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The Homeschooling Defense

By Blaise Ebiner — 3 years ago

The Left may want your compliance, but it wants your children’s minds and hearts. They consume your children by keeping them away from you and immersing them in an education and culture soaked with their ideology. Your responsibility as a parent is to remove them from the jaws of this monster and place them on the solid foundation that you create, with your family, in your home, defended by your community.

The Left desperately needs to convert your children. While the Right is open to children and supportive of large families, the Left is increasingly anti-childbirth (“Want to fight climate change? Have fewer children,” writes the Guardian’s Damian Carrington). So unless our new woke Left finds young converts to fill its ranks, it will die. They are working hard at this conversion project everywhere. Leftism is rampant in public schools, of course, but also in many private schools, religious institutions, youth programs, social media, movies, advertisements, music, billboards, and likely even in the minds of your kids’ friends.
How can parents protect their children against this all-consuming indoctrination? In a hostile society, one of the most viable options is homeschooling—as a lifestyle. Homeschooling makes parents into their children’s primary educators, as they should be. Hence homeschooling grows ever more popular as the Left grows ever more aggressive.
Sure, your kids might turn out alright in school—but why take the risk? It might be more difficult than the drop-off/pick-up ritual, but if you care about your kids’ formation, don’t let logistics be the thing that stands in the way. With this in mind, here are a few practical tips for how and why to make it happen.
Taking Charge as Your Children’s Primary Educator
Homeschooling doesn’t necessarily mean that you need to design a curriculum from scratch or teach every subject to your child. What it does mean is that you are free to choose your child’s curriculum and who teaches it. With a little research you can find plenty of good resources to help you form a curriculum and instructions on how to get started homeschooling. The key is that you’re the one in charge. As school principal, dean, and teacher, you have the power to replace problematic textbooks, discipline your children, and indoctrinate them in the way you see fit. You don’t have to go through a bureaucracy to make any necessary adjustments.
In the early years, being your child’s instructor—the one with the answers—builds your child’s instinct to come to you with their questions, doubts, and problems. As your children get older, they increasingly learn to take responsibility for their own education—planning out their own school (and work) schedule and learning to learn without someone holding their hand every step of the way. All this takes place within the environment of the home—where it is safe to fail and learn from mistakes without suffering the worst consequences.
Functioning as a Family
Of course, education is about much more than just academics. The education a child receives involves how they learn to live life—whom they associate with, what they believe, and how they behave. The freedom that comes with homeschooling allows parents to center their schedule around their family life. Your children need to know how to put family before themselves. Doing this isn’t only a tool for educating them: it’s a valuable life lesson.
Do not underestimate the importance of doing things together as a family. My parents continue to make sure we do as many things as possible together—going to church, shopping, taking walks and hikes, and prioritizing events that every member of the family can attend. My mother leads us in morning prayer before we all eat breakfast. Our family has an hours-long evening routine, beginning with dinner, then flowing into stories for the younger kids, prayer time, and finally some time for the older children to listen to and discuss a book or two with my mother (currently it’s Rod Dreher’s Live Not By Lies).
When your actions make it clear that your priority is your family, your children, too, see that your principles and priorities should be theirs. By learning to sacrifice personal pleasures for the good and unity of the family in small ways, your children learn to become better husbands and fathers, wives and mothers.
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When Gossip is Not

By Barry York — 3 years ago

As cultivating interpersonal relationships, dealing with sin and conflict, raising children, avoiding folly, shepherding God’s people, discerning false teaching, etc., are all vital parts of life in the church, Christians must talk with and about others.

