Can You Hear Me Now?

My first mobile phone came in bag.   The size of a lady’s purse, except with an antenna, it made me extremely self-conscious.  Like a cross between a European tourist and a secret service agent, I felt sure everyone was staring.   This phone was for emergencies only.   No casual calling.  No mobile internet.  And coverage was as spotty as spotty could be.   Only outbound calls made sense.  After all, no one could reliably reach me.   What about texts or voicemail, you ask?  They were still in the future.   My beeper is what alerted me to find for that rare place on earth with a signal. 

In those heady days, the expectation of finding coverage was low.   But today, we are indignant if we can’t get 5G at every remote Ozark swimming hole.   We expect coverage and internet everywhere.    And we expect it for free.  Few and far between are those places which have ‘no service.’   And, between manned space launches, Elon Musk is working to drive those areas to near zero with Starlink.   Perhaps one day concepts like ‘no service’ will be as foreign to our grandchildren as mobile phones that came in a bag.

But this is a distinctly human problem.   God has no such limitations in his communication with his creation.   God has always had a reliable network with coverage so vast there is no place where he must ask, “can you hear me now?”   Problems hearing from God are never a network problem.   God’s speaking is “living and active.”   Always on.  He is always speaking.    He “speaks and summons the earth from the rising of the sun to its setting… he does not keep silence.” (Psalm 50:1, 3)   And there is no place where you are out of coverage from his call.   As Psalm 19 so memorably puts it.

The heavens declare the glory of God,
    and the sky above proclaims his handiwork.
Day to day pours out speech,
    and night to night reveals knowledge.
There is no speech, nor are there words,
    whose voice is not heard.
Their voice goes out through all the earth,
    and their words to the end of the world. 

Psalm 19:1-4

God speaks – and not just to a few select creatures.   His Word, his promises, his mercy are not just for a particular culture, tribe, or spot on the earth.   He is no regional or racial deity.  He is the Lord over all the earth.  People from every “tribe and language and people and nation” are the objects of his steadfast love and care.    This is one of the remarkable things about Christianity.  Other religions import cultural distinctives such as forms of dress, dietary restrictions, and particular sacred languages which become prerequisites for piety.  But Christianity permeates and transforms every tribe, language, people and nation through a unity that produces remarkable diversity. 

The repeated error of the people of Israel was to believe that God was theirs alone — their private higher power.  A God who loved only them and those like them.  A God who blessed them and cursed their enemies.  A God who served their interest.   And ironically, this ‘pagan view’ of the true God caused them to abandon Him for all the false gods of the nations.    God set his love upon them to display the beauty of the Covenant of Grace to the whole world.   Their faith was intended to call nations, far and near, to abandon false gods.  But in their unfaithfulness, they abandoned the true and living God.   They were called to be a missionary people.    But if they would not willingly testify to God’s grace through faithfulness, they would unwittingly testify to it through unfaithfulness and judgement.

The Apostle Paul makes this point in his letter to the Romans.

So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean! 

Romans 11:11-12

Jeremiah, the longest book of in the Old Testament, is filled with dire warnings of judgment.   For four decades, the prophet called the people of Judah to turn back to God.   He outlined their unfaithfulness in every area of life.  He warned of the consequences of living with their backs to God.    And he stayed with them in every descending step into God’s judgment of them as a nation.   

But from the beginning, God called Jeremiah to be a prophet to the nations.   And through his preaching, God’s Word to Judah becomes a word to the nations and to us.   It shines through, time and time again.   In every oracle of judgment, there is an offer of grace.   So, it is fitting that Jeremiah ends with an extensive call to the nations to know the Lord and to walk in His ways.   This book is no mere sordid history of an ancient kingdom’s demise.   But it is a constant refrain of grace, sung out to men who are utterly undeserving.   It is a reminder that God’s promises are not for some particular tribe, language, nation or people, but for “every creature under heaven.”   And most importantly, for you.  

You are not beyond God’s grace.   You are not excluded from His offer.  In John 6:37, Jesus says, “whoever comes to me, I will never cast out.”   Jeremiah is filled with the threatened judgment, but more than that, with promised mercy.   Are you headed toward judgment?   God’s call is to turn back and find mercy.   In Jeremiah 46-51, God calls the nations to turn back.   In some of the Scripture’s most remarkable poetry, the Lord calls those who are far from him to return home.    

Join us as we see that God calls us to return as well. We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP or YouTube. You can also download the order of service.

Follow Through

[Parent in a Store:] “I’m counting to three!” 

[Child:]  (feigning deafness) …

[Parent:] Don’t let me get to three!  (getting louder)  I mean it.”

[Onlookers:] (thinking… “No You don’t”)

[Child:] crickets

We have all played the part of the onlooker – or perhaps the parent or the child.   We know how this plays out.  The parent gives the impression of parenting without actually doing any parenting.   And no one is fooled.  Not the onlookers.  And certainly, not the child.   No one ever really gets to “three.”   Cardinally, perhaps, but consequentially, never.   The fact that a parent employs this tactic indicates that he or she is in no way prepared to be inconvenienced enough to offer a consequence.   

