Defining Moments

One of my favorite books is 101 Hymn Stories by Kenneth W. Osbeck. In it, Osbeck shares the inspiring stories behind many of the hymns we know and cherish. What strikes me about many of these inspirational accounts is that many hymns were written out of defining moments in the life of their authors.

Take for instance the hymn It is Well With My Soul. Haratio Spafford wrote this great hymn after he lost his four children in an accident at sea. Frances Havergal wrote many of her hymns out of defining moments in her life. Havergal’s hymn I Gave My Life for Thee was written after she saw a picture that had been painted by an artist named Sternberg. The painting was a picture of Christ wearing a crown of thorns before Pilate and the Jewish religious leaders. Beneath the painting read the words, “This I have done for thee, what hast thou done for me?” Frances Havergal was so moved by the picture that she swiftly wrote a poem, but when she got home she was not pleased with the words, so she threw them into the fire. The paper did not make it into the fire. It is said to have floated out onto the floor, her father later picked it up and encouraged her to put music to it, which she did.[1]

Defining moments are everywhere we look. We have defining moments in history, one such moment being the cross of Jesus Christ. We have defining moments in the history of the church, the great Reformation being one. We have defining moments in the world of sports. I must admit that I cried when Emmitt Smith of the Dallas Cowboys broke Walter Payton’s all-time rushing record. As we look at Genesis 22 we come to another defining moment, a defining moment in the life of Abraham.

Those who have any knowledge of the life of Abraham most likely know what took place in Genesis 22. It is by far a defining moment for Abraham and ultimately the high point of his journey of faith.

When we see and experience defining moments in the life of faith, we notice that these moments come in different forms such as trials, tests, and tasks. Defining moments in the life of faith are moments that God uses in the life of his people for a purpose; often that purpose is to mature us.

In our study of Abraham we have seen many defining moments in his life. The first came from his initial call to the life of faith back in Genesis 11 and 12. Another defining moment came when Abraham was faced with a famine in the land that God had promised him. Then there was the promise of a child and the patience needed to wait on God to act. What is interesting about the defining moments in the life of Abraham is that they consist both of failures and victories. The Lord has a way of turning even our low points into defining moments.

The defining moment in Genesis 22 is definitely a high point in the life of Abraham, but only because Abraham faced the challenge and responded to it in a manner that was pleasing to the Lord. And just as Abraham was faced with many defining moments in his journey of faith, so are we who have started on our own journey of faith.

Defining moments usually challenge our faith, our trust, and our obedience to the Lord. All God’s people will face these tests. When we face those defining moments in our journey of faith, we need to remember that these moments are divine.

Defining Moments in the
Life of Faith are Divine

I want you to imagine for a minute where Abraham was in his spiritual journey up to this point. Abraham had been walking with the Lord more than twenty-five years. He had seen the Lord do many great things. He has seen the Lord faithfully protect him even when Abraham’s faith faltered. Most importantly, he had seen the Lord provide for him something that he thought he would never have, a son. Abraham and Sarah were able to have a child in their old age. This child would fulfill a promise of God to Abraham and become heir to the promises of God given to Abraham. Abraham was quite comfortable at this time in his life. He lived peacefully in the region with king Abimelech, worshipping and witnessing for his God.

It is almost as if Abraham had arrived in his journey of faith. God had blessed him with land and with son. But what we will notice is that the journey of faith has a final destination and that destination is not experienced this side of heaven. As long as we make our pilgrimage, challenges will come our way, challenges that are our defining moments in our journey on this side of heaven.

We become aware of this truth in Genesis 22:1. “Now it came about after these things….” This points us back to the previous chapters in Genesis to remind us of what has taken place up to this point. It also points us forward to another defining moment in the life of Abraham and reminds us that Abraham is still on his pilgrimage and that the Lord is still developing him as a man of faith. The defining moment about to take place in Abraham’s life comes as a divine test in the form of a divine task and is a test of Abraham’s faith in the Lord.

The Divine Test

Here’s more of verse 1, “Now it came about after these things, that God tested Abraham.” The author, who was under the inspiration of the Holy Spirit as he wrote, indicates to the readers that what is taking place in these verses is a test that comes from the very hand of God. The Lord put this truth here for our benefit because if we did not know that this was a divine test of Abraham’s faith we might misunderstand what the Lord asked of Abraham. The Lord wants us to know that this is a test, but Abraham does not have a clue. His unawareness makes this a monumental moment in Abraham’s journey of faith.

But the Lord lets us know immediately that what took place was orchestrated by the very hand of God. The Hebrew word “nasah” is best translated as our English word “test.” Some Bible translations use the word “tempt,” but the Hebrew word “nasah” has a different meaning than our English word “tempt.” The word “tempt” has the connotation of “enticing one to do wrong,” whereas the Hebrew word “nasah” has the idea of testing something or someone for the purpose of proving the quality of that someone or something. In this context “nasah” has the meaning of God testing Abraham for a purpose, to refine Abraham’s character so that he may enjoy even closer fellowship with the Lord.[2]

It is very important that we differentiate between test and tempt. One person has rightly summarized the difference when he said, “Satan tempts to destroy, but God tests to strengthen us.”[3] Some defining moments in the life of faith come on account of the failure of our faith. Others God never intended for us to experience, but because of our faltering faith God uses our failures to define us. This is not one of those moments in the life of Abraham.

Divine tests that come from the hand of God come in different forms, but for the most part they come in the form of troubles, trials, and tribulations. The New Testament equivalent that helps us understand these divine tests is found in the epistle of James. “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing” (James 1:2–4). Defining moments in the life of faith are divine moments that the Lord has us experience for the purpose of growth. That is exactly what took place with Abraham; God tested Abraham through a divine task.

The Divine Task

The final part of Genesis 22:1 says that the Lord called out to Abraham and he responded, “Here I am.” The Lord then gave Abraham the divine task, his divine test. The Lord said to Abraham in verse 2, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah and offer him there as a burnt offering on one of the mountains on which I will tell you.” As you can see, this divine test of Abraham’s faith was also a disturbing task.

Had the Lord not told us from the start that this was a test of Abraham’s faith then we might misunderstand what God asked of Abraham. When we realize the implications of what the Lord asked Abraham, we realize that this divine task is, from our human perception, contradictory and illogical. What makes this task contradictory is that the Lord asked Abraham to do something that seems contradictory to the Lord’s character. The Lord abhors human sacrifice in pagan religions elsewhere in the Scriptures; why would he demand it here? We must remember that this is only a test of Abraham’s faith, of which Abraham is not aware at this time.

