Finding Grace in a World Full of Ungrace – Part II

By Tom Rose

Author, Philip Yancey, describes a friend who was battling with his fifteen-year-old daughter.  He knew she was using birth control, and several nights she had not bothered to come home at all.  The parents had tried various forms of punishment, to no avail.  The daughter lied to them, deceived them, and found a way to turn the tables on them saying, “It’s your fault for being so strict!”

Yancey recalls his friend telling him, “I remember standing before the plate-glass window in my living room, staring out into the darkness, waiting for her to come home.  I felt such rage, I wanted to be like the father of the Prodigal Son, yet I was furious with my daughter for the way she would manipulate her mother and me and twist the knife to hurt us.  And, of course, she was hurting herself more than anyone.  I understood the passages in the prophets expressing God’s anger.  The people knew how to wound Him, and God cried out in pain.”

“And yet I must tell you,” said my friend, “When my daughter came home that night, or rather the next morning, I wanted nothing in the world so much as to take her in my arms, to love her, and to tell her I wanted the best for her.  I was a helpless, lovesick father.”

When I think about God, I hold up that image of the lovesick father, which is miles away from the stern monarch I used to envision.  I think of my friend standing in front of the plate-glass window gazing achingly into the darkness.  I think of Jesus’ depiction of the Waiting Father of the Prodigal, heartsick, abused, yet wanting above all else to forgive, to begin anew, and to announce with joy, “This my son was dead, and is alive again; he was lost, and is found.”

Compassionate forgiveness is at the heart of extending grace.  C. S. Lewis exclaimed, “Everyone says forgiveness is a lovely idea, until they have something to forgive.”  Indeed, ‘forgive and forget’ are easy words to say, but can be difficult to do!  Yet, if we fail to do so, bitterness, rather than the Lord, will rule our hearts.  For a moment, let us look at what it means to forgive.  Forgiveness is not ignoring those who wrong us, ignoring the sin, nor putting the offender on probation – promising to “forget” if no other offenses occur.  Rather, genuine forgiveness means halting the cycle of blame and pain; breaking the cycle of ungrace. 

What blocks forgiveness; it’s not God’s reticence – but ours.  It may be our attitude toward the offender always wanting to put “conditions” on our efforts such as: 1) I am unable to forgive you – at this time; 2) I’m going to forgive you, but in the future I’m not going to have anything to do with you; 3) I’ll do it, but consider it a favor from me to you; and 4) I’m going to forgive you, but I’ll never forget it!  However, none of these actions are supported by the scriptures.  Mt. 6:14-15 says, “For if you forgive other people when they sin against you, your heavenly Father will also forgive you.  But if you do not forgive others their sins, your Father will not forgive your sins.”  On the other hand, it may be our attitude toward our own sins that contribute to our inability to accept forgiveness. Weighted down by repeated failures, lost hope, and a sense of unworthiness, we pull a shell around ourselves that makes us almost impervious to grace.  Like the friend’s  daughter’s refusal to listen to wide and loving admonitions of grace, so we stubbornly turn away as well.  And like a spiritual defect encoded in the family DNA, ungrace is easily passed on in an unbroken chain to others.

We as humans also struggle with two types of hoarding.  First, we are often unable to forgive ourselves as old memories clog our lives and Satan reminds us of our failures by bringing that junk that was once tossed to the curb back inside.  Secondly, we fail to forgive others as sometimes we feel we have a right to carry a grudge and thereby not only stack up our own junk, we haul in someone else’s too!  If the cycle of ungrace goes uninterrupted, in time it will lead to resentment – a word that literally conveys the idea of “to feel again.”  Resentment clings to the past, relives it over and over just as one would pick each fresh scab off a wound so that it never heals.

In our everyday interactions, ungrace behavior can cause cracks to fissure open between parents, parent and child, siblings, brethren, best friends, business partners, prisoners, tribes and races.  Left alone, cracks widen, and for the resulting chasms of ungrace there is only one remedy: the frail “rope-bridge” of forgiveness.  One can best understand forgiveness by observing what God does when He forgives us our sins.  He removes the notation from the record (Mica 7:18-19).  He forgets, putting it out of His memory (Heb 8:12).  He then treats us just like He did before we sinned, receiving us back wholeheartedly (Lk 15:20-24). 