Every child knows that “counting the three” is a disciplinary free pass. And every consistent parent knows that obedience never counts past “one.”   The oft-repeated role-play above is just that – role-play.   The unwillingness of the child to obey and the unwillingness of the parent to require obedience is paradigmatic.   Parenting experts call this “threatening-repeating” parenting.    Lots of sound and fury, but no follow-through.  We have all seen it — the threatening-repeating parent, warning of a judgement that never comes.   

But our heavenly Father paints a very different picture.   He is a perfectly consistent parent — no shadow of turning, no promise broken, no threat unrealized.  Whatever He promises, He does.   For hundreds of years, God sent prophets to warn the children of Israel and Judah of judgement for their sin.   Persistently, He called them to repent, but unlike the threatening-repeating parent, God always follows through.   Beginning in Jeremiah 39 we see the terrible picture of God’s judgement, a picture that warns us not to presume upon God’s grace.    

Peter warns us not to confuse God’s patience with overlooking our sin.

But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.

2 Peter 3:8-10

God always follows through, both in mercy and in judgment.  His threats are not idle threats.   His call to repent is urgent.  The author of Hebrews expresses this urgency.

Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin.

Hebrews 3:12-13

And Paul echoes this urgency. 

For he says, “In a favorable time I listened to you, and in a day of salvation I have helped you.” Behold, now is the favorable time; behold, now is the day of salvation. 

2 Corinthians 6:2

God’s judgement against Judah in the days of Jeremiah and Zedekiah is a glimpse of the final judgement we will all face.   

Jeremiah 39 stands as a warning against every naïve hope of escaping the judgment to come….  The saddest thing about the final chapter in [King] Zedekiah’s tragic story is that the king could have written a happy ending.  Right up until the very end, God gave him every opportunity to repent for his sins.  Jeremiah repeatedly went to Zedekiah and pleaded with him to turn to God in faith and repentance.   But the king rejected every last entreaty.

 Phil Ryken, Jeremiah and Lamentations, From Sorrow to Hope.

Zedekiah, like Pilate, Judas, and the impenitent thief resisted call after call to turn back.   Their stories could have been quite different.   They did not believe that God would follow through.   Like men today, they scoffed at divine justice and condemnation.   But what about you?   How urgently have you heeded God’s call to turn back to Him?  Why are you waiting?   Zedekiah was a waffler, always hesitating.  Always on the verge of grace, but always procrastinating – turning away from turning to Christ.   Until, finally, it was too late.  What about you? 

Join us as we examine Jeremiah 39-41 and consider the urgency of God’s call to turn back. We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP or YouTube. You can also download the order of service here.


Ah! Remember those heady days when we shook hands and inwardly laughed at the Asian tourists who wore masks?  It seems years ago, but it was only March 2020.   How we long to return, to undo all that Covid has done.   Some still look forward to the day when “all this is over.”  But will it be?  Will it ever really be ‘over?’ 

Epidemiologists define ‘over’ in two different ways.   First there is disease elimination.  Elimination means zero cases in a defined geographic area.   Elimination is ‘over’ with a small ‘o.’   Elimination does not mean the disease is gone, just inactive in a particular region.  Eradication is what we want.    Eradication means zero cases world-wide following deliberate efforts to prevent and treat a disease.   The only human disease considered eradicated is smallpox.  And it was only declared to be eradicated in 1980.   To be eradicated, a disease must be both preventable and treatable.   But we currently have no proven strategies for either when it comes to Covid-19.   As with smallpox, eradication, if it were to ever come, is a difficult and distant future reality.   Will we every be ‘over’ Covid-19?   

Eradication is unlikely.  Elimination is probably a distant likelihood.  But ‘over’ could come sooner in a different form factor.  Most probably being ‘over’ Covid looks like learning to live with it through lifestyle adjustments that become a permanent part of our social intercourse.   Practical eradication comes when, though still present, we by and large ignore it.   This kind of practical eradication through a willful apathy is probably the best we can achieve in the near term.   And while this may be a necessary coping strategy when it comes to Covid, it is deadly when it comes to Scripture.

Since the dawn of time, ungodly tyrants have sought to eradicate scripture.   Yet, no matter how often it has been confiscated or burned, God’s Word will not be silenced.  The Bible is eradication-proof and proves Newton’s third law, for every action there is an equal and opposite reaction.    Every attempt to forcibly eradicate the Bible only caused it to proliferate.   Though practical eradication does occur.  Like Covid, learning to coexist with the Bible, while largely ignoring it, provides a kind of practical inoculation against its truths.   Unfortunately, this is reflective of our society today.

In his article, The Scandal of Biblical Illiteracy, Al Mohler concludes.

While America’s evangelical Christians are rightly concerned about the secular worldview’s rejection of biblical Christianity, we ought to give some urgent attention to a problem much closer to home–biblical illiteracy in the church. This scandalous problem is our own, and it’s up to us to fix it.

