No Thanks, You were not Serving Jesus, Nor was Your Service for Me

Why would it matter if the President is a “real” Christian? Since the law says there’s to be no religious test for office, why is it important for us strangers to be deciding about a politician’s religion? Is the USA “exceptional” because its leaders have been or were “Christians”?

If you “support the troops”, does this mean that you advocate that people become soldiers? Does it mean that you think that Christians should kill other people for Christ and His glory? Does it mean that you support the civil liberty to become soldiers, if that’s what people decide, even though you don’t agree with the decision? Does it mean that you think it’s one way for poor people to go, but not the best for your children?

Would you fault the “moral compromise” of the Lord Jesus for His submission to the occupying empire and its allies on the Sanhedrin? Is Christ’s rejection of Peter’s sword an endorsement of the evil done by the Romans, or do you think that the Roman administration of Roman laws was basically good for business and civilization?

Acts 2:23 Jesus…crucified and killed by the hands of lawless men.”

We should never confuse what’s “necessary” (because it’s predestined by God) with what is good or practical or legitimate. I can agree that nation-states do great evil, without in any way seeing any duty or mandate or vocation for us to attempt to replace or reform these regimes. “Submit” does NOT mean “do the evil they command”. But neither does “submit” mean “I accept suffering from them because I think they are good and legitimate”. By what standard would we make this judgment? By the standard of the Mosaic covenant? By the command of the Noahic covenant that blood that takes must be taken as a sacrifice to God? Which God? By the standard of what your “natural instincts” tell you to do?

Patience, even such that we wait for the Lord Jesus to come and judge, is not always necessarily cowardice, and most definitely it’s not approval of that which is evil. To do nothing when nothing wise can be done is to avoid the evils which come when we attempt to overcome evil with evil.

We cannot dismiss Christ’s command to love our enemies with the idea–”if it were only me suffering that’s one thing, but it’s not only me suffering, so therefore I am one of the gods who must do something about it.”

I Peter 2:
“Behold, I am laying in Zion a stone,
a cornerstone chosen and precious,
and whoever believes in him will not be put to shame.”
7 So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected
has become the cornerstone,”
8 and “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do.

mark: God’s foreordination is not God’s approval. God’s purpose in Christ involves His second advent, and apocalypse will uncover the evils done in the name of the good.

9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.

mark: What some speak of as the “spirituality of the church”, I think of as the “politics of the church”. The words “ecclesia” and “politics” do not belong only to those willing to do violence. God’s purpose in Christ is manifest when Christians obey Christ’s commands together.

There is something very “religious” about “supporting the troops” of an evil empire, and there is something very “political” about knowing that your church is more important than your family or your race or your national boundaries.

11 Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. 12 Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the
day of visitation.

mark: Unless we adopt a situation ethic (now we have the illusion of democracy!), since when do aliens tell the nation in which they live how to conduct their affairs??? Agreed, you surely are not going to listen to what Jesus Christ said, but we like our plan B better than your plan B???

13 Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, 14 or to governors as sent by him to punish those who do evil and to praise those who do good. 15 For this is the will of God, that by doing good you should put to silence the
ignorance of foolish people. 16 Live as people who are free, not using your freedom as a cover-up for evil, but living as servants[ of God. 17 Honor everyone. Love the brotherhood. Fear God. Honor the emperor.18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.

mark: On this matter of unjust suffering, the idea is not to restrict the suffering to something “private” or something which is “religious persecution”. Rather, the imperative depends on the example of what the Lord Jesus Himself did in a situation where his people were threatened by an evil occupying power. The text does not say to move to Jerusalem and be a carpenter and not have a wife. But the text does say that Christ is our pattern in suffering, also that we do this by “trusting Him who judges justly”.

19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 22 He committed no sin, neither was deceit found in his mouth. 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. 24 He himself bore our sins in his body on the tree, that we, having died to sin, live to righteousness.

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6 Comments on “No Thanks, You were not Serving Jesus, Nor was Your Service for Me”

  1. markmcculley Says:

    II Cor 11: 20 For you bear it if someone makes slaves of you, or devours you, or takes advantage of you, or puts on airs, or strikes you in the face. 21 To my shame, I must say, we were too weak for that!

    But whatever anyone else dares to boast of—I am speaking as a fool—I also dare to boast of that. 22 Are they Hebrews? So am I. Are they Israelites? So am I. Are they offspring of Abraham? So am I. 23 Are they servants of Christ? I am a better one—I am talking like a madman—with far greater labors, far more imprisonments, with countless beatings, and often near death. 24 Five times I received at the hands of the Jews the forty lashes less one. 25 Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; 26 on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; 27 in toil and hardship, through many a sleepless night, in hunger and thirst, often without food,[b] in cold and exposure. 28 And, apart from other things, there is the daily pressure on me of my anxiety for all the churches. 29 Who is weak, and I am not weak? Who is made to fall, and I am not indignant?

