All that we can do in great and deep affliction, and sore distresses of soul, is only to look up to Christ as a poor, wounded, bleeding man looks and cries to one who passes on the road for help. And our Savior and Physician is so compassionate that He will regard us, though we are able to say little more than, “Have mercy on us, Thou Son of David.”

The Puritans not only preached to comfort the weary and wounded, but admonished those who had close relations with such saints in how to help them.  So Timothy Rogers gave instructions to those who had to deal with those under a sense of God’s desertion:
Speak kindly and compassionately to those whom you perceive to be under the sense of God’s anger. Job complains in Job 19:2, “How long will ye vex my soul, and break me into pieces?” And as men who have been long used to poring over their troubles, he tells them how often they had vexed him in verse 3: “These ten times have ye reproached me; ye are not ashamed that ye make yourselves strange to me.” It is very likely that they did not vex him with their words purposely; for, being good men, they could not be so extremely barbarous. They made good sermons, but very sorry and mistaken application. It is easy to trample upon those with sharp and cutting speeches whom God and their sorrows have already thrown into the mire. It is easy for those who are in no trouble to silence and upbraid those who are. As Job says to Eliphaz, “Shall vain words have an end? I also could speak as you do, if your soul were in my soul’s stead. I could heap up words against you, and shake mine head at you. But I would strengthen you with my mouth, and the moving of my lips should assuage your griefs.”
When any of your friends are under spiritual trouble, you must carefully abstain from any passionate or sour word or action that may increase their grief; it will be some small help to them to see that you pity them, though you cannot give them relief. Use all the compassionate and kind words to them that you can, and seek to bind up their sores with a gentle hand. Beware of using any expression that savors of sharpness, reproach, or scorn, for these will, as they did to Job, vex their souls more, and they will be evil in you as well as unpleasant to them. Hence is that complain in Psalm 69:20: “Reproach hath broken my heart, and I am full of heaviness; and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave me also gall for my meat, and in my thirst they gave me vinegar to drink.” And Psalm 123:4: “Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.”
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In most crucial areas of life, neutrality is a myth. It either does not exist, or seeking to remain neutral will just cause harm and hurt. We all must get involved, take a stand, and take sides. That certainly is the case with our eternal destiny. But it also matters in things like the culture wars. And as we read and study Scripture, we must admit that none of us are completely neutral and untainted by the ideas and input of others.

Can and should the Christian be neutral? Well, it depends on what we are talking about. Let me first deal with the term being used here. One online dictionary offers two senses of the word “neutrality”:-The state of not supporting or helping either side in a conflict.-The absence of decided views, expression, or strong feeling.
In some areas there can indeed be such neutrality, and it does not really matter if it is there. If a sporting event is on with two archrivals battling it out, and you are keen on that sport, and especially support (or hate) one of the teams, then you will not remain neutral. But if you are not into that particular sport, or have no favourite teams, then you can easily stay neutral, in the sense of not having strong feelings either way as to who wins or loses.
For the Christian, the idea of complete neutrality is quite questionable – at least in various key areas. Here I will offer three such areas, and show how taking sides is in fact what we are called to do, and refusing to take sides can be an indication of our lack of love for God and others.
The Myth of Spiritual Neutrality
In terms of the spiritual war that is taking place all around us, we have to go along with the words of Jesus: “Whoever is not with me is against me” (Matthew 12:30a). There are only two sides in this cosmic conflict that we all find ourselves in: God’s side and the devil’s side.
The Bible makes it clear throughout that if we are not on God’s side, then we are on Satan’s side. This is especially the case when it has to do with those who are God’s children, and those who are not his children. You either is or you ain’t, to put it simply.
One way of putting this is to say that there are only two humanities: the redeemed and the unredeemed; the saved and the lost. And there are only two eternal destinies that people will find themselves in. So we all must choose, and choose carefully.
Sure, some people do not find such a black and white polarity to be to their liking. But repeatedly in Scripture we find this very thing. And I have written on this issue before, so have a look there for the numerous passages that make this so very clear: https://billmuehlenberg.com/2017/06/07/two-humanities-two-destinies/
Before moving on, let me say that some people are moving closer to God or further away. Conversion CAN be a process, something that may occur over time. So I am not saying all people MUST be able to pinpoint the exact moment that they passed over from death to life, from darkness to light.
The apostle Paul could certainly pinpoint the time and place, but for others, such as the apostle Peter, they may have been on a bit of a journey to get there. See more on this here: https://billmuehlenberg.com/2022/07/17/on-becoming-a-christian/
The Myth of Cultural and Political Neutrality
My second area has to do with things like political involvement and the culture wars. These are matters I have of course written on quite frequently.
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We will forever be in God’s temple, the eternal place where God is known, served, worshipped, and present. Redeemed sinners, then sanctified, and glorified, will dwell forever with a Holy God because the Lamb who was slain ransomed them and ushers them into his presence forever in the perfect temple dwelling of God.