Researchers George Gallup and Jim Castelli put the problem squarely: “Americans revere the Bible–but, by and large, they don’t read it. And because they don’t read it, they have become a nation of biblical illiterates.” 

Christians who lack biblical knowledge are the products of churches that marginalize biblical knowledge. Bible teaching now often accounts for only a diminishing fraction of the local congregation’s time and attention. 

We will not believe more than we know, and we will not live higher than our beliefs. The many fronts of Christian compromise in this generation can be directly traced to biblical illiteracy in the pews and the absence of biblical preaching and teaching in our homes and churches.

In Jeremiah 36 we find the terrible picture of Judah’s King Jehoiakim, burning the words of the Prophet Jeremiah.  He was not open to what God’s Word had to say.   But he was not the only one.   The people of his time neither listened, nor inclined their ears to hear God’s word through the prophets.   “Neither the king nor any of his servants who heard all these words was afraid, nor did they tear their garments.”   When God’s people have little concern for God’s Word, disaster cannot be far behind.   The people of Jeremiah’s day only wanted positive messages.   Words of sin, judgment, and wrath, were not what they wanted to hear.   While Jehoiakim’s Bible burning shocks us, what should shock us more is that the people who heard all these words were not afraid, nor did they think God’s Word applied to them.

It is easy to sit in judgement on Jeremiah’s generation, but how different are we?   How careful are we to hear and heed God’s Word?   We have more flavors of the Bible than Baskin-Robbins has ice-cream.   God’s word has never been more accessible.   Mao and Stalin and Voltaire tried their best to eradicate it, but could not.  But what Mao, Stalin, and Voltaire could never accomplish, the Church effects through growing ignorance.   We profess to be a ‘people of the book,’ but is the Bible authoritative and sufficient in our lives?   The response of Judah’s king and Judah’s people to the word of God offer a warning and challenge – how careful have we been to love and live God’s Word?

Join us this Lord’s Day as we examine Jeremiah 36 and consider faithful and unfaithful responses to God’s Word. We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP. Here is the order of service.

Cathedral Builders

One of the biggest challenges to space exploration is the sheer amount of time required to travel from one place to the next.   Given today’s propulsion technology, inter-stellar travel is, by necessity, multi-generational.   Project management in our digital age focuses on compressing the schedule, getting it done faster and more efficiently.  We roll out major technology platforms and build skyscrapers in months, not years.   But how good are we at project management spanning generations?   Can we maintain vision?  Sustain design commitments?  And keep our attention focused for three or four consecutive generations? 

As we turn our eyes to the heavens to think about traveling to Mars and beyond, our greatest challenge is the shortness of our life-span.    Here it is helpful to look back to our medieval past.    Men in the middle ages also had their eyes to the heavens.   But they planned to travel by building great cathedrals.    Projects that, without hydraulics and power equipment, took hundreds of years to complete.  

The cathedral in Rouen, France, took 735 years to complete and the great Münster in Cologne, 632 years.    On average the great cathedrals of Western Europe required 275 years to complete, three or four generations of craftsmen.  Andreas Hein has written a fascinating comparison between the challenges of space travel and cathedral building.  He concludes that “the products of our space program are today’s cathedrals.”

The sheer faithfulness of multi-generational craftsmen, to commit generation after generation of their families to build something they would never see finished, brings to mind the great hall of faith in Hebrews 11.

Now faith is confidence in what we hope for and assurance about what we do not see. This is what the ancients were commended for…. These were all commended for their faith, yet none of them received what had been promised, since God had planned something better for us so that only together with us would they be made perfect.

Hebrews 11:1-2, 39-40

How steadfast is our faith?   We often struggle to maintain “faith once for all delivered to the saints” in our own lifetimes.   Do we have a vision to see that all the generations of our family, love the Lord with heart, mind, soul and strength?   The promise annexed to the Second Commandment is that the Lord shows “love to a thousand generations of those who love me and keep my commandments.”   Is that our vision?  Do we have a multi-generational vision for faithfulness to Christ in our families?  Are we Cathedral builders?  Do we have our minds set upon things above?  And do we desire this to be the vision that animates every generation of our progeny?

During the reign of King Jehoiakim, the prophet Jeremiah warned the people to turn back to the Lord.   They were a faithless generation and they were training the next generation to be even more faithless.  Time and time again, Jeremiah points out that even Judah’s young ones were caught up in their parent’s idolatry.    They refused to listen to the words of the living God, or even incline their ear to what he had to say.    But in their midst, God had placed a ready example to rebuke His people.   

The Rechabites had been commanded by their forefather, Jonadab, not to drink wine or live in houses or cultivate fields or have vineyards.    They were to live a simple, pastoral life, avoiding the settled comforts of contemporary culture.   For over 250 years, they had carefully followed the instructions of their dead ancestor.   God instructs Jeremiah to publicly challenge their convictions.  Yet their commitment to Jonadab’s instruction was unshakable.   While the Lord does not specifically commend their commitments, He does commend their commitment.