In recent months, I have had several people speak with me about situations going on around them. Each of these parties were godly Christians seeking counsel about difficult matters involving others. Each time, they would pause and say something like “I don’t mean to gossip” or “I hope this isn’t gossip.” Clearly, they were struggling with matters of conscience regarding whether speaking of others constituted gossip.
As cultivating interpersonal relationships, dealing with sin and conflict, raising children, avoiding folly, shepherding God’s people, discerning false teaching, etc., are all vital parts of life in the church, Christians must talk with and about others. I find many sensitive believers struggle to open up because they wrongly believe to do so would be to gossip. Sadly then, the above needs are not met properly.
So when is gossip not? I studied over the answer to question 144 in the Westminster Larger Catechism (WLC) : “What are the duties required in the ninth commandment?” regarding not bearing false witness. Here are five guidelines distilled from that meditative exercise.
It is not gossip when…
The matter is public record.
I have seen people hesitate to convey information that is recorded in civil or ecclesiastical documents as a matter of public information. Here I speak of such matters as public news items in the local paper, a published article available in print or on the internet, divorce records in a civil court, or public disciplinary sanctions taken by the church. I know of situations where someone has been accused of not following the principles of Matthew 18 in speaking to a person privately when the issue at hand is already known over social media or in print. This situation is not gossip.
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Knowing and Enjoying God by Tim Challies and Jules Koblun

By Doug Eaton — 3 years ago

This tendency to get off track in seeking God is why I am thankful for the book, Knowing and Enjoying God by Tim Challies and Jules Koblun. They have provided us with clear signposts showing us the road that often gets lost in the overgrowth of ideas. They have also done it in a unique way. Jules has provided every page spread with an artistically designed quote by a Christian author. Tim has collected these quotes over time, and he speaks to their truths on the remaining page. Each page can stand alone and be read as a daily devotion, but unlike most devotions, the flow of thought continues from page to page.

Knowing and enjoying God is humanity’s highest aim. It is what Jesus is talking about when he says, “Seek ye first the kingdom of God.” It is also the underlying call behind the warning, “What does it profit a man to gain the whole world and lose his soul?” Martyn Lloyd Jones once said, “It is the greatest campaign known to man.” The problem is, we are often presented with misguided information on how we should do this. From drawing circles to walking prayer labyrinths, it seems we are seldom satisfied with the ordinary means of grace our good and gracious King has provided.
This tendency to get off track in seeking God is why I am thankful for the book, Knowing and Enjoying God by Tim Challies and Jules Koblun. They have provided us with clear signposts showing us the road that often gets lost in the overgrowth of ideas. They have also done it in a unique way. Jules has provided every page spread with an artistically designed quote by a Christian author. Tim has collected these quotes over time, and he speaks to their truths on the remaining page. Each page can stand alone and be read as a daily devotion, but unlike most devotions, the flow of thought continues from page to page. It is a book you can sit and read straight through if you choose.
I had the privilege of asking Tim why he felt it was important to write about this topic at this time. He answered,
I felt it was important to write about the means of grace because, though they are essential to the Christian life and faith, they are too often overlooked or even disparaged. Before I wrote about much else, I wanted to be sure I was writing about the very basics—relating to God and enjoying the friendship we share with him.
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The Parachurch in Light of the Church

By Jared C. Wilson — 3 years ago

Written by Jared C. Wilson |
Saturday, September 4, 2021
The best parachurch organizations will continue serving the ministry of the church by supplementing her in the spread of the gospel, not just the doing of good works or the promotion of good values. The mission of the church is to make disciples of Christ, to plant and grow local churches—not local utopias. When a parachurch ministry understands this purpose and sets its efforts alongside it—in development of and in deference to the local church—the work that the ministry does will endure into eternity with the good pleasure of our heavenly Father.

