"What do you have that you did not receive?" (1 Cor. 4:7)
Everything I own was once "not mine." Such an obvious statement, why is worth saying at all?
Well, one day it will no longer be mine. As they say, "You can't take it with you!"
So what?
When I reflect on the temporal nature of life, I tend to be more generous. More generous with my time, possessions, money, and other resources. Some claim that when they are more generous, they receive more generosity. Perhaps as we adopt a sense of "flow" with those things that we usually want to keep to ourselves (I can hear it now, "My Own! My Pre-cioussss!") we will actually find that there really is a goodness that transcends our little spheres of personal reality.
We must learn to distinguish between what we will and will not be "taking with us." And we must certainly silence the "Inner Gollum"!
Wednesday, December 16, 2009
Tuesday, December 15, 2009
Complete in Him
"You are complete in Him, who is the head of all rule and authority." (Col. 2:10)
What does my "completeness" have to do with "rule and authority"?
To the degree that human power structures and institutions define me, I will be incomplete.
Do you think of Jesus as being "in charge"? Do you ever get frustrated with our leaders - whether political, business, or even religious? With all the messes in the world, how can we even say that God cares?
"My kingdom is not of this world," Jesus says. "Of" here could also be translated as "from," the idea being that the source of our identity - the status of our citizenship - is from the King Messiah who is in heaven. We must not let things "on earth" set the terms for our spiritual life.
This does not mean we want to "escape" the world - though this is a common view in popular evangelicalism. Rather, we bring the Messiah's Kingdom to the earth. "Thy will be done on earth as it is in heaven." So goes the Lord's Prayer.
The Apostle Paul puts it this way later on in the same letter:
"Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him."
And a few lines later,
"And whatsoever you do, do it singleness of heart, as unto the Lord, and not unto men; knowing that of the Lord you shall receive a reward of the inheritance: for you serve the Lord Messiah."
No matter what our earthly demographic coordinates might be, by keeping our eyes on Yeshua we will maintain an orientation to the world such that in bringing His love and service to address the needs of others as the Spirit leads, we also remember that it is He who calls and defines us. This is how we find our "completion in Him" - by living "in" this world while trusting in His leadership and lordship over our souls.
What does my "completeness" have to do with "rule and authority"?
To the degree that human power structures and institutions define me, I will be incomplete.
Do you think of Jesus as being "in charge"? Do you ever get frustrated with our leaders - whether political, business, or even religious? With all the messes in the world, how can we even say that God cares?
"My kingdom is not of this world," Jesus says. "Of" here could also be translated as "from," the idea being that the source of our identity - the status of our citizenship - is from the King Messiah who is in heaven. We must not let things "on earth" set the terms for our spiritual life.
This does not mean we want to "escape" the world - though this is a common view in popular evangelicalism. Rather, we bring the Messiah's Kingdom to the earth. "Thy will be done on earth as it is in heaven." So goes the Lord's Prayer.
The Apostle Paul puts it this way later on in the same letter:
"Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him."
And a few lines later,
"And whatsoever you do, do it singleness of heart, as unto the Lord, and not unto men; knowing that of the Lord you shall receive a reward of the inheritance: for you serve the Lord Messiah."
No matter what our earthly demographic coordinates might be, by keeping our eyes on Yeshua we will maintain an orientation to the world such that in bringing His love and service to address the needs of others as the Spirit leads, we also remember that it is He who calls and defines us. This is how we find our "completion in Him" - by living "in" this world while trusting in His leadership and lordship over our souls.
Monday, December 14, 2009
Truly Human
"For in him dwelleth all the fulness of the Godhead bodily. "
What is Paul saying here in his letter to the new community of "Jesus-believers" at Colosse? What does it mean for us today?
Each of us has had many, many teachers over the course of our life. Who sticks out in your life as a teacher? Why do you consider them a teacher? Now some will say, "Everyone is my teacher" or, "Life is my teacher." Yeah, well that's not what I'm talking about.
The way I'm using 'teacher' here is someone who not only embodies the knowledge or wisdom that you value, but they are a master at transmitting that mastery to others, perhaps even to you. As an example from my own pursuit of stellar musicianship, I have had the privilege of private or Master Class study with musicians who, for me, embodied unsurpassed fluency with the language of music. What's more, some of them were master teachers as well. Studying "at the feet" of a master is - with all its challenges, corrections, and inspirations - a great joy.
