pagan nations to know what Jesus thinks concerning all things (Mt. 28:18-20). Essentially, being a Christian means joining Jesus’ campaign to conform the world (the world we once belonged to) into His beautifying redemptive vision. That work requires sharing the Gospel (Mk 16:15).
REMEMBER, WHAT WE ARE CALLED TO SHARE
Now, to share something, we must first know what that thing is. We can only speak intelligently about a thing if we fully comprehend what that thing is. For that reason, a brief sketch of the Gospel is in order, followed by some common lies that the world will accuse us of when we are vigilant in sharing God’s truth.
The Gospel is God’s loving offer of reconciliation and compassion to seedy rebels (Ro. 5:8). It is an offer executed by Christ alone (Jn 14:6), applied by His Spirit alone (1 Pt. 3:18) for the salvation of those He predestined alone (Eph. 1:5; Ro. 8:28-30). It is a message meant to be communicated by the very ones it saves (Ac. 1:9). It is a message we are called to become increasingly familiar with and effective at sharing (Phm 9). And it is a message that has certain essential elements that must be included if it is to be considered a “Gospel message.” Those elements are as follows.
The Gospel begins with the bad news that we deserve death for our rebellion against God (Gen 3:19; Ro.1:32) and that we cannot repair the relationship by our own fickle virtue (Eph 2:8-9). The Gospel tells us that our sin is the poison that is killing us slowly (Ja. 1:15), and it is the toxic venom that will ensure our everlasting death in agony forever (Rev. 21:8). Because we are utterly helpless to rescue ourselves salvation must come from God alone (Jnh 2:9), which is why God sent the Lord Jesus Christ to save His people from their sin (Jn. 3:16).
That rescue plan required Christ perfectly obeying the law that you and I had perfectly transgressed (Heb. 4:15). It would involve God crediting us with the righteous status of Jesus Christ (Phil 3:9) while pouring our sin and our rebellions onto Him (2 Co. 5:21). Christ would trade places with us, giving us His life and freedom, taking our misery and shame down into the grave (Gal 3:13-14) and bringing us new life in His resurrection (Ro. 6:6). For Christ Jesus on the third day, rose from the dead, being exalted above all things (Phil 2:9), securing redemption for all His lowly people (1 Co. 1:16-17), and making Christ the author and perfecter of our salvation (Heb 12:2). Then, after ascending into heaven, to reign at the right hand of God (Ro. 8:34), He is now pouring out His Spirit onto all whom He chooses (Jn. 6:63; Ac. 2:33), so that they will have faith in Christ alone (Ro. 15:13), and so that the Spirit will help them declare His Gospel alone (Jn 16:13; Ac. 4:12; Ro. 10:14).
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