No I’m not referring to some sexual sin, or any other matter Christians can sometimes be silent on, but the sin of spiritual laziness or slothfulness, historically known as acedia, a sin which is rampant and largely unaddressed in contemporary Church culture.
In Cover to Cover we’re in the period of the Kings, which is characterized by this roller coaster of spirituality, sometimes a nearness to the Lord and the associated blessings and sometimes a departure from him and the related consequences.
As a pastor, zealous for the honour of the Lord, desirous that His people would glorify and enjoy Him, and that others would be led to do the same, it pains and even deeply grieves my heart when I see the sin of acedia in the world, but especially when it creeps into the visible church.
A past sermon on the ant in Proverbs 6:6–11 (July 27) taught us the vital spiritual lesson of Christian industry. The ant is our teacher on industry, initiative, purpose, and ultimate satisfaction or reward in our work. Like our Creator we were created to create. Like our God who is Spirit, we too are designed to be spiritual. Are we busy about our souls and winning and nurturing the souls of others? Do we have to be told, prompted or reminded to seek the Lord? Is He the sole purpose of our life? Are we storing up treasure in heaven? If we are like the ant—spiritually speaking—we will answer a hearty, “Yes.”
Do we take advantage of the spiritual means of grace that He has provided His people and Church?
Acedia is quite possibly the greatest sin of our age, yet its unspokeness makes it all the more dangerous.
If the seeking or worship of the Lord is our great call then not to be zealous in that pursuit, to not love Him with all our heart, soul, mind and strength is indeed criminal and injurious to our soul.
Oh the joy that Christ has in store for His people if they would but, in faith, be spiritually industrious! Acedia breaks my heart every time I see an instance of it; yet to the contrary, when I see spiritual industry my joy is made complete for the joy the other knows through their obedience to Christ's promises and commands.
If you are zealous for the Lord would you please join me in making the Psalmist’s prayer your prayer:
Will you not revive us again, that your people may delight in you? (Ps 85:6)
 From the Greek, an inert state without pain or care.
 A means of grace is a way that God has appointed through which, when trusted in faith, the believer derives His unmerited favour, or untold spiritual benefits.
It is hard to believe that August 19th marked one year since we arrived back in Ontario from the UK and August 30 will mark one year as residents of Grey County.
On Thursday I went on a retreat to reflect upon the past year as pastoral-elder of MBC—a great privilege—and also to pray about the way forward as Jennie (our border collie) and I hiked 20 km of the Bruce Trail around the Beaver Valley.
2019–20 represented a positive challenge: reintegrating into Ontario culture, saying farewell to our Chapel family but gaining a new one; preaching (including Cover to Cover); restarting weekly Life Groups, beginning an evening service; and, very importantly, getting to know the congregation through visitation. We also accomplished many property projects, some of which had been in view for a while and some of which were new initiatives.
We also navigated through Covid-19, one of the few churches in our area to livestream and keep the “doors” of the church open.
Added to all this teaching at Toronto Baptist Seminary, renovating an old farm house and raising a little boy, I can positively say this was all only possible with the help that comes from abiding in Christ, and from His people working together.
I pray that as we live out the Great Commandment and seek to fulfil the Great Commission over the next year we will be led mightily by the Holy Spirit, that He would make us know the way we should go, and that we will stand ready to do every good work that He calls us to.
What is forgiveness?
Many people have some very confused views on what forgiveness is and is not. For example, many think it is simply treating something as “water under the bridge” or “letting go.” These, and many other false notions, are not what forgiveness is. What then is forgiveness? Biblically, it must be understood in at least 4 different ways, but first we’ll consider its broad definition:
Forgiveness: If you asked Mr. Oxford it would say: “to stop feeling angry with somebody who has done something to harm, annoy or upset you.” I suppose the reason why so many people struggle to truly forgive someone in the world today is because on what basis can you do that? Forgiveness is very difficult. Older dictionaries have much more robust definitions: to grant, remit, pardon a debt, give up. In fact the old English word for forgive is a compound word that combines “completely” & “give.” As such older dictionaries defined the word as “to give up desire or power to punish.” This definition is at least heading in the right direction (and similar to the Greek- to send away, release, permit to depart, remit, etc), but again, upon what basis?
To build a definition of Biblical forgiveness, one must see the different contexts in which forgiveness is spoken of, along with the acts which it is based upon.
Seeking God’s forgiveness
Because we have offended God, dishonoured Him, profaned His holy Law, each human being stands in need of God’s forgiveness. Indeed, in light of this reality (Ro 3:23) we ought to actively pursue it. Though speaking of Christians sinning 1 Jn 1:9 stands as a faithful promise for all who would repent and seek God’s forgiveness—His promise to forgive.
