Worshiping God as a way of Life

By Peter Garich

 

While doing my graduate studies I attended a class on worship. In reading an overview of the course work I noticed that the class was designed to study the theological aspects of worship, but not how to worship—as in actually practicing it. There wasn’t any real time set aside for the act or acts of worshiping the Lord. For instance: gestures such as singing and praising God (with hand up or down) were not part of the course. No thought was given to allowing us to participate in corporate worship, as done in a Church service (whether at the university or on an out of class experience in a local Church). To most of us this seemed a little strange. We thought that any true study of worship should have as its objective not only the biblical study of worship, but also its practice. It seems reasonable that in order to study worship we should do it as well—not only being students of the Biblical worship, but participants in its practice.

In studying the theology of worship we looked at the specific words used for worship—both in the old and new testaments, and in the original languages. We studied the context of worship—how worship was expressed in its historical and cultural milieu. We explored, in-depth, who was and should be worshiped as taught and commanded in God’s word—only God is worthy of our worship and therefore is to be worshiped. And lastly, we examined the Scriptures to see who or what is not to be worshiped—Scripture states that no man or man made thing is to be worshiped, PERIOD (Exodus 20: 1-3).  But again, what was missing was the opportunity for our class—the people who were there to both learn about as well as worship God—to actually put our studies to use and lift our hearts, hands and minds to the Lord in an offering of praise. In the class we would not use our voices, or the sound of the trumpet, or the harp, lyre or strings, or praise Him with the tambourine, the clashing of the cymbals, or with dancing, as David did when he returned to the city of his God (Psalm 150:1-6). Inherent in David’s words is the call to not just study worship with our minds, but to practice worship with our hearts, and hands and everything else we have. Yes the study of worship in God’s word is absolutely necessary so our minds will be renewed, but the practice of worship from our very souls in also necessary so that our lives will reflect and express the glory that is do to Him alone. We see this in the last verse of Psalms 150.  David ends by saying, “Let everything that has breath praise the Lord.” In his final thoughts I don’t believe David was saying that animals were to lift up their voices and “praise the Lord”, but PEOPLE (His people) were to give God glory and praise with their whole beings. It was people who were made in the image of God and it is people (those who He has called out to be His own) who have within their hearts the absolute need to worship Him.

Worship is not an option, nor just a command, but the worship of God is a deep abiding need that we all have. God has placed eternity within our hearts and if we don’t cry out to praise and glorify His most sovereign and holy name then the rocks will.  A life, let alone a class, should and must be about the continual practice of giving God the glory that is due Him. Everyday we should, and yes, we MUST look at our every breathing moment as a gift from our sovereign Savior and worship Him. 

There are three aspects I want to explore this month, as we look deeper into the worship.  First: we must understand what it means to worship God Biblically—having a true Scriptural knowledge of worship. Second: we must know what it is to worship God practically—expressing our worship for God in outward ways that are whole hearted. And third: we must grasp what it is to worship God in its totality—to worship God from both our heads and our hearts, with our whole being and in every aspect of our lives.

I) Biblical Worship:

Biblical worship should be self-explanatory: worship that’s biblical is founded in Scripture. Worship that’s Biblical takes its definition—broadly and specifically—from the Word of God. It’s not enough to “feel” like we know what worshiping God is, we must know what God Himself says is true worship. The ONLY place we know for sure what God says is true worship is from His Word. The Scriptures are the final word on worship.  Sometimes we will see expressions of what some might call worship or praise but in fact prove to be nothing more then the misguided ideas of men. These ideas and expressions of what those people “feel” is worship can be seen best for what they are in light of God’s Word. For example, divisive element of false and unbiblical“worship”, such as the self-centered misuse of the gifts—tongues and prophecy—was evident in the Church at Corinth and can be seen today. Through these problems we can learn much about identifying and correcting unbiblical worship as well as learning from Scripture what is the true expression of godly worship. From Paul‘s letters of correction to the Believers in Corinth we can see how even the gifts we receive from God—gifts given to bring Him glory—can be abused. All good gifts that God gives to the Church can be used as a sweet fragrance of praise and worship or as nothing more then endeavors of self-centeredness.  The difference lies in a clear understanding of what Scripture teaches about the true nature of worship and then practicing it. Our worship is only as sweet and holy to the Lord as it is biblical. Because if it’s not according to Scripture then it not acceptable to the Lord.