The phone conversation was going well until I asked a surprising question. I had been speaking to a missionary from an outreach organization who was soliciting a commitment of financial support from our church for his efforts, and I guess I asked something he hadn’t been asked before. Or, maybe he had been asked before and was tired of the question. In any event, I didn’t think I was coming out of left field when I asked: “In what way does your evangelistic work serve the local church?”
He could not answer right away. This fellow knew his work was valuable to the kingdom of God because it involved spreading the gospel in difficult places. But I wanted to know if those won to Christ were also won to local churches in which to be discipled. I wanted to know if converts were baptized not just into the life of Christ but into the life of the covenant community of Christ’s body. I wanted to know the church where he held his membership and the pastor or elders to whom he was in submission.
My new friend fumbled around for an answer. It turned out he was more of a “freelancer.” He had a very clear idea about how his work would benefit the Church with a capital C, the universal church. But he was less clear on how it served any particular body.
And therein lies an important matter for the future viability of many parachurch models and the churches they aim to support. But before we get too far into some potential parachurch pitfalls, we should make some clear distinctions.
The Meaning of Parachurch
While we do not clearly see the presence of what we today call the “parachurch” in the Bible, we can see some historic precedents for the parachurch in religious orders and organizations operating alongside and in service to local churches, fulfilling particular ministry endeavors and spiritual enterprises. From Christian organizations mobilized to feed the hungry to nonprofit publishing ventures, so long as there has been the church, there has seemed to be some form of the parachurch.
A parachurch organization is exactly that—an organization that operates alongside (para) the church. Parachurch organizations are groups of Christians, members of the universal church, who engage in specific areas of ministry that serve or supplement the ministry of local churches.
Really, there seem to be as many kinds of parachurch ministries as there are Christian callings. A parachurch focuses on one particular biblical ministry or vocation of the universal church, ideally to serve the local church in its primary focus to proclaim the gospel and make disciples. “Thus,” Jonathan Thigpen writes, “we could say the purpose of the parachurch is to support and enhance the work of the local church, not to replace it.”
And yet this purpose is constantly in danger of being muddied.
The Work of the Parachurch
I was sitting in the back row of a plane from Atlanta to San Pedro Sula, Honduras. A few others from my fellowship and I were on our church’s annual mission trip. It looked as though many others on the plane were on a similar mission. There must have been forty to fifty young people, mostly college students, all wearing matching T-shirts, on their way to do works of service and ministry.
Sitting near a few of these team members, I asked them where they were going and what they would be doing. It turns out that very few of them knew each other.
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A Psalm for Restful Sleep

By Jonathan Landry Cruse — 3 years ago

As Christians, we should be considered (in a sense) the most well-rested people in the world, because we have been given spiritual rest from God! That spiritual rest will spill over into every aspect of our lives if we allow it. We will be able to lie down at night and fall asleep, for we have committed the cares of the day to the God who has completed all the work that really matters in Jesus Christ.

Unless the LORD builds the house,those who build it labor in vain.Unless the LORD watches over the city,the watchman stays awake in vain.It is in vain that you rise up earlyand go late to rest,eating the bread of anxious toil;for he gives to his beloved sleep. (Psalm 127:1-2)
Do you have trouble sleeping? Paradoxically, the busier life gets, the more tired we are and yet the harder it is to get good rest! We don’t have time for it, or when we finally do lay our heads down at night there are so many things racing around in our minds that we can’t fall asleep. Work is meant to be fulfilling, but ever since the fall it can often be tiresome; or as Psalm 127 puts it, it can feel like “toil.”
We’re exhausted keeping up with it all.
We burn the candle on both ends, and we end up being burnt out because of it. It may not be a normal nine-to-five job that’s wearing you down, either. It could be the work of motherhood, the stress of dealing with relatives, the unending demands on your schedule of school and sports and society. It’s exhausting to keep up with it all—but we do our best! Shouldn’t we get some credit for that? Actually, no.
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Pragmatism Isn’t the Problem