If anyone sins He is faithful and just to forgive us our sins and cleanse us from all unrighteousness. (1 Jn 1:9).
Long before we speak about forgiveness amongst humans we need to recognize the forgiveness we stand in need of before God. This begins with repentance. No repentance no forgiveness.
Seeking other’s forgiveness
Scripture also makes clear our obligation to seek the forgiveness of others. Mt 5:23–24 says:
23 So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.
Reconciliation involves forgiveness, both the seeking and extending. We’re a hypocrite if we think we’re ok with God but aren’t ok with our neighbour (so far as it depends on us, Ro 12:18). If we know we’ve sinned we’re called to own up to it both to God and to others. In fact, in Mt 6:14–15 Jesus goes so far as to say not to do this will become an impediment to God forgiving us:
14 For if you forgive others their trespasses, your heavenly Father will also forgive you, 15 but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.
If we have been forgiven of our sins by God we will naturally forgive others, much.
(Still on what basis can we or God forgive?)
God’s forgiveness of sinners
Here we finally answer the question on what basis God can forgive a sinner. Eph 1:7 says:
In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace.
God cannot wishfully pretend our sins away. Sin is real. For justice to be done sin must be atoned for. So for God to let go of the believer’s sins someone had to pay the price and that someone was Jesus (atonement means an act that enables us to become at one with God). Jesus needed to die the perfect death, His righteous blood needed to be shed so we might know life instead of death. He did this all out of sheer unmerited favour. Our need of forgiveness is so great no human work can suffice, only a work of God is capable of removing the sin of the penitent believer (and indeed in bringing us to that place).
Our forgiveness of others
This final exploration is perhaps most interesting. Upon what basis must I, as a believer, forgive someone else? After all we’re commanded to forgive our brothers and sisters on the basis of Christ’s forgiveness of our sins (Eph 4:32), and indeed others (see above).
Yet our forgiveness cannot absolve them of their sin, what good is it? Our forgiveness is not on the basis of the Cross, for one must appeal to Christ directly for that. So what use is my forgiveness and on what basis? Here Romans 12:14–21 is most helpful. It reads:
14 Bless those who persecute you; bless and do not curse them. 15 Rejoice with those who rejoice, weep with those who weep. 16 Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. 17 Repay no one evil for evil, but give thought to do what is honourable in the sight of all. 18 If possible, so far as it depends on you, live peaceably with all. 19 Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” 20 To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” 21 Do not be overcome by evil, but overcome evil with good.
Our call to forgive and love our enemies and those who have done us harm (even forgiving those who do not ask for forgiveness) is not based upon our ability to forgive but in trust and obedience to Christ’s command and that He alone is judge and will execute justice upon the guilty. It is a call to stop playing Judge. Therefore, by entrusting the situation to Him—itself a work of the Spirit— we are enabled to have peace from anger, being liberated to live our lives and love others. It is in letting justice for the situation go to God, a giving of it away to His justice, that we see a glimpse of some of the older definitions of what forgiveness means and the benefit it brings to the one forgiving.
Through our withholding of forgiveness we often think we can inflict deserved harm upon those who’ve harmed us, yet ironically, it is only by forgiving that we can “heap burning coals upon their head.” Our higher road of faith in the Lord is the very thing that sinners will detest most, and we pray will be the thing that brings them to the repentance they so desperately need.
The radical nature of this forgiveness is vividly portrayed in the film The End of the Spear, which recounts the wives of slain missionaries continuing in their mission to reach the very tribe who murdered their husbands.
May the Lord help us seek His forgiveness, that of others, and also to extend forgiveness too.
Covid-19 has been a challenging time for many visible churches.
During lockdown many closed completely, some for want of means of continuing virtually (etc), while others persevered into varied forms of creative ministry, gathering and worship. We continued to hold our worship services through live-stream, Life Groups and leadership meetings via Skype and Zoom and Facetime and communicated congregationally through our print and e-newsletter (along with many other means).
From June 12 places of worship in Ontario were permitted by the government emergency order to emerge from the lockdown returning to physical worship services at 30% building capacity. We safely re-opened our morning and evening services on the Lord’s Day, June 14, also continuing our live-stream for those at risk or still uncomfortable; a few other local churches did the same not long after. However, there are many, many visible churches that remain closed with all or most of their ministries shut down. Many of them cite health concerns for this, which is something genuine to assess, however, “where there is a will there is a way” (i.e. if you have a reason to meet and a purpose to exist you will labour to find a safe means to accomplish it. See also: 2 Ti 1:7). A participant of one such church confided in me his dismay at their church’s decision wondering if anyone would return come September?