In the final analysis, forgiveness is an act of faith.  By forgiving another, I am trusting that God is a better justice-maker than I am.  By forgiving, I release my own right to get even and leave all issues of fairness for God to work out.  I leave in God’s hands the scales that must balance justice and mercy.  And yet I never find forgiveness easy, and rarely do I find it completely satisfying.  Nagging injustices remain, and the wounds still cause pain.  I have to approach God again and again, yield to Him the residue of what I thought I had committed to Him long ago.  But I do so, because Jesus instructed us in His model prayer (Mt. 6:9-13) to say, “Forgive us our trespasses, as we forgive those who trespass against us.”  In 1984 Charles Williams has said of this prayer, “No word in the English language carries a greater possibility of terror than the little word as.”  Why?  Because Jesus plainly linked our forgiven-ness by the Father with our forgiving-ness of our fellow man.  In a world that runs by the laws of ungrace, Jesus requires – no demands – a response of forgiveness.  So urgent is the need for forgiveness, that it even takes precedence over “religious duties” (see Mt. 5:22-24). 

Thus, God granted us a terrible agency: by denying forgiveness to others, we are in effect determining them unworthy of God’s forgiveness, and thus so are we.  In some mysterious way, our own divine forgiveness depends on us.

But God took the initiative and shattered the inexorable law of sin and retribution by invading earth, absorbing the worst we had to offer, crucifixion, and then fashioning from that cruel deed the remedy for the human condition.  Calvary broke the logjam between justice and forgiveness.  By accepting onto His innocent Self all the severe demands of justice, Jesus broke forever the chain of ungrace.  And we as His children must do likewise.

Allow me to close with a true story of grace in action.  As 2013 came to a close, Malcolm Gladwell, a staff writer for the New Yorker and author of such bestsellers as The Tipping Point and Outliers, spoke publicly about his own rediscovery of faith.  He credits a visit with a Mennonite couple in Winnipeg, Canada, who lost their daughter to a sexual predator.  After the largest manhunt in the city’s history, police officers found the teenager’s body in a shed, frozen, her hand and feet bound.  At a news conference held at the family’s home just after her funeral, the father said, “We would like to know who the person or persons are so we could share, hopefully, a love that seems to be missing in these people’s lives.”  The mother added, “I can’t say at this point I forgive this person,” stressing the phrase at this point.  “We have all done something dreadful in our lives, or have felt the urge to.”

The response of this couple, so different from a normal response of rage and revenge, pulled Gladwell back toward his own Mennonite roots saying, “Something happened to me.  It is one thing to read in a history book about people empowered by their faith.  But it is quite another to meet an otherwise very ordinary person, in the backyard of a very ordinary house, who has managed to do something utterly extraordinary.  Their daughter was murdered.  And the first thing the Derksens did was to stand up at a press conference and talk about the path to forgiveness.”  He adds, “Maybe we have difficulty seeing the weapons of the Spirit because we don’t know where to look, or because we are distracted by the louder claims of material advantage.  But I’ve seen them now, and I will never be the same.”

For the above article, ideas and phrases were selected from: Grace, by Aaron Erhardt, Louisville, KY: Erhardt Publications, 2015; God’s Amazing Grace: The Sweetest Sound of All by Wilson Adams, Murfreesboro, TN: Courageous Living Books, 2015; What’s So Amazing About Grace” by Philip Yancey, Grand Rapids, MI: Zondervan, 1997; Vanishing Grace by Philip Yancey, Grand Rapids, MI: Zondervan, 2014.  

Finding Grace in a World Full of Ungrace – Part I

By Tom Rose

[Note: The article that follows draws heavily from two books by Philip Yancey which are referenced at the end.  In an effort to help describe grace, this author uses a new word to contrast everything that is not grace, which he simply terms ungrace.]

We speak of grace often as if we fully understood it, but do we?  More importantly, do we believe in it and do our lives proclaim it?  Most of us have grown up with many values based on what sociologists call the “Protestant Ethic.”  It can be described in phrases like: pull yourself up by your own bootstraps; the early bird gets the worm; no pain, no gain; there’s no such thing as a free lunch; and stand up for yourself!  However, each of these are examples of “ungrace”.  Indeed, most institutions run on ungrace and their insistence that we earn our way.  Over time, we build up a resistance to grace – partly because it is unearned (and doesn’t seem fair) and partly because it is shockingly personal to the individual who receives it. 