This task that the Lord asks of Abraham also seems illogical from the standpoint of God’s promises to Abraham. Two great promises were given to Abraham, the promise of a son and the promise of a land, both of which helped fulfill God’s promise to Abraham becoming a great nation. The more important of the two was the promise of son because through Abraham’s descendants would come the Savior of the world, Jesus Christ. Seemingly, God was now jeopardizing his own plan of redemption with this task. All of God’s plans for Abraham and his descendants are now about to be sacrificed on the altar to God. This seems illogical.

The divine task is a test in the sense that the Lord asked Abraham to do something illogical. But even more telling about the type of test is found in who the Lord was asking Abraham to sacrifice, “Take now your son, your only son, whom you love, Isaac.” You will notice that the Lord emphasizes Abraham’s son, “your son, your only son.” This is a test of commitment and love to the Lord. Abraham could not weasel out of this command by offering up his servant or even offering up his other son Ishmael. He had to offer up the son he had waited twenty-five years to be born. He had to give up the son that his precious wife was able to conceive and give birth to through supernatural means. Even more telling of the type of test is the phrase “whom you love.” This reveals that Abraham’s defining moment was a divine test concerning his affections and who had first place in his heart.

The defining moment for Abraham was a divine test of whether he loved the blessings more than the one who blesses. Whether he loved the gift more than the giver. The defining moment for Abraham was whether he was willing to give up the blessings of God for God himself. Whether he was willing to follow the Lord when all that was in it for him was the Lord himself.[4]

Defining moments in the life of faith are moments when God pushes us out of our comfort zone to see if our affections are for the blessing rather than for the one who blesses. Our Lord Jesus Christ never hesitated to have those who wanted to follow him count the cost of discipleship. When the rich young ruler asked Jesus how he could have eternal life, Jesus did not hesitate to tell him that he had to sell all he had and give it to the poor and follow him. Jesus, hypothetically speaking, spoke about hating one’s own family to be able to be his disciple. Jesus did not mean that we must literally hate our families, but what he did mean is that he must have the preeminent place in our affections. We must be willing to sacrifice and surrender all to follow him.

We need to be careful to limit these divine moments to the spectacular. That is, we should not think of these divine moments only as consisting of a call to the mission field or full-time ministry. Everyday occurrences that come our way, when God calls us to move outside of our comfort zone, can be divine moments. This can come in the form of making a phone call to someone who needs to know Christ and telling him or her how Christ has made a difference in your life. Your divine moment could be a call to teach a Sunday school class or help your church in their visitation program or some other ministry in your church. Our own perceptions and comforts are usually at stake with these divine moments.

In 2002, I experienced one of the roughest years for me in the ministry. What I came to learn was that this was a divine moment in my life. The Lord was testing my affections and seeing where they were placed. For several months I contemplated leaving the ministry. I wanted to get out because I did not want to deal with all the heartache that can come from being a pastor. It was during this time that the Lord was saying to me, “Patrick, I know you love to pastor and preach and you love the enjoyment that can come from your calling, but will you serve me only when there is joy? Will you serve me only when things are going well? Or will you serve me when things are discouraging? Will you serve me when the only thing in it for you is me?”

Is there a defining moment you are being challenged with? Remember that these defining moments are divine moments orchestrated by the hand of God to mature you in your faith. Defining moments in the life of faith are also deciding moments.

Defining Moments in the
Life of Faith Are Deciding Moments

As the Lord dealt with me in my divine moment of testing in 2002, I had to come to a decision. Was I willing to follow the Lord and do as he commanded and called me to do, or was I willing to forsake the Lord so that I could enjoy his blessings but not he who blesses? Defining moments in the life of faith are deciding moments, a time when a decision must be made. And as we will see with Abraham he made a decision to obey the command of God.

Decision to Obey the Command of God

Unmistakably, God shows us Abraham’s obedience in Genesis 22:3. “So Abraham arose early in the morning and saddled his donkey, and took two of his young men with him and Isaac his son; and he split wood for the burnt offering, and arose and went to the place of which God had told him.”

What amazes me in this verse is the absence of any discussion on the part of Abraham. All we see is swift and certain obedience. This is a great contrast when we compare other occasions in the Bible where God called men to a specific task. Take for instance the story of Moses. God called him to serve, and Moses made every excuse as to why God should not use him. Gideon’s behavior also contrasts Abraham’s obedience. When the Lord called Gideon to fight, Gideon did not immediately obey; instead, he insisted twice that God send him a sign.

Abraham of all people knew how to “help God out” in situations such as this. When famine came to the land he helped God out by going to Egypt. When Sarah grew tired of waiting on the promised son, Abraham helped God out by sleeping with Hagar. When Abraham found himself in trouble with Pharaoh and Abimelech he helped the Lord out by deceiving the two kings. In those instances, Abraham was not helping, but disobeying the commands of God. But that is not the case this time. God gave him a command and Abraham did not question, discuss, or offer suggestions. He made no attempt to “help God out,” but he submitted in total obedience to the command of God. By Abraham not trying to rationalize his way out of this divine moment, he showed his total affection for the Lord.

How would you respond to such a request? I imagine many of us, myself included, would have rationalized our way out of this divine moment. How many times does God ask us to do minimal things compared to what he asked of Abraham, and we fail to obey. You see, divine moments are deciding moments, moments where we as God’s people have to decide whether to obey the command of God.

I was once asked by a colleague in ministry, “If God reveals something to you in the Scriptures are you willing to obey it?” Another way to ask that question would be, “When God sends a divine moment of testing in your life through means of a divine task, are you willing to obey the command of God no matter the cost?” Abraham revealed his willingness to obey the command of God. Abraham’s decision to obey the command was founded in his decision to trust the character of God.

Decision to Trust the Character of God

Getting back to Genesis 22, Abraham and Isaac arrived at the place where the Lord commanded them to go. They left behind the servants that went with them and they made their way to the place of sacrifice. On their way, Isaac asked his father an obvious question. “Isaac spoke to his father Abraham and said, ‘My father!’ and he said ‘Here I am, my son.’ Behold, the fire and the wood, but where is the lamb for the burnt offering?’ ” (Genesis 22:7). Isaac carefully observed that his father made sure that everything else was taken care of, but he wondered about the sacrificial animal.

