A Lie About God is a Lie About Life

liesOur culture likes the idea of heresy. Whenever you see the word ‘heresy’ used on your average blog or article it’s synonymous with bold, controversial, and creative thinking. It is thought not confined with dogma and church controls. It’s ideas that scare the “theologians”, and break out of the traditional mold. (As to why scaring theologians has become a valued activity, I’m clueless. Is there similar trend elsewhere? Should I want to perplex philosophers? Or, mystify mathematicians? Maybe frighten some physicists?)

In some quarters, heresy is sexy.

Alister McGrath has even gone so far as to talk about our “love affair with heresy.” It epitomizes all that we entrepreneurial, free-thinking, radically individualistic Americans believe about religion. It’s up to us to figure out and nobody has a right to lay down a “correct” or “right” way to think about spirituality and God.

In this context, anybody trying to talk about orthodoxy or heresy immediately calls to mind images of nefarious, medieval church councils, trials, and other wickedness.

So Why Does Jesus Think Differently? So why do Jesus, Paul, Peter, and John seem to approach the problem of false teaching differently than we do? Because they do. Very differently. A sampling:

Jesus: Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thorn bushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. (Matthew 7:15-20)

Paul: I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel—not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed. (Galatians 1:6-9)

John: For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist. Watch yourselves, so that you may not lose what we have worked for, but may win a full reward. Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God. Whoever abides in the teaching has both the Father and the Son. If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, for whoever greets him takes part in his wicked works. (2 John 1:7-11)

Peter: But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction. And many will follow their sensuality, and because of them the way of truth will be blasphemed. And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep. (2 Peter 2:1-3)

Their attitude seems so intolerant and harsh. What about freedom of thought? Independence of mind?  What accounts for the difference? Is it just that we are more enlightened and cosmopolitan than these backwards dogmatists?

Eugene Petersen, my favorite pastoral theologian and theological pastor, cuts to the heart of the matter when discussing John’s attitude towards false teaching:

“Our age has developed a kind of loose geniality about what people say they believe. We are especially tolerant in matters of religion. But much of the vaunted tolerance is only indifference. We don’t care because we don’t think it matters. My tolerance disappears quickly if a person’s belief interferes with my life. I am not tolerant of persons who believe that they have as much right to my possessions as I do and proceed to help themselves… I am not tolerant of businesses that believe that their only obligation is to make a profit and that pollute our environment and deliver poorly made products in the process. And [John] is not tolerant when people he loves are being told lies about God, because he knows that such lies will reduce their lives, impair the vitality of their spirits, imprison them in old guilts, and cripple them with anxieties and fears…

That is [John’s] position: a lie about God becomes a lie about life, and he will not have it. Nothing counts more in the way we live than what we believe about God. A failure to get it right in our minds becomes a failure to get it right in our lives. A wrong idea of God translates into sloppiness and cowardice, fearful minds and sickly emotions.

One of the wickedest things one person can do [is] to tell a person that God is an angry tyrant, [because the person who believes it will] defensively avoid him if he can… It is wicked to tell a person that God is a senile grandfather [because the person who believes it will] live carelessly and trivially with no sense of transcendent purpose… It is wicked to tell a person a lie about God because, if we come to believe the wrong things about God, we will think wrong things about ourselves, and we will live meanly or badly. Telling a person a lie about God distorts reality, perverts life and damages all the processes of living.”, Traveling Light: Reflections on the Free Life (Downers Grove, Ill.: InterVarsity Press, 1982), pp. 33-35.

We don’t care about false teaching and heresy because we don’t see what it does. We don’t see that “A lie about God becomes a lie about life.” Jesus is intensely opposed heresy because he doesn’t miss the connection between what we believe about God and every inch of our lives. Paul opposes it with every fiber of his being because he is passionately for the church. John is not simply out to control his “beloved”, but rather make sure that they remain free, truly free to live the life God has called his children to.

Good theology is not just an academic exercise for “theologians” in seminaries. It’s not just for pastors in their studies. It’s for everyday Christians for everyday living. This is why we are to care about these things. This is why we preach, teach, and correct in light of the Word of God.