In the world of ancient Judaism, a valued occupation (for the most part exclusive to males) was the study of the Torah of Moses. But where would one go to learn? The first place would be the father, but if the father was not able to educate his sons they would seek to study "at the feet of" a master. The "Torah Master" was considered to be the source of traditional learning. One accessed the ancient traditions not through the private study of a text (Note: no "books" back then - only expensive scrolls which were used for public reading), but by spending significant amounts of time with one who received the traditions a generation or two ahead of you. While much of this discipleship depended upon memorization of sacred text, the bulk of the transmitted tradition was in the "how to," ranging from tying shoes to washing hands, from breaking bread to interactions with others. There was no action the master could take that was not understood by the student-disciple as an expression of the sacred tradition - as "Torah."
What does all this have to do with Paul's statement in Colossians that "In Him dwelleth all the fulness of the Godhead bodily"(2:9)? Well, because they were so used to the "master/student" culture, the Jews loyal to Yeshua of Nazareth after His ascension were having to learn to discern between traditions that aligned with the Messiah's instructions and those that did not. Only by "walking in the Spirit" could they keep in touch with their Rabbi. Indeed, there were other individuals who claimed to be "the Messiah," other teachers who claimed to represent the "authentic" revelation from God. (Such advertisements can be very tempting, especially in times of uncertainty and persecution or when self-doubt presses on our door.) However, the Apostle Paul encouraged the Colossians to stay focused on the Head, and affirmed Christ's complete sufficiency - even in his apparent physical absence - as their One Teacher. While teachers come and go in our lives, we will always only have one Teacher.
The Greek phrase behind the "dwelling bodily" idea is more literally "en-housed," if there was such a word in English. He is it. If you want to know God, go to Jesus. He is not some disembodied spirit. He is the fullness of God in the flesh. As the Gospel of John begins, "The word became flesh and tabernacled among us." In His resurrection He did not abandon His humanity. Rather, he became truly human - more human than you or I. And it is through Him and only Him, in simple faith, that we can receive God's fullness for our own lives.
That is why Paul, in the very next line of Colossians, begins, "And you are complete in Him."
What is Paul saying here in his letter to the new community of "Jesus-believers" at Colosse? What does it mean for us today?
Each of us has had many, many teachers over the course of our life. Who sticks out in your life as a teacher? Why do you consider them a teacher? Now some will say, "Everyone is my teacher" or, "Life is my teacher." Yeah, well that's not what I'm talking about.
The way I'm using 'teacher' here is someone who not only embodies the knowledge or wisdom that you value, but they are a master at transmitting that mastery to others, perhaps even to you. As an example from my own pursuit of stellar musicianship, I have had the privilege of private or Master Class study with musicians who, for me, embodied unsurpassed fluency with the language of music. What's more, some of them were master teachers as well. Studying "at the feet" of a master is - with all its challenges, corrections, and inspirations - a great joy.
In the world of ancient Judaism, a valued occupation (for the most part exclusive to males) was the study of the Torah of Moses. But where would one go to learn? The first place would be the father, but if the father was not able to educate his sons they would seek to study "at the feet of" a master. The "Torah Master" was considered to be the source of traditional learning. One accessed the ancient traditions not through the private study of a text (Note: no "books" back then - only expensive scrolls which were used for public reading), but by spending significant amounts of time with one who received the traditions a generation or two ahead of you. While much of this discipleship depended upon memorization of sacred text, the bulk of the transmitted tradition was in the "how to," ranging from tying shoes to washing hands, from breaking bread to interactions with others. There was no action the master could take that was not understood by the student-disciple as an expression of the sacred tradition - as "Torah."
What does all this have to do with Paul's statement in Colossians that "In Him dwelleth all the fulness of the Godhead bodily"(2:9)? Well, because they were so used to the "master/student" culture, the Jews loyal to Yeshua of Nazareth after His ascension were having to learn to discern between traditions that aligned with the Messiah's instructions and those that did not. Only by "walking in the Spirit" could they keep in touch with their Rabbi. Indeed, there were other individuals who claimed to be "the Messiah," other teachers who claimed to represent the "authentic" revelation from God. (Such advertisements can be very tempting, especially in times of uncertainty and persecution or when self-doubt presses on our door.) However, the Apostle Paul encouraged the Colossians to stay focused on the Head, and affirmed Christ's complete sufficiency - even in his apparent physical absence - as their One Teacher. While teachers come and go in our lives, we will always only have one Teacher.
