FRC Blog

What the Church Needs From Singles

by Molly Carman

January 6, 2021

We have all experienced a season—no matter how short or long—of loneliness. When you are single, it can be easy to dream about a season of life when you might not be single. It can also be easy to fall prey to the lie that you are owed a relationship or even guaranteed an amazing marriage.

But we are not guaranteed such things. Our culture commonly associates singleness with loneliness, but that isn’t necessarily the case. Tragically, some people are lonelier in marriage than they ever were when they were single. In any case, we are guaranteed that God is good all the time and that He will never leave us nor forsake us (Ps. 145:9, Heb. 13:5-6).

Another common misconception, especially in Christian circles, is that marriage is godlier than singleness. But Scripture shows us that this is simply not the case. Marriage and singleness both provide unique opportunities for sanctification, and both come with their own associated trials, temptations, sacrifices, and freedoms. As Paul explains in 1 Corinthians 7:32-35:

I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord. But the married man is anxious about worldly things, how to please his wife, and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband. I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord.

Because Paul was single, he was able to devote himself fully to the ministry of spreading the gospel and discipling others. However, Christian ministry is not strictly the job of single people. We can intentionally serve Christ and the church no matter our situation in life. For example, Priscilla and Aquila were married and likely had the marital concerns Paul described in 1 Corinthians 7, but nevertheless served the church fervently alongside Paul to disciple young believers and build up the early church (Acts 18:2,18, 26; Rom. 16:3; 1Cor. 16:19; 2 Tim. 4:19).

Being single is not easy, especially when it feels like all of your friends are getting engaged, married, or announcing that they are having a baby; meanwhile, you feel like the most exciting thing that has happened in your life lately is that you got a free coffee last week. But I have learned that my present singleness provides opportunities that most of my married friends will never have, or at least not in the same way. I can more easily go wherever God is calling me, meet new people, and get connected to a community. I can foster my dependency on the Lord, free from the temptation to depend too heavily on my spouse. I can say yes to various service opportunities without the worry of family concerns. Paul is clear that the married are concerned with the things of the world and the unmarried are concerned with the things of God, not because married people are less spiritual but because marriage requires things of a husband and wife that can take time away from the work of ministry.

Today, it is often said that the church needs to be doing more to serve its single members. However, singles often have a greater capacity to serve the church and its members and be involved in ministry to their greater communities than married couples do.

It is always easy to want what we do not have. My recently married friends have told me that, as much as they love their spouse and being married, they realize that I have greater opportunity to say yes to things like going to grad school, going on a mission trip, or volunteering in a ministry program. While I am sometimes envious of their marital companionship and parenthood, I am learning the secret of being content in Christ (Phil. 4:11). Comparison is always the thief of joy and contentment.

If you are single, consider how you can serve the church and what a blessing it is to be able to say yes to ministry and the spread of the gospel. And even if you have no children of your own, you can still invest in children by giving hard-working parents the night off from their kids or serving in the nursery or the youth group at your church. Every season of life is an intentional gift of God to sanctify you and draw you closer to Him so that you might become more like Him. So, instead of selfishly thinking about how the church can serve you in whatever situation you are in, I encourage you to go and serve the church. After all, Christ—our ultimate example—came not to be served but to serve (Mat. 20:28, Mk. 10:45).

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In This New Year, Let’s Be Attentive To Those Persecuted for Their Faith

by Arielle Del Turco

January 4, 2021

What does the plight of Christians imprisoned for blasphemy in Pakistan, Uyghur Muslims who have been “disappeared” in China, or Christian students kidnapped in Nigeria have to do with Christians in the Western world? More than you might think. God has called Christians to care for the persecuted and oppressed, and that obligation stretches beyond our national borders. Now, at a time when religious oppression is on the rise around the world, it is more important than ever to consider our responsibility to the persecuted.

Religious freedom—the freedom to choose and live in accordance with one’s faith—is foundational to human dignity. Government restrictions on religion and religiously motivated attacks from non-state actors hinder individuals’ ability to follow the dictates of their consciences and stifle human flourishing.

Unfortunately, people are robbed of religious freedom across the globe every day. In Nigeria, Christians are slaughtered by Boko Haram and Fulani militants; in Russia, Jehovah’s Witnesses are imprisoned under “anti-extremism” laws; and in China, Uyghur Muslims endure mass detention, forced labor, and widespread forced sterilization and abortion. We in the West do not often speak of these regional crises, but they ought to instill us with a sense of urgency.

There are many reasons why Christians should care about the plight of the persecuted abroad. Scripture instructs us to “Remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body” (Heb. 13:3). This admonition reminds us to consider the persecuted church, though they may be far from our daily lives. We are to consider their suffering our own because we are linked through the universal church (1 Cor. 12:26).

But our concern need not stop with the persecuted church; a Christian worldview supports the principles of religious freedom for everyone. God does not force or coerce us into following Him. Therefore, we should imitate Him by protecting others’ freedom to choose their faith. Scripture indicates a responsibility to defend the oppressed and those who cannot stand up for themselves (Psalm 82:3-4, Isaiah 1:17, James 1:27). These verses are calls to action.

The benefits of religious freedom are not merely spiritual. They are practical as well. Religious pluralism stirs creativity and innovation by providing a peaceful space for everyone to share ideas and pursue opportunities, regardless of one’s religious or ethnic background. This promotes development and economic growth. In places where intense religious discrimination is the norm, such as Pakistan, religious minorities are unable to rise out of poverty and are barred from making meaningful contributions to the economy—and that harms all of society.

Religious freedom is, at times, also a matter of national security. Religious freedom has been shown to mitigate terrorism and internal conflicts. Where religious tensions are allowed to mount unfettered without legal protections for religious minorities, violence often follows. Such religiously motivated violence has led to recent crises in Burma, Nigeria, and elsewhere. Religious freedom and tolerance often coincide with regional peace and security.

With these scriptural mandates and practical benefits in mind, here are some practical steps Christians can take toward rightly caring for persecuted believers abroad.

The instruction in Hebrews 13:3 to remember the imprisoned and mistreated implies a responsibility to learn the stories of persecuted people. This can be done in a variety of ways, including reading the testimonies of those who have been persecuted for their beliefs and researching the main types of religious freedom violations occurring today and the countries currently in crisis. 

Learning is a crucial first step toward taking action. Nothing will change until people are made aware of the dire challenges facing people around the world. Once you become informed, advocate with the tools at your disposal. Raise awareness on social media, make religious freedom a topic of discussion, and voice your support for international religious freedom to your representatives.