II) Practical Worship:

Worship that’s practical is worship that’s relational and comes from the heart—a deep desire to love God and others. It begins in my head, moves to my heart and then expresses itself in blessing those around me. Worshiping God touches the lives of others so that they too can encounter Him. We worship our Lord when we willingly, and even unwillingly, love others. This is what I mean by worship is relational. We were created to have relationship with God and with the people of God.  This also encompasses those outside the family of God for they too need Him and must worship Him. We can’t say we love and worship God if we can’t and don’t love others.

Worship is also relational because it should be experienced and expressed with others. We are the body of Christ and the body blesses God when it comes together in biblical unity and worships Him in Spirit and in truth. By “In Spirit” I mean that we are united together through the Holy Spirit for the purpose of corporate ministry—this is corporate worship. In corporate ministry we are exercising the gifts God gives us in an expression of love that ministers God’s grace. This brings Him glory. By “in truth” I mean that we are worshiping Him by ministering to one another in accordance with His Word—this too is an offering of praise. There is a biblical way to minister and it follows the teachings of God’s Word. Following the Spirit in acts of biblical ministry is our reasonable and spiritual act of praise—it’s offering our bodies as a living sacrifice of worship (Rm. 12: 1-2).

III) Total Worship:

Worship that is total gives God all the praise and glory due Him. It’s using our heads and hearts—all we are—as we express it in every area of our lives. It’s both a biblical knowledge of worship and a practical expression of worship. It evolves our personal relationship with God—living a life of love and praise toward Him—and it evolves our personal relationships with others—living a life of love and ministry toward them. Speaking in somewhat human terms, true worship cannot just be“head knowledge”. It can’t be were we know all about what the Bible says about worship but we don’t practice it. Head knowledge is where we think allot about what worship is but we don’t experience and express it to God. It’s the failure of not singing praises to the King, while we sit in silence and meditate on His holiness–a holiness that deserves our praise of Him. No matter what we are going through–either good or bad, up or down– we are commanded to worship Him and exclaim, “You are worthy to be praised oh Lord for you are glorious and gracious in all your ways.” We also fail to show God how much we love Him when, because of that “bad day”, we fall short of giving Him our worship. This is ungodliness because we are disobeying His word  and disregarding the love we have for Him that woos our hearts to praise Him no matter what we are experienceing in life. It’s knowing what’s right and not doing it. This is a lack of worship to a Father who loves us and it‘s sin. 

And lastly worship can’t be true if it’s not total in its horizontal application. If we don’t love others more then our selves then we are not worshiping God. If we deem our needs as greater then the needs of our brothers and sisters then we are primarily worshipers of self over God.  Jesus said that people would see the love we have for Him by the love we show for others.

Now let’s make the most of every opportunity we have—for who He is and what He does–and practice what we know is holy worship, worshiping God in Spirit and in Truth.  And that’s WORSHIP!! 

Blessing upon you all,

Peter Garich

 

 

“Creating A Loving Environment”

Part 2 — by Peter Garich

 

  Plumbing the depths of how to create an environment of godly love in our relationships is more than we can accomplish in these few paragraphs. It is, however, possible to explore some of the most important passages and principles that, I believe, are primary to the process. I call it a process because, as humans, we are engaged in its ongoing practice for the rest of our lives. And since God cares so deeply about seeing us have godly relationships, He has been quite specific in His word as to how we accomplish this undertaking. Marriage counseling often reminds me of the importance of what can be created between two people. Recently I watched a couple, while sitting in counseling, go from a state of kindness and peace to boiling tempers in a matter of seconds. The initial, enjoyable atmosphere of guarded peace and love quickly turned into an out-and-out war of words with anger, hurt and resentment on both sides. The problem was not merely their fighting, but that they had no idea how they got there so quickly, or how they could change things for the better. Upon reflection, though, how we get to that point of anger and rage should not be strange to us. The truth is, it’s our natural fallen bent to go there—in our flesh we are inclined to fight with each other because our motives are selfish. Recall what Moses writes in Genesis 3:16 concerning our fallen proclivity to fight for personal dominance and control.  When God curses the woman after the fall, we’re

told that, “your [the woman’s] desire shall be for your husband [to rule over and dominate him] and he shall rule over you [to fight back; ruling over and controlling you in his position of divine headship].” John MacArthur, commenting on this very state of

affairs, writes, “Just as the woman and her seed will engage in a war with the serpent (i.e., Satan and his seed – v. 15) because of sin and the curse, the man and the woman will face struggles in their own relationship.  Sin has turned the harmonious system of

God-ordained roles into distasteful struggles of self-will.  Lifelong companions—husbands and wives—will need God’s help in getting along as a result.”  Sin seeks to rule us, and the breeding ground for such a struggle is found in the context of our interpersonal relationships. This is a primary reason the couple meeting in my office could go from a caring husband and wife, with some real problems, to warring factions within a matter of seconds. Some have referred to this primal struggle as the war between

the sexes. War is an appropriate term to use when describing this struggle, for it conveys the dangerous posture that two people take when vying for individual positions of power and control. Two people in the throes of such a struggle are at war.

  This, then, is the first step to both understanding how we got to the point of battling and finding our way out. We must recognize our personal battle within the greater war for establishing selfish domination over others. Each person is fighting for what they desire and want, and will do whatever they believe necessary to win. The end game for each participant is to get their desires met—no matter what. This is the sad state of affairs that all relationships go through—and Christians are not exempt. Jesus’ brother James wrote of such fights in his epistle to the early Church. He stated that all such wars come from our desires that battle within us. “Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.” (James 4:1–3) In his commentary on the book of James, Douglas Webster explains, “James’ counsel for the church goes beyond superficialities and guides the church into holiness in its internal relationships.  True spiritual direction not only challenges; it comforts, and this section of the epistle is a fine example. James is faithful to confront sinful motives and evil practices, and he is equally clear about the promise of God’s grace.” Webster tells us that James identifies how we get into our messes, as well as how we get out of them. Let’s look a bit deeper into James’ blueprint for overcoming our self-centered driving desires.

THE CORE OF THE PROBLEM:

The internal source of our quarrels—the sinful motives of the heart; our selfish wants, desires and needs—must be identified, challenged and changed if we are going to build godly relationships. But it’s not just anyone’s motives—such as the OTHER persons—but our own that must concern us. In starting with our own motives first we have a serious shot at creating interpersonal relationships that are loving and mature. “Make peace not war” was a familiar slogan in the sixties. But as great as the sentiment of the saying was, it is extremely difficult to accomplish. In his book, Instruments in the Redeemer’s Hands, Paul Tripp makes this insightful statement: “James gets our attention, not only because he addresses an issue in all of our lives, but because he explains why it is there. Wouldn’t you like to understand why some people irritate you more than others?  Why relationships turn sour, and our own anger can flare so quickly…shouldn’t we consider why we, as sinners, are better at making war than peace?”

  “James answers [and]…challenges us to something radically different from our usual reactions to conflict. When angry, most people explain their anger by blaming something or someone outside themselves. (“She makes me so angry!” “This traffic

makes me crazy!”) James says we will never understand our anger that way. Instead, he counsels us to do the exact opposite—to look within. This is a fundamental biblical principle. The only way to understand your anger is to examine your own heart. According to Christ, angry words and actions are the heart overflowing (see Luke 6:45). If you really pay attention, you will realize that people and situations do not force us to be angry.” It is always the desires of our heart that undo us and not people, places or

things. Therefore, we would do well to start with our own hearts first before we move on. And even then it would help a great deal, before moving on, if we spend some quality time identifying our warring desires—with a measure of selfless humility—so we can become part of the solution and not the problem.

  The couple I wrote about earlier were not aware of the insights James gives for understanding and working through these problems as they struggled and fought. Had they been, they’d have had a real chance to do things differently. When I went over these passages and principles it was as if a light bulb went on. It was a real “God thing,” stopping them dead in their tracks. Finally they understood the need to look at their own sin first and not at the other’s. They were both extremely humbled by the process and it wasn’t long before God was showing them their entrenched desires. As quickly as they recognized their sins, they humbly repented. This was a work of the Spirit of grace, as James goes on to say: “God opposes the proud, but gives grace to the humble.” (James. 4:6)

THE GRACE TO CHANGE:

With full awareness of our own sinful hearts—seeing our sinful desires as the problem, not the other person—we are now ready to travel the path of grace. This, James tells us, is the only way to realize change in our lives—to redeem our relationships for good. Grace is where we find hope. Dr. Tripp explains the heart of redemption by grace like this: “We are not battling by ourselves—God battles for us! James says more: ‘do you think the Scripture says without reason that the Spirit He causes to live in us envies intensely? But He gives us more grace.’ This jealous God is a giver of grace, the most powerful weapon in the war for the heart. God’s grace gives us power to say no to powerful desires…It makes us willing to forsake our kingdom for His. God’s grace forgives, but it also constrains, draws and wins [for grace is enabling us through the Spirit’s work]…[it’s] God-focused grace, fitted for the moments we are tempted to follow our fallen desires.” His grace is absolutely our only way through. If we’re going to

create godly environments that breed flourishing, holy relationships, then we will need to set our fallen and sinful hearts on the grace of God alone [Sola Gratia]. (Eph. 2:1–10, Col. 3:1–3)

“And this is true faith: this desire to obey God, that causes us to call sin sin, that causes us to see how utterly sinful we actually are, and that forces us to grace alone.”

 (Jeff Harkin, Grace Plus Nothing)

 

In His Service

 

Peter Garich

        “Creating A Loving Environment”

part I 

   By Peter Garich

David had been coming to counseling for several months. His wife Mary had given him an ultimatum; get counseling or get out! The names depicted here are fictional, but the scenario all too often rings true. Most of their seven-year union had been characterized by extreme self-centeredness, often erupting into loud bouts of anger and emotional abuse. Before going further, I should state that they both had problems, which needed to be addressed, but Mary believed she had taken about all she could. David was angry, controlling and could create a sense of fear and oppression just by entering a room. Neither she nor the children wanted to live under this cloud any longer and counseling was their last hope. Although David was the first to come to a session; I knew that ultimately they would both need counseling so that true change could take hold. Her position was clear: David needed to change or she would divorce him. David’s response was also clear: he wanted to change and keep his family.

  I’m deeply troubled whenever I see Christian marriages in such turmoil and decline and, in my work, I see this all too often. In fact, according to some of the latest statistics, divorce in the Church is nearly as rampant as in society at large. The Church is quickly mirroring the world in ways that are just NOT acceptable in God’s plan and purposes for marriage. God’s best is that marriage is for life.

   David continued to come to counseling regularly and worked diligently to make his marriage better. But even though he gave his marriage and his personal life this level of attention, there was, as I mentioned above, something still missing. In order to get to the heart of their marital problems, they both needed to be involved. Unless Mary came to counseling, we would never see things from both sides or experience the changes God wanted.  This shift was not unique to their situation, but is the only biblical way to ultimately structure marriage counseling—both must be involved. God created marriage to be a joining together—“and the two shall become one,”—and both need to be there in order to realize this truth. Only by seeking God’s grace together could they receive the healing they desperately needed. Because they were both responsible for the marriage, they needed to share in the task of rebuilding it. Even though David rightfully accepted the lion’s share of the responsibility, Mary was also in need of God’s counsel. The marriage didn’t get the way it was in a vacuum, or just because of the ungodliness of one person. Both parties’ attitudes, acts and reactions played a role. The only way through this mess was with God and each other. You see, neither one of them really grasped the difficulty, and blessing, of working to creating a marriage according to God’s plan.  This was the task before us and we would begin as soon as they both were ready to do it together.

  Thankfully it wasn’t long before Mary was ready to join us in counseling. Now that they shared the single desire to create a godly marriage and an open, loving environment in which it could thrive, we were ready to get busy. But first, David had some unfinished personal issues. In the few remaining weeks before we all got together, David and I accomplished a great deal. A significant share of their marital difficulties revolved around David’s desire to control Mary. Fortunately, the more he attempted to manipulate and control, the greater his contempt and anger grew. I say this was fortunate because, as his anger grew, he was miserable. And the more miserable he became, the more he turned to Christ. Ultimately he knew that his attitudes and actions toward his wife were wrong and his anger proved it. Therefore Christ and repentance was his only way through the mess. The fact that David was trying to do something that was not part of God’s job description for a husband was evidenced daily as he tried to control Mary. But by staying in counseling, and more importantly by continuing to work on changing himself, we all had some hope.

  His sinful desire to manipulate Mary and the children was a subject we explored in some depth. As we looked to God and His word for answers, it became very clear to David that his view of love in marriage and parenting was not biblical and that he needed to repent. It was imperative that he ask Mary and the kids to forgive him, and he did. As soon as he asked them, they forgave him and, through his humility, the true and loving biblical basis for a godly marriage were now set. From that point on, our counseling became quite fruitful. God began to show David how to love his family. And in response David wanted to create and not control, bless and not boss, and minister instead of manipulate. He did this so that his marriage had an opportunity to open up and grow where before it was closed and dying.

   Finally, when we all got together for counseling, there were two themes that we knew we needed to explore. By focusing on them we believed we would set the godly foundation the marriage needed to stabilize and grow.

   First was the biblical idea that we are all created in the image of God. Second was the necessary belief that because we are in the image of God, we have the ability and mandate to create an environment in our relationships, which reflects God’s own. The relationship between the Father, the Son and the Holy Spirit has an intimacy, which is exhibited by an environment and reality of true selfless love. Each reflects this love in ways that Scripture explains are the attitudes and behaviors we can and should show each other. In Scriptures such as 1 Corinthians 13:5–9 we are instructed in the attitudes and actions in which we must walk to experience the intimacy seen in the Trinity. Scripture also teaches clearly that, through the Holy Spirit, we have all we need for godly relationships expressed in a loving and trusting environment where His grace can flourish. Just as there are no hindrances or barriers between the Father, Son and Spirit, there should be none in our relationships. And just as He laid down His life for us, we can now do the same for each other. Then, our marriages and other relationships become pregnant with possibilities for selfless servants. With His help we can create hope, not hate; faith, not fear; and acceptance instead of alienation.

  As David’s attempts to control gave way to a ministry of selfless love, Mary’s trust began to grow. The environment he was now beginning to create was much like that of a hothouse, where the most delicate orchids both bloom and flourish. Even though the process was slow, it was steady and encouraging to them both. And although we were at the beginning of that process, their hearts were now in a place of hope and not despair. They were even sensing the presence of God and had a real reason to be thankful. It was at this point we started something I call trust and verify. First, trust in the Lord and continue to move ahead—believing the best about the other. At the same time, and with great humility, verify—by real steps of accountability—the attitudes and actions that were a necessary aspect of true growth. This was something that took a deep commitment and a real step of faith from them both, but especially from Mary. The commitment they were making was first and foremost to God. They had to have their hope fully in the Lord and not in each other—which must always be the case, because as sinful people we inevitably let each other down. This is why the writer of Hebrews instructs us to keep our eyes fixed on Jesus—not on each other—for He’s the author and finisher of our faith. Also, to continue to run the race marked out for us with the same perseverance as He did—not as the other person may or may not be doing (Heb. 12:1–2). Both David and Mary needed to have their mind, emotions and will set steadfastly on Christ and not on each other—this was the process of trusting. At the same time it was realistic and godly to have biblical expectations of one another, but only as they sought to love God and serve one another—this was the process of verifying.

   The work of rebuilding their marriage, although difficult, was not impossible. The Apostle Paul assured us that, “All things are possible with the Lord.” As David and Mary focused and fixed their hearts on Christ, acted in faith, and were humble instruments of God’s grace, their marriage steadily experienced that environment of God’s love. Even then, their growth was not without some trying moments driven by those not so old selfishly driven desires of the past. But there was newness to their love that only Christ could bring.

   David and Mary’s story should give us all a great hope. They have shown that through God’s grace we all can began to create a new reality no matter how dark the day looks.

In His Service

Peter Garich

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This document was written prior to the 2008 elections.

“Government And God”

By Peter Garich

“Hi, I’m Peter and I’m an addict.”

I have a confession to make: I’m a political junkie. Ever since I was 8 years old, watching the Republican Convention with my Dad, I’ve been hooked. This year I’ve enjoyed the intensity of the debates and the unpredictable news coverage of the candidates—Republicans

and Democrats—as they’ve pressed-on toward the Presidency. Since becoming a Christian I have also been aware of the Biblical need to both care about what’s going on in

politics as well as be involved—even if that just means making sure I vote. As Biblical Christians I believe we are to be thoughtfully engaged in the future of our country and the world at large. Right now we are at a time in history when the Church can (and I believe must) be motivated

to take the lead in the future of the United States, as well as in looking for solutions to the problems in a postmodern world. If we don’t then someone else will. But what exactly is our role? The quick answer is that we should make sure we do the least—like thoughtful voting—and encourage the greatest—like involvement at all levels of politics. This is a privilege many in the

world don’t have and Christians must not be slack. Here follows an article that made me think. It’s by Larry Taunton, Executive Director of Fixed Point Foundation, and reproduced with permission. He asks the question:

WHO WOULD JESUS VOTE FOR?

“With the primary season in full swing there is no shortage of would-be Presidential hopefuls who have evoked the name of God or Christ with hopes that the “Religious” community will take notice and vote for them. But a question remains unanswered: who should we vote for? And even more to the point for us as Christians: who would Jesus have voted for? Since both

parties call on His name with great regularity, it is a logical and important question. In speeches on issues ranging from taxes to the war in Iraq, it seems that every member of the Trinity is being cited to buttress the candidates’ positions. So I ask: Who would Jesus vote for?

To answer the question we must look to the Gospels and consider Jesus’ message and conduct where politics was concerned. Perhaps you are thinking that the Gospels offer scant information on the subject of Jesus and affairs of state. But you would be wrong. The historical context

of Jesus’ earthly ministry was far more politically charged than that of our own time. In fact, that He was a threat to the existing political structure was one reason for His enemies to murder Him.

So I repeat, who would Jesus vote for? That is a question His contemporaries wanted to know, too. Not that there were any Democrats or Republicans at that time—whether that is a bad thing or not, I leave you to decide—but there were plenty of political “parties” vying for power. Romans, Zealots, Sadducees, Pharisees, and Scribes all wanted to know Jesus’ politics. Would He support their agendas or was He an enemy to be destroyed? Let’s consider the evidence.

Contrary to their popular image, Roman authorities are depicted throughout most of the New Testament as ambivalent to Christianity. Indeed, the first Gentile convert of the new church was a centurion, and he was shortly followed by a Roman governor (Acts 10 and 13). It was not until the burning of Rome in 64 AD that state sponsored persecution of Christians began. Prior to that

time, Rome was mainly concerned with maintaining order in a religiously diverse empire. But when the Jewish crowd accused Jesus of treason against Rome—“bad politics,” so to speak—Pilate relented and crucified Him (John 19:12–16).

What about the Zealots? Although Scripture says little about them, it is a safe assumption that they were also interested in Jesus’ politics. Violent and embittered by Roman tyranny, the Zealots wanted to overthrow Roman governance of Israel using any and all available means.

Was Jesus the conquering Messiah they had long anticipated? When He demonstrated a capacity to woo crowds and perform miracles, some attempted to seize Him and make Him a king. But Jesus did not permit it and withdrew (John 6:15). Many scholars think that it

was, in part, a disappointed Zealotry that incited the Jerusalem mob to call for Jesus’ death when they might have asked for His release. Who was released in His place? Pilate gave them Barabbas, a murderer who was, most probably, a leader of the Zealots.

As for Jesus’ encounters with the Pharisees, Sadducees, and Scribes, they are well documented. Having amputated Judaism from authentic worship of God, they were quick to recognize that Jesus’ message was a threat to their monopoly on power. When it became clear to them that He would not recognize their authority, their anger intensified and culminated in a plot to kill Him.

So what may we deduce from this small window into the politics of the day about Jesus’ political views? First of all, Jesus was not, as some suggest, indifferent to politics.

As Abraham Kuyper once said, “In the total expanse of human life there is not a single square inch of which Christ, who alone is sovereign, does not declare, ‘That is mine!’”

Nevertheless, He did not endorse any political platform, for He knew that politics are

merely the superficial manifestation of man to control his world. Hence, it was His practice to address matters of the heart—justice, mercy, love, man’s need for His atoning work—and the eternal consequences that accompany our attitudes toward each. The result was that He condemned elements of every group for their sinfulness and refusal to obey God, while affirming others for their obedience. Secondly, His ultimate allegiance was to God the Father, not men and their worldly systems. From this we learn that political views are good only to the extent that

they are subordinated to God’s holy and inerrant Word. The late Bishop J.C. Ryle wrote,

“There is but one test of truth: ‘What do the Scriptures say?’ In front of this let every prejudice collapse.” So must it be in politics as in every other realm of life. The politics of the day

are and must be subjected to God, Christ and His Word! Finally, Jesus understood that while party affiliation may be an expression of one’s deeply held convictions; it does nothing to put you in right standing with God. One may, for instance, resolutely support all of the “correct”

policies and still lack a saving knowledge of Christ. Let us, therefore, remember that conversion to a political cause is not the same as conversion to Christianity. And our ultimate hope is not in politicians or the laws they enact, but in Jesus Christ alone. No matter what we confront in this seemingly chaotic world there are absolute truths we can fix on, and they will secure us in the steadfast hope of God. In 1st Peter he encourages us not to fear or be frightened of anything

(in the world—or specifically within the political minefields devised by men—like those of Rome during his life). Peter writes, “But in your hearts set Christ apart as Lord. Always prepared to give an answer to anyone who asks you to give the reason for the hope that you have.” (1 Peter 3:14–15) By God’s grace we have this same hope to which our Savior held fast as He faced the

extreme religious forces and political powers of His day. And in setting Christ apart in our hearts AS LORD we too are assured that we stand within the sovereign reign of the one true government which controls all things—for “His kingdom will endure forever.” (Lk. 1:31)

With that said, in a time such as this, I cannot tell you to be aligned with any specific candidate running for the office of presidency. It’s not the man or woman who stands there saying they “are the best person for the office,” and, by-the-way they’re “religious, too.” But what I can say with a certainty is this: the one with whom we must eternally align and on whom we must rely—

setting Him apart in our hearts—already governs the world with a sovereign, just and merciful hand. And He is THE KING OF KINGS and LORD OF LORDS—the Lord Jesus Christ.

So, what should we think about the power of our government to rule us when their intentions seem self-serving, but they say, “We’re acting for your good?” As Christians what should our response be to their authority? The simple but challenging answer comes from Scripture. When it comes to our relationship to the government Paul instructs that “Everyone must submit

himself to the governing authorities. For there is no authority except that which God has established. The authorities that exist have been established by God.” (Rm. 13:1)

Speaking with God’s authority, Paul says that we all must submit to the authorities that

govern. But be very clear: their binding rule is only authoritative because our sovereign God has set them over us. All governments govern at the behest of and according to His will, no matter how corrupt we believe they are—for in their fallen-ness they often work against the good of the people. At the same time God is working all things according to His will and for His glory, no

matter how bad things seem. This may be a hard saying for us because we bristle at the levels of corruption we observe, wondering, “how in the world can God bring good out of such things?” I’m sure this sentiment was the same for Christians at the time Paul wrote these

difficult words for Rome’s rule was absolute and ruthless. But let’s think back to what was stated earlier, “Our ultimate hope is not in politicians or the laws they enact, BUT IN JESUS CHRIST ALONE!” This then is our hope!

In His Service,

Peter Garich