By Alex Kocman — 4 years ago

In The Devil’s Dictionary, the satirist Ambrose Bierce (1842-1914) defined dishonesty as “an important element of commercial success” (p. 85).
While this definition is cynical, it’s not wrong. One can only wonder what Bierce would say if he witnessed the state of today’s church.
You don’t have to look far to see dishonesty in the church. In the US, concert music and TED-style talks take the place of reverent worship and faithful biblical exposition. Across the globe, roaming “apostles” skip from one downtrodden, developing nation to another, lining their pockets with each staged signs-and-wonders crusade.
But the problem isn’t only external—it’s not just the bad guys and heretics out there. The problem lurks in our own hearts.
It’s the small-town pastor who, rubbing shoulders with bigshots at a conference, puffs his chest and rounds up when asked about his church’s weekly attendance. It’s the nonprofit that parrots the world’s marketing lingo of inclusiveness and “justice” to hit that Gen Z target audience. It’s the overseas worker tempted to cook the books on the “decisions for Christ” column in the annual report—after all, who would know?
Few of us are above these temptations. We must diagnose the problem. But we must also take great care to not misdiagnose it.
One common diagnosis is pragmatism.
We are too utilitarian—we do what we think works. We tweak our language to avoid gospel offense. We offer entertainment because it seems to grow the church, reasoning that more bodies in pews means more changed lives. We focus on results more than faithfulness.
Worldly, pragmatic methods in ministry are simply rotten fruit on a sickly vine.
But a missionary friend of mine recently challenged this diagnosis. “Pragmatism isn’t the problem,” he told me. He has seen similar problems firsthand in the Islamic world, where pioneering missionaries in risky countries, backed by enthusiastic supporters, face daily temptation to exaggerate the fruit of their efforts.
I asked him what he thinks the real problem is. “Fear of man,” he replied.
He pinpointed the root issue as the desire to be well-regarded. Like the Jewish leaders of Jesus’ day, those in ministry who justify dishonesty and compromise the Lord’s work love “the glory that comes from man more than the glory that comes from God” (John 12:43). Worldly, pragmatic methods in ministry are simply rotten fruit on a sickly vine.
If my missionary friend is right, then our ailment goes far deeper than our North American obsession with results. Idolatry of human approval affects all of us to some extent—even we, who oppose using shrewd, worldly marketing tactics to grow our ministries. At times, we all prefer an “atta boy” or “atta girl” to “well done, good and faithful servant” (Matt. 25:23). We covet favor with the guild or with teammates above the unpopularity produced by fidelity to Scripture.
Let’s assume my friend is right. What do we do?
In C.S. Lewis’ lecture “The Inner Ring,” addressed to a group of young, up-and-comers, he expounds the danger of our lust to belong to an elite in-group:
“The quest of the Inner Ring will break your hearts unless you break it. But if you break it, a surprising result will follow. If in your working hours you make the work your end, you will presently find yourself all unawares inside the only circle in your profession that really matters. You will be one of the sound craftsmen, and other sound craftsmen will know it. This group of craftsmen will by no means coincide with the Inner Ring or the Important People or the People in the Know. It will not shape that professional policy or work up that professional influence which fights for the profession as a whole against the public: nor will it lead to those periodic scandals and crises which the Inner Ring produces. But it will do those things which that profession exists to do and will in the long run be responsible for all the respect which that profession in fact enjoys and which the speeches and advertisements cannot maintain.”
It is one thing for us to reject worldly pragmatism in ministry. But we should not commend ourselves unless we also wage war against our own lust to belong to the in-group—whether to the pragmatic mainstreamorto its ranks of critics.
For the missionary, pastor, or church planter, faithfulness in ministry may mean displeasing a colleague, a mentor, or a training group that embraces more pragmatic methods. If our solitary aim is to please him who enlisted us (2 Tim. 2:4), we will do well.
Faithfulness is its own reward.
May we fear God more than men.

This article was originally published here

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The Death of Gandalf: When Tolkien Pierced My Heart

By Gerrit Scott Dawson — 4 years ago

“Fly, you fools!” he cried, and was gone.

These are the last words of Gandalf before he slides into the abyss beneath the Bridge of Kahzad-Dum. In all my fourteen years, no words had ever pierced me so.

Our junior high teacher read The Hobbit to us as an after-lunch treat. We loved it. But he challenged us that the really good stuff was to be found in The Lord of the Rings trilogy. In ninth grade, I took up his challenge. At first it was quite a slog. There were all those long songs, and so much talking! “The Council of Elrond” was the thickest chapter I had ever attempted. It took me days. But when at last the Fellowship engaged the quest to destroy the Ring, things picked up.

‘Fly, You Fools’

One Friday night, I skipped my usual ABC sitcoms and just read on the couch. The watcher in the water outside of the Mines of Moria terrified me. I had to read on.