Temples do not have very positive connotations in the 21st Century. People often think of temples as being bound up with stuffy religious things like idols, icons, and the like. In the Bible, temple is an indispensable and foundational category for our understanding.
So we must ask ourselves: What is the Bible’s true vision for the temple? We need to ask questions like: What story does the Bible tell with all of its temple language? Where does the Bible’s story of temple begin? Where does it take us?
The Biblical story begins with humanity being banished from God’s presence. The big problem in the Bible from the beginning is this: We have been separated from God. God designed a garden paradise in which humanity was to dwell with him forever. But because of sin, he exiled us from the Garden and his presence. And so Genesis 4 all the way through to Revelation 22 sets out to answer the question: “How can sinful humanity dwell with God again?” Its answer is temple.
Creation’s Garden Temple
The temple theme begins in Genesis 1-3 where temple gets introduced as the meeting place between God and humanity. The temple mediates the presence of God to his people. The Garden of Eden functions very much in this way.
Jim Hamilton says:
“Shakespeare showed his genius in a theatre named the globe. It would be the place where he would display the stories of his creative mind and heart. The real world, where God shows his genius, is the archetype of the theatre where Shakespeare showed his. God built this stage to show his craft. The world is a theater for the display of God’s glory…It is the place where God is known, served, worshipped, and present.”[1]
Therefore, the world is God’s temple. Hamilton continues, “God built the earth as his temple, and in it he put his image and likeness. The realm that God has created is a cosmic temple; the image God put in the temple to represent himself is mankind.”[2] The world is God’s temple. Humanity is God’s image. The temple story begins on this foundation.
There is much evidence throughout Scripture that the Biblical authors view creation as a kind of temple structure. Genesis 3:8 says, “humanity heard the sound of the LORD God walking in the garden in the cool of the day.” The literal phrase there is “God walked to and fro.” This same phrase appears again when King David comes to God, wanting to build him a temple and the LORD said back to David, “Since the day I brought Israel up from Egypt, I have been moving about in a tent for my dwelling” (2 Sam 2:6-7). The language God uses for his moving about in the tabernacle picks up on the language God used for his moving to and fro in the garden.
In addition, the job description of the first temple dwellers, God’s first image-bearers, Adam and Eve, matches the job description of the first priests or temple-servants later on in the Bible. Adam and Eve also performed the first sacrifice in Scripture. We’re told, “The LORD God took the man and put him in the garden to work it and keep it” (Gen 2:15).
This language is only used elsewhere in the Bible to describe the Levitical priests. Numbers 3:5-7 says, “The LORD spoke to Moses saying, ‘Bring the tribe of Levi near… They shall keep guard over the whole congregation before the tent of meeting, as they work at the tabernacle.’”[3] In this sense, Adam and Eve, God’s temple images in the garden, were prototypes of what would one day become priests in the tabernacle.
Priests were those who offered sacrifices in the temple on behalf of their own sins and the sins of the people. And so too Adam would have his sins atoned for, and the sins of his wife, through a substitutionary sacrifice that would “cover” or atone for their sins (Gen 3:21).
The Wilderness Tabernacle
Eventually, Jacob, one of the patriarchs, a descendant of Adam, Noah, and Abraham, would have twelve sons, and their descendants wound up enslaved in Egypt (Ex 1:13). God heard the cries of his people, and raised up Moses to deliver Israel from their slavery (Ex 2:23-3:10). He delivered them through the Red Sea and into the wilderness (Ex 14).
Israel sojourned there for much longer than they would have hoped. God judged them by prolonging their wilderness wanderings for forty years because of their thankless and faithless grumbling and idolatry (Ex 16; 32). But as he did in the garden, God would not give up on dwelling with his people.
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