Lastly, you should pray. Although this may seem like an obvious recommendation, it is not an insignificant one. Pray for more religious freedom for people around the world. But also pray for individuals being harassed or abused for their faith. Consider the stories of people like Huma Younus, Gulshan Abbas, and Leah Sharibu.

Prayer often serves to encourage those held captive for their faith. American pastor Andrew Brunson has said that knowing other believers were praying for him while he was being held in a Turkish prison kept him going in his darkest moments—he did not want to be forgotten. The fact that the intensely persecuted request our prayers is meaningful, and their pleas should not go unheard.

Ultimately, there are many reasons to care about international religious freedom, even for those who do not adhere to a faith. But for the Christian, there is a scriptural calling that should motivate us more. Persecution abroad requires a response from Christians. We ought not delay our response—the oppressed are suffering as we wait.

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Year in Review: 10 Stories From 2020

by David Closson , Molly Carman

December 31, 2020

Under normal circumstances, the last week of December provides an opportunity to reflect on the achievements of the last 12 months and a time to dream about the possibilities ahead in the new year. But 2020 was challenging for most Americans, and many likely want to turn the page as quickly as possible. However, before ringing in 2021, it is worth reflecting on some of the highlights from this unique year.

In a year dominated by the coronavirus pandemic which brought unprecedented changes into our lives, it is easy to forget what else took place. But there were other significant stories from this past year that deserve our reflection. From the perspective of two Christians working in public policy in our nation’s capital, here are 10 encouraging stories that caught our attention from 2020.

1. Churches Rise to the Challenge

When the coronavirus upended the rhythms of life that most of us had taken for granted, people had to change their modus operandi for almost everything. This included churches across the country that were forced to adapt quickly to how they served their congregations and communities. For example, when they were no longer able to gather, many churches began using live-streaming technology such as Zoom, YouTube live, and other streaming platforms to ensure members could continue receiving weekly encouragement from God’s Word. Some churches held “Drive-In” services where members could stay in their cars and listen to messages delivered by their pastor from a small stage (or even a forklift!) near the front of the parking lot. Many churches looked outward, seeking ways to serve their communities in tangible ways despite limitations on public meetings. Some churches delivered meals to nurses and doctors serving on the front lines; others provided meals and opportunities for people in the community to pray while others turned their facilities into virus testing sites. In an otherwise turbulent year, the faithfulness of churches in 2020 was a bright light.

2. Confirmation of Justice Amy Coney Barrett

In September, President Donald Trump nominated Amy Coney Barrett to serve on the Supreme Court. She accepted the nomination and sat courageously through an intense confirmation hearing where she was drilled and questioned by senators. Just two weeks before Election Day, Barrett was confirmed and became the youngest of only four women ever to serve on the Supreme Court. Barrett is also the first mother of school-age children to serve on the nation’s highest court. Throughout the confirmation process, Barrett faced opposition to her faith, physical appearance, and judicial philosophy. But as Tony Perkins noted, she showed “calm, poise, and decency” as she navigated the process. Since joining the Court, Barrett has already made an impression, casting the deciding vote in a major religious liberty case involving churches facing unfair restrictions and discrimination.

3. After Difficult Year, Religious Liberty Wins in Court

The coronavirus pandemic affected nearly every aspect of American life in 2020 including school, work, and even church. While many elected leaders tried to navigate the public health challenges of the virus and protect religious freedom, overzealous authorities took advantage of the situation by unfairly discriminating against churches. Although 99 percent of churches ceased in-person gatherings (many before they were even required to), as the pandemic wore on, it became apparent that some officials were holding churches to unfair standards (such as arbitrary attendance caps that businesses, casinos, and other organizations were not required to follow). This prompted several lawsuits. Unfortunately, several of these early lawsuits went against churches (such as Calvary Chapel v. Steve Sisolak), however, the Supreme Court stepped in this fall and issued multiple favorable rulings for churches. This is a welcome sign that courts are safeguarding religious freedom.

4. Trump Administration Accomplishments

Building on accomplishments from the previous three years, the Trump administration advanced a number of policies to protect life and religious liberty in 2020. For example, on January 16, the Departments of Justice and Education issued new guidance for prayer in schools, ensuring that the First Amendment rights of students are protected. Similarly, in September, the DOE published a rule to make sure First Amendment rights are protected on college campuses.

In January, the Department of Health and Human Services approved a family planning waiver for Texas to implement a state-run Medicaid program that excludes abortion providers like Planned Parenthood. This makes Texas the first state to receive Medicaid funding for a family planning program that does not include abortion providers.

On February 5, Secretary of State Mike Pompeo launched the International Religious Freedom Alliance. The Alliance will unite government leaders from like-minded nations to strategize ways to promote religious freedom and protect religious minorities around the world.

On June 24, President Trump issued an executive order to strengthen America’s foster care and adoption system. Among other things, this action seeks to increase partnerships with faith-based organizations to care for children and preserve families.

For a more comprehensive overview of the Trump administration accomplishments (2017-2020) see this list.

5. Major Supreme Court Cases (Good and Bad)

In 2020, the Supreme Court issued several decisions affecting faith, family, and freedom. In one, Espinoza v. Montana Department of Revenue, the Court ruled in favor of religious schools, finding provisions excluding religious schools solely because they are religious violated the Free Exercise Clause of the First Amendment. This ruling was a major win for religious liberty. Additionally, although several churches lost religious freedom cases in court this summer, last month, the Supreme Court, in Roman Catholic Diocese v. Cuomo, ruled that New York’s governor could not unfairly discriminate against churches. Since then the tide seems to have turned in favor of protecting the religious freedom of churches.

Unfortunately, not all the Supreme Court rulings were positive this year. In June Medical Services v. Russo, the Court struck down a pro-life law that required doctors to obtain admitting privileges at a hospital before performing abortions. Further, in June, a 6-3 majority ruled that employment discrimination “on the basis of sex”— prohibited by Title VII of the Civil Rights Act of 1964 should be understood to include actions based on sexual orientation and gender identity. By reinterpreting the statute in this way, the Court essentially rewrote civil rights law.

6. Pro-Life Lawmakers Make Historic Gains in Congress

Decades from now, the 2020 election will be remembered as one of the most unpredictable elections in American history. And while many conservatives were disappointed in the outcome of the presidential election, there were historic victories by pro-life candidates across the country. In fact, 89 percent of candidates backed by FRC Action (104 out of 117) won their races. Ninety-eight of 100 incumbents won their races, including all 74 “True Blue” candidates who ran for reelection (“True Blue” is the designation given to legislators who receive 100 percent on FRC Action’s scorecard).