In Abraham’s response to Isaac’s question we see the foundation for Abraham’s obedience to the command of God. “Abraham said, ‘God will provide for himself the lamb for the burnt offering, my son’ ” (Genesis 22:8). Here we witness Abraham’s trust in the character of God. Now, this verse does not do justice to what Abraham is trusting in when he makes this statement. But thanks to progressive revelation we learn exactly what he was thinking about from a New Testament writer who revealed that Abraham, “considered that God is able to raise people from the dead” (Hebrews 11:19). Abraham knew God’s character and that God was faithful to his word. Therefore, even if the Lord had him sacrifice his son, he believed that the Lord could raise him from the dead. Abraham trusted in the character of God and that was the foundation for his obedience.

Abraham might have thought that the command was contradictory, irrational, and just outrageous, but he made a decision to love the Lord even when all he got out of it was the Lord. He made a decision to obey the Lord, knowing that he could trust in the character of a good and gracious God. Defining moments are deciding moments for the life of faith, and when God’s people obey the commands of God and trust in his character, they find that these defining moments are decisive moments in the life of faith.

Defining Moments in the
Life of Faith Are Decisive Moments

The obedience and trust of Abraham to this divine moment unfolds in verses 9 through 10. “Then they came to the place of which God had told him; and Abraham built the altar there and arranged the wood, and bound his son Isaac and laid him on the altar, on top of the wood. Abraham stretched out his hand and took the knife to slay his son.” All of Abraham’s hopes and dreams are about to be slain on the altar, but what happens next reveals that this divine moment was a decisive one. This moment was decisive in three different ways.

Decisive in What It Accomplished

First, it was decisive in what this divine moment accomplished. In verse 11 we are told that the angel of the Lord called out from heaven to Abraham and he responded, “Here I am.” In verse 12 the angel said to Abraham, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from me.”

God tested Abraham, who passed the test with flying colors. At the heart of this divine moment was the matter of whether Abraham feared the Lord. At the heart of this divine moment was the fact that Abraham loved God more than he loved his son. This is a significant moment in the life of faith, that moment when God says, “Do you love me even when there is nothing in it for you?” When those moments come in your life, will they accomplish what the Lord desires?

Decisive in What Was Learned

Second, this divine moment was decisive in what was learned. Notice what took place in verse 13 after the Lord stopped Abraham from sacrificing Isaac. “Then Abraham raised his eyes and looked, and behold, behind him a ram caught in the thicket by his horns; and Abraham went and took the ram and offered him up for a burnt offering in the place of his son. Abraham called the name of that place The LORD Will Provide, as it is said to this day, ‘In the mount of the LORD it will be provided.’ ”

The Lord substituted a ram in the place of Isaac, and Abraham responded to the Lord’s faithfulness by naming the place “The LORD Will Provide.” In Hebrew it reads “Jehovah Jireh.” Abraham had learned the faithfulness of God throughout the years, but never to the degree he experienced in this divine moment after he made the decision to obey the command of God and trust in his character.

Decisive in What God Did

Third, this divine moment was decisive in what God did for Abraham after he provided the ram. In verse 15 we read, “Then the angel of the Lord called to Abraham a second time from heaven, and said, ‘By myself I have sworn, declares the Lord, because you have done this thing and have not withheld your son, your only son, indeed I will greatly bless you, and I will greatly multiply your seed.’ ”

Do you see the result of Abraham’s willingness to give up the blessing of God for God? God blessed him. This should dispel the notion that God is our enemy. The life of total surrender to the Lord is a life that God blesses. When we put God before his blessings he blesses. The greatest blessings are found in the life of surrender and sacrifice.

I shared with you earlier how defining moments in the lives of many of our great hymn writers were the sources of their inspiration. Frances Havergal, who wrote the hymn I Gave My Life for Thee is probably more known for another hymn that she wrote, Take My Life and Let It Be. Havergal was known as the “consecration poet.” These two hymns deal with our total sacrifice and surrender to the Lord. When she wrote the words to Take My Life and Let it Be, Havergal did so after a divine moment in her life. She was led by the Lord to visit a house that was occupied by five people; some of those people were unbelievers and others were believers who had strayed from the Lord. She spent five days with these people praying for them and pleading with them to come to Christ. By the end of her visit, the Lord was faithful to bring those who did not know Christ to him and those who did know Christ back to him. After leaving the house and reflecting upon the faithfulness of God in that situation, she penned these words as a prayer of consecration unto the Lord, “Take my life and let it be, consecrated, Lord, to Thee. Take my hands, and let them move at the impulse of Thy love.”[5]

God’s people are faced with defining moments every day. We are faced daily with decisions about whether to give our best to the Lord or to save it for ourselves. We are faced every day with the decision to love God more than we love ourselves.

I would be remiss if I did not show you how this chapter of the book of Genesis is a foreshadowing of the sacrifice of Christ on the cross of Calvary. For it was at Calvary that our heavenly Father would not spare his own Son, but would sacrifice him on the cross in our place so that we could have redemption, the forgiveness of sins, through his Son’s blood.

Christians, after all that God has done for us, how can we not surrender all and follow him, trusting him to take care of us? What divine moment in your life demands a decision? Will you show your love to the Lord and put him before yourself?

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[1]Kenneth W. Osbeck, 101 Hymn Stories (Grand Rapids: Kregel Publishing) 102.

[2]Archer, Harris, and Waltke 581.

[3]Waltke 304.

[4]Walton 519.

[5]Osbeck 239.

THE SPIRITUAL DECLINE OF THE SPIRITUALLY INCLINED

Genesis 19:1–38

Introduction

Genesis 19 is an interesting chapter to say the least, for it encompasses several views. We can see the standpoints of a sinful world, of God answering the prayers of the righteous, and of God’s people falling into a spiritual decline that has devastating consequences. And because of these different standpoints within the chapter there are several approaches that an expositor can take.

One could look at this chapter from the standpoint of God’s judgment upon the sinful cities of Sodom and Gomorrah. The wickedness of Sodom is no surprise as we come to this nineteenth chapter. The book of Genesis starts pointing out the sinful condition of this city back in chapter 13. But God’s patience has come to an end, and he now brings judgment upon a city and a people who have rejected the knowledge of God. Before you begin to think God unfair for his judgment upon this sinful city, let me just point out that when the Lord first revealed the sinful condition of Sodom, it was some twenty or more years before. The Lord does not act hastily in his judgment, but is patient, not wanting any to perish.