Aware of our inbuilt confusion about grace as well as our difficultly to explain it, Jesus chose to teach about it frequently – most often in the form of parables.  The three stories in Luke 15 (about the lost sheep, the lost coin, and the lost son) seem to make the same point.  Each underscores the loser’s sense of loss, tells the thrill of discovery, and ends with a scene of jubilation.  It is only when we pause and allow their meaning to filter through our minds that we are confronted with their astonishing message and begin to realize how thickly our veil of ungrace obscures our view of God.

For example, can you image a housewife jumping up and down in glee over the discovery of a lost coin (Lk 15:8-10).  Now that image is not exactly what comes to one’s mind when we think of God.  Yet that is exactly the picture Jesus insisted upon.  In effect He is asking us, “Do you want to know what it feels like to be God?  Well, when one of my creatures pays attention to Me, it feels like I just reclaimed my most valuable possession, which I had given up for lost.”  The message is clear: God will go to any length to bring us home.  How far will He go?  All the way to Calvary.  God gave us His Son as proof that He has not given up on us.  That’s grace!

Grace is unmerited, undeserved, unconditional love of God toward man.  Grace is what every sinner needs, but none deserve (see Rom 5:8).  Unconditional love is a difficult concept to grasp.  By grace, God did for us what we could not do for ourselves.  Truly, God’s goodness toward us was not based on any thing we had done – or would do in the future.  He acted freely and without expectation of receiving anything of equitable value in return.  It was unearned kindness.  Indeed, grace is the essence of the gospel as it puts the “good” in the Good News.  It provides healing to those who hurt, help to those who struggle, and hope to those who despair.

Here is an important concept, though: while salvation is by the “riches of His grace” (see Eph 1:7), it is not by grace alone.  Paul, in Eph 2:8 says, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God.”  The giver and gift are so involved that the gift cannot be handed over unless the recipient is involved.  Grace is God’s part; faith is man’s part.

Read the The Parable of the Vineyard (Mt. 20:1-16), then pause to notice the role of each character.  God is the master of the house, Christ is the foreman, the laborers are the disciples, the vineyard is the church, and a denarius was the ordinary pay for a day laborer.  Whereas the first group of workers agreed to a set wage, the others merely trusted the master to give them “whatever is right” (see v. 4).  Now at the close of day, the early hires were dirt covered, sweat drenched, energy depleted, hands throbbing, back aching, and denarius deserving – everything the latecomers were not!  The foreman was told by the master to pay the wages beginning with those hired last.  As each worker stood before the foreman they each were given a denarius – regardless of the time they started work.  Predictably, the story has those who get more than they deserve, those who think they deserve more than they get, and a jealous reaction arises.  However, no one received less than he initially expected, and some received more.  The master had not made the early hires equal to the latecomers; rather he made the latecomers equal to the early hires.

Many Christians who study this parable identify with the employees who put in a full day’s work, rather than the add-ons at the end of the day.  We like to think of ourselves as responsible workers, and the employer’s strange behavior baffles us.  However, unless we step outside the world of ungrace we risk missing the story’s point.  God dispenses gifts, not wages.  None of us gets paid according to merit, for none of us comes close to satisfying God’s requirements for a perfect life.  If paid on the basis of fairness, we would all end up in hell!  Grace cannot be reduced to generally accepted accounting principles.  In the bottom-line reality of ungrace, some workers deserve more than others; in the realm of grace the word deserve does not even apply.

Jesus did not want His followers to be haughty, nor did He want them to have an employee mentality.  It is not so much for so much.  Rather, they should focus on work, not wages; service, not seniority; production, not position; trusting in God’s goodness at the end of the day and not comparing themselves to other workers.  From our Protestant Ethic background, we reach a troublesome dilemma as few things seem more unequal than the equal treatment of unequals!  But this is the ‘New Math’ of grace. The master did not give the latecomers what they deserved; he gave them what they needed.  It was not based on merit, but mercy.  Moreover, if we care to listen, there is a loud whisper from the gospel that we, as believers, did not get what we deserved.  For each of us as His children deserved punishment and got forgiveness.  We deserved wrath and got love.  We deserved a debtor’s prison and got instead a clean credit history.  We deserved stern lectures and crawl-on-your-knees repentance, but He left our world to return to His and set the table of grace, beckoning us to come to His banquet feast.

