Sunday, May 29, 2011

Pompeii: City on Fire by T.L. Higley

Tour Date: June 1st

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It is time for a FIRST Wild Card Tour book review! If you wish to join the FIRST blog alliance, just click the button. We are a group of reviewers who tour Christian books. A Wild Card post includes a brief bio of the author and a full chapter from each book toured. The reason it is called a FIRST Wild Card Tour is that you never know if the book will be fiction, non~fiction, for young, or for old...or for somewhere in between! Enjoy your free peek into the book!

You never know when I might play a wild card on you!


Today's Wild Card author is:


and the book:


Pompeii: City on Fire

B&H Books; Original edition (June 1, 2011)

***Special thanks to T.L. Higley for sending me a review copy.***

ABOUT THE AUTHOR:


Tracy started her first novel at the age of eight and has been hooked on writing ever since. After earning a B.A. in English Literature at Rowan University, she spent ten years writing drama presentations for church ministry before beginning to write fiction. A lifelong interest in history and mythology has led Tracy to extensive research into ancient Greece, Egypt, Rome and Persia, and shaped her desire to shine the light of the gospel into the cultures of the past.

She has traveled through Greece, Turkey, Egypt, Israel, Jordan and Italy, researching her novels and falling into adventures.


Visit the author's website.

SHORT BOOK DESCRIPTION:

A city shadowed by a roiling volcano
A young politician running from his destiny
A Jewish slave girl with a desperate plan
Are any of them safe from harm?

Pleasure-seeking Romans find the seaside town of Pompeii the perfect getaway. But when the rich patrician Cato escapes Rome, intent on a life of leisure, he is unprepared for the hostility he encounters. In the same place, but at the opposite end of society, Ariella has disguised herself as a young boy to be sold into a gladiator troupe. Survival is her only ambition.
But evil creeps through the streets of Pompeii, and neither Ariella’s secret nor Cato’s evasion is immune to it. Political corruption, religious persecution, and family peril threaten to destroy them, even before an ominous mountain in the distance spews its fire.

As Vesuvius churns with deadly intent, Cato and Ariella must bridge their differences to save the lives of those they love—before fiery ash buries Pompeii, turning the city into a lost world.



Product Details:

List Price: $14.99
Paperback: 368 pages
Publisher: B&H Books; Original edition (June 1, 2011)
Language: English
ISBN-10: 1433668572
ISBN-13: 978-1433668579

AND NOW...THE FIRST CHAPTER:


Prologue
Jerusalem

August 9, 70 AD

Ariella shoved through the clogged street, defying the mob of frantic citizens. Men, women, and children crowded the alleys, senseless in their panic to flee the city. They carried all they could, packed into pouches slung across their chests and clutched in sweaty hands. Soldiers ran with them, as though they had all joined a macabre stadium footrace, with participants who clubbed and slashed at each other to get ahead. Beside her, one of the district’s tax collectors tripped and fumbled a latched wooden box. It cracked against the cobbled street and spilled its meager hoard of gold. The tax collector was dead before he hit the ground, and the Roman soldier pulled his sword from the man’s gut only to scrabble for the coins.

Ariella turned her head from the gore, but felt little pity for the tax man, cheated of life by the Romans for whom he had betrayed his people. Still, concern flickered in her chest at the sudden violence in the street.

Something has happened.

The city had been under siege for months. Three days ago her mother announced that the sacrifices in the Temple had ceased. But today, today was something new. Perhaps three days of sins not atoned for had brought the wrath of the Holy One down on them all.

Unlike those who ran the streets with her, Ariella’s destination was neither Temple nor countryside. She returned to her home—if the dim tenement could be called such—from another useless excursion to secure food.

At sixteen and as eldest child, it fell on her to search the famished city for a scrap of dried beef to feed her brother, perhaps a thimbleful of milk for the baby, crumbs for her father whose eyes had gone glassy and whose skin was now the color of the clay pots he once turned on the wheel.

But there was no food to be found. Titus, the emperor’s son, had arrived in the spring with his army of eighty thousand and his siege wall served well its double function—the people were trapped and they were starving.

Not even such a wall could prevent news from seeping through its cracks, however. From Caesarea, word escaped of twenty thousand Jews slaughtered in a day. Fifty thousand killed in Alexandria. Ten thousand met the sword in Gamla. Such numbers were incomprehensible.

Here in Jerusalem, the bodies thrown outside the city were too numerous to count, piled high in rotting mounds, as though the city itself were defiled and would forever be unclean.

Yet we are not all dead. Ariella’s hands curled into tense fists as she rounded the last corner. She would cling to life as long as she had strength, and like her untiring mother, she would hold tight to that elusive thread for each member of her family.

