A Tip for Serving Your Waiter
People are important to the Lord, and if they are important to him, they should be important to you and me. Addressing people by their name and showing genuine appreciation for their service are simple ways to show they’re valued. This speaks volumes about the One you represent. Never underestimate the power of simply being warm, pleasant, and polite.
Sometimes, being a good representative of the kingdom hinges on the simplest things, almost trivial. Let me give you an example from my own life.
I’ve had some of the most interesting conversations about spiritual matters with ordinary people who serve my table in restaurants. Since any contact with others is an opportunity to be an ambassador, I try to keep an eye open for what might turn out to be a “divine appointment.”
This is something you can do, too. Here are some ways to set the stage to engage them in a friendly way.
First, find out the server’s name.
This is simple if they’re wearing a name tag. If not, simply ask. If it’s a unique name or suggests some ethnic history, ask about it. It’s a friendly thing to do—even flattering—and will help you remember their name better.
Begin to use their name immediately. If you’re like me, it’s difficult to keep track of names, especially of people I encounter for the short duration of a quick meal. But there are a few things that help.
Just the conscious effort itself may be enough to help you remember. Another way is to associate something new with something old. When you tie the new thing to something you already know, the job is much easier. In my case, if the waiter’s name is Mike, I immediately think of Mike, my good friend and former tennis partner. That alone will temporarily fix the waiter’s name in my mind.
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“This Generation Will Not Pass Away”: How Shall We Understand Matthew 24:32–35?
May it not be that in speaking to us as he did the Lord was assuring all of his disciples that “this generation”—this fallen but beloved seed of Adam and Eve (and perhaps also “this present evil age” in which multitudes of them will be redeemed)—will not pass away until he himself—the divine Creator, Judge, and Redeemer of heaven and earth—fulfills all of the words he has so solemnly, graciously, and comfortingly spoken to the world in his great Olivet Discourse?
The Lord is mid-way through his Olivet Discourse. He has just revealed to his disciples the various signs that must occur prior to his providential coming in AD 70, and also his supernatural Coming at the end of the age. In a moment he will complete the discourse by speaking of the Judgment (Matt. 25:31–46). However, before doing so he desires to draw out some practical applications of the truths he has spoken so far.
He begins by admonishing his disciples—all of them—to watch for the signs of his (supernatural) Coming. To this end he bids them learn a lesson from the fig tree: When they see it put forth its leaves, they know that summer is near. Likewise, when they see “all these things”—all the signs he has just spoken of—they can know that his eschatological Coming (vv. 29-31) is at hand (vv. 32–33).
But how do we know that his eschatological Coming in view, and not his providential coming? We know it because “all these things” (i.e., all these signs) include events that did not occur prior to 70 AD: the global proclamation of the gospel (v. 14), the universal hatred of Christians (v. 9), the appearing of the eschatological Abomination that Causes Desolation (i.e., the Antichrist; v.15), unprecedented and unparalleled tribulation (v. 21), false messiahs and prophets who work deceptive signs and wonders (v. 24), and dreadful portents in the sky and sea (v. 29; Luke 21:25-26). All the saints must watch for all these things; and when they see them they must lift up their heads, for in those days the Parousia, the Consummation, and the fullness of their redemption will be near, even at the door (v. 33; Luke 21:28)!
Having thus outlined the remaining years of Salvation History, the Lord now solemnly pledges: “I tell you the truth: This generation will by no means pass away till all these things have taken place. Heaven and earth will pass away, but my words will never pass away” (Matt. 24:34-35). These verses are quite difficult, and have therefore generated a host of interpretations, some of which I will touch on before briefly sharing my present view.
Note first his preface: “I tell you the truth.” This strong affirmation fits hand in glove with verse 35, where he states that heaven and earth will pass away, but his words never will. The meaning? “My words—my predictions, warnings, and promises—come straight from the divine Creator and King of heaven and earth. They are eternal, true, and trustworthy. In the face of all events, temptations, and persecutions you can take them to the bank.”
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Listen to Your Life
God has purposefully interwoven silence and salvation in his tapestry of redemption. Is it a surprise that the Enemy would use the flood of modern technology to all but eliminate silence in our lives? Wouldn’t that be an effective way to drown out God’s voice? Endless social media scrolling, music, Netflix, podcasts, and cable keep us from knowing our Savior and ourselves. How do we regain the margin of silence in our lives?
My wife, Angel, is very comfortable with quiet. I admire her ability to sit peacefully and listen to God. She intentionally shut down social media over a year and a half ago. Me? Not so much. I work out with audiobooks or podcasts as my audio backdrop. I write with music on.