It should be noted, however, there is one aspect of the Protestant Ethic that is affirmed by the scriptures.  Phil. 2:12-13 admonishes us to work out our own salvation with fear and trembling…for it is God who is at work in you.  No one is too bad to be saved, but some are “too good” to be saved because they have a self-righteous attitude.  They tend to look down on others, think too highly of themselves, and feel that God owes them something.  Then there are others who are unwilling to make the effort to change their lives and to put in the work to grow in Christ.  Nevertheless, God will always do His part to make you into the person He wants you to be, if you will work, too.

In summary, grace remains the last and best word to describe what God has done for each of us.  First, grace is free only because the Giver Himself has borne the cost.  Second, grace makes its appearance in so many forms that it is difficult to define.  However, something like a definition of grace in relation to God would be: grace means there is nothing we can do to make God love us more, and grace means there is nothing we can do to make God love us less.  Yet, grace alone does not save us; grace is God’s means by which – if we choose to obey His commands - we may be saved.  Third, grace alone melts ungrace.  Finally, Christians are saved by grace in order to serve by grace.

When I stand before the throne,

Dressed in beauty not my own;

When I see Thee as Thou art,

Love Thee with unsinning heart;

Then, Lord, shall I fully know –

Not till then – how much I owe!

For the above article, ideas and phrases were selected from: Grace, by Aaron Erhardt, Louisville, KY: Erhardt Publications, 2015; God’s Amazing Grace: The Sweetest Sound of All by Wilson Adams, Murfreesboro, TN: Courageous Living Books, 2015; What’s So Amazing About Grace” by Philip Yancey, Grand Rapids, MI: Zondervan, 1997; Vanishing Grace by Philip Yancey, Grand Rapids, MI: Zondervan, 2014.  

What Makes Christianity Unique?

By Mark McCrary

The Planned Death of Jesus

By Tom Rose

One of the ways in which pseudo-scholars, critics, and skeptics attack our Lord is by denying that His sufferings were planned and purposeful.  His death, they insist, resulted from a miscalculation; it was a noble attempt to bring goodness into the world, but ended in an unplanned disaster.  But nothing could be further from the truth.  The whole trajectory of His life was prophesied 700 years before and included every aspect of His career as the Messiah, Servant of Jehovah in the book of Isaiah.  Indeed, He came into the world “not to do My own will, but the will of Him who sent me” (Jn 6:38)…and the Father’s will was for Him to die.  Jesus was not a well-intentioned victim of a plan that surprised Him when it went horribly wrong.  No, He knew exactly how His life would end, down to the minutest detail, and had know it since before the foundation of the world when the plan of salvation was formed.

Luke 18:31-34 is the third and most complete of Christ’s specific predictions concerning His death as recorded by Luke— the first is found in Lk 9:21-22; and the second in Lk 9:44.  Jesus was on His final journey to Jerusalem to celebrate the Passover.  So that there would be no misunderstanding, He takes the twelve aside to remind them, with specific details, what was about to happen to Him was God’s plan. Yet, despite Jesus’ clear teaching, the disciples failed to perceive the meaning of what He had taught them.  The threefold repetition in v. 34 says, 1) they understood none of these things, 2) this saying was hidden from them; and 3) they did not know the things that were spoken.

But there was a perfectly good reason that the disciples failed to grasp the Lord’s teaching about His suffering and death; it failed to fit their messianic theology.  They expected the Messiah to be a king, who would defeat Israel’s enemies and establish His kingdom.  (Recall Bro. Pope’s reference to Acts 1:6 this morning.) They were looking for a coronation, not a crucifixion; for a messiah who killed His enemies, not one who was killed by His own people, and (even more unthinkable) willing to forgive His enemies as they did so.  The idea of a crucified Messiah was an absurdity to them; it was so ridiculous that they could not even comprehend it.  “The word of the cross is foolishness to those who are perishing,” wrote Paul in 1 Corinthians 1:18.  Thus, “Christ crucified” was “to Jews a stumbling block” (v. 23) a massive barrier that they could not get past.

After His resurrection Christ reaffirmed the veracity of the O.T. teachings and gently rebuked two of his disciples, on the road to Emmaus, for their failure to understand it (Luke 24:23-25).

Eventually, His disciples came to understand it, to believe it, and to preach it…beginning in the first century and continuing down to the present time. 