There is a great warning in Genesis 19 for all nations, especially for the United States. The hallmark of the grievous sin that consumed the cities of Sodom and Gomorrah was homosexuality. Such was the case when the two men (who were really two angels) showed up in the city; all the men of the city wanted to gang rape the two heavenly hosts. Because the moral condition of our own nation is not far behind Sodom and Gomorrah’s, Americans should be concerned that we too will face the judgment of God. I have to agree with one commentator who said, “If God does not judge America, then the Lord will have to apologize to Sodom and Gomorrah.”[1]

Genesis 19 also allows us to observe the close connection to Abraham’s petition for both the righteous and the unrighteous, as we studied in Genesis 18. We will see the results of Abraham’s standing in the gap for the righteous and unrighteous alike. Before the Lord rained down judgment upon the city, he rescued Abraham’s nephew Lot and his family. We often look at the rescue of Lot as being on the basis of Lot’s righteousness. And he was righteous, for Peter tells us in his second letter that “righteous” Lot was rescued from Sodom. But Genesis 19 reveals in two places that Lot was rescued for other reasons.

In verse 16 we read, “But he [Lot] hesitated. So the men seized his hand and the hand of his wife and the hands of his two daughters, for the compassion of the Lord was upon him; and they brought him out, and put him outside the city.” As we will notice later, Lot hesitated to leave the city, but God would have compassion on him and rescue him anyway.

Another reason Lot was rescued is revealed in verse 29. “Thus it came about, when God destroyed the cities of the valley, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in which Lot lived.” Abraham’s petition for his nephew resulted in Lot’s rescue. That is why it is important that we stand up for the righteous and unrighteous alike.

I have chosen to approach this multifaceted chapter from the standpoint of “righteous Lot,” and his spiritual decline. Until now, our study has focused more on the life of Abraham and how God worked in his life. But it is beneficial for us to observe Lot’s life and how he refused to let God work in his life. God’s people, especially those who think that spiritual decline is beyond them, can learn from Lot’s experience. Paul warns us of such pride in 1 Corinthians 10:12 when he says, “So, if you think you are standing firm, be careful that you don’t fall.” Paul warns us of the possibility of spiritual decline, and the greatest candidates for it are those who think it could never happen to them. This is precisely what happened to Lot. How did righteous Lot end up in a place like Sodom and Gomorrah? How could he stray so far from his great start? Lot’s spiritual decline was gradual.

The Spiritual Decline Is Gradual

As we observe Lot, don’t think for a moment that Lot’s condition, as revealed in Genesis 19, happened suddenly. The spiritual decline was gradual, but continual. When we first met Lot back in Genesis 11, Abraham’s father, Terah, took not only Abraham and his wife, but also Lot to the Land of Promise, Canaan. But Terah did not make it to Canaan, instead he settled in Haran. After Terah died, the Lord again called Abraham to go to the land of Canaan. Abraham obeyed and Lot went with him.

We can only speculate on why Lot decided to go with Abraham. It would be a reasonable supposition to believe that Lot went with his uncle on a voluntary basis and that his tagging along with his uncle was done out of an act of faith in the Lord as well. Whatever the case may be, Lot decided to venture with his uncle on this journey of faith. Unfortunately, Lot did not follow in his uncle’s footsteps, but instead he made choices in his life that would bring him to the spiritual bankruptcy we read about in Genesis 19.

The first step of Lot’s spiritual decline started many years before, back in Genesis 13 where Abraham and Lot separated for the sake of peace. After Abraham told Lot to choose his direction, “Lot lifted up his eyes and saw all the valley of the Jordan, that it was well watered everywhere—this was before the Lord destroyed Sodom and Gomorrah—like the garden of the Lord, like the land of Egypt as you go to Zoar” (Genesis 13:10). Lot looked, saw, and chose the valley of the Jordan on the basis of appearance alone. Yet, what seemed to be especially appealing was really not, for we are told several times that the men of Sodom were exceedingly wicked. As Abraham and Lot separated, we are told in Genesis 13:12 that Lot “moved his tents as far as Sodom.”[2] Lot pitched his tents right outside the sinful city.

We find the second step in Lot’s spiritual decline in Genesis 14. In this chapter the city of Sodom is attacked and the people living there are taken captive. Verse 12 shows us the decline of Lot, “They also took Lot, Abram’s nephew, and his possessions and departed, for he was living in Sodom.” In Genesis 13 Lot is living outside of Sodom; in Genesis 14 Lot is living in Sodom.

When we get to Genesis 19 we read, “Now the two angels came to Sodom in the evening as Lot was sitting in the gate of Sodom.” Lot not only lives in Sodom at this point, but he is also now one of the leaders in the city. To be sitting at the gate of Sodom suggests that Lot was in a high-ranking position, for many important decisions and judgments were made there. For Lot to be sitting at the gate of a sinful city such as Sodom suggests that the inhabitants of Sodom accepted him. Though he was a righteous man, his spiritual decline kept him from being a champion of righteousness and justice in a sin-saturated city.[3] This reveals the gradual process of Lot’s spiritual decline.

At the heart of this gradual process were Lot’s sensual and sinful desires. The apostle John in his first epistle spoke about these sensual and sinful desires when he spoke about the lust of the flesh, the lust of the eyes, and the pride of life. These lusts, John warns, are of the world. The gradual process of spiritual decline takes place when God’s people are led by sensual sinful desires instead of by the expectations of the Savior.

You begin to see the sensual aspect of Lot’s demise when you compare Lot with Abraham. When they separated Abraham was willing to trust the Lord to lead him, whereas Lot was led by what he saw. Abraham lived in a tent, whereas Lot desired more than a tent and would eventually move into a house. Abraham was a pilgrim looking for the celestial city, whereas Lot was a citizen enjoying the benefits of the world.[4]

As God’s people, we are by no means free from the temptations of the lust of the flesh, the lust of the eyes, and the pride of life, but we are free from being slaves to them. The gradual process of spiritual decline takes place when we begin to give into and be consumed with the sensual and sinful desires that belong to this world.

Throughout biblical history and in our own time, we find men of God falling into spiritual decline, a decline that was a gradual process. King David did not wake up one day and declare, “I think I am going to commit adultery today.” David’s decline was a gradual process of leaving sinful desires unchecked. With Lot also, his inability to deal with sin gradually led him to a moral earthquake. Today, we hear about preachers or other Christian leaders falling, and we need to understand that their decline didn’t happen overnight. It was a gradual process, a process that came about from some moral fault lines within their lives.