    30 If I must boast, I will boast of the things that show my weakness. 31 The God and Father of the Lord Jesus, he who is blessed forever, knows that I am not lying. 32 At Damascus, the governor under King Aretas was guarding the city of Damascus in order to seize me, 33 but I was let down in a basket through a window in the wall and escaped his hands.


    Judges 9: 8 The trees once went out to anoint a king over them, and they said to the olive tree, ‘Reign over us.’ 9 But the olive tree said to them, ‘Shall I leave my abundance, by which gods and men are honored, and go hold sway over the trees?’ 10 And the trees said to the fig tree, ‘You come and reign over us.’ 11 But the fig tree said to them, ‘Shall I leave my sweetness and my good fruit and go hold sway over the trees?’ 12 And the trees said to the vine, ‘You come and reign over us.’ 13 But the vine said to them, ‘Shall I leave my wine that cheers God and men and go hold sway over the trees?’ 14 Then all the trees said to the bramble, ‘You come and reign over us.’

  3. markmcculley Says:

    We don’t need two different laws, or two different kingdoms. We need law and gospel.

    The law-gospel antithesis is about the difference between God’s commands and God’s promises. Legalists turn the promises into the commands, and antinomians lower or eliminate the commands and penalties and threats.

    But there are many who would rather be “unencumbered” by the Sermon on the Mount, but they do not deny it as ‘first use of the law” (to create the despair that drives us to the gospel) but they make every effort to teach us how it does not apply to Christians “just as humans” or in any case in which we would be required to love the enemies of our families.

    but don’t you know Genesis 9 is not about grace or faith or the gospel, but only about all humans—natural law for everybody, including Christians—it even exempts Christians from the Sermon on the Mount

    define “natural”—-not “arbitrary”? Not given by a personal Sovereign? Is “natural” evolving?

    define “arbitrary—not “natural”? Positive and for a church, but creatures can “lice and prosper” without it?

    define “natural”—-universal and objective? For all times and in all places?

    a way to say “sin” without saying “idolatry”? Ethics without religion revealed in a book?

    it’s theism without the Trinity and without Christ?

    if the Noahic covenant is not redemptive, how is it an “administration” of “the covenant of grace”?

    Luther–“You will always be in a station.”

    Luther–“God does not have to have Christians as magistrates; it is not necessary, therefore, that the ruler be a saint; he does not need to be a Christian in order to rule, it is sufficient that he possess reason.”

    Martin Luther: I will not oppose a ruler who, even though be does not tolerate the Gospel, will smite and punish these peasants without offering to submit the case to judgement. For he is within his rights, since the peasants are not contending any longer for the Gospel but have become faithless, perjured, disobedient, rebellious murderers, robbers, and blasphemers, whom even heathen rulers have the right and power to punish….

    Luther—If he can punish and does not, then he is guilty of all the murder and all the evil which these fellows commit, because, by willful neglect of the divine command, he permits them to practice their wickedness, though he can prevent it, and is in duty bound to do so. Here, then, there is no time for sleeping; no place for patience or mercy. It is the time of the sword, not the day of grace.

    Therefore will I punish and smite as long as my heart bears. Thou wilt judge and make things right.’ Thus it may be that one who is killed fighting on the ruler’s side may be a true martyr in the eyes of God…On the other hand, one who perishes on the peasants’ side is an eternal brand of hell…

  4. markmcculley Says:

    Richard– “Scruton’s is not a Christianity of radical practices of self-giving love that animated the early communities of the time of Acts of the Apostles. It is a Christianity from the top down. a bureaucratized belief system in which the value proposition lies not in the transformation of individual lives, but in providing some sort of ethical coherence to societies. …Starting the discussion where Scruton does, he makes Christian belief the servant of state and culture (whatever he may think he is saying) rather than a set of beliefs that precedes and is therefore independent of state and culture. The error of that highly compromised version of Christian belief was exposed for all to see in The Great War, when it failed to speak truth to power, when its chief utility was to provide an endless series of benedictions to soldiers who died in the mud of that war in service to various regimes claiming the banner of Christianity in order to wage destruction on their neighbors.

  5. Mark Mcculley Says:

    when we deny that each atom of the bread
    contains God’s presence completely,
    the priests explain that it makes no difference
    what sectarians think is happening

    because history tells us, the tradition,
    the story that works
    (not for the sectarians ,we kill them)
    that Christ is fully present in the bread

    the chaplains defend the narrative
    thank god for constantine and any law
    and all those who make it possible for us to worship
    in liberty and peace

    grateful to those in the military
    the service men and women, the heroes,
    the killers who stand between us
    and the chaos of apocalypse and liberalism
    thankful we do not have to face revelation or exposure

    the soldiers are cheap, their lives also,
    they kill for us so that we don’t have to
    the priests cost more but they assure us

    this is not nostalgia for the past,
    the sacrament is liminal
    here where now is and no there or no then

    We have paid the priests to tell us about the one church
    for all times and all places,.
    to tell us that sectarians are atheists posing as protestants

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