The Greek phrase behind the "dwelling bodily" idea is more literally "en-housed," if there was such a word in English. He is it. If you want to know God, go to Jesus. He is not some disembodied spirit. He is the fullness of God in the flesh. As the Gospel of John begins, "The word became flesh and tabernacled among us." In His resurrection He did not abandon His humanity. Rather, he became truly human - more human than you or I. And it is through Him and only Him, in simple faith, that we can receive God's fullness for our own lives.
That is why Paul, in the very next line of Colossians, begins, "And you are complete in Him."
Monday, September 28, 2009
Trust and Understand
Today was the Day of Atonement (Yom HaKippurim or Yom Kippur according to the Jewish year) and as such my thoughts centered around the New Testament letter called "Hebrews." This long epistle frames the significance of Jesus Christ in terms of the ancient Israelite priesthood and their service in the tabernacle in which God's presence dwelt. The Day of Atonement has a key place in the book of Hebrews.
But aside from the declaration that Jesus is in fact the High Priest of the heavens, interceding for all who trust Him on the cosmic "Day of Atonement," the book also stresses the function and importance of faith. Some of the more memorable passages about faith in Hebrews are:
"Faith is the substance of things hoped for, the evidence of things unseen."
"Without faith it is impossible to please God..."
When reading today, the one that caught my attention is found in chapter 11, verse 3.
"Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."
It's the beginning of that phrase that stopped to ponder. "Through faith I understand..." How often do I build my understanding on "faith"? My normal routine is to build my understanding upon logic and reason. We Westerners are heirs to "Enlightenment" mentality, so reason holds a special place in our culture and the institutions that shape the way we think and look at the world. I know firsthand that things that just seem to "make sense" are sometimes contrary to what the Bible says about the world.
The "world" that I see as I look around - as well as the universe that the Hubble telescope photographs - is full of inexplicable wonder. Who hasn't stared into the starry sky on a moonless night, amazed with the beauty and immensity of the world? Looked into the intricacy of a spider's web? We all know of the debate between the "science of Evolution" and the "argument from intelligent design." At the core of this issue is the question, "What are we going to tell our kids?"
The answer of course depends upon what you believe.
"Through faith we understand that the worlds were framed by the word of God..."
It is through faith that I "understand" that God created the universe. This is not an understanding built upon "scientific" data or facts. Faith is something you have. It is not something you muster up for yourself, however. Rather, faith is a gift from God. You either believe or you don't. Very rarely have people been "argued" into believing!
From the perspective of Enlightenment "reason," faith doesn't make very much sense. In fact, it makes no "sense" at all because by definition, faith is "the evidence of things unseen"! Faith is seeing apart from your eyes, hearing apart from your ears. It's a strange bird.
Nevertheless, I believe that God created the worlds by His word, just as Hebrews 11:3 says. I seek to understand my place in the world from this vantage point. Can I prove that God created the world? No. Does my inability to prove it in terms of science concern me? No.
I simply believe it and am happy.
"Trust in the LORD with all of your heart, lean not on your own understanding." Proverbs 3:5
But aside from the declaration that Jesus is in fact the High Priest of the heavens, interceding for all who trust Him on the cosmic "Day of Atonement," the book also stresses the function and importance of faith. Some of the more memorable passages about faith in Hebrews are:
"Faith is the substance of things hoped for, the evidence of things unseen."
"Without faith it is impossible to please God..."
When reading today, the one that caught my attention is found in chapter 11, verse 3.
"Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."
It's the beginning of that phrase that stopped to ponder. "Through faith I understand..." How often do I build my understanding on "faith"? My normal routine is to build my understanding upon logic and reason. We Westerners are heirs to "Enlightenment" mentality, so reason holds a special place in our culture and the institutions that shape the way we think and look at the world. I know firsthand that things that just seem to "make sense" are sometimes contrary to what the Bible says about the world.
The "world" that I see as I look around - as well as the universe that the Hubble telescope photographs - is full of inexplicable wonder. Who hasn't stared into the starry sky on a moonless night, amazed with the beauty and immensity of the world? Looked into the intricacy of a spider's web? We all know of the debate between the "science of Evolution" and the "argument from intelligent design." At the core of this issue is the question, "What are we going to tell our kids?"
The answer of course depends upon what you believe.
"Through faith we understand that the worlds were framed by the word of God..."
It is through faith that I "understand" that God created the universe. This is not an understanding built upon "scientific" data or facts. Faith is something you have. It is not something you muster up for yourself, however. Rather, faith is a gift from God. You either believe or you don't. Very rarely have people been "argued" into believing!
From the perspective of Enlightenment "reason," faith doesn't make very much sense. In fact, it makes no "sense" at all because by definition, faith is "the evidence of things unseen"! Faith is seeing apart from your eyes, hearing apart from your ears. It's a strange bird.
