This is just brilliant! I so wish Christians could understand this.

In an article entitled, “We Don’t Find Grace, Grace Finds Us” Tullian Tchividjian writes:

I love the introduction to Sally Lloyd-Jones’ Jesus Storybook Bible. A piece of it goes like this:

“Other people think the Bible is a book of heroes, showing you people you should copy. The Bible does have some heroes in it, but…most of the people in the Bible aren’t heroes at all. They make some big mistakes (sometimes on purpose). They get afraid and run away. At times they are downright mean. No, the Bible isn’t a book of rules, or a book of heroes. The Bible is most of all a story. It’s an adventure story about a young Hero who comes from a far country to win back his lost treasure. It’s a love story about a brave Prince who leaves his palace, his throne – everything – to rescue the one he loves.”

She’s right. I think that most people, when they read the Bible (and especially when they read the Old Testament), read it as a catalog of heroes (on the one hand) and cautionary tales (on the other). For instance, don’t be like Cain — he killed his brother in a fit of jealousy – but do be like Noah: God asked him to do something crazy, and he had the faith to follow through.

Running counter to this idea of Bible-as-hero-catalog, I find that some of the best news in the Bible is that God incessantly comes to the down-trodden, broken, and non-heroic characters. It’s good news because it means he comes to people like me — and like you. It’s very interesting to note that even the characters we think have spotless records (like Noah) need the direct intervention of the true “lamb without blemish.”

Noah is often presented to us as the first character in the Bible really worthy of emulation. Adam? Sinner. Eve? Sinner. Cain? Big sinner! But Noah? Finally, someone we can set our sights on, someone we can shape our lives after, right? This is why so many Sunday School lessons handle the story of Noah like this: “Remember, you can believe what God says! Just like Noah! You too can stand up to unrighteousness and wickedness in our world like Noah did. Don’t be like the bad people who mocked Noah. Be like Noah.”

I understand why many would read this account in this way. After all, doesn’t the Bible say that Noah “was a righteous man, blameless among the people of his time, and he walked faithfully with God” (Genesis 6:9)? Pretty incontrovertible, right?

Not so fast. Continue reading →

Tullian Tchividjian writes:

J. Gresham Machen counterintutively noted that “A low view of law always produces legalism; a high view of law makes a person a seeker after grace.” The reason this seems so counter-intuitive is because most people think that those who talk a lot about grace have a low view of God’s law (hence, the goals are reachable, the demands are doable.

I love this illustration from Max Lucado’s book, In the Grip of Grace, on how judgmental instincts are anchored in a low view of God’s law:

Judging others is the quick and easy way to feel good about ourselves. A convenience-store-ego-boost. Standing next to all the Mussolinis and Hitlers and Dahmers of the world, we boast, “Look God, compared to them I’m not that bad.”

But that’s the problem. God doesn’t compare us to them. They aren’t the standard. God is. And compared to him, Paul will argue, “There is no one who does anything good” (Rom. 3:12).

Suppose God simplified matters and reduced the Bible to one command: “Thou must jump so high in the air that you touch the moon.” No need to love your neighbor or pray or follow Jesus; just touch the moon by virtue of a jump, and you’ll be saved.

We’d never make it. There may be a few who jump three or four feet, even fewer who jump five or six; but compared to the distance we have to go, no one gets very far. Though you may jump six inches higher than I do, it’s scarcely reason to boast.

Now, God hasn’t called us to touch the moon, but he might as well have. He said, “You must be perfect, just as your Father in heaven is perfect” (Matt. 5:48). None of us can meet God’s standard. As a result, none of us deserves to don the robe and stand behind the bench and judge others. Why? We aren’t good enough. Dahmer may jump six inches and you may jump six feet, but compared to the 230,000 miles that remain, who can boast?

The thought of it is almost comical. We who jump three feet look at the fellow who jumped one inch and say, “What a lousy jump.” Why do we engage in such accusations? It’s a ploy. As long as I am thinking of your weaknesses, then I don’t have to think about my own. As long as I am looking at your puny jump, then I don’t have to be honest about my own. I’m like the man who went to see the psychiatrist with a turtle on his head and a strip of bacon dangling from each ear and said, “I’m here to talk to you about my brother.”

Philip Yancey describes the discrepancy between our instincts and God’s instincts in his book What’s So Amazing About Grace?

By instinct I feel I must do something in order to be accepted. Grace sounds a startling note of contradiction, and every day I must pray anew for the ability to hear its message.

Eugene Peterson draws a contrast between Augustine and Pelagius, two fourth-century theological opponents. Pelagius was urbane, courteous, convincing, and liked by everyone. Augustine squandered away his youth in immorality, had a strange relationship with his mother, and made many enemies. Yet Augustine started from God’s grace and got it right, whereas Pelagius started from human effort and got it wrong. Augustine passionately pursued God; Pelagius methodically worked to please God. Peterson goes on to say that Christians tend to be Augustinian in theory but Pelagian in practice. They work obsessively to please other people and even God.

Each year in spring, I fall victim to what the sports announcers diagnose as “March Madness.” I cannot resist the temptation to tune in to the final basketball game, in which the sole survivors of a sixty-four-team tournament meet for the NCAA championship. That most important game always seems to come down to one eighteen-year-old kid standing on a freethrow line with one second left on the clock. He dribbles nervously. If he misses these two foul shots, he knows, he will be the goat of his campus, the goat of his state. Twenty years from now he’ll be in counseling, reliving this moment. If he makes these shots, he’ll be a hero. His picture will be on the front page. He could probably run for governor. He takes another dribble and the other team calls time, to rattle him. He stands on the sideline, weighing his entire future. Everything depends on him. His teammates pat him encouragingly, but say nothing.

One year, I remember, I left the room to answer a phone call just as the kid was setting himself to shoot. Worry lines creased his forehead. He was biting his lower lip. His left leg quivered at the knee. Twenty thousand fans were yelling, waving banners and handkerchiefs to distract him. The phone call took longer than expected, and when I returned I saw a new sight. This same kid, his hair drenched with Gatorade, was now riding atop the shoulders of his teammates, cutting the cords of a basketball net. He had not a care in the world. His grin filled the entire screen.

Those two freeze-frames—the same kid crouching at the free throw line and then celebrating on his friends’ shoulders—came to symbolize for me the difference between ungrace and grace.

The world runs by ungrace. Everything depends on what I do. I have to make the shot.

Jesus calls us to another way, one that depends not on our performance but his own. We do not have to achieve but merely follow. He has already earned for us the costly victory of God’s acceptance.

HT: Tullian Tchividjian