It is rare in scripture for God to commend men for their faithfulness.  Jesus commends a centurion in Matthew 8:10, saying, “truly, I tell you, with no one in Israel have I found such faith.”  And in Jeremiah 35, the Lord commends the example of the Rechabites.  In faithless Judah, they are a remarkable example of steadfast commitment.    They provide a powerful illustration of one generation discipling the next.   

What do our lives illustrate?   Can the Lord point to us in the midst of a faithless generation as an example worth nothing?  What will the world know of our faith by observing our descendants in 250 years? Join us this Lord’s Day as we examine Jeremiah 35 and consider the power of multi-generational faithfulness. 

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP

Signs and Seals

Selecting a wedding band was once a straightforward affair.   The only real decisions regarded size and engraving.   A gold band was a gold band.   Larger or smaller, bought at a pawn shop or jeweler, it was adiaphora – a matter of indifference.    And as a pastor, the language used in the wedding service at the giving of the rings was also straightforward.

The ring is a visible symbol of the spiritual covenant that you are making today before God.  The ring will serve for you, and for your children, and for all who see it as a reminder of the purity and the permanence of your marriage covenant.   

Like the gold in the ring which symbolizes purity and beauty, your love for one another is to be pure — unmixed and uncompromised by any other priorities, second only to your love for Christ.   And like ring whose shape, the circle, has neither beginning nor end, you are covenanting today, before God, to enter into a marriage that is permanent and unbreakable.

[Groom], one day when your children see your ring and ask you what it means, you can tell them that it is a symbol of your promise to love and cherish their mother for all time and that it is to be a reminder to them that you will never leave them or forsake them.

And [Bride], when your children see your ring and ask you why you wear it you can tell them that it is a symbol of your promise to love and respect their father and that it is to be a constant reminder to them of your loving, unbreakable commitment to your family.

The gold in your ring may get scratched from time to time, but its beauty and luster will endure.  In the same way there will be trials in your relationship as you learn what it means to live as one-flesh, but your ring will be a constant testimony to you that God has brought you together for keeps. 

But now, during pre-marital counseling, I know to ask,  “what type of ring will you have?”  While the design of the ring does not define its value, the liturgy must acknowledge that gold is no longer a given.  Millennials opt for titanium, silicone, and even tattoos.    And nothing says ‘permanence’ like a tattooed wedding band.

While I don’t jibe with everything the in her blog, I appreciate what Laura Ulveling writes in a post promoting GrooveLife alternative rings.

Your ring is simply a universally recognized symbol to show the world and each other that you have committed your life to someone. Whether the wedding ring you chose is cheap or extravagant, gold or platinum, diamond or silicone, its design has no impact on its value.

Even if you decide to exchange traditional wedding rings at the altar, you can still order a set of Groove rings for your adventurous days so you don’t lose your diamonds while you’re climbing waterfalls or deep-sea diving on your honeymoon!

A ring’s design has no impact on its value.  Signs illustrate.  Seals authenticate.  A wedding ring is a sign and seal of the covenant of marriage.   The ring does not make you married and the absence of one does not remove that covenant.   But the ring does point to the undeniable fact that you belong to someone.  The ring can’t make you a spouse, but it can make you a liar.  You have made and received promises.  And those promises define everything about your life.  

In the Bible, one of the pervasive analogies of faith is that of husband and wife.  In the Old Testament, the Lord says to his people, “I will be your God and you will be my people.”   This is the wedding vow of the ancient world.   God is the husband to his people.  The New Testament picks up this analogy.  The church is the bride of Christ.   God makes a covenant of grace with his people.  A promise is made and sealed with his own blood in the person of Jesus.   And this promise changes everything.  

But there are days when life crashes in.  Our experience seems to contradict or nullify God’s promises.   Can we trust his promises?  Can we trust him?  Is God a faithful spouse?   And when I am not faithful, will he still love me and keep his vows?   Psalm 103 declares that the Lord knows our “frame, that we are but dust.”  Yet, even in our spiritual fragility, he has compassion on us and shows steadfast, unwavering, unbreakable love.    To shore up our flagging faith and soothe our doubts, he gives us signs and seals – reminders of what he has promised and assurances that he is as good as his word.

In the Old Testament God gave repeated sacrifices and sacred spaces to teach the people to expect a once-for-all savior who would secure all God’s gracious promises.   Now, he has given us clearer signs and seals – baptism and the Lord’s Supper.  But their purpose is the same, to point us to his promises and assure us of his faithfulness.

In Jeremiah 32, the prophet is in a hopeless place.   It’s the eleventh hour.  Jeremiah’s prophecies of doom and judgment are unfolding.   The Babylonian army has laid siege to Jerusalem.   Jeremiah has been imprisoned for treason.   But God gives a personal, yet puzzling, word to Jeremiah.   His cousin will offer a piece of land for sale.  Jeremiah has the right of redemption, but this was no time for land speculation.  The market hates uncertainty.  And nothing is more uncertain than a Babylonian invasion.   But Jeremiah is instructed to purchase the plot, seal up the deed, and store it away for safe keeping.   Nothing about this deal makes any sense.  