Nevertheless, I believe that God created the worlds by His word, just as Hebrews 11:3 says. I seek to understand my place in the world from this vantage point. Can I prove that God created the world? No. Does my inability to prove it in terms of science concern me? No.
I simply believe it and am happy.
"Trust in the LORD with all of your heart, lean not on your own understanding." Proverbs 3:5
Wednesday, September 9, 2009
Letting Mercy Lead
In one of my favorite Rich Mullins songs he sings, “Let mercy lead, let love be the strength in your legs, and in every footprint that you leave there’ll be a drop of grace.”
Primarily, mercy is “compassionate or kindly forbearance shown toward an offender, an enemy, or other person in one's power.” Mercy is when it is in your power to assist someone in need – someone that doesn’t “deserve” or hasn’t “earned” your help - and you help. Mercy alleviates misery.
So, with this Rich Mullins song in my head, I am asking myself, “Am I letting ‘mercy lead’?”
Yeshua (‘Jesus’ in Aramaic) often quoted an ancient prophet to the proud “religious” of his own day, “Mercy I desire, not sacrifice!” In their holy stringency for pristine purity they had lost sight of the weightier matters of the Torah – love for neighbors and helping the orphans and widows. Theirs was a religion of straining out flies while swallowing camels. (Neither flies nor camels are kosher, mind you!)
“Mercy, not sacrifice.” That is, “alleviation of suffering, not ritual habits.” Does the prophet speak to the religious institutions of our own day? I suppose there are churches out there that are being called to ease up on ceremony and to “let mercy lead.” But perhaps more importantly, does the prophet speak to me? Am I following mercy’s lead?
I can say that the areas of life where I consciously follow mercy are a bit more scary – because moves of mercy are generally not moves to build personal privacy or security. They take me out of my comfort zone. More often than not they put me on my knees. I have found that in order to act with mercy, I must all the more depend on God’s mercy for me.
What opportunity is there in your life to show mercy? Are you willing to get a bit uncomfortable to “let mercy lead”? What is the alternative?
Friday, September 4, 2009
The End of God
What comes after "believing in God"? [I'm consciously bracketing out the question of "what god or whose god," and assuming the Judeo-Christian "God" with a big "G."]
Jesus says the greatest commandment is to "Love the Lord (Yahweh) your God with all your heart, soul, and might." (He too is assuming the "God" of Abraham, Isaac, and Jacob - Whose name is Yahweh.)
Have you ever thought about what that commandment entails? Where does God "end" and the world begin? I believe that "He is," but do I believe "His is here"? Where does He end? Where do I draw the line? Is there anywhere in my life that I've not let God in? Am I keeping anything from Him?
The Psalmist writes, "The earth belongs to Yahweh, along with all who dwell on it." (Ps. 24) Do I behave as if that is true? Or, do imagine that God is out there somewhere in the distance and I - with the rest of the world - am pretty much left to myself?
How does one who embraces the "greatest commandment" view their day, life, actions, relationships? Paul writes, "Whatever you do, in word or deed, do everything in the name of* the Lord Jesus, giving thanks to God the Father through him." (Col. 3:15)
So, it would seem that God "ends" where we draw the line. "Here and no further!" We can remove Him from the academy, His word from the walls of courtrooms and public spaces. But if the psalmist is correct, and the whole earth really is His, then our attempts to limit the Holy One parallel those of the Black Knight who, in spite of increasing injury, continues to tell King Arthur, "None shall pass!" in the Monty Python movie.
I'd just as soon welcome Him in!
* "In the name of" was an ancient Jewish idiom meaning "with the authority of" or "in accordance with." To act "in the name of" means one's actions are informed solely by the authority named.
Jesus says the greatest commandment is to "Love the Lord (Yahweh) your God with all your heart, soul, and might." (He too is assuming the "God" of Abraham, Isaac, and Jacob - Whose name is Yahweh.)
Have you ever thought about what that commandment entails? Where does God "end" and the world begin? I believe that "He is," but do I believe "His is here"? Where does He end? Where do I draw the line? Is there anywhere in my life that I've not let God in? Am I keeping anything from Him?
The Psalmist writes, "The earth belongs to Yahweh, along with all who dwell on it." (Ps. 24) Do I behave as if that is true? Or, do imagine that God is out there somewhere in the distance and I - with the rest of the world - am pretty much left to myself?
