The humbling witness of the virgin birth is that God did consider us worth it. Worth saving, worth sending his Son for, worth giving up his Son to the sufferings and death of the cross for.

Picture life as a journey, a journey from birth to death. We are born, we live, and we die. That’s how it was for Jesus. Life was a journey for him too. When he made our nature his own, he made our journey his own as well. At both the beginning and the end of his journey, however, we find ourselves in the presence of the utterly unique. No-one has ever begun life’s journey quite as Jesus did. And no-one’s journey has ended quite as his did either.
Let’s start with the end. Jesus’ death was agonising, cruel, and unjust and in these respects no different from the deaths of countless others. But it was only for a time — that’s the difference. When God raised him to life again on the third day it was with a body so changed that it would never experience death again. Death, for Jesus, is forever a thing of the past. It’s the great point of contrast between himself and those whom he raised to life in the course of his earthly ministry. The son of the widow of Nain, Jairus’s daughter, and his friend Lazarus were each restored to life in a body that was still mortal. Each would afterwards die again — and did so. But not Jesus! The body he took with him to the Father’s right hand is now two thousand years old and as imperishable and immortal as on the day of his resurrection.
See what a difference this makes to the end of his journey! Death ceases to be an end at all and becomes instead a mere pause. In his glorified humanity, a complete man again, body and spirit together, Jesus is journeying on endlessly! And though his journey is one on which believers will ultimately join him, it is not until our own resurrection at the moment of his return.
From the end we now turn to the beginning. If no one’s life-journey has ended quite as Jesus’ did, no one’s has begun in quite the same way either. Here is the reason: Jesus was born of a virgin. The birth itself was entirely natural. The conception, by contrast, was supernatural. It is possible for a virgin to conceive today because of the advances in medical technology, but not two thousand years ago. When Mary asked the angel how she, a virgin, could give birth to a son, this was the angel’s reply: ‘The Holy Spirit will come upon you and the power of the Most High will overshadow you’ (Luke 1:35).

God allows hard things to happen, and we must acknowledge our limitations in understanding. “For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isa 55:8-9). I don’t know why God allows these things to happen. But I know God. I know that he is good (Psalm 16:2). I know that he is faithful and just (Psalm 111:7).

Why did God let Christian get captured by the giant “Despair”?

This question from my 4-year old came out of nowhere as he was talking with my wife recently. About 6 months ago we read through Bunyan’s The Pilgrim’s Progress together as a family. If you’re not familiar with the story, the main character, Christian, leaves his home in the City of Destruction to escape the coming wrath of God. He goes through the wicket gate and sets out on the narrow path to the Celestial City. Bunyan allegorizes the Christian life and what it looks like to travel on the narrow path to salvation. (This book is amazing. If you haven’t read it, read it. If you have read it, let’s talk about it. This is my favorite book of all time. Did I say that I love this book? I love this book.)
But something interesting happens during Christian’s journey to the Celestial City. He, and his friend Hopeful, leave the path for a moment and are captured by the giant “Despair” and are locked in “Doubting Castle”. The giant beats them mercilessly, and it isn’t until Christian finds the master key that they are ever able to escape. In writing this, Bunyan acknowledges that even Christians on the narrow path can experience seasons of despair and doubt. Bunyan’s honesty about the Christian life is why I love this book so much. He doesn’t reserve despair and doubt for the weak, but as an experience of even faithful Christians. And then my son’s question: “Why did God let Christian get captured by the giant ‘Despair’?”
What struck me about his question was this: My 4-year old understood that God had allowed Christian to be captured. He understood that behind the scenes of that terrible event, God was in control. And now he was wrestling with the implications. Why would God allow that? And I’m certain that everyone at some point has had a similar question: In light of evil and sickness and despair and doubting, why is God allowing this to happen? And without question, our God is Sovereign over all things. The Psalmist writes, “Our God is in the heavens; he does all that he pleases” (Psalm 115:3).
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If you believe a response is justified, let your first aim be to vindicate Christ’s honor, not that of yourself or your preferred candidate, party, or position. It is he who is most wronged when his forums are turned from a concern with his will to earthly affairs which distract from his redemptive kingly reign in the hearts of his people. This means that the main point should be objecting to others being political, not per se how they were political, and that bringing reasons why one might disagree is foremost a means to that end.