Just recently an earthquake with a 7.6 magnitude shook central Mexico killing several people. This earthquake didn’t just happen. There were things taking place beneath the ground’s surface long before the earthquake erupted and destroyed lives. The spiritual decline of those who are spiritually inclined is similar; things are happening beneath the surface long before we see the moral earthquake take place. When God’s people don’t deal with underlying sin issues, they lead us to a spiritual decline. And when we don’t deal with the spiritual decline, it brings destructive consequences.

The Spiritual Decline Is Destructive

As the story of Lot unfolds in Genesis 19, we begin to see the destructiveness of Lot’s spiritual decline. Yes, Lot is considered a righteous man, but he has decided to seek the best of both worlds. He wants all the comfort of heaven and salvation, but at the same time he wants all the temporal joys and benefits of a world that is doomed for destruction. Because of wanting his feet in both worlds, Lot’s spiritual decline brings on a destructive insensitivity to the things of God.

Destructive Insensitivity

We see the destructive insensitivity revealed in how Lot responds to the heavenly visitors in the beginning of the chapter.

Now the two angels came to Sodom in the evening as Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them and bowed down with his face to the ground. And he said, “Now behold, my lords, please turn aside into your servant’s house, and spend the night, and wash your feet; then you may rise early and go on your way.” They said however, “No, but we shall spend the night in the square.” Yet he urged them strongly, so they turned aside to him and entered his house; and he prepared a feast for them, and baked unleavened bread and they ate. (Genesis 19:1–3)

The hospitality Lot shows to the two angels is indicative of his righteous character. It was customary to show hospitality to guests. When you compare Lot’s hospitality to the hostility of the men of Sodom toward the guest, you see the vast contrast between them, despite the fact that Lot had declined spiritually.

However when you compare Lot’s hospitality to Abraham’s hospitality in Genesis 18, you begin to see that Lot was insensitive to the presence of God. The first indication of this destructive insensitivity is revealed in how Lot addresses the two angels in verse 2: “Now behold, my lord …” Compare this address with Abraham’s in Genesis 18:3: “My Lord, if now I have found favor in your sight, please do not pass your servant by.” Abraham’s response clearly revealed that he understood this visitation as divine. He was sensitive to the Lord’s presence. It’s a different story with Lot. He in essence calls the two angels “sirs.” When we give into the gradual process of spiritual decline and we become entangled with the lust of the flesh, the lust of the eyes, and the pride of life, we become desensitized to the presence of God in our life.[5]

Dietrich Bonhoeffer, a German theologian who lived during the time of Hitler, gave a great commentary on this destructive insensitivity that comes from giving into the sensual and sinful desires of the flesh.

In our members there is a slumbering inclination towards desire which is both sudden and fierce. With irresistible power, desire seizes mastery over the flesh. All at once a secret, smoldering fire is kindled. The flesh burns and is in flames. It makes no difference whether it is sexual desire or ambition or vanity or desire for revenge or love of fame and power or greed for money, or finally, that strange desire for the beauty of the world, of nature. Joy in God is extinguished in us and we seek all our joy in the creature. At this moment God is quite unreal to us, he loses all reality, and only desire of the creature is real. We are filled, not with hatred of God, but forgetfulness of God.[6]

When we are carried away by temptation we become dangerously insensitive to the presence of God in our life. When this takes place, it then leads to destructive compromise.

Destructive Compromise

Lot’s destructive insensitivity led him to a destructive compromise, a compromise that would affect his life in many ways. As Lot gave into and was led by his worldly lust, he would begin to compromise his very own righteous convictions. Scripture tells us in 2 Peter that Lot was disturbed by the sinfulness within the city of Sodom. It literally “vexed” his soul day and night. Even though he was displeased with the sinfulness of the city, he would still become a prominent leader sitting at the gate and upholding the unrighteous laws that governed the city. Instead of sitting at the gate enjoying the acceptance of the people, Lot should have stood there proclaiming the righteousness of the Lord, being concerned about pleasing God, not man. But Lot chose to follow the way of the world and compromise his righteous convictions, thereby compromising his character.

After the heavenly guests entered Lot’s house to enjoy his hospitality, we are told that Lot would receive some other visitors from within the city. Notice verse 4: “Before they lay down, the men of the city, the men of Sodom, surrounded the house, young and old, all the people from every quarter; and they called to Lot and said to him, ‘Where are the men who came to you tonight? Bring them out to us that we may have relations with them.” You see the perversity of the city in these verses. Men, both old and young, wanted to have sexual relations with the two angels, whom they thought were men.

Lot found himself in a complicated situation. He had to make a choice. He could comply with the request and let them have the men or he could refuse the request and stand up for righteousness. Lot chose to protect his guests, but he did not stand up for righteousness. Instead he made a proposal that would truly be a compromise of his righteous character. “Now, behold, I have two daughters who have not had relations with man; please let me bring them out to you, and do to them whatever you like; only do nothing to these men, inasmuch as they have come under the shelter of my roof” (Genesis 19:8). Protecting the guests was noble, but sacrificing his two virgin daughters can hardly be considered a quality of a holy and righteous character. The only moral choice in this situation would have been to stand up for righteousness and not give into unrighteousness. Lot’s spiritual decline compromised his righteous convictions and righteous character. For Lot and for us, the destructive compromise of spiritual decline brings about a destructive influence to those around us.

Destructive Influence

Lot had a great opportunity to be the salt of the earth and the light of the world in Sodom and Gomorrah, but that opportunity passed when he started that downward spiral to destruction. Had the Lord called Lot to Sodom we might have a different story concerning Lot’s influence, but because Lot was led to Sodom by his own worldly desires, he failed to be a positive influence to the inhabitants of the city. Instead, he became a destructive influence to the city of Sodom. Even worse, Lot would become a destructive influence upon his own family.

After the men of Sodom refused the daughters of Lot, they began to try to overtake Lot and his guests. The text tells us in verse 11 that the two angels struck the men of the city with blindness so they could not find the door. The two men then told Lot of the coming judgment upon the city and that he needed to get his family out as quickly as possible. As Lot tried to get his family together, you begin to see that Lot lost his righteous influence over his own family on account of his spiritual decline. Notice what verses 12 through 14 tell us.

Then the two men said to Lot, “Whom else have you here? A son-in-law, and your sons and your daughters, and whomever you have in the city, bring them out of the place; for we are about to destroy this place, because their outcry has become so great before the Lord that the Lord has sent us to destroy it.” Lot went out and spoke to his sons-in-law, who were to marry his daughters and said, “Up, get out of this place, for the Lord will destroy the city.” But he appeared to his sons-in-law to be jesting.