You see, if something stops for a week because of a snow storm, it is not terribly life changing, but the moment you speak of ceasing to do something for weeks and months and seasons, it becomes habit forming and life altering (for good or ill).
This raises two important and interrelated points:
ONE. If a church’s god is the only God, perfect, almighty, all-wise and most holy, sovereign, loving, gracious, merciful, long-suffering, abounding in truth and goodness, the rewarder of those who seek him and the judge of all who don’t (I’m referencing the 2nd London Baptist Confession, 2.1) and if you know this God through faith in Jesus Christ then YES, absolutely, you have a reason to bring Him the corporate worship He has commanded and to fellowship together with other believers. Nothing, not persecution, or want or pandemic will stop you from doing this. If this is NOT the case, then naturally why would you gather to worship a God who you think is not really real or worthy, or immanent or knowable or known by you?
TWO. If a church, made up of redeemed or purchased people—bought by the blood of the lamb—has been commanded by their Saviour to publish Good News to all people, a message of repentance and transformation, to glorify Him in all they do, a life lived in gratitude to their King, then YES we have a purpose to exist for we have a Great Commission to fulfil and God to glorify. If this is NOT the case, if church is only a social club or a good works hobby, couldn’t I spend my time better somewhere else?
IF you answered yes to the above questions but are still not gathering and labouring as part of your local church, then appeal to your church leadership, grant leave to gather with a small handful in your home or outside, or temporarily worship with another church.
IF you are still watching the live-stream from home and not personally and physically worshipping and serving and don’t have a legitimate health risk (i.e. you’re going to the grocery store, shopping, eating out and visiting family but not participating in your church) then it is time to lay down your excuses and do so. Live-streaming is a great outreach and it was and can be a short-term substitute, but it is a long-term compromise from the real thing; don’t grow comfortable with it.
Among many other things Covid-19 is affecting on the church and spiritual landscape of our land is the separation from the wheat and the chaff; with some churches being pruned and others experiencing growth. The churches that will continue post-Covid will have these two things in common: a reason to meet and a purpose to exist.
Scripture commands Christians to SING! Not only in our heart, or when alone, or as a family, but corporately as the gathered Church. Many Psalms begin with “Sing unto the Lord” and Eph 5:19 tells us likewise of the command and joy of singing. There is nothing like the people of God praising Him through song. It is part of who we are.
Yet, because of Covid we are being asked by the authorities to not sing congregationally. Now if we were being singled out this wouldn’t be a question of obedience but of persecution, however, karaoke pubs, concert venues, other faiths, etc, are all likewise being asked not to have group singing. Which still leaves the Christian with the gut wrenching dilemma between the command to sing and obey the authorities (Ro 13; 1 Pet 2:13). As hard as it may be, I believe obeying the authorities for the public good takes precedence. Why? Because there are other ways we can obey the command to sing, whilst cheerfully obeying the Government. Singing is really, really important, and if it was for any other reason than public health I’d happily transgress Government orders in obedience of the Law of God.
A lesson from Church history may help us. There were times in the early Roman Christian Church, for there were Christians outside of the Empire who did do this, when music didn’t really develop because Christians didn’t sing because they were persecuted and singing would alert the authorities. So they met to fellowship, pray, hear the word, celebrate the ordinances, all in relative quiet, singing in their hearts.
So let us pray for a time when we can sing congregationally again. Let us long for it. In the meantime let us rejoice we can gather and Live-Stream and rejoice in as many ways as we may lawfully do so.
Twice now recently I’ve been confronted with this question: should we jettison the good with the bad when a Christian leader or ministry abandons the faith, swerves in their beliefs or whose morals are compromised?
One such case was a pastor of a church who had an affair with the church secretary. Neither was willing to repent. The church was devastated.
The other was a music ministry which wrote some good songs. They drifted more and more into the extreme of the charismatic movement and became closely associated with “grave soaking.” (The practice where their prophet has died and you lie on the grave to absorb the holiness or spirit which had indwelt them—not dissimilar to Roman Catholics rubbing some holy location, such as the Church of the Holy Sepulchre in Jerusalem).
Many former evangelical leaders have also been known to have drifted into neo-liberalism and secular humanism. What shall we make of their writings?