Never allow anyone to discount or minimize the importance of the death and resurrection of our Lord, Jesus Christ, for as the hymn says, “Without Him, how lost I would be.”

Serving One Another

By Paul Earnhart

Marriage has fallen on hard times in America and its agonies have filled many with a desperate longing for the healing of the home. The appetite for books on this subject seems insatiable. Unfortunately,  much of this concern is for a quick and easy method— “15 Minutes a Day to a Happy Marriage.” There is no such magic formula. But there are answers, real answers, to marital anguish. They have been there all along.

The Bible is the grandest marriage manual ever written; not because it was written for that purpose, but because it is a book about relationships. It deals primarily with a man’s relationship to God and, out of that, his relationship to himself and others.

Marriage, as a union between a man and a woman, has about it some unique qualities of companionship and intimacy, but it is, at its heart, a relationship and the fundamental principle which rules it and moves it to a profound closeness is the same one which nurtures human relationships of every kind. A powerful statement and practical application of that principle is found in Ephesians.

Ephesians 5:1 is a bridge. It is the concluding thought of one exhortation which leads to another. Paul is in the midst of a practical application of the great principles of God’s redemptive work in Christ. He has been speaking of walking worthily of our calling (Ephesians 4:1), walking in love as God’s beloved children (Ephesians 5:2), walking as children of light, carefully, wisely (Ephesians 5:8, 15). He urges the Ephesians to be filled with the sobering influence of the Spirit rather than the wild indiscipline of wine. Such a Spirit-filled life, he says, will reveal itself in concrete ways— in the heartfelt worship together of God, and in mutual subjection to each other (Ephesians 5:18-21).

It is on the last phrase fo the paragraph, “subjecting yourselves to one another in the fear of Christ,” that Paul fixes his attention on the succeeding verses (Ephesians 5:22-6:9). Here he finds the principle upon which all relationships in Christ must be grounded. It is an idea which occurs frequently in Paul, and he always derives it from what God has done in Christ and the cross. This calling, with which we must live harmoniously, is out of the rich mercy and goodness of God who, by His grace, has elevated us, sinful and undeserving, to sit in heavenly places in Christ (Ephesians 2:1-10). This calling demands that those who receive it live with all others in a humble, long-suffering, forgiving love (Ephesians 4:2, 32) and find the greatest delight in serving the needs of others rather than their own. Such was the self emptying mind of Christ (Philippians 2:1-5). So He taught, lived, and died (Matthew 20:26-28; 23:11-12).

It is for this reason that in the succeeding discussion of the responsibilities of husbands and wives, parents and children, masters and servants, that the one whose role it is to submit is dealt with ahead of one whose task it is to lead and guide (Ephesians 5:22-6:9). There is no role in life which so suits the mind of Christ as the role of submission. No disciple of Jesus should find it demeaning to submit— whether a wife to a husband, a child to a parent, or a servant to a master— when he follows the One who “emptied himself, taking the form of a servant…” (Philippians 2:7); who came “not to be served, but to serve and to give his life a ransom for many” (Matthew 20:28). The reason for the submission of the wife, child, or servant, is to bless the husband, parent, or master— and to honor Christ.

More difficult perhaps is the role of the leader. He, too, must subject himself. The husband must subject himself to his wife, the parent to his child, the master to his servant. This does not remove him from his responsibility of headship and leadership, but it means that his guidance must always be ruled by the best interest of those who must follow and not his own. The husband is not to rule his wife for his own selfish ends, but in order to bring blessing and fulfillment to her. The parent is not to rule his children arbitrarily, as if he owned them to do with as he pleased, but, as a steward of God’s gift, to nurture them after God’s purposes and for their own eternal good. The master (employer, manager) too, must in his guidance of the affairs of his servants (employees) seek their good and not merely his own.

This spirit of sacrificial love will revolutionize any relationship, especially marriage. The root problem of our modern marital trauma is not technique, but sin. Selfishness and pride have destroyed our ability to live humbly for the sake of another. We come to marriage, as to other relationships, not to give, but to get, not to forbear, but to demand, not to bless, but to use. How is this problem to be solved? In the same way every sin problem must be solved— by a heartfelt repentance which seeks God’s forgiveness and turns to serve Him humbly again. It is only as we come to know and emulate the servant-mind of God’s Son that we will find peace and blessing in our relationships with others. And in that most intimate of all human relationships, especially.