How does one who embraces the "greatest commandment" view their day, life, actions, relationships? Paul writes, "Whatever you do, in word or deed, do everything in the name of* the Lord Jesus, giving thanks to God the Father through him." (Col. 3:15)
So, it would seem that God "ends" where we draw the line. "Here and no further!" We can remove Him from the academy, His word from the walls of courtrooms and public spaces. But if the psalmist is correct, and the whole earth really is His, then our attempts to limit the Holy One parallel those of the Black Knight who, in spite of increasing injury, continues to tell King Arthur, "None shall pass!" in the Monty Python movie.
I'd just as soon welcome Him in!
* "In the name of" was an ancient Jewish idiom meaning "with the authority of" or "in accordance with." To act "in the name of" means one's actions are informed solely by the authority named.
Monday, August 31, 2009
Delights and Desires
"Ask, and it will be given you; seek, and you will find; knock, and it will be opened unto you: For every one that asks receives; and he that seeks finds; and to him that knocks it will be opened."
Most English Bibles have the concept of "ask, seek, and knock" embedded here (Matthew 7:7-8) and elsewhere. I'm not sure if it was a deliberate move by the translators, but the acronym for "ask, seek, knock" is ASK! Pretty crazy... but whether on purpose or not, it makes it all the more memorable.
Shaun Alexander (one of the greats of Seattle Seahawk history) wore #37 as his jersey. My understanding is that this number was chosen as a reminder of one of Shaun's favorite Bible verses, Psalm 37:4, "Delight yourself in the Lord, and He will give you the desires of your heart."
Two questions arise when I read this. First off, what does it mean to "delight yourself" in God? Second, what are my heart's desires?
Simply put, to "delight" in someone or something means to derive enjoyment from them. The entry from dictionary.com offers the definition as "a high degree of pleasure or enjoyment; joy; rapture..." But can I really "enjoy" God? What would that look like? I think of the mystics who spoke of God's love as an intoxicant more powerful than wine. Ever been drunk with love? (This is a different picture than that of the Zeus-like cosmic-thunderbolt-throwing disciplinarian!)
Next, do I even know the "desires of my heart"? This is where the ASKing bit above comes into play. The Hebrew word for "desires" in the Psalm comes from the root meaning "to ask." A more carefully nuanced translation would read, "And He will give you the askings of your heart."
Does this mean I can ask for a new red convertible Ferrari and some omnipotent genie will give it?
No. The Almighty is not a big fan of the freeze-dried drive-through quick-fix consumer culture we are swimming in. In this Psalm, the "askings" He gives come after the "delighting in." My personal evaluations of what I need and desire are shaped in response to my delight in the Lord, not before. What I ASK for is a function of my joyful relationship with God, not the other way around.
Most English Bibles have the concept of "ask, seek, and knock" embedded here (Matthew 7:7-8) and elsewhere. I'm not sure if it was a deliberate move by the translators, but the acronym for "ask, seek, knock" is ASK! Pretty crazy... but whether on purpose or not, it makes it all the more memorable.
Shaun Alexander (one of the greats of Seattle Seahawk history) wore #37 as his jersey. My understanding is that this number was chosen as a reminder of one of Shaun's favorite Bible verses, Psalm 37:4, "Delight yourself in the Lord, and He will give you the desires of your heart."
Two questions arise when I read this. First off, what does it mean to "delight yourself" in God? Second, what are my heart's desires?
Simply put, to "delight" in someone or something means to derive enjoyment from them. The entry from dictionary.com offers the definition as "a high degree of pleasure or enjoyment; joy; rapture..." But can I really "enjoy" God? What would that look like? I think of the mystics who spoke of God's love as an intoxicant more powerful than wine. Ever been drunk with love? (This is a different picture than that of the Zeus-like cosmic-thunderbolt-throwing disciplinarian!)
Next, do I even know the "desires of my heart"? This is where the ASKing bit above comes into play. The Hebrew word for "desires" in the Psalm comes from the root meaning "to ask." A more carefully nuanced translation would read, "And He will give you the askings of your heart."
Does this mean I can ask for a new red convertible Ferrari and some omnipotent genie will give it?
No. The Almighty is not a big fan of the freeze-dried drive-through quick-fix consumer culture we are swimming in. In this Psalm, the "askings" He gives come after the "delighting in." My personal evaluations of what I need and desire are shaped in response to my delight in the Lord, not before. What I ASK for is a function of my joyful relationship with God, not the other way around.
Friday, August 21, 2009
"Be the blessing, Danny."
OK, I reap what I sow. Simple enough, at least in theory.