Lot’s spiritual decline kept him from having a positive influence upon his sons-in-law, so much so that they thought he was joking.

The reason he had lost his influence is clearly stated by Lot’s actions in verse 16. After the two angels came to Lot’s house the next morning and warned Lot and his family to leave the city without any hesitation, we are told, “But he hesitated.” Lot, knowing that the city was about to come under judgment hesitated because he and his family had fallen so in love with the world that it was hard to let go. The world had such a hold on them that the angels had to seize their hands and drag them out of the city. Lot wasn’t rescued because he was willing to leave the city. No, Lot was rescued because the compassion of God grabbed hold of this backslidden believer and rescued him from the coming judgment. If Lot hesitated to leave the city, then you can see why he was unable to positively influence others to leave with him.

This destructive influence that Lot had would even affect the behavior of those who left the city with him. In verse 17, Lot and his family are commanded to hurry and go to the mountains and not to look back. Well, ignoring this command proved destructive to Lot’s wife, “But his wife, from behind him, looked back, and she became a pillar of salt” (Genesis 19:26). Lot hesitated to leave, but his poor wife inwardly refused to leave. She became another casualty of the destructive influence of Lot’s spiritual decline.

Spiritual decline brings about a destructive insensitivity, a destructive compromise, and a destructive influence. But Lot’s story does not end there, for in verses 30 through 38 we see that the spiritual decline has a destructive demise.

Destructive Demise

There is a great deal of irony in these last eight verses of Genesis 19. The two virgin daughters that Lot was so willing to sacrifice to the men of Sodom would end up sleeping with Lot in an incestuous encounter. Both daughters would become pregnant and both would give birth to sons. Finding Lot in an incestuous relationship is enough proof to show the destructive demise of those who love the world more than the Lord. But even greater evidence of Lot’s destructive demise is found in the two sons born to him through his own daughters. Verses 36 through 38 tell us about adversaries to the nation of Israel. “Thus both the daughters of Lot were with child by their father. The first bore a son, and called his name Moab; he is the father of the Moabites to this day. As for the younger, she also bore a son, and called his name Benammi; he is the father of the sons of Ammon to this day.” These two sons would become the Moabites and the Ammonites—people who would always be the enemy of God’s people. Lot could have walked by faith and not by sight and avoided this demise.

There is a Christian man in Texas who is in prison waiting to go to trial on eight federal indictments, two of which are money laundering. How did this man end up in this destructive demise? It was a gradual process. He let sin go unchecked and eventually the underlying problems came to the surface and shook his world and the world of those close to him. A Christian pharmacist in the Kansas and Missouri area is going to spend a few years in prison because he became greedy and decided to water down chemo treatments. How did he come to this destructive demise? His decline also was a gradual process.

Lot’s story is a great lesson and warning for God’s children. Do not love the world or anything in the world. You cannot love the world and the Lord at the same time. To avoid Lot’s demise we must take a spiritual check-up every day. The only hope we have of avoiding Lot’s spiritual decline is by coming to Jesus each day and asking him to give us his power to deal with those areas in our life that could lead to spiritual decline.

Some of you might already have traveled down Lot’s path and you find yourself in a destructive situation on account of your worldliness. There is hope. Turn to Jesus today and he will forgive you and heal you. He may not take away the consequences, but he will make you whole again and give you a fresh start. Ask the Lord to change your heart.

Others of you are not in Lot’s situation, but instead, you are in the situation that the inhabitants of Sodom found themselves in, objects of God’s judgment, and what you need is the mercy of the Almighty Judge. You also have hope. Turn to Jesus from your sin and self and you can have forgiveness of sins, heaven, and eternal life.

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[1]Phillips 158.

[2]Sailhamer 171.

[3]Phillips 159.

[4]Phillips 159.

[5]Sailhamer 171.

[6]Swindoll 566.

Christians, Mormonism, and Politics

CHRISTIANS MAKING A DIFFERENCE IN THE COMMUNITY

Genesis 21:22–34

Introduction

One of the great debates consuming our society today is the debate over the separation of church and state. The debate finds its source in a statement made by Thomas Jefferson in the 1800s concerning the “wall of separation.” Some argue that the “wall of separation” Jefferson referred to when he wrote to Baptists in Connecticut was the separation between church and state. Others argue Jefferson was referring to the “wall of separation” between the federal government and state governments.[1] Needless to say, today we have many people spending a great deal of energy to keep the sacred with the sacred and the secular with the secular.

The problem often found in church and state relations is how the two view one another. When it comes to the secular, Christians often have the perspective of the government as an evil empire. This perspective is often generated by what the Scriptures declare about the secular government. On one hand, you have the state being described as controlled by demonic powers. The apostle Paul said, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Ephesians 6:12). In the book of Revelation we find the godless government at its worst destined for destruction.[2] On the other hand, the Scriptures clearly declare the government in a positive light. The apostle Paul tells us the government is ordained and authorized by God and Christians are to obey the authorities of the secular government for that very reason (Romans 13:1–7).

Here is the reality of this seeming contradiction. God established the secular government and at times it will function as God intends, but at other times it functions as God never intended. The secular government is much like the sacred church. The church, also established by God, at times functions as a blessing to all, but at other times the God-established church acts like the devil and brings misery on many.[3]

With all this said, how do we as Christians make a difference in a secular society? How do we impact the secular with the sacred? How do we keep ourselves from one extreme of isolationism and the other extreme of secularism? The last thirteen verses of Genesis 21 give us some great insight into answering these questions.

In these verses we have two characters, Abraham and Abimelech. This is not the first time we have met Abimelech in our study of the life of Abraham. In Genesis 20 we were introduced to Abimelech on account of the foolish actions of Abraham and Sarah. They lied to Abimelech about their marital situation, putting Abimelech under the judgment of God. The meeting of the two in these next verses is quite different from that first meeting.

The meeting of Abraham and Abimelech is significant to answering the questions that have been proposed because you have a patriarch and a prince meeting together. The sacred and the secular come together for the purpose of good. They come together in the form of a covenant, an oath taken between two parties. The situation presented in these verses enables Christians to see how we can truly make a difference in our community. It enables us to see how we can participate in the secular without losing the sacred. If Christians as individuals and as a church body are going to make a difference in our community, then we must first earn respect by means of our experience with God.