In a previous article I wrote about discussing politics in Christian forums, doing so in the abstract and in reference to a rather obscure example; and in so doing I was compelled to violate the very principles I announced. Space prevented further consideration, but there is more to be said, as some correspondents thought that I did not give the subject sufficient treatment. One said that I had said what not to do, but not what to do; an all too frequent problem in popular Christian ethics, to be sure. Another correspondent thought I had almost argued that we are to be silent in the face of the evils that afflict our nation, and before people who have no qualms being political to our harm. It was felt that I had so much made the faith a matter of spiritual concern as to have no bearing on our lives as temporal citizens. Those are serious objections, and I am pleased my correspondents brought them, for I am dependent on such correspondence to know how my thoughts are perceived by others. And how I intend them and how they are actually perceived do not always align, so for a few clarifications.
By a Christian forum, I meant any forum whose stated purpose is to advance the knowledge of Christ, be that forum ecclesiastical or parachurch in nature. I except personal blogs, podcasts, and other more informal things that claim to consider other things besides questions of our faith. By politics I meant the civil (legal, administrative) affairs of civil polities, that is, governments and their citizens. I did not mean ecclesiastical politics, nor comments on civil affairs that are moral in character.
Romans 13 tells us how to interact with civil authorities, which has some effect on our politics. Is a minister who expounds the meaning of that passage being political? Not in the sense that I meant. He is giving doctrinal and moral instruction, and doing so that believers may act in a manner that is conducive to peace, does not invite persecution, and is a testimony to the life in Christ that will hopefully commend it to unbelievers. He declares it for the benefit of the church and for unbelievers as neighbors; it is not an act in partisan political competition. That is different from saying ‘vote for candidate A’ from the pulpit. That would be political and inappropriate. Again, by ‘politics’ I meant a direct involvement in civil affairs – advocating this law or that party – not something that has an indirect effect on it, and whose main character and purpose is moral/doctrinal/faith-related.
I also left exceptions for when we are directly attacked and for moral matters in which there is a clear Christian position. If there is a sickness outbreak and casinos are left open but churches closed by law, an obvious injustice that makes claims of public health so much hypocrisy, by all means protest as Christians, both to the authorities and in Christian forums. And in matters in which there is a clear Christian position, I see no wrong in it being published in Christian outlets or from the pulpit. Murder is wrong, for example, and dueling involves such, hence we have historically opposed dueling. More contemporary examples would be infanticide, abortion, euthanasia, etc.
That exception, while appropriate, also invites the question of ‘who decides what is a matter with a clear Christian position?’ Assuming we agree on principles, who is to say whether an agreed principle requires a given application? We all agree the shedding of innocent blood (Prov. 6:17) is wrong. And I think we all agree that commends denouncing dueling, for dueling is indefensible, a matter of personal pride when insulted rather than public or private justice. There is a clear link between principle and application there.
What about when that link is not clear, when things are a matter of tradeoffs between imperfect options that carry both good and bad consequences? There is a clear Christian position on dueling. There is not a clear Christian position on form of government (representative v. monarchical), type of economy (agrarian v. industrial), or many of the particulars of criminal justice (how the courts work, policing tactics, etc.). Our faith has principles that can be brought to bear on that last question, such as that punishment should be proportionate to offenses punished (Ex. 21:23-25), corruption guarded against (23:8), trials fair with suitable evidentiary procedures (Deut. 19:15), etc. But how we implement those principles might vary, especially where our circumstances differ.
I think the legislature should not prescribe the particulars of law enforcement’s defensive tactics (i.e., how they physically restrain combative suspects), and that such questions are best answered by the people who actually have to use said techniques against wrongdoers who are trying to beat them unconscious or flee, rather than by office-dwelling politicians who have never faced such circumstances. The state where I live disagrees, forbidding certain holds to be employed in the restraint of suspects (SC Code 23-1-250). I think that’s mistaken, but I do not conclude that the legislators who profess faith who voted for said law are therefore to be accounted false professors of our faith. It’s a civil disagreement, not a question of orthodoxy or sincerity in the faith, and while it presumably has an effect on how well police are able to do their jobs, I don’t see where it would be appropriate to the mission of this outlet for me to write an extended article arguing why SC Code 23-1-250 should be abolished.
In saying this I touch another thing which some people felt I did not give sufficient consideration before, which is that I take it for granted that it is permissible for believers to engage in politics in general, and in other forums besides the church and Christian outlets. I shouldn’t write an article critiquing SC 23-1-250 for The Aquila Report or ask my local session to petition the state legislature to repeal it. But I can write a letter to the editor of the local newspaper doing so, or can write the head of the state house’s public safety committee to urge him to vote for its repeal. Again, I objected to politics in Christian forums, not Christians in political forums. Most of my action on this is private (direct correspondence), rather than public, but I am somewhat politically engaged myself, though one might not know it from my public writing at this outlet.