I stayed with it all through “A Journey in the Dark.” It wasn’t a school night, so my parents didn’t send me to bed as I started one more chapter. The future writer in me was thrilled when the company finds a decaying book in which the deeds of the dwarves in Moria were recorded until their last hour. The scribe’s writing trails off with the ominous “They are coming . . .” My heart pounded as the Fellowship realizes they are trapped like the dwarves of old and will have to fight their way out.

Near disaster follows upon near disaster. Even Frodo is stabbed with a spear that should kill him. But his hidden shirt of mithril silver turns away the lethal point. This is how it’s supposed to go. Against impossible odds, heroes still triumph. So when Gandalf faces the demon Balrog on the last bridge out, I felt sure he would win. It seemed like he had. Three times the wizard commands, “You cannot pass.” Then Gandalf’s power breaks the bridge right where the Balrog stands, and the demon falls into the darkness below.

“Yes!” I shouted silently. Then, “Noooo!” For the plummeting Balrog swings its whip and snares Gandalf’s legs. Tolkien writes, “He staggered and fell, grasped vainly at the stone, then slid into the abyss. ‘Fly, you fools!’ he cried, and was gone.”

Wounded by a Sentence

I was totally shocked. Stabbed. My favorite character had died (so it seemed). It cut. It hurt more than I imagined a book, a single sentence, could make me feel. I wanted to howl. Yet, at the very same time, I loved it. I didn’t know one could experience this depth of emotion from reading. So terrible and so beautiful. Gandalf slid into the abyss. Gandalf was gone. I could hardly stand it.

I was only newly awake to Christ, so I felt, but did not consciously notice, the gospel implications in this scene. Through the following years, Tolkien himself would teach me some deeper meanings of this sentence.

Sorrow follows wherever sin remains.

In The Silmarillion, Tolkien laid the foundation for his entire legendarium. In this mythic world, the Creator, Ilúvatar, brings the world into being through themes of great music. But
one of the Creator’s angelic beings, Melkor, wants to create music of his own.

Seeking his own glory, Melkor begins to sing a theme contrary to the music of Ilúvatar. Discordant notes bring turbulence to the good creation. Ilúvatar allows this chaos to rage for a long time until it seems beyond repair. Then Ilúvatar rises and declares another theme of music. This new music is “deep and wide and beautiful, but slow and blended with an immeasurable sorrow, from which its beauty chiefly came” (The Silmarillion, 1977, pp. 16–17). The Creator weaves disharmony into more wondrous music. The new song incorporates sadness.

“Sin sank the arrow of sadness into the very heart of all that is.”

We feel this sorrow underneath all the goodness we love in this present world. Sorrow flows through the deeps of creation because created beings sought glory of themselves over against the Creator. In short, sin sank the arrow of sadness into the very heart of all that is. I’m reminded of the days of Noah, when the Lord beheld the wickedness of man. “The Lord regretted that he had made man on the earth, and it grieved him to his heart” (Genesis 6:6).

The sadness that struck me that night as I read of Gandalf’s fall partook of this primal sorrow. My heart cried first, It’s not supposed to be this way! The good and wise are not supposed to be overcome by evil. And second, It didn’t have to be this way! Gandalf had already defeated the Balrog. But evil never concedes. The Balrog’s whip could so easily have missed. Instead, evil once more begat sorrow.

Our freely chosen sin over time hardens into malice. The result is loss and harm that weaves a song of lament woven through everything. Even our God feels it. That night I tasted its bitterness.

Sacrifice often breeds redemption.

Gandalf descends into the abyss. Grief dismays the company. They don’t know how they can go on. But they do. The story does not end with this shocking loss.

The wizard’s gruff but affectionate final words rouse the Fellowship from the paralysis of horror. Even as they weep, they dash safely out of Moria. Gandalf’s sacrifice has opened the way for them to escape and to carry on the quest. But more: his gift now impels them to find courage beyond grief, to kindle hope in the darkness ahead and to hold to the cliff’s edge of faith until the very end. The remaining eight members go on to sacrifice mightily for one another.