She pushed against the rough wood of the door and slipped out of the rush of the street. The home’s tomb-like interior had the peculiar smell of starvation. In the corner, her baby sister whimpered as if in response to Ariella’s entrance. Micah met her at the door, his sunken eyes fixed on her and his lips slightly open, as though anticipating the food she might have brought. Or perhaps he simply lacked the strength to close his jaw. She shook her head and Micah turned away, hiding his disappointment as all boys of eleven do when they are threatened by tears.

Her father did not speak from his mat on the floor. Ariella scooped the listless baby Hannah into her arms and gave her a finger to suck. Small consolation.

“Where is Mother?” She scanned the room, then looked to Micah. A low groan from her father set her heart pounding. “Where is she, Micah? Where has Mother gone?”

Micah sniffed and glanced at the door. “To the Temple. She has gone to the Temple.”

Ariella growled and pushed Hannah into her brother’s arms. “She is going to get herself killed, and then where will we be?”

She bent to her father’s side. The man had been strong once. Ariella could barely remember. She touched the cool skin of his arm. “I will bring her back, Father. I promise.” Her father’s eyes sought her own, searching for reassurance. The hunger seemed to have stolen his voice. How long until it took his mind?

She turned on Micah, grabbed his shoulder. “Do not let anyone inside. The streets--” She looked to the door. “The streets are full of madness.”

He nodded, still cradling Hannah.

She kissed the baby. “Take care of them, Micah.” And then she left to retrieve her mother, whose political fervor often outpaced her common sense.

The mid-summer sun had dropped in the sky, an orange disc hazy and indistinct behind rising smoke. The city burns. She smelled it, sensed it, felt it somehow on her skin as she joined the flow toward the temple – a heat of destruction that threatened to consume them all.

Her family enjoyed the privilege of living in the shadow of the Temple Mount. A privilege that today only put them closer to folly. She twisted through the crazed mob, darted around wagons and pushcarts laden with family treasures, swatted at those who shoved against her. Already, only halfway there, her heart struck against her chest and her breathing shallowed, the weakness of slow starvation.

She reached the steps to the south of the Temple platform and was swept upward with the masses. Why were so many running to the Temple? Why had her mother?

And then she heard it. A sound that was part shrieking anger, part mournful lament, a screaming funeral dirge for the city and its people. She reached the top of the steps, pushed through the Huldah Gate, dashed under the colonnade into the Court of the Gentiles, and drew up short. The crowd pressed against her back, flowed around her and surged onward, but Ariella could not move.

The Temple is on fire.

The next moments blurred. She felt herself running, running toward the Temple as if she alone could avert this monstrous evil. Joining others who must have shared her delusion. She saw Roman legionaries club women and children, voices raised in a war cry. The yells of zealot rebels and the shrieks of those impaled by swords returned like an echo. The dead began to accumulate. Soldiers climbed heaps of bodies to chase those who fled. She tasted ashes and blood in the air, breathed the stench of burning flesh, and still some pushed forward.

She fought the smoke and blood, climbed the steps and entered the Court of Women. All around her, peaceful citizens were butchered where they stood. Ahead, a current of blood ran down the curved steps before the brass Nicanor Gate. The bodies of those who had been murdered at the top slipped to the bottom.

Ariella swayed on her feet at the carnage. That her mother was one of these dead she had no doubt. Elana’s outspoken defiance of Rome had earned her a reputation among her people, one that matched the meaning of her given name, torch.

She could go no farther. The entire Temple structure flamed now, from the Court of Israel to the Holy of Holies, its beauty and riches and sanctity defiled, raped by the Romans who even now risked their own flesh to steal its treasures.

A groan at her feet drew her attention, and she saw as if from a great distance that indeed her mother lay there, a bloody slash against her chest and a vicious purpling around her eyes. She lifted a hand, claw-like, to Ariella, who bent to kneel beside her and clasp her fingers.

Ariella had no words. What use to say good-bye, when they would all be in the same place soon?

Strange, she was very cold. With the flames so near and so fierce, still her fingers felt numb as she wrapped them around her mother’s hand.

Elana whispered only “Never forget…” before she was gone, and Ariella nodded because it was the expected thing to do. She studied her mother’s face, the eyes open and unseeing, and felt nothing. Was that right? Should she feel something?

After awhile she thought perhaps she should go home. She tried to stand, slipped in some blood that had pooled on the marble beneath her, and tried again.

The noise seemed far off now, though she could see the faces of citizens, mouths gaping as though they screamed in agony, and soldiers, feral lips drawn back over their teeth. But the sounds had somehow receded.

She weaved through the upright who still lived, stepped over the prone who had already passed, and drifted back to her house. Behind her, the Temple Mount was enveloped in flames, boiling over from its base, though there seemed to be even more blood than flames.