But I believe in respecting the proper time and place for such things, and Christian forums are not the right time or place. Political forums (or other means of political action) are. That was the substance of my previous argument, that bringing civil politics into Christian forums represented an intrusion where they do not belong, a trammeling the proper boundaries between faith-based outlets and civil-political ones in which the faith-based was made political much more than the political was sanctified.
(Before proceeding, let me point out that this is not limited to politics, and that many other matters do not belong in Christian forums: this is not the place to advance a critique of this or that school of art, recommend rule changes to college basketball, interject literary criticism, share recipes for chess pie, or otherwise intrude artistic, athletic, entertainment, scientific, or various other matters that distract from Christ’s gospel. Those are all fine things, in their proper place—and this isn’t it.)
Now granting that there are exceptions for moral matters and for when we are directly assailed, and granting that Christian liberty and Christ’s lordship over the rest of our lives permit us to be political in the proper forums, there does arise a further, rather rankling question: what do you do when other people drag politics into Christian forums? May you defend your own position if you disagree, lest people mistake the published opinion for the Christian one? I believe the answer is yes, but with some hefty caveats.
One, there is a time for all things (Eccl. 3), so it is sometimes best to let a matter pass without criticism, even when you think it is wrong. “Good sense makes one slow to anger, and it is his glory to overlook an offense” (Prov. 19:11); “love covers all offenses” (10:12); and “the beginning of strife is like letting out water, so quit before the quarrel breaks out” (17:14). If you believe the person who did it is a brother, it may be best, for sake of concord, to forebear his wrong in being political (and perhaps being wrong politically too) in a Christian forum (Gal. 5:15).
Two, if you believe a response is justified, let your first aim be to vindicate Christ’s honor, not that of yourself or your preferred candidate, party, or position. It is he who is most wronged when his forums are turned from a concern with his will to earthly affairs which distract from his redemptive kingly reign in the hearts of his people. This means that the main point should be objecting to others being political, not per se how they were political, and that bringing reasons why one might disagree is foremost a means to that end.
Three, recognize that once you engage politically it is easy to get carried away with it. When a Presbyterian elder implied that evangelicals who support Israel were selling their souls, I sought to rebut the slander, both of God’s people and of the Israeli people. In so doing I was compelled to consider technical questions like the blast area of 500 lb. bombs. It doesn’t take too much of that before your initial purpose gets lost in the weeds. Just as reading theology (especially polemics) ought to be abetted by a larger portion of scripture, prayer, and the other means of grace, so also should a political disagreement lead you back to God, lest it loom too large in your mind.
Four, while vindicating Christ’s honor ought to be our main concern, we do have the right to vindicate our own rights. It is best to respect the conscience of the weaker brother where we can (Rom. 14), but it is possible that our interlocutor is not a brother but a sly false teacher trying to subvert the faith to worldly purposes; and even where we think he is sincere (or can’t tell), it is not right for someone else to say that being a believer requires adhering to a debatable position. If a teetotaler says that our faith requires both personal abstention from alcoholic beverages as well as petitioning the government to prohibit them, I reserve the right to disagree, especially when he twists scripture (‘Jesus made grape juice, not wine’), implicitly slanders me for disagreeing, or says things in Jesus’s name that are simply ridiculous and false (‘beer is the devil’s brew,’ which openly contradicts 1 Tim. 4:4-5).
Five, those who are right ought to take the moral high ground and keep above mudslinging. Strong words are one thing; personal nastiness quite another. Even when we call a spade a spade we ought to be as honorable and charitable as we can.
The moral is: be slow to fight (Jas. 1:19), avoid it when you can, and disagree in a measured way that is balanced by other concerns. That said, there is a need for people to insist that politics be kept out of Christian forums at present, for intrusions are frequent and many of those that do it seem oblivious to what they are doing. There is behind this a matter of great import which I have not the space to consider here and that deserves its own treatment, namely that what appears to be only political is at root a clash between competing, all-encompassing worldviews. But a consideration of that requires a future article. Till then render unto Caesar, but not where you ought to render only unto God.
Tom Hervey is a member of Woodruff Road Presbyterian Church, Five Forks/Simpsonville (Greenville Co.), SC. The opinions expressed in this article are solely those of the author and do not of necessity reflect those of his church or its leadership or other members. He welcomes comments at the email address provided with his name. He is also author of Reflections on the Word: Essays in Protestant Scriptural Contemplation. 

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