“Suffering in love for another is redemptive. Evil does not have the last word.”

One’s giving his life for many is the heart of our faith: “God shows his love for us in that while we were still sinners, Christ died for us” (Romans 5:8). This sacrifice is meant to change the course of our lives, for “he died for all, that those who live might no longer live for themselves, but for him who for their sake died and was raised” (2 Corinthians 5:15). Suffering in love for another is redemptive. Evil does not have the last word.

The evil chance of the Balrog’s whip snaring Gandalf does not void the wizard’s sacrifice. Gandalf’s giving of his life bears the immediate result of the Fellowship’s escape. But that leads to the whole redemptive resolution with which The Lord of the Rings concludes, a victory for which Tolkien would coin a beautiful word.

In the end, expect eucatastrophe.

I would have to read on to learn of Gandalf’s return. And go further still to see the Ring destroyed, the rightful king enthroned, and Middle-Earth restored. But the sacrifice of Gandalf, in all its shocking, piercing sadness, yet laid down a hope in me. This seed of love buried in Moria’s abyss would yield the fruit of life. I had to believe that.

Tolkien used the word eucatastrophe to express the sudden reversal in a story that leads to a longed-for but unexpected happy ending. This is the resolution against all odds that stirs hope in the human heart that the world’s destiny will not be the death and destruction toward which it appears to rush. Tolkien wrote in a letter to his son that the eucatastrophe in a story

pierces you with a joy that brings tears. . . . It produces its peculiar effect because it is a sudden glimpse of Truth, your whole nature . . . feels a sudden relief as if a major limb out of joint had suddenly snapped back. It perceives . . . that this is indeed how things really do work in the Great World for which our souls were made. . . . The Resurrection was the greatest eucatastrophe possible . . . and produces that essential emotion: Christian joy which produces tears because it is qualitatively so like sorrow, because it comes from those places where Joy and Sorrow are at one. (The Letters of J.R.R. Tolkien, 1976, p. 100)

The hope I felt even as I was stabbed with grief at Gandalf’s fall foreshadowed the great reversal of the entire story.

Gandalf Rose and Laughed

Delightfully, we see this deepest truth in the humble simplicity of Sam Gamgee. After the Ring is destroyed, Sam awakes to see Gandalf smiling on him. He exclaims,

“Gandalf! I thought you were dead! But then I thought I was dead myself. Is everything sad going to come untrue? What’s happened to the world?”

“A great Shadow has departed,” said Gandalf, and then he laughed and the sound was like music, or like water in a parched land. (The Return of the King, 1976, p. 988)

Reading of Gandalf’s fall that night struck me with the full force of the deep truth in every story of redemption. Each one is a shadow of the one true Story. Christ died. He entered the full stop of being lost in the abyss. And then he rose, changing everything.

When Gandalf fell, though I could not say it then, my heart was struck with the sorrow of man in his death and ruin. But the Fellowship carried on. I would read on. The Quest was not thwarted. Gandalf would rise. So will we. In a world restored, where everything sad comes untrue.

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Did Christ Already Return?

By John Piper — 4 years ago

Audio Transcript

We have eschatology questions today and on Monday. Here’s the first one: “Good morning, Pastor John. I am a high-school science teacher in Alabama. I love your passion and Christ-centered joy. I write because I recently had a student tell me that her church believes that the second coming of Jesus has already occurred. She said that they believe Revelation was written about the sacking of Jerusalem by Rome in AD 70. I was caught off guard because I had never heard anyone say that Jesus had already returned. I believe the term for that belief is ‘preterist.’ Have you come across this position? And how do you respond to it?”

Yes, I have heard this position. But let me see if I can distinguish between a view that says the second coming of Christ has already happened and the view that sees some of the book of Revelation as referring to the destruction of Jerusalem in AD 70.

Types of Preterism

The view that you are referring to — namely, that the second coming has already happened — is a very rare view. I don’t think it has ever been considered orthodox. It is sometimes called full preterism or hyper-preterism. Now, preterism is the view of the book of Revelation that argues that much or all of it lies in the past from our perspective — not the future. Praeter is Latin for “past”; hence preterism. It was future from the standpoint of John’s writing, but now it has already happened.