Another noteworthy achievement was the 18 pro-life women who won seats in the House of Representatives. Ten of these women flipped seats formerly held by pro-abortion Democrats. The 117th Congress will have a record 29 pro-life women in the House. Although House Speaker Nancy Pelosi (D) continues to refuse even a vote on the Born-Alive Survivor’s Protection Act (a bill that would provide protection to babies who survive a failed abortion), the new pro-life members will continue to fight for pro-life laws that protect women and babies.

7. Launch of Worldview Resources

According to recent research by George Barna, only seven percent of Americans have a biblical worldview. This means that most of our friends and neighbors—as well as many in our churches—are not thinking about today’s major issues from a perspective rooted in God’s Word. To address this need, FRC launched FRC.org/Worldview, a new worldview resources page in 2020. This page includes FRC’s “Biblical Worldview Series” which covers the topics of life, religious liberty, human sexuality, and political engagement. There are now summary versions and prayer guides for each publication; most of the publications are in Spanish as well. Looking forward to 2021, FRC will continue producing resources to equip Christians to faithfully engage the culture from a biblical worldview.

8. FRC Pro-Life Map Resource

In 2020, Family Research Council released a new resource illustrating the progress in states on key pro-life laws. This resource helps inform lawmakers and citizens of the various pro-life bills in their states, in order that communities can stand together in the fight against abortion. The maps feature summaries of bills dealing with born-alive protections, late-term abortions, fetal dignity, and defunding abortion providers.

Since the release of these maps, we have already seen progress in some states. For example, this summer, Nebraska passed a law that banned dismemberment abortions. Remarkably there was a strong concurrence among lawmakers and the final vote came out to 33-8. This demonstrates that the majority took a strong stand to prohibit this brutal form of abortion. By passing this bill, Nebraska joins 11 other states who have also banned dismemberment abortions, which is limiting the number of abortions that occur pass the second trimester. Additionally, West Virginia passed a “Born-Alive” law which shifted the law from “no protections” to “strong protections” on FRC’s pro-life map.

9. A Win for International Religious Liberty

Christians and those of other faiths across the world have faced grave hardships this year as the challenges to religious freedom continue to mount. In China, all religious beliefs are tightly restricted by the government, but this year Uyghur Muslims experienced some of the most extreme persecution from the Chinese Communist Party. This fall, FRC supported an effective bill to address one major aspect of the problem—the widespread use of Uyghur forced labor. The Uyghur Forced Labor Prevention Act requires companies that produce goods in Xinjiang, China and import them to the United States to prove with clear and convincing evidence that the goods are not made with forced labor. This bipartisan bill passed the House of Representatives in September. Earlier this year, FRC hosted one young Uyghur woman who shared her story, illustrating just how important it is to speak up for the persecuted in China, and around the world.

10. Honoring Our Nation’s Heritage Through Monuments

When rioters took to the streets this summer, many monuments representing historical figures were vandalized, defaced, and destroyed. While monuments honoring the Confederacy were the initial targets, memorials honoring abolitionists, Union generals, and black soldiers were also razed. 

President Trump was determined to preserve the history of our nation by protecting these monuments and memorials. He called on the National Guard to protect the monuments in the nation’s capital (including the Freedman’s Memorial honoring Abraham Lincoln) which have thankfully stood to see another day. The story of our nation’s values and history are engraved in many of these monuments and memorials. Rather than capitulate to the worst impulses of cancel culture, we should continue to strive toward more fully realizing our founding ideals. For a more in-depth look at D.C.’s monuments, check-out FRC’s summer blog series that focuses on the spiritual heritage depicted in many of these memorials.

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Christmas Prophecies (Part 6): How the Servant’s Death Brings the Light of Life

by David Closson

December 25, 2020

This is the final part of a 6-part series. Read Part 1, Part 2, Part 3, Part 4, and Part 5.

 

10 Yet it was the will of the Lord to crush him;
    he has put him to grief;
when his soul makes an offering for guilt,
    he shall see his offspring; he shall prolong his days;
the will of the Lord shall prosper in his hand.
11 Out of the anguish of his soul he shall see[the light of life] and be satisfied;
by his knowledge shall the righteous one, my servant,
    make many to be accounted righteous,
    and he shall bear their iniquities.
12 Therefore I will divide him a portion with the many,
    and he shall divide the spoil with the strong,
because he poured out his soul to death
    and was numbered with the transgressors;
yet he bore the sin of many,
    and makes intercession for the transgressors. (Isaiah 53:10-12)

Christmas, the day when Christians celebrate the incarnation of Jesus Christ, is joyful precisely because Jesus succeeded in His earthly mission, namely, securing salvation for all who trust in His saving work. Our study of Isaiah 53 concludes with verses 10-12, which direct our attention to the meaning and significance of the Servant’s suffering and death and help us understand the depth of God’s love for His children.

Verse 10 reveals a startling truth—God willed the terrible death of this innocent Servant. Verse 11 explains why—His death made it possible for many to be accounted righteous. Verse 12 returns to the theme of Isaiah 52:13 and glories in the Servant’s exaltation. Together, these verses marvel at the work accomplished by the Servant and foreshadow Christ’s work on the cross.

Verse 10 opens the stanza with the disjunctive “Yet,” signaling a clear contrast with the content of the previous verse. The focus shifts from man’s sensory experience to God’s perspective on what has unfolded so far. In light of the horrifying miscarriage of justice perpetrated against the Servant, Isaiah’s readers expect God to avenge and vindicate the Servant. Thus, when God’s sovereign purpose is at last revealed in verse 10a, the truth is startling— “it was the will of the Lord to crush him.”

The natural response to this statement is disbelief and perhaps even anger. Why would God want to crush this man? Why would God want an innocent person to suffer? On these questions, theologian John Oswalt’s reflections are illuminating:

The faithful God of the Bible would certainly not visit bad things on innocent people, would he? Yes, he would if some greater good would be served. Is it possible there is some greater good than all the terrible things the Servant has endured will procure?… [Yes,] what God wants to come out of the Servant’s suffering is of monumental proportions. He wants human beings to be able to offer this man up on the altar of their sins so that he can be a “full and sufficient sacrifice” for them, satisfying all the unpaid debts of their behavior.[1]

God’s sovereign purpose behind all the suffering of the Servant was to make Him a guilt offering, not for His own sins (He had none), but for the sins of others.

An important note must be made concerning English translations that render verse 10a: “But the Lord was pleased to crush him” (NASB) or “Though the Lord desired to crush him” (NET). Unfortunately, these translations contribute to the faulty understanding that somehow, God took delight in making the Servant suffer. Peter Gentry helpfully clarifies this point: “Here, ‘delighted’ is being used in the context of sacrifice. God is delighted or pleased with the sacrifice in the sense that he accepts it as sufficient to wipe away his indignation, his offense and his outrage at our sin.”[2] Thus, it was not God’s sadistic will to punish an innocent man. Rather, it was God’s redemptive will. This notion is further clarified in the second part of verse 10 with the mention of “guilt offering.” 

The guilt or “reparation” offering in 10b refers to the fifth offering described in Leviticus. Of all the Old Testament offerings, this one covered guilt that had been knowingly incurred by the individual and had to be offered by the individual responsible.[3] Three important benefits of this offering are highlighted in verse 10c: “he shall see his offspring,” “he shall prolong his days,” and “the will of the Lord shall prosper in his hand.” In view of fulfilling God’s glorious plan, the Servant will be successful; he will enjoy offspring and length of days. These should be interpreted figuratively to indicate that despite the bleak future forecasted in previous stanzas, the Servant’s life will be marked by blessing and fruitfulness. This thought is continued in verse 11a with the phrase, “Out of the anguish of his soul he shall see [the light of life] and be satisfied.” Despite not appearing in some English translations, the phrase “light of life” in verse 11 is supported by textual witnesses.[4] Taken together, verses 10c and 11a point to another significant reality—resurrection.

Although the Servant’s death is communicated in stanza four (verses 7-9), stanza five indicates that the Servant is alive. How is this possible? Verse 11a, with its contrast of “guilt offering” and “light,” strongly suggests resurrection, which is implied by the idea of seeing offspring and prolonging days.[5] Faithfully reconciling stanza four and five requires the Servant’s resurrection (taking place between the realities described by each). The reference to “light” in 11a is another clue to resurrection.

Verses 11b-12 conclude stanza five by describing the benefits of the Servant’s death given to the “many.” The use of “knowledge” in 11b should be understood as experiential knowledge of faith.[6] In context, this accurately captures Isaiah’s understanding of the Servant’s accomplishment. People do not benefit by what the Servant knows, but by knowing and believing in what the Servant did.  

Verse 12 explains that the benefits of the Servant’s success will be “divided… with the many.” This highlights the breadth of the Servant’s work. Because the Servant “poured out his soul to death” and “bore the sins of many,” he effectively has provided a way for men to have a right relationship with God. Gentry notes this “corporate solidarity” between the one and the many and explains it in terms of the Ancient Near East context of the relationship between a king and his people.[7] In this case, because the Servant represents the people, the rewards and benefits He secured through His suffering and death are transferred to the people. It is striking to discern that all the major words used for sin— “transgressions,” “iniquities,” and “sin”—are in the plural, indicating that the Servant’s sacrificial death is holistic, covering the guilt of the “many.” This is a magnificent picture of substitutionary atonement and points to what Christ did on the cross.

Conclusion

Isaiah 53 is one of the most magnificent messianic prophecies in the Old Testament. In a way that is striking and sobering, this passage blazes forth the glory of Christ and the hope of eternal salvation by teaching that God loved the world so much that He sent His Son as a humble Servant who willingly substituted Himself in our place and bore the full wrath of God for our sin that we might be forgiven.

Thus, at Christmas, it is fitting to read and study Isaiah 53, which clearly captures the meaning and significance of Christ’s work on the cross. Examining the intricacies of this text is not easy, but the reward is worth it. Seeing Christ’s person and work thus depicted—exalted (52:13-15), despised (1-3), rejected (4-6), killed (7-10), and resurrected (10-12)—prompts reverent worship and a profound sense of gratitude. Indeed, praise God for this Servant, this man of sorrows, “who for the joy set before Him endured the cross, despising its shame, and is now seated at the right hand of the throne of God” (Heb. 12:2).



[1]  John N. Oswalt, The Book of Isaiah, Chapters 40–66, (Grand Rapids, MI: Eerdmans, 1998), 400.

[2]  Peter J. Gentry, “The Atonement in Isaiah’s Fourth Servant Song (Isaiah 52:13-53:12),” The Southern Baptist Journal of Theology (SBJT), June 12, 2007, http://www.sbts.edu/resources/journals/journal-of-theology/sbjt-112-summer-2007/the-atonement-in-isaiahs-fourth-servant-song-isaiah-5213-5312/, 35.

[3] Oswalt, The Book of Isaiah, Chapters 40–66, 402.

[4] Gentry, “The Atonement in Isaiah’s Fourth Servant Song (Isaiah 52:13-53:12),” 37.

[5]  Allen P. Ross et al., Proverbs–Isaiah, ed. Tremper Longman III and David E. Garland, Revised ed. edition (Grand Rapids, Mich: Zondervan, 2008), 802.

[6] Ibid.

[7] Gentry, “The Atonement in Isaiah’s Fourth Servant Song (Isaiah 52:13-53:12),” 41.

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Christmas Prophecies (Part 5): The Lamb of God Is Sacrificed for Our Transgressions

by David Closson

December 24, 2020

This is Part 5 of a 6-part series. Read Part 1, Part 2, Part 3, and Part 4.

 

He was oppressed, and he was afflicted,
    yet he opened not his mouth;
like a lamb that is led to the slaughter,
    and like a sheep that before its shearers is silent,
    so he opened not his mouth.
By oppression and judgment he was taken away;
    and as for his generation, who considered
that he was cut off out of the land of the living,
    stricken for the transgression of my people?
And they made his grave with the wicked
    and with a rich man in his death,
although he had done no violence,
    and there was no deceit in his mouth. (Isaiah 53:7-9)

Our study of Isaiah 53 continues in verses 7-9, which contain the shocking climax of the chapter: the Servant suffers to the point of death. Because the parallels between the Servant’s death and the final events of Jesus Christ’s life are so striking, ever since the first century, Christians have acknowledged Christ’s death on the cross as the fulfillment of this passage. Verses 7-9 are quoted no less than 15 times by New Testament authors.[1]

The two comparisons with sheep (in verse 6 of the previous stanza and in verse 7) are noteworthy and most likely intentional. On this point, John Oswalt comments: “It is difficult to escape the conclusion that it is not accidental that the only extended metaphor in this poem involves sheep, the primary animals of sacrifice.”[2] While “we” the people are likened to sheep that have gone astray, the Servant is likened to a sheep led to slaughter. Amid His ongoing oppression and suffering, the Servant is silent, like a sheep before its shearers. Rather than objecting to the injustice of the proceedings, the Servant accepts his role and does not protest. In the same way, Christ was silent before His own accusers (Pilate, Herod, etc.), in fulfillment of this text.

The phrase “by oppression and judgment” in verse 8a presents an interpretive challenge. Professor Gay V. Smith understands “oppression” to mean “restrained,” suggesting that the Servant was arrested and imprisoned. He understands “judgment” as referring to a court or place of judgment.[3] Smith concurs with Peter Gentry, who thinks that a lack of justice in the judicial process (no fair trial) is most likely being implied.[4]

Verse 8 continues by noting that the Servant was “cut off” out of the land of the living, indicating death. Professor Geoffrey Grogan comments, “The phrase ‘cut off’ strongly suggests not only a violent, premature death, but also the just judgment of God, not simply the oppressive judgment of human beings.”[5] Although His death is somewhat expected, given the progression of the text, the fact that the innocent Servant is finally killed hits the reader with force. The miscarriage of justice is infuriating and cries out for retribution. However, the final phrase adds a shocking, revelatory detail that clarifies the motive of the Servant— he was killed “for the transgression of my people.” Oswalt notes that this reveals that the Servant was not killed because of a corrupt legal system: “It is not legal injustice that condemns him but the transgression of my people. If he is treated unjustly, and he is, the author wants us to know that this injustice is not an expression of that all-too-common custom of mistreating innocent people. The Servant was doing this on purpose.”[6] Despite the rejection, sorrow, grief, and shame, the Servant’s death was ultimately the result of an intentional and purposeful plan. This is a staggering statement that will be developed in the final stanza.

Briefly, verse 9 adds details concerning the Servant’s death and place of burial. Gentry argues that the verse should be rendered, “He was assigned a grave with the wicked, but his tomb was with the rich.”[7]This means that although the Servant was killed with criminals, he was buried amongst the rich. This is exactly what happened at Jesus’ crucifixion. Jesus was crucified with criminals but buried in the tomb of a rich man. Once again, Christ perfectly fulfills Isaiah’s description of the Servant.



[1] NIV Zondervan Study Bible, Hardcover: Built on the Truth of Scripture and Centered on the Gospel Message (Harper Collins, 2015), 1427. Some of these verses include Matt. 26:63; 27:12, 14; Mark 14:60-61; Acts 8:32-33; 1 Cor. 15:3, and 1 John 3:5.

[2] John N. Oswalt, The Book of Isaiah, Chapters 40–66, (Grand Rapids, MI: Eerdmans, 1998), 391–392.

[3] Gary V. Smith, Isaiah 40-66: An Exegetical and Theological Exposition of Holy Scripture, (Vol. 15) (The New American Commentary), (Nashville, B&H Academic, 2009), 453.

[4] Peter J. Gentry, “The Atonement in Isaiah’s Fourth Servant Song (Isaiah 52:13-53:12),” The Southern Baptist Journal of Theology (SBJT), June 12, 2007, http://www.sbts.edu/resources/journals/journal-of-theology/sbjt-112-summer-2007/the-atonement-in-isaiahs-fourth-servant-song-isaiah-5213-5312/, 33. Oswalt concurs with Smith and Gentry on p. 393 of The Book of Isaiah, Chapters 40–66.

[5] Allen P. Ross et al., Proverbs–Isaiah, ed. Tremper Longman III and David E. Garland, Revised ed. edition (Grand Rapids, Mich: Zondervan, 2008), 801.

[6] Oswalt, The Book of Isaiah, Chapters 40–66, 394.

[7] Gentry, “The Atonement in Isaiah’s Fourth Servant Song (Isaiah 52:13-53:12),” 34.

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Christmas Prophecies (Part 4): The Suffering Servant Is Rejected by Mankind

by David Closson

December 23, 2020

This is Part 4 of a 6-part series. Read Part 1, Part 2, and Part 3.

 

Surely he has borne our griefs
    and carried our sorrows;
yet we esteemed him stricken,
    smitten by God, and afflicted.
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.
All we like sheep have gone astray;
    we have turned—every one—to his own way;
and the Lord has laid on him
    the iniquity of us all. (Isaiah 53:4-6)

Our continuing study of Isaiah 53 brings us to verses 4-6, which foreshadow Jesus Christ’s suffering on the cross. By invoking sacrificial imagery that would have been familiar to Isaiah’s readers, these verses shed light on the doctrine of substitutionary atonement.

Verse 4 signals a dramatic shift in Isaiah’s narrative. The focus is now on the Servant’s intense suffering. But the reason for His suffering is shocking. Note the 10 first-person plural pronouns (“we,” “our,” and “us”) in these three verses. The “griefs” and “sorrows” borne by the Servant were not on account of his own deficiencies or sin. Rather, He substituted Himself for and was punished on behalf of the very same people who had previously ridiculed and rejected Him! John Calvin relates this shocking exchange to Christ: “Isaiah complains of the wicked judgment of men, in not considering the cause of Christ’s heavy afflictions; and especially he deplores the dullness of his own nation because they thought that God was a deadly enemy of Christ, and took no account of their own sins, which were to be expiated in this manner.”[1]

The degradations described in verse 5 escalate in severity—from sickness and physiological suffering to physical injuries and, ultimately, the bearing of spiritual wrath. Verse 5 is unequivocal that “we” are the beneficiaries of the Servant’s suffering. Although many liberal theologians categorically reject the concept of the transference of guilt, there is an important biblical antecedent that informs Isaiah’s prophecy—the Old Testament sacrificial system, particularly the scapegoat ceremony.

In Leviticus 16:7-10, the priests are instructed to designate a goat that, despite its innocence, would symbolically take the Israelites’ place and carry their sins into the wilderness (this is where the term “scapegoat” comes from). The goat would eventually die in the wilderness, while the people remained alive in the camp. Professor Gary V. Smith cautions against reading too much into this connection but affirms the correlation: “Chapter 53 does illustrate substitutionary action drawn from sacrificial concepts.”[2]

Isaiah clearly states that the Servant is not suffering with the people—He is suffering for them. Verse 5 concludes with an incredible statement: “upon him was the chastisement that brought us peace, and with his wounds we are healed.” The result of the substitutionary action of the Servant is peace and healing—the same remarkable spiritual benefits New Testament believers receive when they trust in Christ for their salvation. Verse 5 prefigures Christ’s substitutionary work on the cross.

Verse 6 concludes this stanza by comparing the people to a flock of sheep, a simile that will continue in later verses. Isaiah’s point is that people wander aimlessly in their sin, completely unaware of its magnitude and wickedness, much like sheep are prone to wandering from their shepherd’s care. People blissfully unconcerned about their sin are also equally oblivious to the incredible lengths the Servant has gone to secure payment and forgiveness on their behalf. Surely the apostle Paul had Isaiah 53 in mind when he reminded the Philippians of the great lengths Christ has gone for their—and our—salvation: 

though he [Christ] was in the form of God, [he] did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross (Phil. 6-8).

At Christmas time, we Christians should celebrate and remind ourselves and others of the great lengths Christ went to for our salvation. Being fully God, Christ humbled Himself and became also fully man. And not just any man, but one who was despised and rejected, bearing the punishment that we justly deserved. As one Christmas hymn so beautifully puts it:

Thou who wast rich beyond all splendor,
All for love’s sake becamest poor;
Thrones for a manger didst surrender,
Sapphire-paved courts for stable floor.
Thou who wast rich beyond all splendor,
All for love’s sake becomes poor.

Thou who art God beyond all praising,
All for love’s sake becamest man;
Stooping so low, but sinners raising
Heavenwards by thine eternal plan.
Thou who art God beyond all praising,
All for love’s sake becamest man.

- “Thou Who Was Rich Beyond All Splendor” (words by Frank Houghton, 1894–1972)



[1] John Calvin, Calvin’s Commentaries - Volume 8 - Isaiah 33-66 (Baker, 1999), 115.

[2] Gary V. Smith, Isaiah 40-66: An Exegetical and Theological Exposition of Holy Scripture, (Vol. 15) (The New American Commentary), (B&H Academic, Nashville), 2009, 449.

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Christmas Prophecies (Part 3): A Root That Is Despised

by David Closson

December 22, 2020

This is Part 3 of a 6-part series. Read Part 1 and Part 2.

 

Who has believed what he has heard from us?
    And to whom has the arm of the Lord been revealed?
For he grew up before him like a young plant,
    and like a root out of dry ground;
he had no form or majesty that we should look at him,
    and no beauty that we should desire him.
He was despised and rejected by men,
    a man of sorrowsand acquainted with grief;
and as one from whom men hide their faces
    he was despised, and we esteemed him not. (Isaiah 53:1-3)

Isaiah 53 is one of the most well-known passages in the Old Testament. However, it is usually associated with Good Friday, not Christmas. Even so, as Christians consider the “reason for the season” this week, it is important to remember why Jesus came—and what His death and resurrection accomplished.

Verses 1-3 continue the description of the Servant begun in 52:13-15 by detailing His physical appearance and reflecting on how the people responded to Him. The Servant is “despised” and utterly ignored and discounted because He did not conform to preconceived notions of royalty.

Although the identity of the “we” in verse 3 is debated, a growing consensus of scholars think it refers to a believing Israelite remnant that is remembering the Servant’s person and work. If that is the correct interpretation, the ensuing verses contain a report about the deliverance God has accomplished through the Servant. Notably, the prevailing tone throughout these verses is a mixture of shock, anguish, and disappointment, as those returning from exile consider their failure to recognize God’s faithful and restoring work on their behalf. In retrospect, the people realize they completely missed the identity and significance of the Servant in large measure because of His humble comportment and appearance.

Somewhat ironically, the phrase “arm of the Lord” is used in verse 1b to introduce the physical description of the Servant. In biblical literature, the “arm of the Lord” represented the powerful, salvific strength of God manifested in episodes of deliverance. Significantly, this image would have evoked memories of the Exodus, when God dramatically rescued the Israelites from the Egyptians. The Israelites’ safe passage through the Red Sea and the subsequent drowning of the pursuing Egyptian army would have immediately been brought to mind. Thus, the juxtaposition of the Servant’s humble act of deliverance with the Exodus event conveys enormous theological truth, making it even more shocking that a figure of such importance was not recognized.

Verses 2-3 detail the physical appearance of the Servant and how the people responded to Him. Verse 2 compares the Servant to a “young plant” and “root” that comes out of the “dry ground.” Interpreters seem to differ on the significance of this comparison. John Oswalt argues that “this is figurative speech that is intended to convey to us the unexpected nature of the Servant’s entire ministry.”[1] Peter Gentry sees a reference to Isaiah 11:1 and the promised Davidic king. He explains, “This is once more the image of a tree that is a metaphor for kings and kingdoms both in Isaiah and the Old Testament as a whole.”[2]

On close observation, it is fascinating that this imagery invokes a diminutive plant and that the “root” emanates from “dry ground.” Thus, Oswalt and Gentry do not contradict—the “young plant” and “root” proceeding out of “dry ground” indeed symbolize a royal figure but also the unexpected and unlikely origin and appearance of the Servant. From the perspective of the New Testament, it is clear that Jesus exemplified these traits and is identified with the Servant.

The final verse in the stanza reinforces the notion that this figure did not resemble royalty. At first glance, there was nothing discernible in appearance or comportment that embodied majesty, and He was treated accordingly. Verse 3a summarizes this treatment: “He was despised and rejected by men.” The term “despised” refers to the fact that the Servant’s contemporaries considered Him unworthy of attention.[3] This notion is also expressed in the phrase “as one from whom men hide their faces” (v. 3b). John Goldingay notes: “Hiding the face is more commonly an act of rejection.”[4] Perhaps this rejection was partly due to the “sorrow” and “grief” that characterized the Servant’s experience.

In other words, the Servant was subject to pain, grief, and suffering. Given Jewish expectations of a powerful and conquering Messiah, they perceived this figure as weak and ineffective, not in any way resembling the strong “arm of the Lord” that brought their ancestors out of Egypt. Thus, they turned away and rejected Him. Again, from the standpoint of the New Testament, this description perfectly captures the experience of Jesus. Oswalt aptly summarizes verses 1-3: “The point is that because he does not fit the stereotype of the arm of the Lord he will be treated as though he were ill; he will experience what the ill experience: avoidance.”[5] In summary, these verses speak of the unassuming and lowly bearing of the Servant, who is stricken with suffering to the degree that people turn away from Him.

Having described the appearance of the Servant, Isaiah is ready to reflect on the Servant’s actions and their significance. These are some of the most astounding verses in Scripture and will be the focus of the next study.



[1]  John N. Oswalt, The Book of Isaiah, Chapters 40–66 (Grand Rapids, MI: Eerdmans, 1998),  382.

[2]  Peter J. Gentry, “The Atonement in Isaiah’s Fourth Servant Song (Isaiah 52:13-53:12),” The Southern Baptist Journal of Theology (SBTJ), June 12, 2007, ,http://www.sbts.edu/resources/journals/journal-of-theology/sbjt-112-summer-2007/the-atonement-in-isaiahs-fourth-servant-song-isaiah-5213-5312/, 31–32.

[3] Oswalt, The Book of Isaiah, Chapters 40–66, 383.

[4] John Goldingay, Isaiah, The International Critical Commentary (Peabody, MA: Hendrickson Publishers, 2001), 303.

[5] Oswalt, The Book of Isaiah, Chapters 40–66, 385.

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Christmas Prophecies (Part 2): How the Suffering Servant Defied Expectations

by David Closson

December 21, 2020

This is Part 2 of a 6-part series. Read Part 1.


13 Behold, my servant shall act wisely;
  he shall be high and lifted up,
  and shall be exalted.
14 As many were astonished at you—
  his appearance was so marred [is an anointing], beyond human semblance,
  and his form beyond that of the children of mankind—
15 so shall he sprinklemany nations.
  Kings shall shut their mouths because of him,
for that which has not been told them they see,
  and that which they have not heard they understand. (Isaiah 52:13-15)

As we approach Christmas and the celebration of Jesus’ birth, it is helpful to consider what the Bible teaches about why Jesus came to earth. Isaiah 53, written 700 years before the first Christmas, provides a detailed description of this purpose. To fully understand Isaiah’s teaching, it is important to start a few verses earlier with Isaiah 52:13-15.

Verses 13-15 function as a prologue, previewing the issues that will be developed throughout the passage.

Despite being in the middle of a chapter, the phrase “Behold my servant” introduces a new section of thought in 52:13 (modern Bible readers must remember that chapter and verse divisions were not added until around A.D. 1200).[1] Biblical authors often signaled new sections of thought by using stylistic elements. Such is the case in 52:13, with the attention-getting “behold.” However, this phrase does more than merely indicate a new section of thought; it also helps communicate the significance of the person about to be described, i.e., the Servant. Isaiah wastes no time in drawing attention to the person and work of the Servant.

Isaiah continues by explaining that the Servant “shall act wisely.” The ESV and NIV render the Hebrew verb as “wisely,” whereas the NASB translates it as “prosper.” Although both contain an important nuance, neither conveys the full intended meaning. Isaiah is not merely explaining that the Servant will be wise. Rather, he is saying that he will “both know and do the right things in order to accomplish the purpose for which he was called.”[2] This provides clarity to the rest of the verse: “he shall be high and lifted up, and shall be exalted.” Because he has completed the work for which He was sent, the Servant will be exalted to a place of prominence.

Next, verse 14 provides further detail on how the Servant will accomplish His purpose. First, the text explains that many will be “astonished” at Him. Why are people astonished at the Servant? The reason for this response depends on how verse 14a is translated. There are two options for translating the Hebrew noun used here— “anointing” or “destruction/marred.” Old Testament professor Peter Gentry argues that the first option—“anointing”—is to be preferred because of its pervasive use in other biblical texts. He notes that the imagery associated with “anointing” recalls the anointing ceremony that took place when a new high priest was installed into office (Ex. 29:29; Lev. 21:10). This special anointing served to differentiate the high priest from other priests.

On the other side, Professor Gary Smith proposes that the Hebrew term is better rendered “disfigurement.” Appealing to context, he argues that “disfigurement” fits with the physical description of the Servant in 53:2.[3] Concurring with Smith, John Oswalt contends that “all suffering is encompassed here: physical, mental, and spiritual.”[4]

However the term is best translated, the Servant’s appearance is evidently a shock, especially to those who expected a godlike deliverer. Reading this text informed by the New Testament, the connection between the Servant in Isaiah and Jesus is becoming clear. Those in Jesus’ day were anticipating a military and political champion to overthrow the occupying Romans. Jesus defied those expectations, and, following a Roman-inflicted beating, did not appear able to save.

Moving on to verse 15, there is debate amongst biblical scholars on whether the Hebrew word should be rendered “sprinkle” or “startle.” The majority of interpreters prefer “sprinkle,” which best fits the progression of the text, especially if “anointing” is the correct interpretation in 14a. Peter Gentry summarizes his position for both disputed words by arguing, “The servant sprinkles because he is anointed.” He adds, “The idea of many being horrified at the Servant and of an anointing and sprinkling that goes beyond that of Israel so that it applies to all the nations best explains the exaltation of the Servant and why so many in the end are told something they have never before seen or understood.”[5] Gentry’s argument prioritizes the literary structure by recognizing that the prologue previews the major ideas unfolding in subsequent stanzas.

Verse 15 concludes the prologue by describing kings’ reactions to the Servant’s work. In short, the Servant’s work will be unlike anything the nations have seen before.

Isaiah 52:13-15 serves as a helpful prologue for Isaiah 53. Isaiah has signaled that the Servant is the focus of this section and the one who is tasked with securing forgiveness of sins and a right relationship with God. As we see in the forthcoming verses, this will be accomplished through His mediating role of a priest, and it will apparently involve a type of sacrifice. Evidently, the Servant’s work will shock those who witness it, and ultimately the Servant will be exalted.



[1] Robert Plummer and Benjamin Merkle, 40 Questions About Interpreting the Bible, (Grand Rapids, MI: Kregel Academic & Professional, 2010), 28.

[2] John N. Oswalt, The Book of Isaiah, Chapters 40–66 (Grand Rapids, MI: Eerdmans, 1998), 373.

[3] Gary V. Smith, Isaiah 40-66: An Exegetical and Theological Exposition of Holy Scripture (B&H Academic, 2009), 438.

[4] John Oswalt, The Book of Isaiah, Chapters 40–66, 380.

[5] Peter J. Gentry, “The Atonement in Isaiah’s Fourth Servant Song (Isaiah 52:13-53:12),” The Southern Baptist Journal of Theology (SBTJ), June 12, 2007, ,http://www.sbts.edu/resources/journals/journal-of-theology/sbjt-112-summer-2007/the-atonement-in-isaiahs-fourth-servant-song-isaiah-5213-5312/, 29, 31.

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Christmas Prophecies (Part 1): Why We Should Contemplate Christ’s Suffering at Christmas

by David Closson

December 20, 2020

This is Part 1 of a 6-part series.

When Christians celebrate the birth of Jesus, it is common to retell New Testament stories of how Jesus came into the world as a baby in the manger. But there are other passages in the Bible that help us understand the purpose of the incarnation, including one of the most stunning prophecies in Scripture—Isaiah 53. This blog series will take a closer look at this passage and provide fresh perspective on Jesus’ mission, suffering, and victory over sin and death.

This week, Christians around the world will celebrate the birth of Jesus. Over the next few days, Scripture passages such as Matthew 1-2 and Luke 2 will be read and studied, and believers will reflect with gratitude on God’s love manifested in the incarnation of His Son. But as wonderful as these passages are, additional biblical texts can also help us understand the meaning and significance of Christmas. One such passage is Isaiah 53, a well-known Old Testament prophecy about the Messiah that explains the purpose of Jesus’ birth and the significance of His atoning work on the cross.

In his book, God’s Glory in Salvation Through Judgment, James Hamilton makes a simple but profound observation: “If we will listen carefully to the Bible, it will proclaim to us the glory of God.”[1] This is true of Isaiah 53, one of the most magnificent prophecies in the Old Testament. Although the entire biblical canon manifests the majesty of Christ, this particular passage shines a light on God’s plan of redemption in a way that is striking, weighty, and sobering.

This Christmas blog series will unpack Isaiah 53 by carefully analyzing each verse with the aim of illuminating larger themes, including the significance of the Servant’s death and resurrection (biblical scholars agree that the Servant figure in Isaiah prefigures Jesus). Entries in the series, of which this is the first, will follow the natural flow of the text. The second will examine the prologue in verses 52:13-15. The third will examine the rejection of the Servant in verses 53:1-3. The fourth will examine the Servant’s substitutionary atonement in verses 4-6, and the fifth will examine the Servant’s rejection in verses 7-9. Finally, verses 10-12, which interpret the meaning of the Servant’s death, will be covered in the final entry.

Understanding the book of Isaiah’s literary style and broader context is essential to grasping the significance of chapter 53. Hebrew prophecy has a unique form and style. Old Testament scholar Peter Gentry helpfully points out: “Prophetic preaching and writing certainly does not follow the patterns of Aristotelian rectilinear logic so fundamental to our discourse in the Western world. Instead, the approach in ancient Hebrew literature is to take up a topic and develop it from a particular perspective and then to stop and take up the same theme again from another point of view. This pattern is kaleidoscopic and recursive.”[2] This kaleidoscopic approach is characteristic of Isaiah’s prophecy, which presents a holistic message through seven major sections. Each of these sections focus on aspects of God’s relationship with Israel. The reality and implications of the broken covenant, judgment, exile, and the hope of restoration are all thoroughly explored throughout these sections.[3]

The Fourth Servant Song is situated in the sixth section (chapters 38 to 55), which focuses on restoration and redemption. This section follows on the heels of a lengthy description of Israel’s forthcoming exile (chapters 5-37). As Isaiah shifts his attention from exile to restoration, it is apparent that there are two distinct returns from exile and two agents of redemption being described. The two returns are a return to the land of Israel and a return to an Eden-like experience with God.[4] Gentry summarizes this by noting: “There are two issues in the return from exile: physical return from Babylon and spiritual deliverance from bondage and slavery to sin.”[5] Corresponding to these two returns are two agents of redemption: Cyrus and the Servant. Whereas Cyrus is responsible for the people’s physical return to the land of Israel, the Servant is tasked with the more difficult task—securing forgiveness of sins and restoring a right relationship with God.

As we prepare to celebrate Christmas this week, it is appropriate to consider the reason for the incarnation. Why did Jesus—the Second Person of the Trinity—step out of heaven and become a man? As Isaiah helps us see, it was to deliver us from our sin and reconcile us to God. This is why Jesus came. This is the reason we celebrate the arrival of Immanuel—God with us—at Christmas.

David Closson is the Director of Christian Ethics and Biblical Worldview at Family Research Council.



[1] James M. Hamilton, God’s Glory in Salvation Through Judgment: A Biblical Theology (Wheaton, Ill.: Crossway, 2010), 40.

[2] Peter J. Gentry, “The Atonement in Isaiah’s Fourth Servant Song (Isaiah 52:13-53:12),” The Southern Baptist Journal of Theology (SBTJ), June 12, 2007, ,http://www.sbts.edu/resources/journals/journal-of-theology/sbjt-112-summer-2007/the-atonement-in-isaiahs-fourth-servant-song-isaiah-5213-5312/, 20.

[4] James M. Hamilton, “Introduction to Old Testament II” (The Southern Baptist Theological Seminary, August 30, 2016).

[5] Gentry, “The Atonement in Isaiah’s Fourth Servant Song (Isaiah 52:13-53:12),” 22.

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FRC’s Top 7 Trending Items (Week of December 13)

by Family Research Council

December 18, 2020

Here are “The 7” top trending items at FRC over the past seven days:

1. Update: Northam Exposure on Virus Hypocrisy

While California, New York, and other states have gone off the deep end on coronavirus restrictions, Virginia Governor Ralph Northam (D) has been unusually quiet. That changed recently, when the radical leader broke his silence with a slew of new rules. And, like every other liberal leader, he didn’t mind shaming churches in the process.

2. Update: COVID Vaccine: A Promising Start, But Freedom Must Be Paramount

In our current hyper-political climate, the recent release of the first coronavirus vaccination has created hope for some and caused moral, ethical, and medical concerns for others. Chief among these concerns are: was the vaccine ethically created? Is the vaccine effective? And finally, will taking the vaccine be mandatory?

3. Blog: China’s Bride Trafficking Problem

Countries that surround China have fallen prey to widespread bride trafficking issues. China’s former “one-child policy,” imposed from 1979 to 2015, along with a cultural preference for sons, has created a skewed male-female ratio and a significant shortage of women. This imbalance fuels human trafficking and prostitution within China.

4. Blog: A Christmas Carol for Life

In Charles Dickens’ A Christmas Carol, a story is told of a callous man named Ebenezer Scrooge who at one point in the story, when referring to the poor and needy, retorts, “If they would rather die … they had better do it, and decrease the surplus population.” Unfortunately, we see a very similar ideology playing out today when it comes to the unborn.

5. Washington WatchSec. Mike Pompeo Warns About the Network of Chinese Operatives Infiltrating American Institutions

Secretary of State Mike Pompeo joined Tony Perkins to discuss China’s infiltration of American colleges and universities and the State Department’s designation of Nigeria as a Country of Particular Concern for the first time.

6. Washington Watch: Rep. Doug Lamborn Explains that His Love for America & Its Christian Values Motivates Him Every Day

On this special “Faith & Freedom” edition of Washington Watch, Congressman Doug Lamborn joined Tony Perkins to share how his father demonstrated to him what it is to be a good leader. He also shared his journey of faith and how his biblical worldview has informed his values and policy decisions.

7. Pray Vote Stand broadcast: A Call to Prayer for Georgia

On this edition of Pray Vote Stand, Tony welcomed Larry Jackson, Emir Caner, and Mark Harris to join him in a special time of prayer for the Georgia runoff election.

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