There are benefits to this audio soundscape in which I live. It means that I input quite a lot of information. I benefit from the teaching of many wise voices and am grateful for the gift of music, which inspires, soothes, and convicts me through the Holy Spirit.
The problem with a life of input is that it can choke out self-reflection and even the voice of God.
In Psalm 62, David is desperate for God’s rescue. He declares, “For God alone my soul waits in silence; from him comes my salvation” (Ps. 62:1). And then, perhaps as his heart becomes restless, he commands himself, “For God alone, O my soul, wait in silence, for my hope is from him” (Ps. 62:5).
Similarly, in Lamentations 3, Jeremiah offers this thread of a promise amid tragedy, “The Lord is good to those who wait for him, to the soul who seeks him. It is good that one should wait quietly for the salvation of the Lord” (Lam. 3:25-28).
For both David and Jeremiah, silence creates space for God’s salvific work to take hold. Silence and salvation are interwoven in God’s tapestry of redemption.
How am I missing out on God’s salvation in my wall of noise?
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The Use of Images Is an Indicator of the Functional Authority of the Standards in the PCA
Written by R. Scott Clark |
Wednesday, January 26, 2022
Has not the PCA already taken a clear and unequivocal position on the natures and person of Christ and on images of God? That this a live issue both theologically and practically tells us something about the role of the Standards in the life of the church. It seems to me that the future of the PCA hangs on this question as much as any other.When the Westminster Assembly (1643–52), which was composed of Episcopalians, Congregationalists, and Presbyterians, deliberated on the moral law of God, they agreed on with the church of all ages and times on the abiding validity of God’s moral law. In their Confession (19.5) they wrote: “The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it. Neither doth Christ, in the gospel, any way dissolve, but much strengthen this obligation.” The Larger Catechism (1647), which the assembly debated between April and October, 1647, explained the consensus of the ancient (pre-eighth century) church and of all the Reformed churches on the “good and necessary consequence” (WCF 1.6) of the second commandment:
You shall not make any graven images or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shalt not bow down to them, nor serve them: for I Yahweh your God am a jealous God, visiting the sin of the fathers upon the children unto the third and fourth generation of those that hate me; and showing mercy to thousandth generation of those who love me, and keep my commandments (Exod 20:4–6).
They confessed:
The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and any wise approving, any religious worship not instituted by God himself; the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshiping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretense whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath appointed.
In the modern period, the divines have taken a good deal of abuse for their opposition to mental images of Christ, but about the Assembly’s opposition to representations of God the Son incarnate there can be no doubt.
Good Faith Subscription
In the history of American Presbyterianism since the early eighteenth century the trend has been toward subscribing the Standards (i.e., the Westminster Confession and catechisms) not because (quia) they are biblical but insofar as (quatenus) a candidate or minister believes them to be biblical. The Book of Church Order (BCO) of the Presbyterian Church in America (PCA) permits exceptions to the Standards
only if in the court’s judgment the candidate’s declared difference is not out of accord with any fundamental of our system of doctrine because the difference is neither hostile to the system nor strikes at the vitals of religion (BCO 21-4 (f).
It is this writer’s understanding that it is the practice of some PCA presbyteries, under their “good faith” (BCO 21-4(g)) approach to confessional subscription, to allow candidates for ministry to take exception to the Standards on the second commandment and specifically images of Christ. The material issues have been discussed here and elsewhere at length. On this see the resources below. It would, however, surprise our Reformed fathers (and our fathers in the ancient church) to no end to discover that Christians had decided in that images of God the Son incarnate are morally adiaphora. Nevertheless, under the PCAs BCO, it is apparently possible.
It is one thing to dissent from the Standards of the church. It is quite another to flaunt that exception to the Standards publicly and thereby to risk offending the consciences of those who hold the ancient Christian view and who agree without exception to the understanding of God’s Word as confessed by all the Reformed churches in the sixteenth and seventeenth centuries. Whether ministers (in the language of the PCA, Teaching Elders) may teach things that are contrary to the confession of the church is a matter of debate in the PCA. How this could be a debate is not exactly clear. When the church has confessed her understanding of God’s Word on a particular point, that is the church’s understanding. The church does not confess an interpretation of Scripture or conviction about every issue. Some things truly are morally indifferent (adiaphora). When the church has prayed, studied an issue, deliberated, debated, and finally confessed a view there should be little question oner what the church intends to impose upon her members.
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