So, full preterism, hyper-preterism — this rare and unorthodox view, I think — thinks that all of the book of Revelation, including the second coming, has already happened. The coming of Christ is interpreted in such a way that it refers only to his power being shown in various historical manifestations, like the sack of Jerusalem. He’s not hidden somewhere in the world — you can get that out of your mind; that’s not what they mean. He’s not hiding out somewhere in the world because he’s already come back; he’s in heaven and has “come back” in the sense that he showed up in judgment at the destruction of Jerusalem.

Now, what you might call partial preterism — that’s the more common and, I would say, orthodox kind — doesn’t think that the second coming of Christ has already happened, even though many of the events described in Revelation have already been fulfilled in history, including the destruction of Jerusalem.

End of History as We Know It

The question I’m being asked, however, by this teacher, is how I would respond to a student who says that her church believes that Jesus has already come back, and there’s no future hope of Christ coming on the clouds personally, bodily, to establish his kingdom. And the way I would respond is to say to her,

The book of Revelation has perplexed Christians for two thousand years, and I probably won’t be able to set you straight on this point from the book of Revelation alone. Instead, what I would like you to do with me is to look at a few passages of Scripture in the letters of Paul, which I think simply will not fit into the scheme that says there’s no future coming of Christ in judgment and salvation.

“The trumpet blast is not a point in history, like a battle against a city. It’s the end of history as we know it.”

And I would take her to 1 and 2 Thessalonians, probably — not only, but first. In 1 Thessalonians 4:13–18, Paul is trying to comfort believers who have lost loved ones in death. And the way he encourages them is not by pointing to the fact that there’s going to be a sack of Jerusalem someday. His way of encouraging them is by showing that those who have died will not miss out on the coming of Christ because they’re going to be raised from the dead, so that, together with the living, they will meet the Lord in the air. He says,

But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God.

Let me pause right there. This trumpet blast at the coming is the way Paul describes the resurrection in 1 Corinthians 15:52. It’s not a point in history, like a battle against a city. It’s the end of history as we know it, marked by the resurrection of all believers who have died. Now he goes on:

And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.

Now, that’s the description of a decisive coming of Christ that gathers all believers, dead and alive, into one people under the reign of Christ. It simply will not do to say that this is somehow a reference to an unseen visitation of Christ at some point in the past.

King Jesus Revealed

And then he gets even more graphic in 2 Thessalonians, where he says in 1:7–10 that the Lord Jesus will be

revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed.

“Throughout the New Testament, the second coming of Christ is presented as a precious and blessed hope.”

Or as he says in verse 6, God will “repay with affliction those who afflict you” and “grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels” (verse 7). This is God’s judgment on all unbelievers, and his rescue of all Christ’s people. In 2 Thessalonians 2:3, 8, Paul argues that the day of the Lord cannot have already come like this. There are people in Thessalonica who were thinking, “It’s already here! It’s already here!” And he says,

For that day will not come unless . . . the man of lawlessness is revealed, the son of destruction, . . . whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming.

And I would say to my young student, “I don’t think these and many other references to the second coming of Christ in the New Testament can be legitimately interpreted as somehow symbolic references to the destruction of Jerusalem two thousand years ago.”

Blessed Hope

Throughout the New Testament, the second coming of Christ is presented as a precious and blessed hope of resurrection for all believers and relief for all the living saints and rescue from the wrath to come. Over and over, the New Testament pictures the people of Christ waiting eagerly for what Christ will do for us at his second coming — not for something a long time ago, but what he will do for us at his second coming. And here’s an example I’ll close with:

Our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. (Philippians 3:20–21)

And I would look at my student friend right in the eye and say, “Neither you nor I have such a glorious body yet, because the Savior has not yet returned. But he will. And that’s our hope.”