Earn Respect by Means of Your Experience with God

We see this truth demonstrated in verse 22. “Now it came about at that time that Abimelech and Phicol, the commander of his army, spoke to Abraham, saying, ‘God is with you in all that you do.” The period of time between Abraham and Abimelech’s first meeting is debatable. Roughly three to four years have passed, enough time for Abraham and Sarah to conceive and bear a child. During this period Abimelech was able to observe the life of Abraham. Abimelech witnessed Abraham experience God in his life, and it gave him reason to respect Abraham.

Abimelech first recognized the hand of God upon Abraham back in Genesis 20. Abraham had deceived Abimelech and put him in a dangerous situation, but the Lord spoke to Abimelech in a dream and warned him about Sarah. He also said to Abimelech that Abraham was a prophet.

The second time Abimelech was aware that the Lord’s hand was upon Abraham was after he confronted Abraham concerning his sin. After Abimelech restored Sarah back to Abraham, Abraham prayed for Abimelech and the Lord heard Abraham’s prayer and healed the plague that had come upon Abimelech’s household. Without a doubt these two instances gave evidence to Abimelech that Abraham had an experience with God and that God was with him. I also imagine that over the three or four years that Abimelech watched Abraham live and witnessed how God blessed Abraham that he knew with surety that God was with him in all that he did.

The experience Abraham had with God would earn him respect and esteem from the pagan king Abimelech. This is especially interesting when you realize that of all people, Abimelech had every reason to disrespect Abraham. Abraham lied to Abimelech and jeopardized his life and the life of his family, and Abraham accused him of having no fear of God. All of these things could have cultivated a deep disrespect for Abraham. Abimelech could have said Abraham was nothing but a hypocrite who acted worse than he did.[4] But God restored Abraham, and God was with Abraham and blessed him in everything he did. The very presence of God earned Abraham respect with the secular ruler. As with Abraham, the evident presence of God in our daily life is by no means a liability in the arena of the secular. Instead, it is an asset that can earn us respect and favor with those who live without God.

A good illustration of this truth is found in the book of Acts. After Pentecost and Peter’s great sermon, many people were saved. The church was unified, they met each other’s needs, and they worshipped the Lord every day. The church was “praising God and having favor with all the people” (Acts 2:47). God’s presence was upon them, which resulted in favor with all the people. Believers and unbelievers alike respected and esteemed the church on account of God’s presence, on account of the experience with God that the early church had. The writer of Proverbs confirms this truth. “When a man’s ways are pleasing to the Lord, he makes even his enemies to be at peace with him” (Proverbs 16:7). Eugene Patterson’s contemporary paraphrase of this verse says, “When God approves of your life, even your enemies will end up shaking your hand.”[5]

Does the public notice that God is with you in all that you do? Have you earned the respect of those around you because your life is pleasing to God? When God is with us and the world notices, even the enemies of God will respect us. If we are going to make a difference in our community, then we must earn respect by means of our experience with God.

Find Common Ground to Work On

The next thing that will help us make a difference in our community is somewhat of a tall order. If we are going to make a difference in the secular, then we, the “sacred,” must find a common ground to work on with those who are the secular.

Why is this a tall order for Christians? We often have the mindset that if we don’t agree totally, then there is no common ground to work on. This is demonstrated well within Christendom with the many different denominations, which illustrates that we don’t agree on all points. But it does not mean that we, the body of Christ, cannot find a common ground to work on with other churches.

When, for example, the Billy Graham Crusades visit a city, churches and individuals from all around the state and from all different denominations unite on a common ground, the gospel of Jesus Christ as the only means of being saved. It is possible for churches to find common ground with other churches for the purpose of glorifying the Lord. In the same manner it is possible for Christians to unite with the secular on common ground for the purpose of good. Abraham and Abimelech demonstrate this truth in Genesis 21:23–26.

“Now therefore, swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity, but according to the kindness that I have shown to you, you shall show to me and to the land in which you have sojourned.” Abraham said, “I swear it.” But Abraham complained to Abimelech because of the well of water which the servants of Abimelech had seized. And Abimelech said, “I do not know who has done this thing; you did not tell me, nor did I hear of it until today.”

In these verses we see at least two matters of interest for both parties, which provided a common ground for both of them to work on: peace and justice.

Peace

The first matter of mutual interest for both parties is that of peace.[6]  Abimelech’s request to Abraham was a request for a peaceful relationship between the two, since they were to coexist in the same region. Most likely the request was made out of Abimelech’s self-interest and self-preservation. A little insight is given in verse 22 where it says that “Phicol, the commander of his army, spoke to Abraham.” The presence of the commander of Abimelech’s army indicates that Abimelech viewed Abraham as a mighty force to be reckoned with. He most likely heard about how Abraham was able to defeat the powerful kings and rescue Lot (Genesis 14). He also noticed how the Lord blessed him with prosperity and protection. He knew that Abraham and his God made one powerful team. Therefore, he would seek a covenant, a treaty between the two, that ensured peace.

Abraham responded to Abimelech’s request with a mutual interest for peace when he said, “I swear it” (v. 24). This is not the first time that Abraham made a peaceful alliance with pagan kings. He did the very same thing back in Genesis 14 when he was staying in the oaks of Mamre. Peace was a praiseworthy cause, common ground that the two could work on together.

            Jesus said in his great sermon on the mount, “Blessed are the peacemakers, for they shall be called sons of God.” God’s people should be advocates for peace within the secular government. One of the greatest testimonies that we have as Christians is to show a sinful and divided world that we can achieve peace if we work at it.[7] Of course, if the church is going to have any credibility regarding peace, then we need to begin to cultivate it within the church. Another area that would provide a common ground for prince and pagan to work on is found in Abraham’s complaint to Abimelech.

Justice

While Abraham has Abimelech’s ear, he voices a complaint concerning a certain issue in verse 25. “But Abraham complained to Abimelech because of the well of water which the servants of Abimelech seized.” The verb complained means to “determine what is right.”[8] Abraham pleaded for justice, for that is what justice is all about, “determining what is right.”

One cannot have true peaceful relations without justice.[9] Here lies the second matter of mutual interest that the two could agree on: to do what is right. Abimelech, in an indirect way is going to acknowledge the injustice and do the right thing. “I do not know who has done this thing; you did not tell me, nor did I hear about it today” (v. 26). Abimelech pleaded ignorance in the situation, but he corrected the situation once it was made know to him. We know this to be true not because the text tells us directly, but because Abraham and Abimelech followed by cutting a covenant between them.