These are all troubling situations, and many others like them. However, while one may feel the need to disassociate with their music or writings, etc, for reasons of conscience or witness, there is no inherent reason to stop using their material, if what they wrote at the time accorded with Truth. If someone spoke truth, whether as an unbeliever or a believer who strayed, what they said or wrote still has lasting value (even if we may be discrete in how we commend or use their works publically).
The old Anglican confession of faith, The 39 Articles, recognized as much. It said:
XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments.
One needs to remember that even amongst faithful ministers and ministries no one is perfect. That never excuses sin or apostasy, however, it does help our perspective when we are personally shattered by the realization of some fall.
For Biblical warrant, consider the life of Samson and Judas:
· Samson: While many esteem Samson as a great hero he was in fact a lawless scoundrel. He womanized and broke all three of his Nazarite vows, not to mention countless other commands. He only twice is recorded as crying out to God, and then only when he was desperate. Yet, he is recorded in Heb 11 as among those of faith. His actions cannot be excused, but was there some value in some of the things he did, and did God ultimately use everything for His glory and purposes, yes.
· Judas: Did his betrayal of Jesus invalidate the Gospel he proclaimed to those who truly believed it and were saved? Did it invalidate the example of good done when he gave money to the poor even though he stole from the money purse? No. The truth displayed remains valid despite the person ultimately being discredited as an unbeliever.
So the next time you are deeply troubled, pray for the person or ministry—that God would save or restore them, pray that God would have mercy on you to keep your foot from stumbling and take consolation that it is the Truth spoken and done that ultimately matters and not the faithfulness of the person, however important that may also be.
In the midst of many other current matters of concern, we’ve witnessed the complex eruption of civil unrest across the USA this week. While one may value particulars within a culture that may be linked to ethnicity, the Bible condemns racism as all humans are created in God’s image (Gen 1:27) and as Christians, many tribes, tongues and nations of believers form the body of Christ and will spend eternity together (Rev 7:9). But what shall we make of civil unrest? Closer to home I have even heard of some churches planning a prayer protest to the Ontario Governments continued emergency order that does not allow meetings of faith groups to take place (when many businesses have been allowed this freedom). What should we make of all of these responses? In the 18th Century violence erupted in the French Revolution and in the following decades of the 19th Century there were revolutions across Europe; yet Britain was spared. Why? There were at least two reasons for this: a general, albeit minimal, care for the poor that did not exist in many country; but also the Evangelical Revival. Wesley, Whitefield and others, transformed nominal Britain into a much altered Christian nation. A Biblical belief lies at the heart of why Britain did not see violent upheavals for central to the Bible is the call for Christians to obey and to submit to the authorities (Ro 13; 1 Pe 2:13) in matters where they have not transgressed God’s laws (Mt 22:21). Submission to God appointed authority is a good thing, for God wills it. As we submit to Governments we submit to God. Like any other matter of faith, we cheerfully obey in faith. If we have questions or concerns, no matter how deep seated, we bring these forward peacefully and civilly. Why, for Peter goes on to say, “Keep your conduct among the Gentiles [un-believers] honourable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.”
This is one of the longest words in our languages (and also very hard to say many times fast!).
It, along with its antonym, disestablishmentarianism, is what this post is about.
We live in a time of heightened individualism. Even institutions like the state are now commonly and even brazenly flouted. This tension has been heightened during the pandemic, with some heeding government orders and others protesting or even rebelling against them.
How ought Christians to respond to governments during a pandemic? During church closures?
There is certainly a wide spectrum of opinions on the matter of closures, with some radically wanting to keep things shut and others radically wanting things to open (I’m probably in the middle leaning towards cautious reopening). Wherever your opinion rests, such a reflection raises the question of how Christians should respond to government orders.
Jesus famously, and very helpfully said, in Mt 22:21: give to Caesar [the gov’t] the things that are Caesars and to God the things that are God’s. In other words, there is the kingdom of this world which is ending and the Kingdom of God which has come/ is coming. There are two worlds, two cities; yet Christians live in both and so have a responsibility to God, firstly, but also to authorities whom God has set over us for our good. The general principle is that if the authorities ask anything of us that is contrary to God’s law then we are justified in thoughtfully disobeying; but if they ask us to do something that doesn’t go against God’s law we are called to submit, even when we may not like it. This is the spirit of Ro 13 and 1 Peter 2:13–5.
When it comes to the pandemic and church closures, if only churches were asked to close and not Mosques and Synagogues, then there would be an anti-Christian streak in the order that ought not to be obeyed. However, it is a level playing field with all public gatherings and though my thoughts or your thoughts may be this or that on the subject, whether we find it hard or believe otherwise, the government believes it for our good, it doesn’t contravene God’s law (for we have found creative, though imperfect, ways to fellowship by means of technology) and so we must submit.
