Ask RC: How do you handle times of spiritual dryness?

Posted on August 24, 2026 by RC

There is a reason we call mountaintop experiences mountaintop experiences- the very glory of them makes them rare. The top of a mountain is sublime, exhilarating. But you can’t live there. On our journey to the Celestial City we all have moments of joy and comfort, and all pass through dark nights of the soul. If the authors of the Psalms, who experienced something I’ll never experience- Holy Spirit inspiration from which comes the voice of God- can feel God’s distance, surely we shouldn’t expect anything different. When those times come, what do we do?

First, we respond neither with panic nor complacency. That God feels distant is not proof that He is distant. He is both ever and always on His throne, and at our side. Our experience doesn’t determine what’s true. Rather we are called to labor to have our experience submit to what’s true. That these moments happen, that they are normal, doesn’t mean they are good, or that we should be content to remain in the valley. We are called to draw near. And we should delight to draw near.

Second, we avail ourselves of the means of grace, even when we don’t feel like it. The Word preached comes with power, even when we don’t think we want that power, or fear it won’t come. The sacraments are food indeed.

For me, coming to the Lord’s Table, because it not only reminds me of my sin, but of His grace, because I know I come as a child welcomed to the family table of my heavenly Father is always a refreshing rain in the desert. I not only come to the table, but remember that I, by His grace, belong there. My Father wants me there. Which in turn feeds my prayers.

Take your dryness to the waters of life. I want every struggle to be a struggle I bring to my heavenly Father. In the midst of the means, however, I’m not looking for a miracle. That is, we don’t deposit our entering into the means of grace and then download immediate healing for our dryness. We instead go back to point one, neither panicking nor being complacent.

Third, I put before my eyes and ears things that remind me of His grace. For my eyes- my wife. With her I remember I am His child, that my love for her is a pale reflection of His perfect love for me.

For my ears, I seek musicians who over the years have fed my soul. I seek those with the peculiar ability not just to sing happy songs about happy times, nor angsty songs about angsty times, but honest accounts of both sin and redemption. They take the gospel promises and break them open that we can see the richness of all we have in Christ. They feed my soul, drawing me closer to the One who loves my soul.

In short, we work, not out of fear, but in confidence. We receive, remembering we always and only stand because He was hung. Third, we rejoice in song. When He seems far it is never because He has moved, but because we have. And like the prodigal Father, He always welcomes us into His arms.

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Hear O Israel: Always Enrolled in the School of Christ

Posted on August 21, 2026 by RC

It is not hard to complain about the government’s schools. The government seems less than satisfied with its own product, ever promising us that it will improve. Atheists complain about prayers before football games. Christians complain about the teaching of sexual (im)morality. Everyone complains about graduation rates and test scores.

What precious few complain about, however, is where the schools succeed. The founders of the American educational system and its pundits demonstrate schools are not designed to train up scholars. They want neither intellectual nor moral giants. Rather, they function to prepare men and women to work. School-to-Work programs, Vision 2020— these are just rehashings of the original Frankfurt School philosophy.

Schools exist to create workers. It is less important, in this model, what is said between the bell that rings at 8:30 a.m. and the bell that rings at 9:15 a.m. That the bells ring is what’s important. We learn to think about an artificial, hermetically sealed body of information for a time. Then, when the bell rings, we focus on some other artificial, hermetically sealed body of information. Until the bell rings that tells us to go home. The entire system looks at children as if they were widgets, entering the education factory as toddlers and coming out the other side when they are grown.

This is not how God designed the rearing of children. To be sure, our children must learn things. But they are not so much widgets in a factory as they are plants around our tables (Psalm 128). They are not products to be manufactured but lives to be nurtured. The Bible presents the raising of children in natural and organic terms, rather than mechanical or industrial terms.

This is why we are called, according to the Shema, to speak to our children of the things of God when they lie down and when they rise up (Deut. 6:7). This poetic expression should itself be seen organically. That is, Moses is assuredly not saying, “Don’t speak to your children of these things when they are seated,” or, “Do speak to them when they walk by the way, but if they are jogging, be silent.” That is, Moses is talking about an immersive educational experience— we are to talk about the things of God with our children always and everywhere.

The things of God are to be the warp and woof of our daily conversation. God does not here call us to be sure to have or add Bible curricula to our educational programs. He does not command us to sign our children up for Bible memory programs. He does not require that we hire others to teach them their catechism. Instead, He tells us parents that we are to speak with our children about the things of God all the time.

To do this, of course, we who are parents first must be thinking about the things of God all the time. Most of us are the products of schools that taught us to divide our lives, to separate what we think about Jesus and what we think about our work, to separate what we think about our work and what we think about our play. We give time to Jesus on Sundays, perhaps on Wednesday nights, and, if we are peculiarly pious, every day during our quiet times. These all may be terribly good things, but not if they are hermetically sealed.

When Jesus calls us to seek first His kingdom, He is not narrowing our focus. He is not saying: “Set aside kingdom building for your best hours of the day. Then, when you are tired, you can go about your own business.” Jesus does not reign in one kingdom that we pursue through the means of grace and in another kingdom that we pursue some other way. He does not take His world and slice it into class periods.

Rather, He ever, always, and everywhere reigns. How we live our lives must not merely acknowledge that, but subsist in it. Therefore, how we train our children must not merely acknowledge that, but subsist in it. It is not enough that we say a blessing over our days and go on as if the One to whom we have prayed can be ignored. Jesus Changes Everything.

The Shema tells us not only of the God of the covenant, but of the first law of the covenant. We are to teach the covenant to our children. The Shema, in a new covenant context, calls us to acknowledge and proclaim and rejoice in the lordship of Christ over all things. Jesus is not a subject to be mastered, but we are subjects of Jesus, the Master. The school of Christ never takes a weekend. His school never takes a vacation. The school of Christ never takes a snow day. And the school of Christ hands out diplomas only when we die.

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Immortal Horrors or Everlasting Splendors: Missing Life’s Drama

Posted on August 20, 2026 by RC

How prone we are to miss the drama. The tyranny of the urgent, the plainness of our patterns, and our propensity to look inward rather than outward all push us to regard our callings, our surroundings, and our souls as rather dull affairs. We read of the great upheavals of history, then find ourselves scraping the burnt remains of casseroles off dishes. Having watched Hollywood make believe about terrifying invaders from outer space, we then go home to balance our checkbooks. We construct drama worrying about what we’ll eat or wear while missing the battle of eternity before our eyes.

When Jesus calls us to cease worrying about those things the heathen worry about, He isn’t inviting us to heave a sigh of relief and flop down on our hammock with a glass of lemonade. No, we put down our petty concerns that we might take up the one vital concern, the kingdom of God.

Our Lord reigns. His kingdom knows no bounds, for all authority in heaven and on earth has been given to Him. But there remains in His realm rebellion. There is work to do. In this country, we continue to deny the humanity of an entire class of people— the unborn. In so doing, we have shown forth our inhumanity.

What may be worse is that this great evil demonstrates our lack of humanity. How twisted that the state God ordained to punish evildoers uses the sword to guard the grisly practitioners of death? Men, made to defend women and children drag their girlfriends, wives, or daughters to killing centers? How distorted are women, who were made to nurture their babies, now hire assassins to kill them?

This is the battle. Here is the drama. Souls of men and women are being twisted and slowly dragged into the very pit of hell. Babies are being burned alive, on purpose. And we, though we’ve been made alive, indwelt by the Spirit, worry about stock markets and football teams.

Right now, in our own neighborhoods, people’s lives are at stake. Every one of our neighbors, young or old, male or female, believer or not, will die. And when they die, they will become fully, finally, and forever one thing or another.

C.S. Lewis, in his classic work The Weight of Glory, reminds us what is at stake. He reminds us what is wood, hay, and stubble, and which jewels will shine evermore. In turn, he helps us see what this means for our todays— that forever counts right now.

It is a serious thing . . . to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no “ordinary” people. You have never talked to a mere mortal. Nations, cultures, arts, civilisations— these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub and exploit—immortal horrors or everlasting splendours.

We don’t seek the kingdom merely when we read our Bibles or sing our hymns. His people seek His kingdom when we love our wives and cherish our children. We seek it when we weep and mourn for the murder of our neighbors, and when we weep and mourn for our neighbors’ murderers. We call on men to be men and women to be women. Seekers of the kingdom we welcome the least of these into our lives, into our homes, and into our families.

The righteousness we seek for our justification is ours by the imputation of Christ’s righteousness— the sole ground of our right standing before God. Yet righteousness is also becoming ours in our experience through sanctification. We in Christ, despite all for which we have to repent, are being made into everlasting splendors. Despite all for which we must repent, despite all over which we mourn, despite all the horror of what we as a nation have become, we rejoice to know that we are citizens of another kingdom.

We are a royal priesthood, a holy nation. Once not a people now we are the people of God. We are those who have tasted and seen that the Lord is good. May we then keep our conduct among the Gentiles honorable, so that when they speak against us as evildoers, they may see our good deeds and glorify God on the day of visitation.

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Sacred Marriage- Woman at the Well; Tasting the Scandal Du Jour

Posted on August 19, 2026 by RC

Adultery, Backstabbing and Socialism, oh my. Today’s podcast brings old truths of grace face to face, or heel to head with the old “news” of sin. Grace wins, because Jesus Changes Everything. Be a good egg and listen in. Then share with your closest chums.

This week’s Jesus Changes Everything Podcast

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Cancel Culture: How The World Denies Grace

Posted on August 18, 2026 by RC

There are a thousand ways the church foolishly follows the world. It is a perennial problem, just another form of the syncretism that led ancient Israel down the path of destruction. Typically our following is permissive. That is, when the world decides two men can marry each other, we blush a smidge, but go along. When the world decides that the definition of “girl” includes those who were born boys but want to be girls, we chalk up our capitulation to trying to just love on the lost. Worse though than the world’s aggressive chiseling away the law of God is its stubborn refusal to recognize the grace of God. They diminish law; they deny grace.

When you have no category for atonement you have no way to welcome home prodigals. When you have no substitute then you, and you alone, must pay. When have you paid enough? Never. This is why we have become a cancel culture. If you said something that caused no offense thirty years ago but someone dredges it up today you are cast into the ash heap. If you say something today that gives room for the approved victim groups to take offense, they will never allow themselves to be appeased. Your shame is their power.

The church has not only drunk deep of sundry contemporary worldviews built on the paradigm of oppressors and victims, but takes its grace cues not from Jesus but from the world with respect to how the oppressors must be punished. This the church calls “caring for victims.” It is, however, the very nature of the church that it is that institution that is called to care for victimizers.

The Good Samaritan was a good man. He had compassion on the victim. He saw past the cultural divide into the true and full humanity of the victim. His care was more than lip service. He’s a wonderful example, one I pray for the grace to become.

The one I pray through, on the other hand, the one who always intercedes for me with the Father, is the one who rescued thieves. The thieves in the parable were just that, characters in a parable. But another thief, a real thief, entered into paradise because by the power of the Holy Spirit he called out for mercy as his debt was being paid right beside him.

The church ought to be a cancel culture. It is that culture where we celebrate the cancellation of our sins. It is that place where we learn exactly how our sins have been removed from us as far as the east is from the west. It is that place where we are called to look at one another, wretched sinners that we all are, through the eyes of the gospel, to add our amen to our Father’s declaration on our brothers, “Well done.” The church must learn to embrace the antithesis, not just in affirming law where the world denies it but living grace where the world rails against it. When the world wants to sin, they insist sin doesn’t exist. When the world wants to judge, they insist forgiveness is an impossibility. Sin is real, grace just as real.

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Why is Big Eva So Loose? Exploring Our Love for the World

Posted on August 17, 2026 by RC

Because that’s what the boys like. Big Eva does not match the world’s standard of desirability. Her hair is a hot mess; she’s kind of flabby and her voice can be incredibly grating. She realizes that her only hope of attracting the object of her desire is an utter lack of chastity. Because the world knows it can always have its way with her, he likes to keep her nearby. Because she is not so much of a fox, he likes to keep her in the shadows.

I admit there was a time in my life when I embraced the spirit of Big Eva. I had this moment of epiphany, an insight that I thought could change the world. What if, I wondered, I could be a Christian, and cool at the same time? What if I could be less Urkel, more, to mix time frames, Fonzie? Surely this revolutionary strategy would undo centuries of the church being consigned to the backwaters? In my defense, when I had this great insight I wasn’t old enough to use real scissors.

What may be the most humiliating part of this strategy is when people speak it out loud. For decades one of the largest high school campus ministries explicitly taught its leaders to target the star quarterback and the popular cheerleader for conversion, because everyone else would follow them. What was once the largest church in the country actually went door to door not to proclaim the gospel but to ask unbelievers what they didn’t like about church. Those things disliked were promptly removed from the “worship” “service.”

Big Eva’s desperation never gets more glaring than when it comes to her hot pursuit of academic credibility. Individuals do so by tossing aside the plain teaching of Genesis like a modest cardigan. Institutions, however, stand up boldly to proclaim their goals. Fuller Seminary began its history with the same wisdom I had as a little boy, affirming that they would be both faithful to God’s Word and be academically respected. Guess which one they tossed aside?

Jesus rebuked His followers in the Sermon on the Mount for worrying about such petty things as what they would eat and wear. Now His followers worry about what His enemies think of them. We are desperate for the approval of those our Lord disapproves of. We are as idolatrous as Judah was as the Chaldeans were marching their way. And we can expect as much protection from our paramours as the Chaldeans gave the Judeans. We can expect our shame to be exposed.

What Big Eva needs is less big and more eva. She needs to give up her aspirations and embrace her calling, to rest in, love and serve her true Husband, the risen and reigning Lord Jesus Christ. What I need is to put to death my own desires to please men, to instead take up my cross daily. Big Eva gets around. May she return to the One who bought her, not with money to take her, but with His blood, to redeem her.

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The Parable of the Prodigal Father: Rejoicing in His Grace

Posted on August 14, 2026 by RC

When I served as editor-in-chief of Tabletalk magazine, I committed my share of gaffes. I received more than my share of sweet natured but schoolmarmish notes about why this semicolon should have been a colon, or why further was the better word in context than farther. But there were bigger blunders as well. Once, I allowed the magazine to go out with one word of its two-word title misspelled. Happily, we received virtually no feedback on that one because the misspelled word was in Latin.

Only once, however, can I remember receiving high praise for a mistake. I wrote something about the parable of the prodigal son, and by accident I referred to it as the story of the prodigal father. The letter I received was chock full of high praise: “I can’t believe someone finally said it. I always think this is what the story should be called. Thank you for having the courage and the insight to make this point.” He went on for so long that it started to feel pretty good, until I remembered I had made a mistake, not communicated an insight.

As I read, however, I came to see the wisdom of the man’s perspective— not on my editorial skills but on the parable. It is indeed the story of the prodigal father. It is true enough that prodigal can mean “wasteful” or “careless.” It can also, however, refer to someone who is extravagant in giving, overflowing in graciousness, abundant in tenderness and love.

It is good and wise that we should learn to recognize ourselves in the Bible. I always encourage people with this rule of thumb: if you want to know who you are in a Bible story, you are the sinner. Then, in part because of this very parable, I add this: if the story has more than one sinner, you are both of them. We are both of the brothers in the parable of the prodigal son. We squander the gifts given to us by our Father. We dishonor and disobey Him. We pursue our own ends, seeing Him as merely the supplier of our needs so we can get on with acquiring our wants.

On the other hand, we are also like the older brother, thinking ourselves rather fine fellows. We don’t sin as outrageously as the heathen we see on television. We aren’t hedonists like the prodigal. We, because we are sinners, somehow manage to be both libertines and Pharisees, self-indulgent and self-righteous.
The story, however, doesn’t end there.

It is a good thing to come face to face with the depth and scope of our sin. It is a better thing, however, to come face to face with the grace of God. The parable does tell us how bad we are—but it ends with a robe, a fattened calf, and a great celebration. It ends with a heartfelt embrace of the prodigal, and a gentle, loving call to repentance for the older brother. The story ends, just as our story ends, with the grace of God for us.

A wise theologian more than once has said that the great question plaguing those outside the kingdom is this: What do I do with my guilt? Romans 1:18–32 argues that it is precisely the desperate need to forget that guilt that leads the lost to folly and perversion. We worship the creature because the creature won’t judge us. We exchange the truth that we are under judgment for the lie that we are perfectly safe. We determine that what we need to be safe is more stuff. So, instead of worrying about the judgment that is to come, we worry about what we will eat and what we will drink, just like the prodigal son in the pigsty of the far-off country.

The answer to both problems, however, is found in the Father. We ought never, in dealing with those outside the kingdom, to diminish their sin for the sake of winning them. We must not belittle their rebellion. We must never nuance their moral crimes into mistakes, errors, or lapses in judgment. We must never seek to diminish in their eyes the reality of the wrath of God. We must, however, be quick to point them to the one and only solution to their problem: the overflowing grace of God. God forgives the repentant. The answer to our guilt is not to deny God, to flee from Him, but to run to Him. “This is the one to whom I [the Lord] will look: he who is humble and contrite in spirit and trembles at My word” (Isa. 66:2b).

We are to seek first the kingdom of God. As we do, however, we would do well to remember that we woke up and began our journey because He breathed life into us. We would do well to remember that while we were yet afar off, He girded up His loins and ran to us, crying, “My son, my son.” We would do well to remember that when we feast with Him at His table, we receive a foretaste of the feast to come. Because we move from grace to grace, we would do well to move from amazed to astonished. If you are in Christ, your Father loves you, forgives you, and is even now pouring out His grace on you. “The Father Himself loves you, because you have loved [Jesus]” (John 16:27). Rejoice, and be exceedingly glad.

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The Scarlet D: Peter, Past Failures and Reputations

Posted on August 13, 2026 by RC

Nobody likes disloyalty. Whether one is a heroic lawman hunting down mafioso or a dastardly mafioso evading a heroic lawman, disloyalty sours the stomach. Incompetence is a frustration. Arrogance is an annoyance. Disloyalty, however, reveals a selfishness, a cravenness so ugly that we hate it at first sight. In Orwell’s 1984 it wasn’t enough for Big Brother to get Winston to concede that 2 and 2 make 5. It wasn’t enough for him to sign a confession, to plead for mercy. No, Winston wasn’t fully broken until his fear of the caged rats led him to cry out that she, his illicit love, should receive the treatment.

The disciples did not do well in the lead up to the crucifixion. Falling asleep while keeping watch. Judas, of course, betraying Jesus. Fleeing the scene when Jesus is seized. But one disciple, despite having been warned, despite the prayers of Jesus for him, manifested the most despicable disloyalty not once, not twice but three times. Peter.

How do you think Peter’s failure would have impacted his reputation? Would it not be the case, once the truth was revealed, that not only would the believers have been appalled, but even the heathen? Would he not, for the rest of his earthly life, worn a scarlet D? Would not, when he entered the marketplace, men and women huddle together, point him out and whisper, “There’s Peter, the one who denied Jesus three times.” Even those who had cried out “Crucify Him” would feel morally superior to Peter.

Peter, however, found grace. He was forgiven his sin and welcomed among the brethren. His repentance was found to be genuine as he never again failed a test of loyalty. Except, of course, that he did. The very man chosen to lead the first Gentiles into the kingdom would later refuse to even eat with Gentile believers.

Why? Maybe because, having lost his reputation already, he couldn’t bear the sneers of the Judaizers. Maybe because, having such a terrible reputation, he thought it wise not to damage it further by hanging out with Gentiles. We don’t know why. We simply know that it happened. Once again Peter, always the first to proclaim his loyalty, shows himself to be anything but loyal.

So what did he do? He repented, and believed the gospel. He received Paul’s just rebuke, and sought His Lord’s forgiveness. Then, because of his loyalty to the gospel, his reputation in absolute tatters, he went forth and preached it still more, until the day he received the ultimate honor of martyrdom.

Every sin of every believer is an act of disloyalty. We refuse to heed the voice of the Shepherd who died for us. Every heathen, if he knew us well, would have just cause to disparage every one of us. Every sin we confess exposes the hard truth that we, while we have, because of Jesus, been declared to be just, are in ourselves sinners. Every sin gives the serpent and his minions truth by which to accuse us. But by the power of His grace and for the manifestation of His glory, we repent. And move forward.

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Going Rome II; What’s Up; Ruling Under the Ruler

Posted on August 12, 2026 by RC

It’s Wednesday which means fresh out of the oven podcast. Pull up a chair and dig in. Then, invite your friends. If we run out, we’ll make more. No one goes home hungry.

This week’s Jesus Changes Everything Podcast

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Remembering What Is Remembered No More

Posted on August 11, 2026 by RC

The devil, when he tempts us, encourages us to not see the sin before us as sin. When he tempted Eve to eat of the fruit of the knowledge of good and evil his sales pitch wasn’t, “This is a really bad thing to do. But I promise you you’ll be glad you did it.” His promise, “You shall be as God” was less an assurance of an illicit pleasure, more a promise of a short-cut to a good thing, a blessing that would have come in time. He offered the same kind of promise to Jesus in the desert, offering the kingdoms of the world without having to go through the cross. Having, even desiring the kingdoms of the world was not a bad thing. After all, He has been given all authority in heaven and on earth. The temptation was toward getting them without obeying the Father.

When the devil succeeds, however, his tune changes. Before he wants us to see sin as not sin; after he wants us to see sin as sin. That is, when our sin brings the calamity it inevitably does, the devil doesn’t slink away having had his lie exposed. Rather he stays right beside us, accusing us. He assures us that we are terrible sinners indeed. And therein is the truth that gets mixed with the lie.

The gospel solution to the accusations of the devil isn’t to deny the sinfulness of our sin, but to deny that the sin remains. It was real. It was terrible, cosmic treason. But if we are in Christ, it is real, terrible, cosmic treason that is no more. It is gone, forgotten, as far from us as the east is from the west. The devil, in tempting us to sin, wants us to forget that God is God. In tempting us to wallow in our guilt, he wants us to forget that God is our Father, that He loves us, delights in us, that we are the apple of His eye.

I understand why, when we seek to explain the atonement, that we often find ourselves speaking of ledgers, debts, transfers. Jesus Himself uses such language in some of His parables. But there is a great difference between what happens when my mortgage is paid off, and what happens when my sin is atoned for. In both cases I no longer owe. But in the latter I am also adopted, brought near, beloved. In the latter, because of my Elder Brother, my heavenly Father says of me, to me, to the devil, to the watching world, to every accuser, “This is My beloved son, in whom I am well pleased.”

We have, because of the remaining power of our inner Pelagian, this fear that if we actually believe this, embrace this, rest in this, that we will end up justifying our sins. Which actually demonstrates a deeper folly, that we think in the end we justify ourselves. We do not sin all the more that grace may abound. We do, however, rejoice that grace abounds. It is not only our only hope, but our only joy. It is precisely because I cannot earn His love that I know I can never lose His love. He remembers my sin no more. May I never forget that.

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