Jeremiah obeys, but struggles with the ‘why.’  Yet in this simple act, God offers a sign and seal that grace, not judgment, is the last word.   Join us this week as we examine Jeremiah 32 and consider the importance of signs and seals as a means of grace for us.  We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP

New and Improved

Novelty is a fickle temptress.    We are all fascinated with new things.  The promise of something new is alluring.   A new restaurant, no matter what its offers, will boom for six months.    Every new social media platform renders all others passé.  And when Dr. Oz recommends a new product, demand skyrockets.   But it doesn’t take long for the euphoria of fashionability to yield to a longing for the good old ways – the old places, the old platforms, and the tried and true products.    Novelty is a fickle temptress.    We love change, so long as it doesn’t actually change anything.   As the excitement of discovery cools, we see that newer is not always better.  

But novelty does offer an appeal.   Businesses understand this.   This is why beloved restaurants tinker with their menus and discount furniture stores are perpetually going out of business only to reopen under a new name.   When market share stagnates, products become ‘new and improved’ and businesses go ‘under new management.’    The word ‘new’ pricks our attention.  It arouses consumer desire, but often, not consumer discernment.   

Just what is new?  How is it improved?  Why, if at all, did it need to be improved?   Is the change an improvement?   Some of us are old enough to remember the New Coke debacle of 1985, and it jaded us.   The phrase ‘new and improved’ evokes suspicion.   And ‘under new management’ is often an admission of serious problems — code for ‘we swept the floors and the staff out the door.’   When we hear ‘new and improved’ or ‘under new management,’ we would do well to ask some hard questions and exercise discernment.

But what is true of our economics is even more important for our theology.    When we hear of new teaching or a new interpretation of scripture or a newly discovered ancient text, we must ask some hard questions.    Just what is new?   How new is it?   Why is something new needed?   Is this new thing contrary to the clear truth of the whole counsel of scripture?    The easiest way to lead Christians astray is to provoke our fickle love of novelty – novelty in worship, in teaching, or in practical living.   Ever since the Fall, God’s children have fallen prey to new teaching about God’s nature and His promises.

When we hear about something new, we would do well to ask hard questions and exercise discernment.  Especially when we see that claim in scripture.   Theological understanding demands it.   God promises a new heart, new heavens and a new earth.   He promises to do a ‘new thing’ in the lives of his people as he unfolds redemptive history.  And in the midst of Jeremiah’s Book of Consolation in Jeremiah 31:31-34, God promises a New Covenant – a promise formative in the history and theology of the Church.   

Jesus speaks of the New Covenant as he institutes the Lord’s Supper.

And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.”  

Luke 22:19-20

And the author of the Hebrews quotes Jeremiah 31 twice as he examines exactly what is and is not new about the New Covenant.  

But theological heterodoxy over the nature, membership, and significance of the New Covenant has been divisive in the church, especially since the Reformation.  For some it points to a new way, or dispensation, of salvation.  For others it demotes the Old Testament to a lesser revelation, providing historical background but no continuing authority or relevance for Christian practice.   And many believe it radically changes the nature of covenant membership and therefore the nature of the church.  

With so much at stake, we would do well to ask hard questions when we hear the word ‘new’ in regards to God’s covenant of grace.    Just what is ‘new’ about the New Covenant?   How ‘new’ is it?  And why was something ‘new’ needed?   Jeremiah 31 is the only place in the Old Testament where the New Covenant is mentioned, but the prophet and the whole counsel of God’s Word give us sufficient context to understand just what is ‘new’ about the New Covenant.   And why it is important.

Join us this week as we examine Jeremiah 31:31-40 and consider what is ‘new’ about the New Covenant and why it matters. We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP

Taking Comfort

Children can get comfortable in virtually any circumstance.  Alone or in a crowd, stretched out on their bed or cramped in a car seat, circumstance seems to have little to do with their comfort.   For children, comfort is rooted in assurance, not surfaces or society.   If they trust that dad and mom have everything well in hand, they can sleep anywhere and everywhere.   Parenting experts have long pointed out that when children have trouble going to sleep or staying in bed, they are often anxious that dad and mom don’t have it together.    Without assurance, they take no comfort.  With assurance they find comfort everywhere.

Adults are quite a different matter.   We are good at crafting comfortable circumstances — softer fabrics, ergonomic chairs, and bags of meds and supplements that eclipse Santa’s pack.  And spend our time, energy and brass seeking comfort, but little time being comfortable.   If comfort could be acquired, we would have palliated long ago.   Our lives are littered with the right pills and the right pillows.   We have therapeutic socks and smart mattresses.   We have more advanced and available health care than most of the world, but poorer health.   And with 5% of the world’s population, the United States consumes 95% of the world’s opioids.   We are comfortably numb, but devoid of comfort.  

Perhaps what we know about our children, we have failed to learn about ourselves.   Maybe comfort is derived more from assurance than circumstance.   Children gain assurance easily.   They have an unshakable faith in their parent’s wisdom and power.   Even when that faith is misplaced and disproven time and time again.   The willingness of children to rest in their parent’s word is remarkable.  