To sum up, we might ask a final question: “Why does Jesus hate heresy?” Because He loves you too much to have you believe lies about God.

Soli Deo Gloria

My Top 12 Reformedish Posts of 2013

2013It’s been a year and half since I started this blog, but 2013 was my first full calendar year of writing. Because “Top 10″ pieces are kind of a staple, and I saw all the other hip bloggers doing it, I figured I’d offer up my own summary post highlighting my biggest 2013 pieces on Reformedish as well as the posts I think did best on other sites. This will give some of you newbies a chance to catch up, and saves me the trouble of having to actually write some new thoughts.

Reformedish Posts – One thing I will note is that these are not necessarily my favorite posts, nor the posts I worked the hardest on. They are, for whatever reason, the ones that got shared, viewed, argued over, and so forth.

  1. 12 Tips on Keeping It Clean In Your Dating Relationship – This one went kinda viral, hitting 63,000. Kinda funny, hopefully helpful tips on keeping the sexy stuff in check.
  2. 7 Tips on How to Meet Reformed Men – Joke blog that’s pretty self-explanatory.
  3. 5 Things My Mom Taught Me About Theology – My mom is probably the biggest non-professional theological influence in my life. Parents, you have a bigger impact than you know.
  4. That Time C.S. Lewis God ‘Total Depravity Wrong’ Like Everybody Else – C.S. Lewis was awesome, but even he, like so many others, misunderstood Reformed doctrine.
  5. Christian Guy, Stop Trying to Date Yourself – Dudes, just…stop.
  6. The Cure that Killed the Patient, (Or, Sorry Zahnd, Marcionism Isn’t a Better Option) – In which I put on my argumentative Reformed hat and ‘dialogue’ with Brian Zahnd on pitting the Old Testament against Jesus.

Other Sites - Here I am kind of guessing. I don’t have the actual numbers, but these seem to have been shared and discussed the most out of the posts that I’ve written for other websites.

  1. ‘Who Are You Sleeping With?’ My Conversation with Timothy Keller (CaPC) This one got me in sooo much trouble. I mean, with topics like sex, doubt, and Tim Keller, it was kind of expected. Still, for giggles go ahead and read all the comments. Things got crazy.
  2. I Am Not Abraham’s Mistake (CaPC and TGC) This was my first big piece. Some reflections on being Arab in the American Evangelical church. Plus some theology.
  3. How Much Theology Should Couples Agree On Before They Get Married? (TGC) Surprisingly important question.
  4. False Freedom and the Slavery of Autonomy (TGC) Here I reflect on the reality that Millenials have trouble making choices, the meaning of freedom, and our need for community.
  5. The Church Failed Millenials, Just Not In the Way You Think It Did (CaPC) The Church failed us, it’s true–it unfortunately never taught us to love the Church.
  6. Faith in Humanity Just Took Another Hit: A Horrifying Holocaust Revelation (CaPC, TGC) A few thoughts on some horrifying bits of Holocaust history, the doctrine of original sin, and the Gospel.

By God’s grace it’s been a fruitful year. I can only pray that my toils in 2014 yield a greater harvest for the Lord’s church.

Soli Deo Gloria

12 Tips for Keeping It Clean In Your Dating Relationship

awkward dateSo, I work with college students. Sometimes they like to date each other. Being human, with normal, God-given (but fallen) physical desires they also want to do stuff together while they’re dating. You know–sexy stuff. Of course, most of them who’ve been around long enough have learned that the Bible says the sexy stuff is God’s good, beautiful, and pleasurable idea for knitting a man and a woman together in marriage. In the meantime then, I’ll have couples approach me wondering if there are ways that they can continue to build their relationships in holy, appropriate ways, and avoid temptation.

Now, I remind them that it’s not just about not breaking rules–it’s an issue of the heart. I remind them of the grace of the Gospel for any past or future failure, and that this is not the one, irrevocable sin.  I encourage them to look to Christ, develop their relationship with him, and all the good spiritual, foundational stuff. But then, well, I get “practical” and offer them a few (slightly humorous) tips that helped my wife and I during the (four!) years we were dating.