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When Prayer Is a Struggle

By Tim Challies — 4 years ago

I expect every Christian would agree that there are times when prayer is a struggle. Though we experience blessed seasons when prayer is the easiest and most natural thing in the world, we also experience seasons when prayer is difficult and when it feels awkward or even ineffective. And for this reason we all sometimes need a little refresher, a little reminder, a little spark.

Kevin Halloron’s When Prayer Is a Struggle is meant to console Christians who are struggling to pray, to diagnose their troubles, and to provide practical counsel that can motivate them once more. A book that is appropriately simple and relatively short, it serves as a very relevant and very applicable guide to prayer.
Halloron frames the book around nine common reasons Christians may struggle to pray: I forget why prayer matters is the first, while I don’t know what to pray comes second. Behind them are I feel too guilty to pray, I’m not sure God hears me, and I have mixed motives. Then he moves to I can’t focus, I’m so unorganized, and I’m too stressed. Last is perhaps the most familiar of all: I’m too busy.
For each chapter, he explains the nature of that particular struggle, then lays out a head-heart-hands approach to tackling it. He shows which gospel truths speak to that struggle, diagnoses the particular heart issues that keep us from prayer, then suggests how to move forward in despite such struggles. Knowing that it is easier to read a book on prayer than to actually pray, he prompts the reader to learn by doing, to set aside the book and actually put the principles into practice.
Because at times we all struggle to pray, we would at times all benefit from this book. It is biblical, practical, and draws from many trusted sources. Halloran says, “My driving motivation for writing this book has been the belief that a life of faithful, fruitful, and joyful prayer is within the grasp of every Christian. God has helped me in spectacular ways, and I know that He will help you, too.” And, indeed, I believe that through this book, God will do that very thing—help you fight through your struggles and learn to enjoy prayer as one of his most precious gifts.

Buy from Amazon

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A La Carte (September 3)

By Tim Challies — 4 years ago

Grace and peace to you today, my friends.

Today’s Kindle deals include a number of good picks for readers.
Do Hurricanes Just Happen?
Jim Elliff says that “God is at work doing His perfect will, even during hurricane season. These spinning engines of destruction originate from Him as Ruler (first cause), through nature (second cause), all for His purposes.”
Stormfront
Kristin, meanwhile, is also thinking about storms. “As our grandson sleeps in his father’s arms, I see it so clearly. The sweet baby, limp and relaxed, trusts his father wholeheartedly. He is rocked, comforted, and held in unconditional love, wanting for nothing. If we are to be like Jesus, we, too, will sleep peacefully in the middle of life’s storms.”
The Metaverse
Gene Veith, on the other hand, is thinking about the looming Metaverse. “This is another chapter in our rebellion against creation, replacing what God has made with what we have made. To be sure, the Metaverse is a realm of illusion, not tangible entities that actually exist, a Gnostic phantasm that disappears if anyone tries to touch it.”
AGTV Continues to Grow 10 Months After Launching
AGTV is a kind of Netflix for Christian teaching. The network hosts over 800 hours of carefully curated content. Much of it is available for free. There is now a long list of premium content and exclusive films and series for AGTV subscribers. (Sponsors)
The Lord of The Lockdowns
From an Australian lockdown, Jon Coombs says, “As I plug away at doing the things I need to do, whether it’s family life or church life, I keep reminding myself that the Lord is the Lord of the lockdown.”
Does the Bible Limit Gender to Just Male and Female?
“There’s a trendy new idea that denies God created only two genders (male and female). What’s the proof? Frogs. That’s right. Proponents of this view claim frogs are evidence that the gender binary of the Bible is a myth. If you’re puzzled by this, that’s understandable.” I am, indeed.
Learning from the Hours
“Have you ever noticed that in Genesis chapter one, the days are the wrong way around?” T.M. Suffield explains why this is and why it may even be better to think about days and hours like that.
Flashback: Why Marriage Is Better Than Cohabitation
…marriage offers a number of important benefits that are absent from cohabitation—benefits that extend to couples, to their children, to their families, and to society as a whole.

Prayer must carry on our work as much as preaching; he preacheth not heartily to his people that will not pray for them. —Richard Baxter