But submission, the very word a foul stench in society’s dictionary, ought not to be for the Christian. We are called to gladly submit to God appointed authorities so long as they do not ask of us anything that goes against God’s laws (It is an act of faith/trust): I, as a pastor, submit to Christ; Christians are called to submit to their church elders; wives to husbands; children to fathers and mothers; employees to employers and all to the state; and even to fellow believers. When we are disestablishmentarians our hearts are filled with pride, rebellion, self-centredness, anger… Yet when we joyfully submit in faith to who God has called us to submit to, beginning with Himself, the Spirit produces in us love, peace, contentment and joy.
So whatever and whomever the Lord may be calling us to submit to today, may we do so as Christians cheerfully. And whether it be to governments, employers or churches, may our respect to them and God’s word enhance our reputation to the glory of Christ.
 I’m thinking here of churches that have rebelled against government closure orders. They have lost the respect of civil leaders. When persecution comes for other moral matters, they will not be remembered favourably. However, I pray that as the vast majority of Christians have submitted to these orders, the Lord would use this favourably in our civil leaders eyes when they think about persecuting the respectful and obedient for matters which we cannot agree to their laws, laws that God against God’s laws, that they would think twice and remember how we submitted, for a long time, by forgoing our Lord’s Day and other gatherings, so dear to us, out of obedience to them and our Lord.
There has been a lot of praise of late, and rightly so, for our amazing health care professionals. Most of them have fearlessly embraced their calling to serve their communities, even at risk to their own health and that of their families. They deserve our praise.
However, even in the midst of thanks where thanks are due, there is something, which at best is misguided and worst, is disturbing. That is how our naturalistic, death fearing society, treats health workers as saviours. If this life is all there is to existence and death is the great enemy, then of course they would view doctors and nurses and paramedics in this light. They alone, in their eyes, are the only ones who can deliver us from Covid-19.
And so we see signs that say, “honk, heroes work here,” or in some communities like the UK there are pot banging parties each night at 8 p.m. in praise and support of these heroes.
Now again, such praise is not inherently wrong, but it is wrong if we praise them as saviours.
100 years ago, there would have been signs and calls for national days of prayer during a pandemic. In an increasingly godless culture, turning to the One who is Sovereign over disease and death has been replaced by faith in medical saviours. Where are such calls to prayer, certainly not on the lips of most citizens or politicians (and even many Christians). I am aware that some organized one such prayer day in Canada. Christian politicians, church and business leaders in Germany recently organized perhaps one of the more cohesive events, but on the whole, a seeking of God (and a proper worldview which understands disease and death as rooted in the Fall and resolved in the Gospel), is absent in our society. It is that, the salvific heartbeat behind the praise of our wonderful medical professionals that makes this all so disturbing.
Speaking to godless Israel, the prophet Amos said, “Seek me and live, but do not seek Bethel…” (Amos 5:4b–5a). Bethel, among other locations the prophet goes on to list, were among the high places, the centres of false worship, false security, false hope, false assurance. These all, “come to nothing.”
And so it is with worshipping the medical system and professionals, as grateful as we ought to be for them, to place our ultimate trust in them over against the Lord is idolatrous and idolatry brings us to nothing. Ultimately spiritual (and physical) life is to be found in the Lord alone.
So may we seek the Lord that “we may live, and so the LORD,… will be with you.”
 Whether by healing or through the Resurrection.
So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.—Galatians 6:10
I “discovered” this verse several years ago when reading through Galatians. Since then it has become one of my favourites. Let’s break it into three parts and consider what it teaches us:
God first loved us and so we love Him in return. This is our act of love in worship in response to His grace (1st half of the Great Commandment). As He loves us we are then enabled to love others. However, again, our first port of call to display such love—contrary to popular belief—is not the world but the Church. This is what Jesus meant when He said, “by this shall all men [the world] know that you are My disciples, that you [Christians] have love one for another [the Church].” (Jn 13:35). God’s plan is that the Church be an example of renewed humanity to this end, that when unbeliever’s see our good works done in love to fellow believers: it validates God’s love and the Gospel, makes wonderful our adoption into God’s family so we’ll praise Him more, and is a powerful means to cause unbelievers to want to be renewed themselves and join God’s renewed humanity called the Church.
Gal 6:10 is an ingenious truth and plan!
In our renovations and move to the new house—during Covid-19—it is a verse I’ve seen lived out by many brothers and sisters as they’ve helped us in unbelievable ways.
Author: Chris Crocker
Pastor, historian and beekeeper.
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