But as adults we are leery of trusting anyone but ourselves.   And often, we don’t trust ourselves.  Experience has jaded us.  We have been burned.  We have learned never to be at ease.   Even when our mattress is perfect, our medications potent, and our climate control pleasing, rest eludes us.   Real rest.  Soul rest.   The best we can do is to become comfortably numb.  If only we could trust that Our Father has it all together, that His promises and power could be trusted, that his love for us was real. 

Jeremiah spent four decades warning of Judah of judgment and exile.   Through warning after warning, God called the people to turn back to Him, but they would not.  They sought comfort down every path except the path of faith and repentance.   But God did not forsake them.  When hope seemed lost, God gave the prophet Jeremiah a word of comfort.  In the midst of the longest, and most sorrowful book in the Bible, we find bright promises of God’s grace.    Jeremiah 30-33 is often called the ‘Book of Consolation.’ 

Last week we examined Jeremiah 30 and considered how God consoles us in the midst of judgement.  But to take comfort from God’s promises, we must receive them.   We must believe them by faith.   We must turn back to Him.   We must rest in the assurance that Our Father has it all together.  The Heidelberg Catechism underscores this as it begins its summary of Christian doctrine with the question.

What is your only comfort in life and in death?

That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Savior Jesus Christ, who with His precious blood has fully satisfied for all my sins, and redeemed me from all the power of the devil; and so preserves me, that without the will of my Father in heaven not a hair can fall from my head; yea, that all things must work together for my salvation. Wherefore, by His Holy Spirit, He also assures me of eternal life, and makes me heartily willing and ready henceforth to live unto Him.

Heidelberg Catechism, Question 1

With this assurance, we find comfort no matter what, whether in life or in death. Join us this week as we examine Jeremiah 31:1-30 and consider how God calls us to receive and experience the comfort He offers.

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP

Book of Consolation

Absence makes the heart grow fonder!  With some exceptions this is true.   If “Covidtide” has taught us anything, we have experienced this more keenly.  We were not made for social distancing.   Though necessary, we long for what is missing – our people, our places, and our practices.   And if social distancing has made us more loving and grateful then we will be the better for it.

Absence makes our hearts grow fonder, because often we don’t know what we have until it’s gone.   Grief teaches us this.  We so easily take for granted those we see every day, until the day we cannot see them.   Memories of the difficult times fade, leaving remembrance of what was good.   No matter how things were, absence, though painful, makes the heart grow fonder.  Travel teaches this as well.   The excitement of far-away, exotic travel is quickly tempered with a deep soul-ache for the places of home.

How easy it is to take the best things for granted.   The tyranny of the urgent prevents us from treasuring the best life has to offer – more time to listen to the unfolding of a small child’s story or the extra kiss goodbye.  Then we blink and those little windows are closed, gone forever.   Only then do we realize what a gaping hole in our lives has been left vacant, space that can only be filled with our people, places, and practices.   Absence makes the heart ache, but in that aching fondness grows — a fondness we should have had before.

From the moment the Israelites stepped foot into the Promised Land, they began take for granted the blessings of being God’s people– His Word and presence.   A land flowing with milk and honey is a great gift.  But the real treasure was not the gift of land, but the Giver of life.  To know Him was their inheritance, their very great reward.  He had set his love upon them and revealed his gracious ways and promises to them.    The Psalmist captures it well.

He declares his word to Jacob,
    his statutes and rules to Israel.
He has not dealt thus with any other nation;
    they do not know his rules.
Praise the Lord! 

Psalm 147:19-20

But, within a generation of Joshua’s death there “arose another generation after them who did not know the Lord or the work that he had done for Israel.”   Like the prodigal, they filled their lives with every empty thing.  They longed for a king, like the nations around them.   And the Lord tells a dejected Samuel, “they have not rejected you, but they have rejected me from being king over them.”  And at that terrible moment when the kingdom is divided after the death of Solomon, Jeroboam sets up Golden Calves to keep the people from returning to the “place where the Lord put his Name.”   So easily they forgot, who and whose they were. Israel had the world’s greatest treasure in Christ.  Yet, they ran after every vanity the world offered.   They lived with their backs to God.

Prophets warned them, starting with Moses. If they lived with their backs turned to God, he would turn from them.  And everything would be taken away.   But they would not listen.   They said, “it is no use, we love foreign Gods.”  They had more gods than towns and more altars than streets.  They were not inclined, nor willing, to hear God’s word calling them back from the brink.   They chose to experience his words of justice and judgement, rather than heed words of grace and mercy.   Yet judgment is not the last word.  To reclaim them, the Lord sent them away.  He took away everything, that they might see what had truly been lost. 

For forty years, Jeremiah wept for Judah.   But it was not until the exile, that the people learned to weep.  Psalm 137 captures it well.

By the waters of Babylon,
    there we sat down and wept,
    when we remembered Zion.
On the willows there
    we hung up our lyres.
For there our captors
    required of us songs,
and our tormentors, mirth, saying,
    “Sing us one of the songs of Zion!”