The stupor that had fallen over her at the Temple seemed to slough away as she traveled the streets. From open doorways she heard an occasional wail, but largely it was quiet. Too quiet. As thouh a river of violence had washed down the street while she’d been gone and swept away all that lived.

Her own street was not so peaceful. From end to end it burned.

She searched the crowd for her father, Micah, the baby. Grabbed hollow-eyed friends and wailing neighbors. One old woman shook her head and pointed a withered hand to the end of the burning street. “Only Micah.” She coughed. “Only he escaped.”

Micah. She called his name, but the word choked in her throat. Where would he have fled?

They had whispered together, one unseasonably warm night a few months ago on their roof, of running away from Jerusalem. Child’s talk, but now… Would he have tried to leave the city, to make it two hours south to family in Bethlehem?

Minutes later, she stumbled toward the Lower City. The Dung Gate would lead her south, to the valley of Hinnom and onward to Bethlehem. If she could escape.

Too many joined her. They would never be allowed to pass. She climbed crumbling steps to the rim of the city wall. Would she see a thread of refugees weaving out of Jerusalem, beyond the gates?

There was a procession of Jews, yes. But not on foot, fleeing to safety. On crosses, writhing in death throes. An endless line of them, crucified in absurd positions for the Romans’ entertainment, until they had run out of crosses, no doubt. Ariella gripped the wall. She would have retched had there been anything in her stomach.

She considered throwing herself from the wall. Was it high enough to guarantee her death? She would not want to die slowly on the ground, listening to the crucified.

The decision was made for her. From behind, a Roman soldier grabbed both her arms, laughing. She waited for the air in her face, for the spin of a freefall in her belly, that feeling she loved when her father rode the donkey cart too fast over the crest of a hill.

Instead, the soldier spun her to face him, shoved her to the stone floor, and fumbled at her tunic.

No, she was not going to die like that.

She exploded into a flailing of arms and legs, kicks and screams. She used her fingernails, used her teeth, used her knees.

From behind her head another soldier called. “That one’s a fighter, eh, Marcus?”

The soldier on top of her grunted.

“Better save her for the general. He wants the strong ones to sell off, you know.”

Ariella realized in that moment that since the siege began months ago, she had believed she would meet her death in the City of God. But as Jerusalem died without her, something far worse loomed in her future.

Life in the slave market of Rome.





Chapter 1

Rome

Nine years later

Night fell too soon, bringing its dark celebrations to the house of Valerius.

Ariella lingered at the fishpond in the center of the dusky atrium, slipping stale crusts to the hungry scorpion fish one tiny piece at a time. The brown and white striped creature snapped at its prey with precision, the venomous spines along its back bristling.

The fish food ran out. There was no delaying the inevitable.

Let the debauchery begin.

Nine years a slave in this household, nine annual tributes to Dionysius. The Greek god, embraced by the Romans and renamed Bacchus, apparently demanded every sort of drunken vice performed in his honor. And Valerius would not disappoint the god.

Indeed, Valerius flaunted his association with the mystery sect, though its practice was frowned upon by the government and disdained by most citizens.

Ariella inhaled, trying to draw strength from the deadly fish her master kept as a pet. For we are both kept as such, aren’t we? The scorpion fish’s body swayed like a piece of debris, its disguise needless in its solitary enclosure.

Within an hour Valerius’s guests poured into the town house, sloshed up most of the wine she’d placed on low tables in the triclinium, and progressed to partaking of the extract of opium poppies, tended in red-tinged fields beyond the city. The sweet, pungent smoke hung like a smothering wool toga above their heads.

A traveling guild of actors somersaulted into the room, their lewd songs and costumes an affront to decency and a delight to the guests. Ariella lowered her eyes, embarrassment still finding her even after all she had endured, and cleared the toppled cups and soiled plates. She passed Valerius, sprawled on a gold-cushioned couch, and he rubbed a hand over her calf. Her muscles twitched like the flank of a horse irritated by a fly.

Her master’s high-pitched laugh floated above the general noise of the intoxicated. Ariella winced. Valerius performed tonight for his honored guest, another politician from the south somewhere.

“Perhaps we shall make a man of you yet, Maius.” Valerius waved his slender fingers at the larger man. “I shall take you out into the city and declare to all that you are one of us.”

The politician, Maius, reddened. Ariella leaned over him to refill his cup. Clearly, he was here to humor Valerius but not align himself with the vile man.

When the actors had twirled their final dance and claimed applause, the herd of guests took their revelry to the streets. Valerius dragged Ariella through the door, always his special companion this night. Her breath caught in her throat. It was not the streets she feared. It was what would come after.

Mother, why could I not be strong like you?

The insanity built to a crescendo as they wound their torch-lit way toward the Via Appia, where the procession would climax. The Bacchanalians howled and pushed and tripped, their vacant eyes and laughing mouths like the painted frescoes of her nightmares. Hair disheveled, carrying blazing torches, they danced along the stones, uttered crazed predictions and contorted their bodies impossibly. Back in Jerusalem, her father would have said they had the demons in them. Here in Rome, Ariella rarely thought of such things.

It was enough to survive.

They passed a cluster of slaves, big men, most of them, herded into a circle amidst a few flaming torches. Strange time of day for a slave auction. Ariella met the eyes of a few, but their shared circumstance did not give them connection.

Snatches of speech reached her. A gladiator troupe. A lanista, the trainer for the troupe, called out numbers, making new purchases. A memory of home flashed, the day she had been sold to Valerius’s household manager. She had thought herself fortunate then, when so many others were sold off to entertain in the arena. Foolish child.

The unruly procession passed the men bound for death and Ariella’s gaze flitted through them. Did they feel the violent shortness of their lives press down on them? Before her stretched nothing but endless misery. Was their lot not preferable?

A muscled slave with the yellow hair of the west shifted and she glimpsed a face beyond him. Her blood turned to ice, then fire.

Micah?

She yanked away from Valerius’s sweaty grip. Stood on her toes to peer into the men.

Valerius pulled away from the raucous group, wrapped a thin arm around her waist, and brought his too-red lips to her ear. “Not growing shy after all these years, are we?” His baby-sweet voice sickened her.

She leaned away. Caught another look at the boy.

Turn your head. Look this way!

Valerius tugged her toward the road, but her feet had grown roots. I must be sure.

But then he turned, the boy about to be a gladiator, and she saw that it could not be Micah. He was too young, older than she remembered her brother but not old enough to be him. Though the resemblance was so strong perhaps he was a distant cousin, she knew he was not her brother. In fact, the boy looked more like her than Micah. If she were to cut her hair, she could pass for his twin.

She let Valerius pull her back to the procession, but the moment had shaken her. Memories she had thought dead turned out to be only buried, and their resurrection was a knife-blade of pain.

She sleepwalked through the rest of the procession, until their drunken steps took them to the caves on the Via Appia, dark spots on the grassy mounds along the road where greater abuses could be carried out without reprisals.

Valerius and his guest, Maius, were arguing.

Ariella forced her attention to the men, leaving off thoughts of Micah and home. It did not pay to be ignorant of Valerius’s moods.

“And you would sully the position you’ve been given by your dissolution!” Maius’s upper lip beaded with sweat and he poked a finger into Valerius’s chest.

Valerius swiped at the meaty finger. “At least I am not a coward! Running home to pretend to be something I am not.”

“You think me a coward? Then you are a fool. I know how to hold on to power. Yours will wash away like so much spilled wine.”

Valerius cackled. “Power? Ah yes, you are a mighty man down there in your holiday town by the sea. I daresay you couldn’t put a sword to a thief if he threatened your family!”

Ariella took a step backward. Valerius misjudged Maius, she could see. The man’s eyes held a coldness that only came of cruelty.

Before Valerius could react, Maius had unsheathed a small dagger from his belt. He grabbed for a nearby slave, one of Valerius’s special boys, wrapped a meaty arm around his forehead, and in one quick move, sliced the slave’s neck. He let the boy fall. Valerius screeched.

“There.” Maius tossed the dagger at the smaller senator’s feet and glared. “I owe you for one slave. But perhaps now you will keep your pretty mouth shut!”

“What have you done?” Valerius bent to the boy and clutched at his bloody tunic. “Not Julius! Not this one!”

The moon had risen while they marched, and now it shone down on them all, most of the guests taken with their own lustful pursuits and senseless to the drama between the two men. Ariella traced the path of moonlight down to her feet, to the glint of iron in the dirt. Maius’s dagger.

She had not held a weapon for many years. Without thought she bent and retrieved it. Held it to her side, against the loose fabric of her robe.

She could not say when the idea first planted itself in her mind. Perhaps it had been back in the city when she had seen the boy who was not Micah. Perhaps it only sprang to life at this moment. Regardless, she knew what she would do.

She would not return to Valerius’s house. Not participate once more, behind closed doors, in the mystery rites that had stolen her soul. Her nine years of torture had come to an end.

No one called out, no one pursued. She simply slipped away, into the weedy fields along the Via Appia, back to the city, the dagger hidden under her robe. She unwrapped the fabric sash at her waist and wound it around her hair. A few quiet questions and she found the yard where the newly-purchased gladiators awaited their assignment. A little flirtation with the loutish guard at the gate, enough to convince him that she was one of the many Roman women obsessed with the fighters, and he let her in with a wicked grin.

She found the boy within moments. His eyes widened as though she were his first opponent. She pulled him to the shadows, to the catcalls of his fellow fighters.

The dagger was steady in her hand and sharp enough to slice through large hanks of hair. The boy watched, wide-eyed, as she disrobed in front of him, modesty ignored.

He was young enough to easily convince.

Within minutes she had donned his leathers and taken his place on the ground with the other fighters. The boy stumbled across the yard, awkward in his new robes and headscarf.

It was done.

Elana would be proud.

Saturday, May 28, 2011

The Power of Humility: Living like Jesus by R.T. Kendall

Tour Date: May 31

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It is time for a FIRST Wild Card Tour book review! If you wish to join the FIRST blog alliance, just click the button. We are a group of reviewers who tour Christian books. A Wild Card post includes a brief bio of the author and a full chapter from each book toured. The reason it is called a FIRST Wild Card Tour is that you never know if the book will be fiction, non~fiction, for young, or for old...or for somewhere in between! Enjoy your free peek into the book!

You never know when I might play a wild card on you!


Today's Wild Card author is:


and the book:


The Power of Humility: Living like Jesus

Charisma House (May 3, 2011)

***Special thanks to Anna Coelho Silva | Publicity Coordinator, Charisma House | Charisma Media for sending me a review copy.***

ABOUT THE AUTHOR:


R. T. Kendall is author of the best-selling title Total Forgiveness. Born in Ashland, Kentucky, he was educated at Southern Baptist Theological Seminary and Oxford University and was the pastor of Westminster Chapel in London, England, for twenty-five years. Known internationally as a speaker and teacher, Dr. Kendall is also the author of more than forty-five books, includingThe Sensitivity of the Spirit, The Thorn in the Flesh, Grace, Pure Joy, Imitating Christ, andThe Anointing: Yesterday, Today, Tomorrow.


Visit the author's website.

SHORT BOOK DESCRIPTION:

Written in the same style as his Jealousy—the Sin No One Talks About,Kendall tackles the problem of pride, bringing out into the open the challenges a majority of people face in overcoming the pride and self-righteousness that were introduced to mankind by the serpent in the Garden of Eden. He defines the various kinds of pride, including social, racial, financial, sexual, and spiritual pride, and teaches us how God uses the pride in our lives to reveal our need for Christlikeness. He demonstrates that pride lies behind the “blame game,” causing us to “pass the buck” rather than admit our guilt and thus interfering in our ability to draw closer in relationship to God.

Kendall outlines several Old Testament examples of pride. He shows how foolish pride governed most of Jacob’s life, led to King Saul becoming “yesterday’s man,” and filled Elijah’s life, even though he was a great prophet of God. Then he shows how pride surfaced in New Testament people: Peter’s pride in believing he loved Jesus most of all, the pride of the Pharisees, and the racial-religious pride that filled the Jews and was the reason they rejected Paul. Finally we take a closer look at Jesus—and Kendall teaches us the principles from the Sermon on the Mount that will lead us away from pride. He shows us that it is impossible to be Spirit-filled and self-righteous simultaneously, and he gives us biblical principles for overcoming pride and self-righteousness.


Product Details:

List Price: $14.99
Paperback: 240 pages
Publisher: Charisma House (May 3, 2011)
Language: English
ISBN-10: 1616383488
ISBN-13: 978-1616383480

AND NOW...THE FIRST CHAPTER:


“I am the only one of the lord’s prophets left. . . . I have been very zealous for the lord God Almighty.” -1 Kings 18:22; 19:14


“There is no limit to how far a person can go as long as he doesn’t care who gets the credit for it.” -A plaque on President Ronald Reagan’s desk


The measure of pride is essential to our self-esteem, emotional well-being, and good mental health. It is what gives us a sense of self-worth and dignity— which God wants each of us to have. We need to take ourselves seriously to some extent. But pride can push this too far as when we begin to take ourselves too seriously. In chapter 2 we will look at the good side of pride—its advantages to us and why it is not always bad. In this chapter, however, we will examine pride as it is generally understood in the Bible. As I said above, the Bible has nothing good to say about pride. Pride in Scripture is always that which is suspect and to be avoided; it is disdained. It is assumed in the Bible as arrogance, haughtiness, smugness, a feeling of superiority over others, insolence, overbearingness, superciliousness, narcissism, vainglory, conceit, egotism, vanity, and self-importance.


Pride is the opposite of humility, modesty, and meekness. St. Augustine (a.d. 354–430) said that pride is the love of one’s own excellence. People like Aristotle (384–322 b.c.) and George Bernard Shaw (a.d. 1856–1950) saw pride as a profound virtue. “I often quote myself,” said Shaw. “It adds spice to my conversation.” He also said, “Few people think more than two or three times a year; I have made an international reputation for myself by thinking once or twice a week.”


Most religions of the world—certainly Christianity—see pride as a sin. There are two Greek words relevant here. Alazon (as in James 4:16; 1 John 2:16; Romans 1:30) refers to one who makes more of himself than reality justifies, ascribing to himself either more or better things than he has, or even what he does not possess at all; he promises what he cannot deliver. The other Greek word is huperephanos (as in Mark 7:22; James 4:6, 1 Peter 5:5), which means arrogance. It refers to one who brags about his position, power, and wealth and despises others. In 2 Timothy 3:2 both alazon (boastful) and huperephanos (proud) are found beside each other.


We will see throughout this book that neither word for pride needs be used explicitly to describe a person’s proud behavior. For example, the writer of 1 Kings did not impute Elijah with pride. But that is what was going on. How dare Elijah say, “I am the only one of the Lord’s prophets left” (1 Kings 18:22; 19:14)—even if it were true! But it was absolutely false. Elijah had just been told that Obadiah the prophet had taken a hundred other prophets and hid them in caves (1 Kings 18:13). Elijah felt so superior to the other prophets of his day that he did not even acknowledge them as prophets of the Lord! That is sheer arrogance. Elijah is a perfect example of a person taking himself too seriously.


Could the revered and hallowed Elijah truly take himself too seriously? Yes. Is not Elijah regarded as one of the greatest men in the Old Testament? Yes. Did his prayer before all the people not result in fire coming down from heaven and exposing the folly of the prophets of Baal? Yes. Was it not Elijah who appeared with Moses when Jesus was transfigured before the disciples on the mountain (Matt. 17:3)? Yes. And when Elijah

said, “I am the only one of the Lord’s prophets left,” God could have aborted the whole procedure because Elijah misspoke (to put it mildly). But God didn’t do that.


This encourages me. James wanted his readers to know that Elijah was “a man with a nature like ours” (James 5:17, esv). The point is, if God could use Elijah—and if Elijah can get his prayers answered, so too with any of us! God can use those of us who take ourselves too seriously. In the final chapter of my book In Pursuit of His Glory, I listed five things I would hopefully do differently if I could turn the clock back after twenty-five years at Westminster Chapel. This list included that I should not take myself so seriously.


I therefore define pride essentially as taking oneself too seriously. Taking oneself too seriously is the common denominator in all proud people. It describes those who resent criticism, who are insecure, who cannot laugh at themselves, whose need of praise is constant, who see themselves as overly important, who fancy themselves as being very special to God (and think God bends the rules for them), who tend to blame others for their problems, who hate taking the blame, who cannot bear not getting the credit for the good they did, and who have an insatiable need to prove themselves.


Is that you? Take heart. I just described virtually every person whom God has ever used.


Categories of Pride


But pride takes many forms. Some try to prove they are not proud by trying to appear the very opposite. “Pride perceiving humility honorable often borrows her cloak,” said Benjamin Franklin (1706–1790). It goes down better with people if we seem humble. The motive is the same: we are concerned how we are perceived. Our self-esteem is at stake.


There are many kinds of pride. There is social pride (keeping up with the Joneses), spiritual pride (self-righteousness), financial pride (impressing others with one’s wealth), political pride (being sure to be politically correct), sexual pride (always needing to attract the opposite sex), cultural pride (impressing people with your love of the arts), pride of pedigree (placing importance on one’s background), educational pride (impressing with degrees), intellectual pride (always needing to prove how much you know and how intelligent you are), pride of your good looks (overly concerned with appearance, whether regarding dress, figure, or hair), national pride (sometimes being overly patriotic), or racial pride (proud of the color of your skin). There is even theological pride, when one feels superior because of their rightness of doctrine. Closely akin to this is prophetic pride, when one gloats over their prophetic successes.


God Hates Pride


What must never be forgotten is that God hates pride. “There are six things the Lord hates, seven that are detestable to him: haughty eyes [‘a proud look’—kjv], a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet

that are quick to rush into evil, a false witness who pours out lies and a man who stirs up dissension among brothers” (Prov. 6:16–19). Note that “haughty eyes” or “proud look” heads the list of things God hates. “Whoever has haughty eyes and a proud heart, him will I not endure” (Ps. 101:5). Have you ever seen someone with a proud look—haughty eyes? I have. Certain people literally come to my mind when I think of haughty eyes and an arrogant countenance. But who am I to judge? You and I look on the outward appearance; God looks at the heart (1 Sam. 16:7). So, have I too had the same outward

proud expression I have seen in some when in fact people have had the exact same perception of me? I don’t think I want to know the answer to that question.


When we consider how much God hates our being proud, it is enough to drive us to our knees. We should ask, “Lord, am I like this?” “You save the humble but bring low those whose eyes are haughty” (Ps. 18:27). “God opposes the proud but gives grace to the humble” (1 Pet. 5:5). “Everyone who exalts himself will be humbled” (Luke 14:11). “You rebuke the arrogant” (Ps. 119:21).


But when I consider that God was patient with Elijah, I feel there is hope for me. God could indeed have stepped in and interrupted the entire proceedings when Elijah openly said, “I am the only true prophet left.” But He didn’t. God took His time and later on called Elijah to one side, as if to say, “Oh, by the way, Elijah, I have seven thousand in Israel whose knees have not bowed down to Baal.” (See 1 Kings 19:18.) God has used me over the years and then later called me to one side and gently showed me faults and flaws others saw but I had been blind to. He is such a good and gracious God.


No Guilt Trip


I will have failed in this book if I give you a guilt trip as you read. My task is to show our pride and God’s hatred of it—but to show we are all in this together. But more than that, that we will equally see His mercy toward those who repent of this folly. The worst thing you and I can do in this connection is to be defensive. That will never do. But if God kindly points out our failures, it means we are loved (1 John 4:19)—and that there is hope for us. Repentance is a grace that God grants (Rom. 2:4; Acts 11:18; 2 Tim. 2:25). It is a gracious gift that we do not remotely deserve. The very real possibility of being unable to be renewed to repentance (Heb. 6:4–6) should be enough to humble all of us. But if in this book you are given to see what displeases the Lord and that you are sorry, I will give God the praise.


Even Ahab, one of the most wicked kings ever, saw his folly in a most heinous injustice he committed. But when he was reproved, he “tore his clothes, put on sackcloth and fasted. He lay in sackcloth and went around meekly.” God noticed it. He said to Elijah, “Have you noticed how Ahab has humbled himself before me? Because he has humbled himself, I will not bring this disaster in his day, but I will bring it on his house in the days of his son” (1 Kings 21:27–29). This means there is hope for us all.


God rebukes us to bring us to our senses. He lets us save face. He does not chasten or discipline us to get even. God got even at the cross, when the Lord laid upon Jesus the iniquity of us all (Isa. 53:6). “For as high as the heavens are above the earth, so great is his love for those who fear him; as far as the east is from the west, so far has he removed our transgressions from us. As a father has compassion on his children, so the Lord has compassion on those who fear him; for he knows how we are formed, he remembers that we are dust” (Ps. 103:11–14). He sent the wind and the fish to swallow up Jonah not to punish him but, as Dr. Bruce Chesser put it, to save him (Jonah 1–2). How often God “saves us from ourselves,” as Dr. Martyn Lloyd-Jones used to say.


Foolish Worry: What People Might Think of Us



Taking ourselves too seriously leads us foolishly to imagine what people might think about us. As if what they think is so important! But I will never forget a day—it was pivotal in my life—when two important men had to humble me. These two men were Dr. Barrie White, my supervisor at Oxford, and Dr.


J. I. Packer, who functioned as a second supervisor. I had been at Oxford for about a year at the time. What I thought was to be a leisurely lunch with them was interrupted by Jim Packer saying to Barrie White, “Shall you tell him, or shall I?” Dr. White motioned to Dr. Packer to start. “You need to minimize your liabilities,” Jim Packer graciously said to me, showing a mastery of British understatement—and trying to let me save face. “I know you have come to Oxford to do your DPhil. (doctorate of philosophy) on John Owen.” (He was referring to the great Puritan theologian John Owen [1616–1683], whose doctrine of the priestly work of Christ had motivated me to come to Oxford, something I had told everybody back in America I would do.) Jim continued, “But we don’t think you are able to do John Owen,” then shared what they thought I could do at Oxford to get the DPhil. I was devastated. I went home with the worst migraine headache of my whole life. I went to bed. Why? I worried what people would think. It was so silly. The truth is, these people would have thought absolutely nothing about it! But I could only think of my reputation among friends back in America. Taking myself too seriously literally put me to bed. What is more, the thesis I ended up doing (on John Calvin [1509–1564] and the English Puritans) was the best thing in that connection that ever happened to me. But at the time I was utterly governed by pride and what people would think, that friends back at my seminary in Louisville might discover I wasn’t cut out to do a doctorate on John Owen. And yet it reminds me of something my grandfather R. J. Kendall used to say: “Don’t worry over what people might be thinking of you; chances are, they are not thinking about you at all.” How true.


Building Monuments to Ourselves


Taking oneself too seriously is what makes people try to ensure they will be remembered by history. They have statues made and get buildings, streets, or highways named after them while they are still alive. The notion to “let another praise you, and not your own mouth; someone else, and not your own lips” (Prov. 27:2) seems not to appear on their radar screen. And yet it reminds me of something President Harry S. Truman (1884– 1972) would say when refusing to let anybody sculpt a bust or statue of him. He said, “I don’t want people seeing my statue years later and asking, ‘Who was he?’”


I was disappointed when one of my heroes allowed a larger-than-life statue to be made of himself by America’s greatest sculptor while he was still alive—and was even present for its unveiling! It’s true! They had planned to put the statue outside in the open air. But the preacher stopped them. “No, please put it inside. I don’t want those pigeons defecating on my statue.” But here is something I think is rather funny. I decided sometime later to use this account as an illustration in a sermon, realizing nobody in the congregation at Westminster would remotely know whom I was talking about. My point in the sermon—on rewards—was that God might have to say to this great preacher at the judgment seat of Christ, “Sorry, My son, there is no reward laid up for you now; you got it all below with that statue you let them make of you.” So far, so good. But I was shocked to learn afterward that at least six people were present from this man’s church! By the way, he

was a great man indeed. Now in heaven, if anyone deserved a statue, he did. But after he was gone.


Those in Scripture who built monuments to themselves while they were alive, however, were tragic figures. I have always been gripped by this. In fact, there are two accounts in this connection that have deeply shaped my thinking. First, King Saul had a monument built to himself while he was still alive (1 Sam. 15:12). He had already become yesterday’s man when this happened. Second, years later Absalom stole the hearts of the people and forced his father, King David, to live in exile for a while. David was later restored to the kingship and will always be regarded as Israel’s greatest king. As for Absalom, during his lifetime he took a pillar “and erected it in the King’s Valley as a monument to himself, for he thought, ‘I have no son to carry on the memory of my name.’ He named the pillar after himself, and it is called Absalom’s Monument to this day” (2 Sam. 18:18).


What Matters Most of All


There is one thing—and one thing alone—that ultimately matters: God’s opinion of you and me. If His opinion doesn’t matter to you now, it will then. This opinion will be openly revealed at the judgment seat of Christ. You then will learn what God thinks of you. And you will see what He thinks of me. I can safely promise you that any accolade, humiliation, monument, criticism, put-down, compliment, praise, disappointment, lie, statue, honor, or prize here on this earth will mean nothing then. Nothing. Except how we handled such things—which will largely determine what God thinks of us. Why therefore should we ever want the praise of people here below? Why should it mean so much to us? I will come clean with you: I love compliments. A close friend (who knows me well) had a T-shirt made for my birthday that says “Compliments are in order.” But the thought of preempting what God Himself might say to me on the day—by amassing all the awards and compliments I can get below—scares me to death. I propose to live for that day—seeking no honor or praise but His.


The irony is, if the plaque on Ronald Reagan’s desk is correct—that there is no limit to how far a person can go as long as he doesn’t care who gets to the credit for it—we will accomplish more than ever in this life if we don’t take ourselves so seriously! The way up is down. He who humbles himself will be exalted (Luke 14:11). “Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you” (1 Pet. 5:6, esv).


John speaks of worldliness as “the boasting of what [man] has and does” (1 John 2:16). The KJV calls it “pride of life,” and the ESV calls it “pride in possessions.” It refers to our effort to impress people with what we have accumulated. This could refer to material things, achievements, awards, antiques, pottery, photographs with important people, prestigious jobs, degrees, clothes, furniture, art, carpet, cars, framed commendations, or letters—all there to impress you! I fear there are people for whom these things matter more than anything in the world. How sad. I remember going to a home of some people in Rome many years ago. The main reason they wanted me to come to their home was to see their apartment and collection of bone china. It truly was impressive. But this was all they apparently had to bolster their self-esteem. It was as though their apartment and china gave people warrant to take them seriously. They seemed to feel I would take them truly seriously if I saw these possessions. It was all they lived for—to invite people to see their apartment and china collection.


We who are Christians sometimes forget we are going to heaven one day—and will be there a long time! Have you ever pondered the depth of these famous lines?


When we’ve been there ten thousand years,


Bright shining as the sun;


We’ve no less days to sing God’s praise


Than when we first begun.1


—John Newton (1725–1807)


Think about this. After we have been in heaven for ten thousand years, it will be like the first day. Do we really believe this? I do. Why ever do we live in this present world as though this present existence is all there is? It seems to me that the thought of going to heaven one day—to be there forever—should help us on our way not to take circumstances here below—or ourselves—so seriously.