The Louisiana Quaker eLetter

ISSN 1523-4924—Vol. 1, No. 10

"WHEN IN ROME—?"

A recurring theme in the Old Testament, especially in the prophetic literature, is reconciliation. Wherever Israel went—whether in bondage or without, before entry into Canaan and after—God's chosen people managed to find opportunities to turn away from the Lord and adopt the ways of other cultures. And still God accepted their return from idolatry, from unfeigned rebellion toward the first of his Ten Commandments [Deut. 5:7; Ex. 20:3]. If the Old Testament gives abundant evidence of God's patience and forgiveness, it also suggests strongly that other cultures are snares, and that we are all weak.

While Moses was on Mt. Sinai, staying in God's presence for 40 days and 40 nights, the Israelites became restless and rebellious. Under Aaron's leadership, the impatient Israelites crafted an idol in the shape of a calf and gave themselves over to the golden object in celebration and apostasy. When the returning Moses accosted his brother about his role in creating this idolatrous worship, Aaron blamed the people [Ex. 32]. From Mt. Sinai to the plains of Moab, God's chosen people continued to murmur and rebel, leading to the eventual forfeiture of their promise. Forty years later, at Moab, on the outskirts of Canaan, the Israelite men succumbed to the seduction of Moabite women and joined them in giving sacrifices to the Moabite gods [Num. 25:1-5].

Israel's first century in the promised land was similarly spent in a cycle of rebellion and return. After Joshua's death, the Israelites worshipped the Baals [Jdg. 1]. Later, they intermarried and served other gods [Jdg. 3:5-6]. Then they served the Baals and the Asherahs [Jdg. 3:7]. Once again they served Baal, going so far as to threaten Gideon with death for tearing down Baal's altar [Jdg. 6]. Then they worshipped a pagan object that Gideon himself had fashioned from gold rings donated by the Ishmaelites [Jdg. 8:25-27]. They worshipped the idol Baal-Berith and "did not remember the Lord their God" [Jdg. 8:33-34]. Abimelech tried to set himself up as a Canaanite city king with Baal's help [Jdg. 9]. Again they served Baal—and other gods. [Jdg. 10:6-8] Samson gave himself over to his enemies by betraying his calling [Jdg. 16]. Micah set up his own paganized worship center [Jdg. 17], and this was later taken and used by the Danites for genuine pagan worship [Jdg. 18]. Only God's mercy and compassion could restore Israel to favor [see Jer. 3:22].

We should remember that Scripture was written for our instruction [Rom. 15:4]. History is experience, and we can either learn from it or do it again. For Paul "these things occurred as examples to keep us from setting our hearts on evil things as they did" [1 Cor. 10:6]. "These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come" [1 Cor. 10:11].

The lesson here, though, is not the simple one it seems. It is not that we cannot withstand moving to other countries and also remain faithful to God. It is not that persons of faith such as Joseph and Daniel must forever be outstanding exceptions to a rule of bitter decadence in the human spirit. The lesson is rather that we must be vigilant whenever our environment changes, so that we are not led to replace God with any other object of devotion.

So deceptive, then, is modern culture, because it changes in ways that mimic life in another country. While we live it moves around us, sometimes taking us up along with it. Just like a trip to another nation, modern culture always throws something new at us—new fashions of thought, new visionary styles, new tastes for heart and head. If we are not firmly anchored in faith, holding firmly to Christ's place in our life, we too can be swept along with it.

We should therefore never think that it is merely transplantation to another country or culture that can ensnare us in apostasy. The culture in which we now find ourselves is itself a snare. Not for nothing, then, did Paul warn us: "So, if you think you are standing firm, be careful that you don't fall! No temptation has seized you except what is common to man" [1 Cor. 10:12-13]. As Christians, we should remember that the culture in which we live is no longer ours. We are now aliens and strangers here [Hebr. 11:13; 1 Peter 2:11]. We are new creations [2 Cor. 5:17]—this world is not our home.

As Christians in the world, we are called upon to persevere in our service to God, and in this we have the promised assistance of our Lord Jesus Christ [John 15:5]. The Lord is patient with us [2 Peter 2:9]. Through our faith in Christ we have the promise of a new culture, and "in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness" [2 Peter 2:13]. We have this because of the grace of God, "who reconciled himself to us through Christ" [2 Cor. 5:18].

—Merle Harton, Jr., The Louisiana Quaker

All biblical references are NIV unless otherwise noted.

BOOK for the month:

When Christ Comes.  By Max Lucado. Word Publishing, 1999. ISBN 0-8499-1298-9.

Christians tend not to spend much time with two of the most important works in Scripture—Genesis and Revelation. The first tells us where we came from, and how we lost fellowship with the Father and landed in a fallen world. The second tells us where we are going and how this fallen world will be finally and unalterably transformed. In each case, though, the books speak differently: While Genesis is simple and literal, Revelation is so complex and allegorical as to suggest the impossibility of a literal version. Between the two books is the story of Jesus Christ and the transforming power of his presence on earth and in the lives of Christian believers. Lucado's sensitivity to this message lingers long after we put down his book, and it is from the weighted center of Scripture that he focuses his attention. Christ's message is first one of uplifting hope, and so too is the aim of the Epistles. If there is any irony here, it is that John's Revelation was also written to encourage the Christian in hope. Lucado takes all of this to heart and creates a finely crafted proclamation of assurance and expectancy.

If Lucado's book could be put into an alembic, the distillation of his thought would result in these few words: "Trust in God; do not be troubled by the return of Christ." Christ left to prepare a place for us. Like servants waiting for their master's return [Luke 12:35-37], we need to be vigilant and patient, and to position ourselves for his return. Christ's return is not a riddle, but both a promise and a day to be anticipated.

Lucado's aim is not only to help us understand why Christians anticipate the Second Coming, but also how to anticipate it. In the process, Lucado outlines the significance of Christ's resurrection and answers many questions about the end times. Why will Christians be judged? Lucado discusses this. What will be judged? He discusses this, too, revealing also how Christians, during judgment, will find genuine delight under God's grace. Why was Revelation written in forbidding allegory? Because John saw Christ as he is, and could find no other way to articulate the intense images of the vision he received on the island of Patmos. There is a wonderful explanation of Christ's wedding parable and its relevance to the Second Coming. If Lucado shares with us the purpose and characteristics of hell, and the sad destiny of those who do not know Christ, he balances that with Scripture's vision of a future life without illness, life without sin, and life in intimacy again with the Father.

Few books that touch on the end of the world manage to fashion a clarifying message in quite the way Max Lucado has done here. His purpose is to use the return of Christ to encourage our hearts, and in this he succeeds. He is also successful when he turns to the New Testament's last book. After Lucado's abbreviated but revealing treatment, the many dark and difficult images in John's Revelation actually become less distant, less frightening, and instead more awesome.

This is a book for both the mature Christian and the new, and it is rich in scriptural imagery and insight. If you read only one Max Lucado book, read this one. - MCH

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Copyright © 1999 by Merle Harton, Jr.