Christians and the secular government can come together in matters of determining what is right. Justice is a form of morality, and Christians can find different aspects of morality that are of mutual interest to both the Christian and the state. In a Christian magazine article concerning Christians in politics, the author stated that Christians and the state could find a common ground in the areas of common morality, civil morality, and social morality.

Christians are aliens in a foreign land, just like Abraham in this text, but that does not mean that we cannot come together with those of this world for praiseworthy purposes. In fact, we must find a common ground to work on if we are truly going to be the salt of the earth and the light of the world. But there is a warning to our involvement that is revealed in this text. We need to find common ground without compromising our character or principles.

Don’t Compromise Your Character or Your Principles

It is one thing to find common ground in secular society for the purpose of good, but Christians must not find that common ground by compromising their character or their principles.

Character

Within these verses we have a subtle rebuke of the foolish actions that Abraham took in Genesis 20 when Abraham deceived Abimelech by telling him that Sarah was his sister and by omitting the fact that she was his wife. Abraham lied to save his neck. The fact that Abimelech had to ask for an oath from Abraham indicated that he lacked trust in Abraham. In Genesis 21:23 Abimelech says, “Now therefore, swear to me here by God that you will not deal falsely with me or my offspring.” We can see from Abimelech’s words that he did not trust Abraham.

Abimelech knew that God was with Abraham and that God had restored him after his foolish deception, but he also knew that Abraham was capable of deceit. Therefore, he asked Abraham to swear by God that he would not deal falsely with him. This is a significant rebuke to Abraham. This statement on the part of Abimelech is also significant for God’s people and their need to maintain a godly character.

Professing Christians have high expectations from the world. The secular expect God’s people to be people of integrity, people of character. Even more importantly, God expects his people to have integrity and good character. People should be able to trust God’s people on account of their character. When former President Clinton ran for office, he was questioned about his character and he responded, “Character is not the issue.” I disagree. Our credibility before a secular world is established through our integrity and character. Find common ground to work on, but don’t in any way compromise your character and integrity.

Principles

Just as important to our character are our principles. In fact, if you compromise your principles you in essence compromise your character. We can find common ground to work on, but not at the expense of the beliefs that we hold and cherish. We must be in the world, but not of the world. To maintain this position as God’s people in the community we must realize that we will need to go our separate ways on many issues on account of our principles.

After Abraham and Abimelech made a covenant, and Abraham named the place Beersheba, we are told in verse 32, “So they made a covenant at Beersheeba; and Abimelech and Phicol, the commander of his army, arose and returned to the land of the Philistines.” Though the patriarch and the pagan found common ground to work on, their separation reveals that they were two men and two ways.[10]

The same is true of the church. We may find common ground to work on with a secular society, but the truth still remains—we are different from the world. We have different priorities, different purposes, and yes, different principles than the world. Therefore, there will be issues that divide, issues in which the church must rise up and declare, “Thus says the Lord.”

The world says, “It’s a choice.” God’s people say, “It’s a life.” The world says, “It’s an alternative lifestyle.” God’s people say, “It’s sinful.” The world says, “It will help the economy and education.” God’s people say, “It will destroy lives and families.”  The church has a higher calling, a calling to proclaim the righteousness and justice of a holy God. Our first responsibility is not to the authorities of the world, but to the one who has the authority over the world—Jesus Christ. There are times when God’s people must tell the world, “We must obey God before we obey man.” We must find common ground to work on, but not at the expense of our character and our principles.

Never Forget Your Ultimate Purpose

As God’s people get involved with the secular to make a difference, we must never forget our ultimate purpose. We strive for peace and justice with the secular world for a purpose and that purpose is revealed in the actions of Abraham. “Abraham planted a tamarisk tree at Beersheba, and there he called on the name of the LORD, the Everlasting God” (Genesis 21:33).

Abraham does two things in this verse: he plants a tree and he calls on the name of the Lord. Here we have a name for God that shows up for the first time in the Bible. The Hebrew name for God here is “El-Olam.” In Genesis 14 the Lord was called “El-Elyon,” which means “God Most High.” In Genesis 17 the Lord was called “El-Shaddai,” which means “God Almighty.” Now, the Lord is called “El-Olam” which means the “Eternal God,” or the
”Everlasting God.” In planting the tree and calling upon the Lord Abraham did two things that reveal the ultimate purpose of God’s people. Abraham worshipped and witnessed. He proclaimed the truth of the one true God, who is God Most High, God Almighty, and Eternal God.

The tree was a reminder of the covenant, but it was also a statement of faith that God would protect his well. The tree would be a constant reminder of God’s provision of water from that well. By planting the tree Abraham was telling the whole world about the Lord—El-Olam and his faithfulness.

As Christians involved in the secular world we must not forget our ultimate purpose to be a witness of El-Olam to the world. But we don’t have to plant a tree to declare the faithfulness of God because God planted the tree for us. God planted a tree on place called Calvary, a tree that revealed his love and faithfulness to humanity. Christians must remember that we must point a secular and dying world to a tree called Calvary. Kings and kingdoms will all pass away, but only what is done for Christ and his kingdom will last forever.

When George Briggs was governor of Massachusetts, he had three friends who visited Israel. One of the attractions they visited was Golgotha. As they made their way up Calvary’s slope, one of the men picked up a branch to help him make the climb. When the men returned from their trip, they gave the governor the stick they had picked up on Calvary and said, “Governor, we want you to know that when we stood on Calvary, we remembered you.” He accepted the gift with gratitude and replied to the men, “I appreciate your consideration of me, gentlemen, but I am still more thankful for Christ, who thought of me there.”

The greatest difference that Christians can make in our community is to point people to the tree of Calvary. The greatest impact we can have on a community for God is to proclaim the truth of Christ in a world that so desperately needs him. The body of Christ as a whole and individually can make a difference. First, we must earn respect by means of our experience with God. God’s presence in our life is an asset. Then we must find common ground to work with the secular, a common ground that does not cause us to compromise our character or our principles. We must remember the ultimate purpose of God’s people: to point people to Jesus, who can make all the difference in a community.

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[1] David Holwick, Holwick’s Sermon Data Base. (This story came from Chuck Colson’s Ministry.)

[2] Boice 669.

[3] Boice 669.

[4] Boice 669.

[5] Eugene H. Peterson, The Message: The Bible in Contemporary Language (Colorado Springs: NavPress Publishing Group, 2002).

[6] Boice 661.

[7] Boice 672.

[8] Waltke 299.

[9] Boice 673–674.

[10] Boice 674.