How shall we sing the Lord’s song
    in a foreign land?
If I forget you, O Jerusalem,
    let my right hand forget its skill!
Let my tongue stick to the roof of my mouth,
    if I do not remember you,
if I do not set Jerusalem
    above my highest joy!

Absence makes their hearts tender.   Not just an absence from the land, but from the One who makes the land and its people what they are.  But is it too late?  Will God remember mercy in wrath?  Has God’s steadfast love worn thin?   No doubt, the exiles remembered their northern cousins.   Exiled to Assyria a century before, the ten tribes of the north never returned, lost forever.    God would be perfectly just to treat them the same way.  Is there any kindness left?  Perhaps, you are wondering the same thing.   Have you filled your life with every empty thing?  And left no room for the only One who can fill?   What hope is there for you?  What comfort?  

God instructs Jeremiah to speak words of consolation to fallen Judah.  And not just speak them, but write them down.  Words for them and for us!  Jeremiah spent four decades warning of judgment and exile.   Now, when hope seems lost, he opens a new chapter – the Book of Consolation.  In the midst of the longest, and most sorrowful book in the Bible, we find bright promises of God’s grace.    Jeremiah 30-33 is often called the ‘Book of Consolation.’ 

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP

Letters from Home

My father was a letter-writer.   On every birthday, there was a card.  Anytime I was away from home, there were letters.  He always wrote to share news from home and a fatherly exhortation.   While my father was not a very affectionate man. his tenderness shined through in his letters.   Without those letters, much of my father’s heart would have remained concealed.  

Unfortunately, the discipline of letter-writing is fading fast.   Instant communication is more expedient, more practical.   The patient beauty of a thoughtful letter has yielded to the pragmatic expediency of ‘messaging,’ despite its copious downsides.   Commercial clutter invades every exchange.  Intolerance erupts over every opinion expressed.  Nothing is private or secure.   Conversations become threads.  And our interactions become the stage, upon which we are merely players.   Every word is judged, commented upon, and hijacked by unfilterable group-think.  Yet the promise of immediacy seduces us to abandon the time-honored art of letter writing.  

Perhaps, most insidious in this brave new world is the “death of the sentence.”  My sophomore composition teacher, Ms. Sandidge, warned diligently against using sentence fragments, yet this is now the accepted norm.    The stilted, stuttering language of our instant messages, fast becomes the manner of our spoken word.   And the “death of the sentence” kills more than a way of speaking – it takes with it measured, reasoned, critical thinking.   Words describe, express, and instruct in a way that emojis never can. This is why God speaks to us in words, not images and forbids substituting imagery for God’s self-revelation in the Bible.  

To view God’s nature or purposes through the lens of circumstance or speculation, always leads to a distorted view of God, a pagan view, a view that makes a god after our fallen image.   When God desires to communicate his comfort, his purpose, his grace, his mercy, his love for us, he does it through his Word.  As Augustine famously said, “The Holy Scriptures are my ‘Letter from Home.’”

For decades Jeremiah had warned the people of Judah that the judgment of God was unfolding.   And in 597 BC, Nebuchadnezzar laid siege to Jerusalem and carried off the best and the brightest to Babylon. 

He carried away all Jerusalem and all the officials and all the mighty men of valor, 10,000 captives, and all the craftsmen and the smiths. None remained, except the poorest people of the land. And he carried away Jehoiachin to Babylon. The king’s mother, the king’s wives, his officials, and the chief men of the land he took into captivity from Jerusalem to Babylon. And the king of Babylon brought captive to Babylon all the men of valor, 7,000, and the craftsmen and the metal workers, 1,000, all of them strong and fit for war. 

2 Kings 24:14-16

Imagine how these exiles felt.   Taken from the only places and people they had ever known.   What would happen to them?  Had God forsaken them in his judgement?   How were they to live as refugees, immigrants, and resident aliens?   Would they share the fate of their sister Israel, whose ten tribes were carried off to Assyrian and never heard from again?   But God was not done with them.  He had not washed his hands of them.   God had revealed to Jeremiah that he would set his favor upon them.

Thus, says the Lord, the God of Israel… I will set my eyes on them for good, and I will bring them back to this land. I will build them up, and not tear them down; I will plant them, and not pluck them up. I will give them a heart to know that I am the Lord, and they shall be my people and I will be their God, for they shall return to me with their whole heart. 

Jeremiah 24:4-7

The Lord instructed Jeremiah to write letters to the exiles instructing them to live patiently as resident aliens.  In these letters, God’s grace shines through his judgment as he speaks comfort and clarity into uncertainty and confusion

Thus, says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: Build houses and live in them; plant gardens and eat their produce. Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.

 Jeremiah 29:4-7

Resident aliens have great power to influence and effect society.   They bring their particular cultural strengths to the table, but also foster the distinctives of their homeland.  They are a part of society, without losing their identity. The Church is to be like this – resident aliens, “an island of one culture in the middle of another.” (Phil 3:20)   But it must never be merely an enclave.  For while the Church fosters the culture of its heavenly homeland, its calling is to transform its sphere of influence, not just “coexist.”  The Church is a colony of resident aliens gathered to “name the name, to tell the Story, to sing Zion’s songs in a land that does not know Zion’s God.”