I can’t emphasize enough that these are not laws, but general guidelines that help you obey God’s laws for your good. These are not hard and fast unbreakable rules. They are wisdom, though. Some of them may seem childish or nit-picky. You might think read them, roll your eyes, and think “Really? Come on, I’m not an animal!” True, but you’re not an angel either, and following these can help you honor God in your dating relationship:

  1. Clothes are not optional. But seriously, stay fashionable–in your clothes.
  2. If no one’s home, you’re not home. This might narrow your hang-out options initially, but it forces you to be creative. I really can’t stress this one enough.
  3. Cars are fun when you’re driving. When stationary, you can get in an accident.
  4. Give someone you trust absolute authority to speak into your life and talk to you about this area whenever. Also, don’t lie to them.
  5. Consider the consequences on a regular basis.
  6. Pray at the beginning of your dates.
  7. “Napping” together is stupid. Falling asleep during a movie is one thing, but otherwise…nah.
  8. And God said, “Let there be light…”
  9. Private porn usage always makes a public appearance. Eventually, porn shapes the way you act with your boyfriend/girlfriend. Avoid it at all costs.
  10. Spas are fun group activities.
  11. God gave you legs for a reason. Run when you have to.
  12. Have this conversation often. Re-affirm and re-commit to biblical guidelines and standards for your relationship.

Above all of these, of course, is to constantly be chasing Christ. Tips and rules can help for a while, but it’s the deeper holiness comes through the Spirit of Holiness changing our affections from within through the grace of the Gospel.

Soli Deo Gloria

When God is Like Alfred Hitchcock

hitchcock3 (1)If there’s one thing I hate, it’s not knowing things.  Well, certain things. Some things I genuinely don’t care about, but usually, since I’m kind of narcissistic, I like knowing what’s going on. This is frustrating because there’s a lot that I don’t know and never will. I am small, limited, and, at times, quite foolish. Also, I’m only 27–that’s the definition of not knowing a bunch of stuff about life (aside from being 19, which is a particularly ignorant year in your life, precisely because you’ve got a year of college under your belt so you have the illusion of knowledge, while still not really knowing anything).

This is part of why I read Calvin–he reminds me of truths that keep me sane. In John 2:17, we are told that the disciples remembered a passage of Scripture that applied to Jesus when he was clearing out the Temple (“zeal for your house…”). Calvin moves to address the fact that some people might be perplexed as to how the disciples could have remembered a passage whose meaning they couldn’t have originally known. Calvin says that we shouldn’t be surprised at this, because the Holy Spirit revealed it to them after much after the fact. I mean, that is the Spirit’s job, to reveal Christ.

After making this comment, he moves on to make a general point about God’s revelation:

And, indeed, it does not always happen that the reason of God’s works is immediately perceived by us, but afterwards, in process of time, He makes known to us his purpose. And this is a bridle exceedingly well adapted to restrain our presumption, that we may not murmur against God if at any time our judgment does not entirely approve of what he does. We are at the same time reminded, that when God holds us as it were in suspense, it is our duty to wait for the time of more abundant knowledge, and to restrain the excessive haste which is natural to us; for the reason why God delays the full manifestation of his works is, that he may keep us humble.

–Commentary on John 2:17

The line that kills me is “when God holds us as it were in suspense.” In authoring the grand drama of redemption, God can be like Alfred Hitchcock–at least when it comes to my bit of the story.

Of course, he has that right. He’s the producer, director, author, main character, and editing team all rolled into one. I don’t have the right to demand God to answer me or explain himself to me. I still watch cartoons, forget to brush my teeth sometimes, and laugh at jokes a junior higher would roll his eyes at. I am not the pinnacle of knowledge and wisdom. And so it’s good that I remember that God’s time-table of revelation might be a little different than mine. My place isn’t to sit in judgment on God’s works, or God’s decision to inform me about his works, but to humbly and patiently wait for God to reveal what he deems fit and the right time.

I make no bones about the fact that this is a simple post with a simple point. That said, sometimes simple is best. All too often we are tempted to forget the simple truth of God’s transcendent goodness and wisdom, leading to all sorts of dismay and folly. Which, I suppose, is one of the reasons God keeps us in suspense about some things. Try and remember that today. Go read Job 38-42 or something.

That said, God has not kept us completely in the dark. Kind of like the blanket you cover your face with in the middle of a scene you just can’t take, he has provided a focus for us in those moments where the suspense is killing you: his unfailing love and grace towards us through Jesus Christ in the Gospel.

Soli Deo Gloria

‘Substance’? ‘Hypostasis’? But Those Words are Un-Biblical!

MostHolyTrinityStudying church doctrine can be a challenging endeavor for many of us, even those of us with a deep knowledge of Scripture and a desire to grow deeper in the faith. One issue that comes up frequently for students of a more Biblicist bent is: why all of those goofy, non-biblical words?

I mean, if you’re not familiar with, say, trinitarian theology you end up with all kinds of Greek and Latin words like ‘substance’ or ‘hypostasis’, ‘persona’, and later on, ‘perichoresis’, and so forth. They start to make sense once you’ve read someone explain them about 20 times. Thing is, though, most of those words don’t show up in our translations of the Bible, and when they’re there, they seem to be used in different ways. Or, heck, the word ‘trinity’ doesn’t show up at all. Shouldn’t we be ‘biblical’ in the way that we speak and think of God? How can we do so with terminology taken from surrounding Greek and Latin philosophy and thought?

Calvin tells us that he wrote the Institutes partially so that he wouldn’t have to go into extended doctrinal discussions in his commentaries. Welp, that didn’t really slow him down from writing 4 or 5 pages on John 1:1, expositing the text and defending it from various heretics old (Sabellian, Arian), and new (Servetus.) In the middle of this fascinating discussion, he touches on the issue of non-biblical language.

Now, conservative Reformer that he is, not given to excess or speculation, you might think he would want to do away with all of this jargony mess. Thankfully, he was smarter than that:

I have already remarked that we ought to be sober in thinking, and modest in speaking, about such high mysteries. And yet the ancient writers of the Church were excusable, when, finding that they could not in any other way maintain sound and pure doctrine in opposition to the perplexed and ambiguous phraseology of the heretics, they were compelled to invent some words, which after all had no other meaning than what is taught in the Scriptures. They said that there are three Hypostases, or Subsistences, or Persons, in the one and simple essence of God. The word; ὑπόστασις (Hypostasis) occurs in this sense in Hebrews 1:3, to which corresponds the Latin word Substantia, (substance) as it is employed by Hilary. The Persons (τὰ πρόσωπα) were called by them distinct properties in God, which present themselves to the view of our minds; as Gregory Nazianzen says, “I cannot think of the One (God) without having the Three (Persons) shining around me.”

–Commentary on John 1:1

He points out what Fathers like Athanasius and Augustine had before him: heretics can use ‘Biblical’ language too and use it in ‘ambiguous’, ‘perplexed’, and non-Biblical ways. For that reason, the Fathers were compelled to take language and deploy new words in order to save the meaning of the Biblical record. These were new words used to say more clearly in a foggy and confused time, what Scripture was saying. They did not do this at random or haphazardly. Nor did were they careless to leave undefined, or distinguish the sense in which they used the term from other possible senses.

I think it was N.T. Wright who somewhere used Copernicus as an analogy: say Copernicus had never given a term to his system at which the sun was the center of the universe instead of the earth, and 200 years later someone came along and dubbed it ‘heliocentric.’ Have they misrepresented Copernicus by using that new term that he did not? By no means. They simply gave it a new name in order to keep it clear. In the same way, the Fathers of the Church, guided by the Spirit, in conformity with the Word, developed ways of speaking that preserve and protect the content of Scripture even when not directly drawn from it.

This is the truth that Calvin recognizes and calls us to appreciate here. For that, thoughtful students and spiritual descendants ought to be humbly grateful: both for the work of early teachers like the Fathers, as well as for faithful preservers of the tradition like Calvin.

Soli Deo Gloria 

For more similar thoughts check out:

B.B. Warfield on the ‘Unbiblical’ Doctrine of the Trinity
Vanhoozer and Calvin on the Creeds and Scripture

Tim Keller on Judges and OT Violence

KellerLast week I wrote a post engaging with Brian Zahnd on the issue of the authority and inspiration of the Old Testament. In dealing with the issue of the conquest narratives in Joshua and other places, a lot of people have trouble dealing with the apparent tension of the grace, love, peacableness, and forgiveness found in the New Testament with God’s commands to judge and destroy the Canaanites in the Old. Some will quickly move to justify the texts, not dealing with the understandably troubling nature of the narratives, while others will simply write them off as remnants of a more savage time to be left behind now that we have Jesus.

Well, the question came up again this week in Matt Smethurst’s interview article (and by the way, he does great interviews) over at the Gospel Coalition with Tim Keller on why Keller had written a study guide to the book of Judges:

Smethurst: The Israelite conquest of Canaan appears to give warrant for imperialism, holy war, and genocide. How can enlightened modern people take a book like Judges seriously?

Keller: Yes, in teaching the book of Judges you simply have to deal with this issue—you can’t ignore it. And in this brief space I can’t even list the issues and the various objections and answers. Maybe the most fundamental thing to say is that if you believe the rest of what the whole Bible teaches—that there’s only one true God, that for a period of time he spoke directly to Israel through prophets and through the Urim and Thummim in the priest’s breastplate, but that now, since Christ, he speaks to us through his inscripturated Word—then the conquest of Canaan makes sense.

Why? First, God alone has the right to judge people—only he knows what they deserve and what they will do if not stopped. He alone has the right to take a life. Second, in “holy war” Israel did not seek to imperialistically expand its wealth and power but acted as an instrument of God’s judgment on a particular set of people. Third, if you believe in the authority of the Bible as the only infallible way to know God’s will for us—then holy war today is impossible. God gives no warrant for it. That’s what we see when reading the Bible is read as a whole, with the New Testament completing and fulfilling the Old. Jesus specifically forbids Christians to take up the sword in his name, to spread the Christian faith by force. In short, if you believe the rest of the things the Bible teaches, the period of holy war makes sense. Holy war is not, therefore, a reason to reject what the rest of the Bible says about God.

Note very clearly, Keller says that there are more concerns and more objections to be dealt with. Away with any suggestion that Keller deliberately ignored a host of problems. What he does do is raise three that help to address the charge that the OT narratives are indefensible and encourage violence.

  • God is the final, trustworthy judge.
  • Holy war served a limited, focused purpose in God’s economy: the judgment of people with whom he had been patient for hundreds of years.
  • The narrative logic of the whole of Scripture forbids violence to Christians for spreading the faith.

That last one deserves a bit more comment. Often-times you’ll see a biblical critic point to a particular text and say, “See, there, that story encourage X behavior (misogyny, violence, ecological carelessness, etc.). We can’t trust it and must move past it.” Or, they’ll simply use it as evidence that the Bible as a whole is flawed. The problem here is, yes, a problematic text, but even more, the fact that atomistic readings can distort the shape of any kind of text. This is one more example of why historical, narrative, and canonical context matters. You don’t know the meaning of any story, or really, any scene in a story, until you’ve reached the end.

And what do we see in the book of Judges when we reach the end of story, the full story that finds its climax in Jesus Christ? Keller says we can’t help but see Jesus:

He’s the ultimate judge—the perfect and unflawed Gideon and Samson. He is the ultimate king we don’t yet have but whom we need. Even at the terrible end of Judges, where a man gives up his spouse to death to save his own skin, we can’t help but think of Jesus our true husband who gives himself up to death in order to save us. Jesus in Judges, as usual, is everywhere.

This is why we need to be careful when dealing with the OT. If you simply rush to judgment, writing things off quickly because of a contextless, atomistic, moralistic reading, you might miss Jesus in the middle of it.

Soli Deo Gloria

P.S. I’d commend the whole interview to you here. Also, again, I’d commend this article by Paul Copan dealing with historical issue with the Canaanite conquest and OT violence.

Either Way You’re Gonna Get Cut

vine“I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit.” -John 15:1-2

Jesus tells us here that, whether you bear fruit or you don’t bear fruit, either way, you’re gonna get cut. “Come again?” If you’re someone just sitting in church, hearing the Gospel but not responding, not growing, not developing the faith and showing no signs of spiritual life you’re going to be cut by the Lord. AND, if you’re someone who has responded in faith, is growing, developing, deepening in your love by the Spirit’s power, and showing the good fruit of good works, you’re going to be cut by the Lord. This is straight from Jesus’ mouth.

The Gardener, The Vine, and the vines
But why? Because God is a Gardener, the Great Vine-dresser attending to the health and growth of the Church which draws its life from the Son, the True Vine. To get where this is going, you have to understand the image of the vine. The image Jesus uses here is one drawn from the OT. Israel is often compared to a vine that gives or does not give the fruit of true obedience. Here, Jesus tells us that he is the True Vine, the one that Israel was always supposed to be. He will do all that Israel should have done and be all that Israel should have been.

Now, building on that, he compares as branches that have been grafted onto a good vine. As Calvin reminds us, Jesus is using this image to tell us “that the vital sap — that is, all life and strength  — proceeds from himself alone. Hence it follows, that the nature of man is unfruitful and destitute of everything good; because no man has the nature of a vine, till he be implanted in him.” (Commentary on John 15:1)  On our own, we can do some relatively (outwardly) good things, yes, but to work truly spiritual works, those that are pleasing to the Father, producing true fruit, we need to be dependently drawing on the grace of the Son. In other words, the goodness of the Messiah only flows to us as we’ve been made a part of his people, being united by faith with Christ.

Here’s the thing, when you’ve been around long enough, you start to see that there two kinds of branches appearing to be connected to the vine. There are some branches that bear fruit and some that apparently have only been outwardly grafted on. Some people have joined up with the Messiah outwardly, but never started to draw life from him. Instead, at best they’re harmlessly taking up space on the branch, or at worst, they’re impeding the growth of the other branches. Others have taken hold of Christ by faith, or rather been grasped by Christ, and they’ve begun to take on the character of the original vine and are producing real fruit.

Thing is, as a good gardener, God cuts both. The dead branches get cut to clear them away for the health of the whole. If it’s not growing and giving off fruit, it’s dead wood.  The live vines he prunes so that they might give more fruit.

The Cutting Tool
Now, the interesting thing is that he uses the same tool to do it: adversity. It doesn’t say this explicitly in the text, but I think it’s a legitimate inference from the surrounding context. Jesus is preparing his disciples to deal with his absence. He talks to them about the comfort of the Holy Spirit, their need to remain in him, the opposition they’re going to face in life because of his name, and so forth. One of the main themes of the Farewell Discourses (John 14-17), is comfort in the face of adversity.

Adversity will often-times reveal the character of our faith; is it merely superficial, that of dead branches, or deep and true, one that draws life from the vine? How do we react when the bills start stacking up? Or marriage stresses? Or a difficult semester? Maybe a break-up? Divorce? Death? An unruly child? A church community divided against itself? Hostility from co-workers? Unrelenting health issues? I could go on for pages here, but you all know the adversity that life brings–the cuts.

And the cuts reveal the character. So, when adversity hits, do we get bitter, or cling harder? Do we shake our fist up at God for “failing” to give us what he never promised, or dig deeper into the gospel-blessings that he has provided for us in Christ? Do we feel robbed by God, or held by God? Does our faith deepen and grow, or die and grow cold? Do we strive for greater obedience and hope, or plunge ourselves into rebellious apathy? Will the cut lead to death, or deeper life? The same cut, the same adversity reveals the nature of the branch.

Believers need to know that Jesus never promises protection from the ordinary troubles of life, or the particular problems that attend with following him in the world. They need to understand that, so when the Gardener’s pruning tools go to work they accept it as the perfecting work of God in their life, instead of his careless abandonment. Again, either way, you’re gonna get cut–but for the person who has truly been in-grafted, they can know that the cuts come from the good hand of the master Vine-dresser whose aim is to cut away the dead parts of your life. We need those cuts so that the new, true life of Christ can flow more freely and result in even great fruits of righteousness and life. Trust the Gardener when the cut comes and remain in the Vine.

Soli Deo Gloria