Paul condensed another of Jesus' sayings. "Bless those who persecute you; Bless, and curse not." (Rom. 12)
We can go way back to Abraham and find the same instruction, though we have to coax it out a bit.
"Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." (Gen. 12)
Notice how many times the word "bless" appears! Abram (later, Abraham) was to "be" a blessing. (I can't avoid thinking of Chevy Chase saying "Be the ball, Danny... be the ball." in Caddyshack!) God's saying, "Be the blessing, Abe... be the blessing."
Also notice that God never tells Abraham to curse anybody! Rather, God affirms that He will handle the dissenters. Abraham was to simply "be a blessing" and leave the rest to God.
But what does the word even mean? The definition of the verb "to bless" means basically, 'to pronounce good upon, to ask God's favor for.' It doesn't matter whether its spoken aloud, in the whisper of a prayer, or simply an internal assertion. "To curse" would then be the opposite.
Can you bless everyone you encounter without hesitancy? (I mean silently, with your energy and actions.) Do you withhold it at times? Have you ever cursed anyone?
Quickly scan through your mental "address book" of family, friends, acquaintances, co-workers, etc... whether past or present. Is there anyone that you have consciously (or unconsciously, for that matter) withheld your blessing from? Why? Have they wronged you?
Can you give yourself a "spiritual chiropractic adjustment" and transform those curses or withholdings into blessings? What does it cost to have an attitude of blessing, even toward those who bring you strife, trusting that God will take care of the rest?
It's never too late to "be the blessing."
Paul condensed another of Jesus' sayings. "Bless those who persecute you; Bless, and curse not." (Rom. 12)
We can go way back to Abraham and find the same instruction, though we have to coax it out a bit.
"Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." (Gen. 12)
Notice how many times the word "bless" appears! Abram (later, Abraham) was to "be" a blessing. (I can't avoid thinking of Chevy Chase saying "Be the ball, Danny... be the ball." in Caddyshack!) God's saying, "Be the blessing, Abe... be the blessing."
Also notice that God never tells Abraham to curse anybody! Rather, God affirms that He will handle the dissenters. Abraham was to simply "be a blessing" and leave the rest to God.
But what does the word even mean? The definition of the verb "to bless" means basically, 'to pronounce good upon, to ask God's favor for.' It doesn't matter whether its spoken aloud, in the whisper of a prayer, or simply an internal assertion. "To curse" would then be the opposite.
Can you bless everyone you encounter without hesitancy? (I mean silently, with your energy and actions.) Do you withhold it at times? Have you ever cursed anyone?
Quickly scan through your mental "address book" of family, friends, acquaintances, co-workers, etc... whether past or present. Is there anyone that you have consciously (or unconsciously, for that matter) withheld your blessing from? Why? Have they wronged you?
Can you give yourself a "spiritual chiropractic adjustment" and transform those curses or withholdings into blessings? What does it cost to have an attitude of blessing, even toward those who bring you strife, trusting that God will take care of the rest?
It's never too late to "be the blessing."
Thursday, August 20, 2009
My Karma Ran Over My Dogma
An ancient textual variant in Acts 15 reads, “That which is evil to you, do not do another.” This is another angle on the more famous passage from Matthew 7, "So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets."
Together, these two rules of behavior constitute a comprehensive program for assessing our values. In order to follow them, I need to know both what I consider to be “evil” and how I would like to be treated (presumably, “good”). I’ve heard many people say, “Well, what about perverted people who want others to inflict pain on them? Is Jesus saying it’s OK for them to act violently?”
The context of Jesus’ statement provides the focus. "Blessed are the merciful, for they shall receive mercy." (Matt. 5) "Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you." (Mat 7)
The principle is most concisely captured in a phrase by the Apostle Paul, who wrote, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.”
Jesus is challenging us to evaluate our conceptions of “good” and “evil,” and to pay attention to how we behave toward those we encounter. Do we value mercy and honesty? Do we value condemnation and deceit? “God is not mocked,” Paul wrote. I.e., this is an immutable law.
Together, these two rules of behavior constitute a comprehensive program for assessing our values. In order to follow them, I need to know both what I consider to be “evil” and how I would like to be treated (presumably, “good”). I’ve heard many people say, “Well, what about perverted people who want others to inflict pain on them? Is Jesus saying it’s OK for them to act violently?”
The context of Jesus’ statement provides the focus. "Blessed are the merciful, for they shall receive mercy." (Matt. 5) "Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you." (Mat 7)
The principle is most concisely captured in a phrase by the Apostle Paul, who wrote, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.”
Jesus is challenging us to evaluate our conceptions of “good” and “evil,” and to pay attention to how we behave toward those we encounter. Do we value mercy and honesty? Do we value condemnation and deceit? “God is not mocked,” Paul wrote. I.e., this is an immutable law.
Saturday, August 15, 2009
The Already-but-not-yet Name of God
When Moses asked God what His name was, the reply was, “I am that I am.”
If you have a Bible with some decent footnotes, you’ll see that there are a few other ways of understanding the original Hebrew phrase. Other renderings include “I am who I am,” “I will be what I will be,” and “I am what I am.” (And you almost can’t help but to think of Popeye’s famous, “I yam what I yam!”)
Grammatically, the root of this phrase is the Hebrew verb, “to be.” In most translations, the word is read as “I am.” In English, we call this “present tense,” in that it indicates an action happening right now.
However, notice the alternates given in many Bibles have “I will be.” This, in English, is called the future tense, and has the sense of something that has not completely happened yet. Though He is present now, God is not finished with the world. He both is, and will be.
There is an ancient Hebrew phrase describing God as the One “who was, who is, and who is to come,” inspired by this ambiguity.
The “was” reminds us of the stories of God’s great acts from creation through all the stories of the Bible, through the countless ways He has touched people of all generations.
The “is” affirms His presence with us right now, in this moment. The question here is, “Are you conscious of this fact?” Would it even be possible to believe that God “was” but no longer “is”?
Finally, the “will be” gives us hope in the future that He has in store for us. It most often does not turn out exactly as we had expected - but if we enter the story, we will be part of a great adventure that He is orchestrating. We become part of His future just as much as He becomes part of ours.
Not only is it comforting to know that God is with me right now, but when I reflect on the awesome things He has done in the past (through stories handed down or even in my own life) as well as the assurance that He will be with me in the future, I find strength to cling to hope. He is not finished with me yet!
Tuesday, August 11, 2009
Moses’ Identity Crisis, III
What can we learn from this story of the burning bush? After all, that was Moses long ago. What does it have to say to me today? Sure, “God” is out there somewhere - if He really even exists at all – and I’ve got my own life to tend to. I’ve got things relatively under control and more or less have everything I really need. Sure, it’s nice to reflect on my different identities and understand that they’re all pretty much temporal…
I want to suggest that we look one more time at the story, this time seeing it as a kind of “template” for understanding how God is calling people today.
The burning bush is the cross. From bookstores to bumperstickers, movies to music, most “Westerners” bump into the “cross” on a daily basis. Many have grown to ignore it, even mocking “those crazy Christians who love Jeeezus…”
But every now and then a person will stop to seriously investigate. As they look closely they’ll be warned of the holiness of the situation. “Take off your shoes…”
If they persist, they will hear what God is speaking through that cross. “I am God. I see your affliction, I hear your cries, I know your sorrow. I have come to deliver you from slavery and to give you freedom. You have an important part to play.” This message is the Gospel.
Almost immediately, by some deeply ingrained human habit, that person starts to look at themselves. “Who am I? I can’t imagine myself being part of such a thing…”
But if they’re not fooling around, and keep listening in spite of their uncertainty, they’ll hear a bit more.
“I am with you. When you complete your mission, people will worship me here.” As you walk with Me, more people will come to this cross.
So the question is, "Do you want God to be with you? Do you want to be part of His story?"
I want to suggest that we look one more time at the story, this time seeing it as a kind of “template” for understanding how God is calling people today.
The burning bush is the cross. From bookstores to bumperstickers, movies to music, most “Westerners” bump into the “cross” on a daily basis. Many have grown to ignore it, even mocking “those crazy Christians who love Jeeezus…”
But every now and then a person will stop to seriously investigate. As they look closely they’ll be warned of the holiness of the situation. “Take off your shoes…”
If they persist, they will hear what God is speaking through that cross. “I am God. I see your affliction, I hear your cries, I know your sorrow. I have come to deliver you from slavery and to give you freedom. You have an important part to play.” This message is the Gospel.
Almost immediately, by some deeply ingrained human habit, that person starts to look at themselves. “Who am I? I can’t imagine myself being part of such a thing…”
But if they’re not fooling around, and keep listening in spite of their uncertainty, they’ll hear a bit more.
“I am with you. When you complete your mission, people will worship me here.” As you walk with Me, more people will come to this cross.
So the question is, "Do you want God to be with you? Do you want to be part of His story?"
Monday, August 3, 2009
Moses' Identity Crisis, II
We saw before how Moses asked "Who am I?" in response to God's unsolicited appearance.
If we read a little deeper, we'll also see how Moses becomes an active part of God’s story. First, he took interest in the bush that burned without being consumed. Second, he listened to the story of Israel's plight from God’s point of view. (He heard what God had to say about the situation – primarily that He was the God of Moses’ ancestors, He was aware of what was going on, and through Moses He was doing something about it.)
After hearing everything that God had to say, Moses asked, “Who am I…”
God doesn’t answer this question. Rather, he tells Moses, “I am with you…” and continues with the story. “…when you bring the people out from Egypt they will worship me on this mountain.”
Though Moses gets neither “ego boost” nor “off the hook” with his question of personal identity, he does gain picture of a God who both cares and acts. Moses has a unique role to play.
He made himself available. First, God got his attention with something out of the ordinary (a burning bush). After seeing it, Moses then turned to investigate this strange happening further.
God begins to tell the story of His identification with Moses’ ancestors, with the plight of His people, with Moses as His “man.” After hearing this, Moses asked, “Who am I? How can I do these things?”
God says, “I am with you… when you bring the people out from Egypt they will worship me on this mountain.”
Moses became part of God’s story. Come to think of it, how would we have ever even heard of Moses otherwise?
Moses becomes defined by his mission - by God's plan. So, God eventually does answer Moses' question "who am I?" by providing a bigger picture (telling the larger story) and the role that Moses is to play in it. It is here that Moses learns who he is.Wednesday, July 29, 2009
Moses' Identity Crisis
Most of us know the story of the "Burning Bush" in the Bible.
Upon receiving notification from the Boss that he is to go back to Egypt and confront the Pharaoh on behalf of the Israelite slaves, Moses asks a reasonable question: "Who am I?"
The exchange went something like this:
God: "Now go, I am sending you to Pharaoh. Bring my people, the children of Israel, out from Egypt."
Moses: "Who am I that I could go to Pharaoh, that I could bring the children of Israel out from Egypt?"
Notice what comes next. God does not answer Moses' question the way we might expect. He does not say, "Oh, Moses, you're the perfect man for the job! You have such great skill, not to mention years of experience! I mean just look at your resume! You're a Levite, no doubt, from the stock of Abraham! You come with such stellar recommendations that I'd be a fool not to bring you on board!"
Not! God's reply offers no boost to Moses' "self esteem" or "self-image." Let's look at what He does say:
"I will be with you..."
In Hebrew, this "I will be" is actually God's name, "I Am."
So, when Moses asks, "Who am I?" God replies, "I am with you."
Moses' focus is gently placed back on God's "I Am" presence. "Moses, I am your life."
When you ask yourself, "Who am I?" How do you answer? What identities do you affirm? Your gender? Your job title or social status? Where you're from? Your ethnicity or nationality? Your political affiliation?
Are you uncomfortable with simply having God's presence as your focus?
Reflect on this story of the "Burning Bush" (Exodus 3) and Moses' identity crisis, keeping in mind your own various conceptions of "Who I am."
Upon receiving notification from the Boss that he is to go back to Egypt and confront the Pharaoh on behalf of the Israelite slaves, Moses asks a reasonable question: "Who am I?"
The exchange went something like this:
God: "Now go, I am sending you to Pharaoh. Bring my people, the children of Israel, out from Egypt."
Moses: "Who am I that I could go to Pharaoh, that I could bring the children of Israel out from Egypt?"
Notice what comes next. God does not answer Moses' question the way we might expect. He does not say, "Oh, Moses, you're the perfect man for the job! You have such great skill, not to mention years of experience! I mean just look at your resume! You're a Levite, no doubt, from the stock of Abraham! You come with such stellar recommendations that I'd be a fool not to bring you on board!"
Not! God's reply offers no boost to Moses' "self esteem" or "self-image." Let's look at what He does say:
"I will be with you..."
In Hebrew, this "I will be" is actually God's name, "I Am."
So, when Moses asks, "Who am I?" God replies, "I am with you."
Moses' focus is gently placed back on God's "I Am" presence. "Moses, I am your life."
When you ask yourself, "Who am I?" How do you answer? What identities do you affirm? Your gender? Your job title or social status? Where you're from? Your ethnicity or nationality? Your political affiliation?
Are you uncomfortable with simply having God's presence as your focus?
Reflect on this story of the "Burning Bush" (Exodus 3) and Moses' identity crisis, keeping in mind your own various conceptions of "Who I am."
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