These exiles were not merely collateral of war, the Lord sent them into exile.  He had a purpose for them among the Babylonians to reveal His glory and seek the “shalom” of the city where He sent them.  We see in their immigration the paradigm and paradox of the Christian life as they are placed by God’s providence in the midst of pagan Babylon, yet called to remain distinct as God’s covenant children.   Join us this week as we examine Jeremiah 29 and consider its instruction and comfort to us regarding how we are to live faithfully as resident aliens in a land that is not our home.

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP

Conflict Management

Parting words are powerful words.   They live in the lives of recipients long after their sound has died away.   They have power to bless or curse.  Parting words establish new courses and callings for those who heed them.   Small talk has no place in them.   Each word and action matters.   Like words of poetry, though used sparingly, each is full and potent.

We see this in Jesus’ last words to his disciples.   They were contentious, dull, self-serving, self-seeking and consumed with the pecking order.   But on the night before his crucifixion, Jesus prepares them for his departure.  His actions and words command a new pattern.   They are to love and serve one another.   This is how they will be known.

He washed their feet, the duty of a slave, not a Lord, then instructed them.

When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you…  A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.

John 13:12-17, 34-35

This is how the world should see the church.   This is how the world expects to see the church.   But what does the world actually see?  Do people know we are Christ’s disciples by our love for one another?   Too often, the world sees irreconcilable conflict in the church.   We are more known for division than unity.   And in a world hopelessly divided, why would anyone look to the church for leadership when pagans seem to manage conflict more graciously and effectively than Christians.

We are commanded to “[bear] with one another in love, eager to maintain the unity of the Spirit in the bond of peace,” and “If possible, so far as it depends on you, live peaceably with all.”   Yet, more churches are planted through division rather than obedience to the Great Commission.   To be sure, God providentially uses for good what we mean for evil.    Yet, how many have fled from Christ and Christianity, because of the Christians they knew and observed.   How many have fled from Christ because they have observed you?

Once when the missionary E. Stanley Jones met with Mahatma Ghandi he asked him, “Mr. Ghandi, though you quote the words of Christ often, why is that you appear to so adamantly reject becoming his follower?”  Ghandi replied, “Oh, I don’t reject your Christ. I love your Christ. It’s just that so many of you Christians are so unlike your Christ.”   While Ghandi’s excuse was just that, an excuse, it ought to convict us.   How do we handle conflict in the church?   How gracious and prayerful are we when conflict is unavoidable?   Do others see our love – love for Christ, love for the Word of God, and love for one another in how we respond to conflict?

Jeremiah’s ministry was filled with conflict.   God warned him it would be that way.   Jeremiah had no illusions of picket fences or of honeymoons.   From the get-go, God told Jeremiah he would have conflict “against the whole land, against the kings of Judah, its officials, its priests, and the people of the land. They will fight against you, but they shall not prevail against you, for I am with you, declares the Lord, to deliver you.” 

But Jeremiah’s greatest conflict was with those in the church, with priests and the prophets.   As God’s judgement unfolded against Judah, He sent Jeremiah to warn the people to submit to His discipline through Nebuchadnezzar.   If the people would repent and submit they would live.   To strengthen the message, God told Jeremiah.

“Make yourself straps and yoke-bars, and put them on your neck.… Thus says the Lord of hosts, the God of Israel…  I have given all these lands into the hand of Nebuchadnezzar, the king of Babylon, my servant, to serve him. All the nations shall serve him and his son and his grandson, until the time of his own land comes.” 

Jeremiah 27:2, 6-7

Nothing provokes conflict in church like a sermon on submission.   Immediately Jeremiah is opposed, called a liar and a false prophet.   Everything he prophesied was contradicted.   And the yoke-bars and straps, were wrenched from his neck and broken.

In that same year, at the beginning of the reign of Zedekiah… Hananiah the son of Azzur, the prophet from Gibeon, spoke to me in the house of the Lord, in the presence of the priests and all the people, saying, “Thus says the Lord of hosts, the God of Israel: I have broken the yoke of the king of Babylon. Within two years I will bring back to this place all the vessels of the Lord’s house, which Nebuchadnezzar king of Babylon took away from this place and carried to Babylon. I will also bring back to this place Jeconiah the son of Jehoiakim, king of Judah, and all the exiles from Judah who went to Babylon” 

Jeremiah 28:1-4

Jeremiah often complains and confronts, but here his response to the false prophet is remarkable.   With gracious, prayerful wisdom the prophet rebuts the false teacher and disarms his false gospel.    Jeremiah’s life is quite literally an open book.   We often see his anger, but here we observe a godly example of how to handle conflict within the church.  An example worthy of imitation.  Join us this coming Lord’s Day as we examine Jeremiah 28 and consider how to respond to conflict within the church.

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP