Saturday, June 10, 2023

Biblical Fathering: On Being Fair

Photo by Conner Baker on Unsplash

Photo by Conner Baker on Unsplash

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Part one of a four-part series on fatherhood.

I have three children, all girls, and for over twenty years my wife and I prayed for them every night. Our first prayers were for saving faith and later for them to marry Christian men. God has graciously answered those prayers. 

A Christian father is the divinely appointed leader of his family.

The Bible tells us that salvation is by God’s grace through his gift of faith alone (Eph. 2:8-9; cf. Ps. 68:20). But we also read that faith comes by hearing the word of Christ (Rom. 10:17). It has been said that Christian character is “caught as much as taught,” so in light of these truths the importance of godly parenting becomes clear. Christian fathers are the divinely appointed leaders of their families; they are to raise their children in the truth of God’s word (Deut. 4:9; Prov. 22:6; Eph. 5:25, 33; 6:4; 2 Tim. 3:15).

This responsibility cannot be ‘subcontracted’ to Sunday school teachers or the youth group. Parents must intentionally school their children in sound, biblical Christian doctrine. The process is best done at home with regular family devotions led by the father.

In Ephesians 6:4, Paul identifies the father’s primary role in the spiritual training of children: “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.” When we look closely at this verse, we see four principles for every Christian father. They are to be fair, flexible, firm, and forthright as they raise their children. I invite you to join me in looking at these principles in detail in a series of four posts.

Fathers are to be fair.

Our verse in Ephesians says, “do not provoke your children to anger.” Most of us don’t intend to exasperate or cause our children to become angry, but we sometimes do—often unintentionally—by overprotecting them, favoring them (one over another), neglecting them, or verbally abusing them.

Don’t hover. A common term for the tendency to overprotect our kids is “helicopter parenting.” When Dad is constantly hovering, it’s hard for either boys or girls to behave like adolescent boys or girls. Kids need the freedom to run, jump, play, and even argue with others. While safety and security are always a top priority, kids need to be allowed to be kids. Children can be messy, thoughtless, selfish, and loud; sometimes they break things. While the house must not be destroyed, neither should it be a museum. Within established boundaries fathers are to allow their kids to be kids.

Don’t show favoritism. Favoring one child over another is the second mistake. Isaac loved Esau, and Rebecca loved Jacob (Gen. 25:28). The rift it caused between the brothers and in the family never fully healed. As Christian dads, we must always be alert to avoid favoring one child over another. Each child is God’s gift to us, and they come with unique traits, interests, and skills. As fathers, we must take care to love them as equally as possible in all that we say and do.

Don’t neglect your children. The third way, neglect, is subtle but pervasive for fathers who are in the pressure cooker of twenty-first century life. It’s a real challenge to find the proper balance between work and family responsibilities. When we don’t get it right, our children may suffer. Spending “quality time” was once pop psychology’s answer to this issue; but unfortunately, quality moments—where our kids are open to advise, correction, or encouragement—can’t always be scheduled. Teachable moments come on their own schedule, which is why there is no substitute for spending significant blocks of time with our kids, both one-on-one and as a family.

Finally, be careful with your tongue. Like neglect, verbal abuse can be subtle and unrecognized. We may not browbeat or berate, but sometimes a look, a gesture, or silence can be as devastating as a verbal beating. The challenge is to find the right mixture of honest critique, suggested improvement, honest encouragement, and sincere praise that will keep our kids striving to do more and improve.

Fathering requires balance.

Fairness encompasses each of these areas, so we must examine each to ensure we do not unfairly provoke our children to anger. When fathers find the proper balance in these areas, we demonstrate the kind of behavior that allows us to teach our kids the biblical principles behind them. Fairness is an essential step in biblical fathering that demonstrates to our kids how they should treat others. Not only does it make life as parents easier, it also allows us the credibility to teach Christ to our kids.

Click here for Part 2: “Biblical Fathering: On Being Flexible"

Click here for Part 3: “Biblical Fathering: On Being Firm"

Click here for Part 4: "Biblical Fathering: On Being Forthright”


Don Strand is an ordained minister and holds a Master of Arts in Theology. He serves his local church as an elder, teacher, and worship leader. This article was originally published on March 9, 2018.

Recommended Book:

Shepherding a Child's Heart by Tedd Tripp



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Thursday, June 8, 2023

The Importance of Compatibility in Romantic Relationships

Image by Arianne Autaubo

Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.

Much is made these days about compatibility when it comes to romantic relationships. Indeed, the entire online dating industry is built upon the idea of compatibility, and a simple Google search will provide you a dizzying array of romance gurus ready to share their wisdom on how to find the person with whom you are the most compatible.

One popular Christian dating website offers seven types of compatibility, including the nebulous “Personality Compatibility.” One social-psychologist states that when we’ve found another person with whom we share the “traits that really matter,” we are most likely to experience the greatest happiness and avoid divorce. That’s quite a promise.

Unfortunately, the idea of compatibility, if misunderstood (as it commonly is), can keep Christian men and women from marriage rather than serving as a means to draw them into it. But Scripture clears away the complexity often created by these compatibility discussions by giving us only three areas with which we must concern ourselves. Let’s consider each of these categories.

1. Sexual Compatibility

First, there is sexual compatibility. Is the person in whom you are interested a member of the opposite sex? If so, then you are sexually compatible (Gen. 2:22-24).

2. Spiritual Compatibility

Second, there is spiritual compatibility. Is the person in whom you are interested a Christian? If so, then you are spiritually compatible. Of course, this principle assumes that you have good reason to believe that the person in whom you are interested is truly a Christian. A mere profession of faith in Christ is not enough, nor is an active religious lifestyle enough to determine if a person is truly born-again.

Marks of genuine conversion include understanding and enjoying the truth of the gospel (Rom. 1:16-17; 1 Cor. 1:18-31); bearing of spiritual fruit (Gal. 5:22-23); a desire for holiness (Matt. 5:8; Heb. 12:14); a tender spirit toward the Word of God (Jer. 31:31-34; Ezek. 36:25-27; Ps. 119); a love for Christ (1 Cor. 16:22); a willingness to make hard, costly decisions for the sake of obedience to Christ (Luke 9:23-25) and so on. While we can never be absolutely certain of another person’s regeneration (because we can’t see their hearts), these are marks of genuine faith that will allow us to make a reasonable decision on whom to date and marry.

3. Gender-Roles Compatibility

Finally, there is compatibility in the area of gender roles. The reason why I believe this is an issue of biblical compatibility is that gender roles comprise the very essence of male-female romantic relationships. If you disagree with the idea that man’s God-given calling is to lead, protect, and provide for his wife and family, and the woman’s God-given calling is to follow and support her husband and care for the home and children, then one of you will have to violate your conscience in order to have peace in the relationship and in the home. 

The Bible, however, is explicitly against intentionally violating one’s own conscience or requiring another Christian to do so (see Romans 14:23). If you are unable to find agreement on this issue, it would be best to graciously part ways and look for someone with whom you share the same convictions.

If we move beyond these basic areas of compatibility, we run the risk of keeping ourselves from the blessing of marriage. Sadly, I see this happening with Christian couples on a fairly regular basis. The truth is that none of us is fully compatible with our girlfriend, fiancé, or spouse. Why? Because we are sinners.

Perpetual Incompatibility

Actually, what most relationship gurus probably won’t tell us is that we enter every romantic relationship in a state of perpetual incompatibility because we each have selfish desires that will often create conflict (James 4:1-3). Having similar interests (rock climbing, ballroom dancing, ethnic restaurants, etc.) or “feeling liked” by our partner may lead to some superficial agreement, but not enough to mitigate the relational turmoil our sinful hearts will produce. To add a stack of extra-biblical compatibility requirements on top of Scripture’s simple, straightforward instructions will only enslave us and keep us from marriage.

Compatibility and Selfishness

Much of the underlying problem with the compatibility discussion is that it promotes a self-centered approach to dating and marriage. The unspoken goal in most (if not nearly all) thinking on compatibility is, “How can I find the one who makes me happy.” But such an approach to dating and marriage is contrary to the entire fabric of Scripture and actually militates against our joy.

Our deepest, most abiding happiness will come when we seek the happiness of another above our own. Jesus said, “It is more blessed to give than receive” (Acts 20:35). Paul instructs us to “consider others as more important than yourselves” (Phil. 2:3). These two verses essentially undo the entire contemporary discussion on compatibility.

Scott Croft is very insightful here. I’m not including this quote in order to defend the courtship model (principles, not titles, are what really matter); nevertheless, Croft’s point is well taken.

Modern dating is essentially a selfish endeavor. I do not mean maliciously selfish, as in “I’m going to try to hurt you for my benefit.” I mean an oblivious self-centeredness that treats the whole process as ultimately about me. After all, what is the main question everyone asks about dating, falling in love, and getting married? “How do I know if I’ve found the one?” What is the unspoken ending to that question? “For me.” Will this person make me happy? Will this relationship meet my needs? How does she look? What is the chemistry like? Have I done as well as I can do?….Biblical courtship means that a man does not look for a laundry list of characteristics that comprise his fantasy woman so that his every desire can be fulfilled, but he looks for a godly woman as Scripture defines her—a woman he can love and, yes, be attracted to, but a woman whom he can serve and love as a godly husband. In other words, modern dating asks, “How can I find the one for me?” while biblical courtship asks, “How can I be the one for her?” (Sex and the Supremacy of Christ, pp. 147-148)

When considering the issue of compatibility, don’t allow man-made wisdom—often very plausible-sounding wisdom—to lead you into a labyrinth of confusion in your pursuit of a romantic relationship. God is most wise, and he has only given us a few vital areas with which to concern ourselves when it comes to compatibility: sexual compatibility, spiritual compatibility, and gender-roles compatibility. When we move beyond these, we keep ourselves from the blessing of marriage.

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Derek J. Brown is Academic Dean at The Cornerstone Seminary in Vallejo, California, and associate pastor at Grace Bible Fellowship of Silicon Valley where he oversees the college and young adult ministry, online presence, and publishing ministry, GBF Press. Derek blogs at fromthestudy.com.

This article was originally published under the title "Christian Dating and Courtship, Part 2: Compatibility" at fromthestudy.com.

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Tuesday, June 6, 2023

10 Facts about Sarah from the Book of Genesis That Will Encourage Your Faith

Image by Matthew Thomas

Image by Matthew Thomas

Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.

Sarah had to wait until she was in her nineties to give birth to her son, Isaac. We can learn much from Sarah (formerly called Sarai) in the book of Genesis regarding what walking in faith in the promises of God looks like in real life.

1. In Genesis 11 we learn that Sarai is barren.

Because Sarai is barren, she is unable to participate in the promise of Genesis 3:15 that God would provide the seed that would crush the head of the serpent. In that culture Abram possibly could have divorced her on grounds of barrenness.

And Abram and Nahor took wives. The name of Abram's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran the father of Milcah and Iscah. Now Sarai was barren; she had no child. (Gen. 11:29-30)

2. Sarah is not mentioned in Genesis 12-15 as the mother of the promised child of Abraham. 

In God’s promise to Abram in Genesis 12 and 15, there is no mention of Sarai:

Now the Lord saidto Abram, “Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” (Gen. 12:1-3)

And Abram said, “Behold, you have given me no offspring, and a member of my household will be my heir.” And behold, the word of the Lord came to him: “This man shall not be your heir; your very own sonshall be your heir.” And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” And he believed the Lord, and he counted it to him as righteousness. (Gen. 15:3-6)

3. In Genesis 16 Sarai tries to participate in the promise of Genesis 3:15 through her servant Hagar.

Because she is advanced in years (in her 90s) and hasn’t provided Abram with an heir yet, Sarai gives Hagar to Abram as a wife in Genesis 16. Since nothing was mentioned in God’s promise about the heir coming through Sarai in Genesis 12 and 15, Abraham maybe thought taking Hagar as a wife was a reasonable “plan B.”

Now Sarai, Abram's wife, had borne him no children. She had a female Egyptian servant whose name was Hagar. And Sarai said to Abram, “Behold now, the Lord has prevented me from bearing children. Go in to my servant; it may be that I shall obtain childrenby her.” And Abram listened to the voice of Sarai.So, after Abram had lived ten years in the land of Canaan, Sarai, Abram's wife, took Hagar the Egyptian, her servant, and gave her to Abram her husband as a wife. (Gen. 16:1-3)

4. Sarai is acting out of faith, but she does the wrong thing.

In Galatians 4, Paul makes the point that Abraham and Sarai were trying to assist God in bringing his promise to fulfillment, adding a human ingredient in redemption, but God doesn’t need our help.

Tell me, you who desire to be under the law, do you not listen to the law? For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. (Gal. 4:21-23)

5. It is not until Genesis 17:5-21 that God tells Abraham about Sarai’s future role.

In Genesis 17, God changes Sarai’s name to Sarah, which means “princess” in Hebrew. He changes her name because he is going to bless Sarah, making her part of the foundation of the covenant of grace (see Gal. 3:13-18). Regarding Sarah’s name change, the Anchor Yale Dictionary notes,

In Gen. 17:15, the Priestly version of God’s covenant with Abraham, Sarai’s name is changed to Sarah, just as Abram’s name becomes Abraham. Name changes signify a new reality. Thus, the barren Sarah is brought into God’s covenantal promise as the mother of many nations and kings (17:16). Over and against Hagar and Ishmael, she is the lawful wife who will bear the son through whom God’s promises to Abraham will be realized. [1]

This was God’s promise to Eve and then to Abraham—she is royalty in the eyes of the Lord. Abraham learns that Sarah would indeed be the mother of the promised child:

And God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarahshall be her name. I will bless her, and moreover, I will give you a son by her. I will bless her, and she shall become nations; kings of peoples shall come from her.” (Gen. 17:15-16)

6. God’s promise that Sarah would bear a son is delayed.

Even though God promises Abraham (this promise is not declared to Sarah directly) that Sarah would bear the heir to the promise—namely, Isaac— the fulfillment of this promise is delayed for another year: 

The Lord said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him. (Gen. 18:10)

7. Sarah laughs with joy that her faith has borne fruit.

Sarah has left her family for a man who lived in tents. This is like leaving Beverly Hills for a guy living in a broken-down camper. Twice her husband tells her to lie; she puts up with it because she is committed to Abraham and to his God. Persevering in the faith is what defines believers:

Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah. So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?” The Lord said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?’ Is anything too hard for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.” But Sarah denied it, saying, “I did not laugh,” for she was afraid. He said, “No, but you did laugh.” (Gen. 18:11-15)

8. By divine promise Sarah eventually conceives. 

God delighted to bring forth a child in Sarah’s old age so everyone would know it was the Lord’s doing. He did it to glorify his name:

The Lord visited Sarah as he had said, and the Lord did to Sarah as he had promised. And Sarah conceived and bore Abraham a son in his old age at the time of which God had spoken to him. Abraham called the name of his son who was born to him, whom Sarah bore him, Isaac. And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. Abraham was a hundred years old when his son Isaac was born to him. And Sarah said, “God has made laughter for me; everyone who hears will laugh over me.” And she said, “Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.” (Gen. 21:1-7)

9. Scripture’s judgment of Sarah is one of charity, and we should do the same.

Even though she made a mistake, God had a judgment of charity for Sarah. Hebrews 11 commends her faith:

By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised. Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven and as many as the innumerable grains of sand by the seashore. (Heb. 11:11-12)

Hebrews 11 helps us know how to read the Old Testament. God’s promise is not earthly in its total fulfillment. If the Old Testament saints heard the promises of God as an earthly inheritance, they could have gone back to their old land. We know their faith by what they said and what they did, and that part is the same for us today. The Old Testament saints were looking for the same eternal homeland we are (Heb. 11:13-16). By faith, they waited for it.

10. The Lord has that same judgment of charity toward us all.

We too can say, “Lord, please bless this mess I made.” Sarah had her bad moments—don’t we all? Perhaps you have been hurt by the church or individual Christians in some way. It is good to have a judgment of charity in the church as much as possible, just as God had for Sarah. The Lord has a city that he has prepared for every believer, and one day all of God’s saints shall arrive there safely in glory:

And all these, though commended through their faith, did not receive what was promised,  since God had provided something better for us, that apart from us they should not be made perfect. (Heb. 11:39-40)

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[1] Anchor Bible Dictionary, “Sarah” by Gale A. Yee, vol. 5, p. 981. 

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Core Christianity: Finding Yourself in God's Story by Michael Horton



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Jesus Suffered Under Pontius Pilate; Was Crucified, Dead, and Buried; He Descended Into Hell — The Apostles' Creed, Article of Faith 4

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Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.

Editor’s note: This is the fourth installment of a series on the Apostles’ Creed. Rev. Campbell Markham is a Presbyterian minister in Perth, Australia.

Les Misérables is Victor Hugo’s unforgettable portrait of the agony of life in mid-nineteenth-century France. It is just about my favorite novel.

Hugo’s saddest character is Fantine. Seduced, pregnant, and then abandoned to care for her daughter Cosette alone, her destitution proceeds through five awful stages.

First, she is fired from her work at the glass factory, her income gone. Next, she is forced to shear her long auburn hair, sold to a wigmaker. When those funds run dry, she sells her two front teeth to a cruel mountebank. Then comes the utter degradation of street prostitution. Finally, knocked down and left lying in the snow, her lungs fail.

Fantine gives up her hair, her beautiful visage, her dignity, and her life for the sake of her daughter. In her sacrifice she echoes, faintly, recognizably, Jesus Christ:

Article Four: “[Jesus] suffered under Pontius Pilate; was crucified, dead, and buried; he descended into hell.”

Having established Jesus on heaven’s highest throne as God’s only begotten Son, our Lord and God, having established his divine conception and birth of the virgin Mary, the Creed recounts his suffering in five devastating phrases:

He suffered under Pontius Pilate. Though Jesus gave his Father perfect honor and obedience, he was falsely accused of blasphemy in a kangaroo court before Pilate, Roman governor of Jerusalem. And though Pilate found Jesus innocent, in a cowardly capitulation to the Pharisees’ demands he had him scourged and condemned him to death (Matt. 27:11-26).  

He was crucified. Crucifixion was the most agonizing, protracted, and shameful form of execution in the Roman Empire. Hence the Latin excruciare (ex + crux, “from the cross”). Moreover, Scripture taught that a crucified man was under the Lord’s curse: “For a hanged man is cursed by God” (Deut. 21:23). Jesus bore God’s curse upon creation because of humanity’s sin (Genesis 3:16-19).

He died. On Good Friday, at three in the afternoon, after crying out with a loud voice, “Jesus yielded up his spirit” (Matt. 27:50). The white-hot flame of the human nature of the Creator of light and life was extinguished. A spear was plunged into his heart to make sure of it. Death is the wages of sin (Rom. 6:23). Jesus received these wages in full.

He was buried. The burial of a human body, the consignment of what was once warm, vigorous, and breathing to cold and lonely decomposition under the soil is the final distressing consequence of sin: “They lie down alike in the dust, and the worms cover them” (Job 21:26). Burial is true humiliation which means, literally, “to be joined to the humus,” the soil.

Finally, he descended to the dead. The agony of crucifixion, the torture of every breath wrenched from a body suspended by iron nails through hands and feet, was the least of Jesus’ suffering. Far, far worse was separation from his Father, from the source of light, life, love, riches, and joy. Hear his torment in his final words: “My God, my God, why have you forsaken me?” (Matt. 27:46).

In five descending steps, each a horror, Jesus Christ drank the cup of human suffering to its last bitter dregs.

We should weep for shame that glory and innocence and Love Himself suffered thus.

And we should weep tears of relief and joy, for he died, was buried, and suffered the pains of hell in our stead. He drank the bitter cup that we deserved to drink.

As the great prophet Isaiah foresaw,

But he was pierced for our transgressions;
    he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
    and with his wounds we are healed. (Isa. 53:5)

Whoever says, “I believe in Jesus Christ, his only begotten Son, our Lord, who was crucified and cursed, who died, who was buried and humiliated, and who descended into hell and so suffered the hell that I deserved to suffer,” will be saved from the grave and hell to enjoy life forever and ever with him.

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Campbell Markham has been a pastor in the Australian Presbyterian Church for over twenty-two years and lives in Perth, Western Australia. He blogs at Campbell Markham: Thoughts and Letters.

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Sunday, June 4, 2023

Why Do Christians Pray, “As We Forgive Our Debtors”?

Photo by sept commercial on Unsplash

Photo by sept commercial on Unsplash

Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.

Editor’s note: This is the seventh installment of a series on the Lord’s Prayer, line by line. Rev. Campbell Markham is a Presbyterian minister in Perth, Australia.

“As we forgive our debtors.”  — Matthew 6:12 (NASB 1977)

In an article on the connection between forgiveness and health, Dr. Karen Swartz from The Johns Hopkins Hospital states, “There is an enormous physical burden to being hurt and disappointed.” The article goes on to detail the related effects:

Chronic anger puts you into a fight-or-flight mode, which results in numerous changes in heart rate, blood pressure and immune response [which] increase the risk of depression, heart disease and diabetes. Forgiveness, however, calms stress levels, leading to improved health.

While unforgiveness is bad for our health, it is catastrophic for our eternal souls.

The fifth petition of the Lord’s Prayer is, “Forgive us our debts, as we forgive our debtors” (Matt. 6:12).

Jesus is emphatic about the eternal consequences of not forgiving others.

Note that this is the only petition that Jesus reinforces with a comment. And note how emphatic his comment is. This shows the prayer’s difficulty, and the eternal consequences, of not doing what we say we do in this petition:

“For if you forgive others their trespasses, your heavenly Father will also forgive you,  but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.” (Matt. 6:14-15)

It’s important to grasp what forgiving someone who has wronged us is—and is not:

  • Forgiveness is not pretending that the person never did the wrong. Wrongs change relationships.

  • Forgiveness is not necessarily lifting the punishment for the wrong, if punishment is required.

  • Forgiveness is not the same as reconciliation. Without acknowledgement of wrong, full reconciliation is impossible.

  • Forgiveness wants punishment lifted and reconciliation, but it may be extended with or without these things.

  • Forgiveness is giving up personal retribution. It wants the person who wronged us to find God’s forgiveness.

In a word, forgiveness wants the best for the person who wronged us.

The Lord’s Prayer goes to the heart of what it means to be a Christian.

Jesus’ prayer demands that we examine ourselves. Do we want the best for those who have wronged us? If we do not, we must give up any hope that God has forgiven us.

Jesus’ prayer goes to the heart of what it means to be a Christian. The Christian looks first to their own wickedness and sees and owns its foul depth and breadth. The Christian knows that they deserve nothing from God but hell. And we thank Jesus for taking our hell upon himself.

Then, knowing the immense crimes that God has forgiven us, and knowing that although we deserve his worst he has given us his best, we cannot help but extend the same to others. 

The forgiven cannot help forgiving.

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Campbell Markham has been a pastor in the Australian Presbyterian Church for over twenty-two years and lives in Perth, Western Australia. He blogs at Campbell Markham: Thoughts and Letters.

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Christian Suffering: A new translation of the 1857 classic, Les Adieux d’Adolphe Monod à ses Amis et à l’Églis



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Friday, June 2, 2023

The Vital Connection between Sincere Love and Hospitality in the Church

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Photo by Kristina Paparo on Unsplash

Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.

Hospitality is vital to the life of the church. How we treat someone, whether they’re a visitor or longtime member, may affect their involvement within a church. It may also impact their decision to continue attending a church. Most of us have visited a church at some point in time. For me, especially when looking for a church while a seminary student, I asked myself three things:

  1. Did I hear the gospel?

  2. Did the church lead a God-centered worship service?

  3. Did anyone greet or speak to me after the service?

While the first two points are usually out of our control, we can control the third one when someone visits our church.

We are called to display sincere love and affection when we greet each other.

On different occasions, Scripture tells us to greet each other with a holy kiss (Rom. 16:16, 1 Cor. 16:20, 2 Cor. 13:12, 1 Thess. 5:26, and 1 Peter 5:14). First century, Greco-Roman cultural norms are obviously very different from our twenty-first century, American cultural norms. We are not necessarily called to kiss each other when a handshake is a sufficient greeting, but there is an intimacy involved in the greeting we are told to give within the church. We are called to display sincere love and affection when we greet each other. This greeting reaches a deeper level, such as asking how we might pray for one another or rejoice and weep with someone.

Sincere love isn’t shown only through a greeting but is truly expressed by a desire to form friendships and fellowship with our fellow church members. When we allow other people into our lives, we allow ourselves to become a part of their lives. Becoming a part of the church is like joining a family. Family members share in each other’s joy and burdens. They unconditionally love each other, and they hold each other accountable. As Peter states in his letter:

Above all, love each other deeply, because love covers a multitude of sins. Offer hospitality to one another without grumbling. (1 Pet. 4:8-9)

So how can we do this?

Longtime church members can easily spot visitors or new members. Reach out to them and welcome them. Show them the love of Christ that has been shown to you. New members, get involved in the church life and reach out to those around you as well. Everyone should work toward lifting up fellow Christians and the lost.

Find those who seem to be on the fringe. Make an effort to get to know those outside of the normal group with which you usually interact. Sharing a meal with one another provides a great opportunity to get to know each other. Are you particularly gifted in hospitality? Invite people into your home to enjoy a meal with you, especially if they do not have a local family of their own. Don’t have the means to do this? Ask them to sit with you during a church meal. Christ provides many other examples as he spoke with, ate with, served, and ministered to people around him throughout Scripture, especially those who were often seen as unworthy by the rest of society.

When we are humbled by the gospel, we are reminded that no one should be deemed unlovable.

What a joy it is to be a member of the family of God and to be a member of his church. How humbling it is to know that we are members of the church for which Christ sacrificed himself out of love. Let us use the motivation that comes out of this joy to show a similar love to those around us. When we are humbled by the gospel, we are reminded that no one should be deemed unlovable. Because even while we were still enemies, Christ loved us enough to die for us all.

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Thursday, June 1, 2023

How Not to Be a Nebuchadnezzar

Processional Way, Babylon, ca. 575 BCE, built by Nebuchadnezzar II, detail; Pergamon Museum, Berlin (4); image from Wikimedia Commons

Processional Way, Babylon, ca. 575 BCE, built by Nebuchadnezzar II, detail; Pergamon Museum, Berlin (4); image from Wikimedia Commons

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You may remember Nebuchadnezzar for capturing young men from Judah, Daniel, Hananiah, Mishael, and Azariah (commonly known by their names Shadrach, Meshach, and Abednego; see Dan. 1:7) and later throwing three of them into the fiery furnace (Dan. 3:20).

Yet, Nebuchadnezzar also was the Babylonian king who had a unique encounter with the power of God and shared his firsthand story with us. We can benefit from his story. Nebuchadnezzar was the king who had it all, but God took it all from him to teach him not only the danger of pride but also that humility is the posture we all should have before a good God who governs all things, all peoples, and all circumstances.

Nebuchadnezzar took all the credit.

Nebuchadnezzar had issues with pride. He had accomplished a lot in his lifetime—including conquering many nations, building a powerful and feared kingdom, accumulating much wealth, and being a feared king and ruler. He thought very highly of himself and couldn’t see that all these things had been permitted by God and that he was still only a man of God’s creation and subject to God, the great king of the universe.

Instead of giving thanks to God, Nebuchadnezzar, in his pride, took all the credit: “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” (Dan. 4:30, emphasis added).

We have issues with pride.

While we do not rule vast nations and hold impressive wealth, we too can be guilty of self-aggrandizing pride, thinking we have accomplished good things through our hard work and not seeing God as the one who has enabled, strengthened, and blessed our work is pride.

We may think that we made our kids successful and upright, gained wealth because of our work ethic, or are financially safe because we did x, y, and z. And in all this we do not give God the glory that is due to him. We do not recognize that only through God’s blessing did any of our efforts yield good results.

God humbled Nebuchadnezzar.

In Daniel 4 Nebuchadnezzar learned that God truly is the one in control. God took away the king’s mind to show him that God is king and everything we receive is from God, even the common blessing of a reasonable mind. Do we take our mental and physical health for granted? Do we act like God owes us a sound body and mind?

The book of Daniel shows us that God does not owe humankind anything, but that man must be humble before God. The lesson that Nebuchadnezzar learned from his humiliation was that “all [God’s] works are right and his ways are just; and those who walk in pride he is able to humble” (Dan. 4:37b).

Do we walk in humility before God?

Do we see God’s work in this light, especially when our plans don’t go how we would like? Do we watch ourselves, being careful to walk in humility before God, recognizing his gifts and his plans are best for us, and that our plans are nothing without God’s blessing? In the words of James,

Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”—yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. Instead you ought to say, “If the Lord wills, we will live and do this or that.” As it is, you boast in your arrogance. All such boasting is evil. (James 4:13-16)

We too can be tempted to find our security in the things of this world.

Before his divine lesson Nebuchadnezzar found his significance and security in what he believed he had accomplished and in his earthly possessions. We too can be tempted to find our security in the things of this world—even good things, like family, community, our homes, and a good job. Yet the Psalmist teaches us where we should find our security and joy.

Like Nebuchadnezzar, we must learn that God is the one who gives all blessings, including his favor.

Our good comes from the Lord’s face shining upon us (Ps. 4:6). The Lord’s favor gives more joy than earthly pleasures. The psalmist uses grain and wine as an example of earthly blessings that God’s favor surpasses in bringing joy to his heart. Just as Nebuchadnezzar discovered that material wealth and success were impermanently given by God, those of us who have a bounty of material blessings must also realize that God is the one who gives them.

Where is your good, your joy, and your certainty?

Only in God’s favor, in the love we find in Jesus Christ, do we find everlasting joy and peace and stability. With God as our Father, Jesus Christ as our brother, and the Holy Spirit as our comforter and seal, we can “lie down and sleep” (Ps. 4:7). By faith in Christ we are secure in God’s love and can therefore have joy in all our circumstances.

Let us live not as those puffed up with pride like Nebuchadnezzar, but as those who are aware of our great and powerful God, who is good and just and governs all things and loves us. Find your joy, peace, security, and significance in Christ Jesus, the Son of God.

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Ayrian Yasar is associate editor of Beautiful Christian Life.

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