Philippians 1:6
It’s amazing how caught up I get in the tasks of life. I have my daily to-do list that I work methodically and consistently to accomplish, usually ending my day feeling exhausted, spent, and lifeless. As a young man trying to establish my career and life’s calling, life can seem like constant toil. Yet in the in-between times, I catch myself longing deeply for goodness.
Put simply, I long for good, lasting, fulfilling work.
Don’t we all?
Reading in Philippians yesterday, I was caught by a phrase that I have casually read over a hundred times: “He who initiated a good work among you will carry it out to completion until the day of Christ Jesus” (Php 1:6). When I observed in the Greek the plural “you,” I was struck with the bigger picture. I have always assumed that the “you” was singular, speaking only about God’s work inside of each individual believer. Therefore, this verse spoke only of God’s work in individual sanctification. However, with the use of the plural “you” in a prepositional phrase that can also be translated as “among you” (Gr. ‘en humin’), I connected with the reality that Paul is describing God’s work in the entire church at Philippi. This isn’t simply a comment on each individual’s personal growth in holiness (I believe it is that partly), but it is also a comment on God’ redemptive work among all His people.
This is the Good Work.
This is the work that God has been doing since the dawn of time, and will carry out until the temporary is replaced by the eternal, on the Day of Christ Jesus. God is doing the good work of redeeming a lost and broken people, bent on our own self-destruction.
And He invites us to become partakers of that redemption and co-laborers with Him.
Astounding.
My to-do lists will still be made, and their duties will come and go. But the truth of God tells me that I can hold it loosely, because there is a greater task in which I can engage – the building of His Church.
Every relationship has potential in light of this. Every moment is another chance to notice His work of redemption all around me, and to enter in to the goodness of laboring with a God who has the strength, time, and resources to accomplish all that He desires.
Lord, teach my heart how to consistently engage in your good work all around me.
Saturday, August 16, 2008
Saturday, February 24, 2007
Hope for the Things to Come
There is something that I think our churches shy away from that could be a great source of hope and purity in Christ's church: eschatology. That's the theological term to talk about "the study of the End." That's right, the end of the world; and I believe that there is great hope in this department for we who know Him. Typically we all shy away from this topic because we're afraid that it will spiral into arguments on the timing of the rapture, the millenial kingdom, the judgments, etc, etc. But in it all, we miss the simple, glorious point: Jesus wins, and He will dwell with us fully in that time.
Jesus, in all His glory from the Father, will come and make all things right. All the heart-longings that ache in us so greatly now will ultimately be satisfied in Him when He returns. He will raise up our bodies, finishing His work of redemption in us, and we will rest in the fullness of life in Him -- things that this fallen earth keeps us from experiencing.
In that day, He will make all things new. He will replace the corruptable with the incorruptable, the destructable with the indestructable, and He will put an end to those things which are shadows now of the things to come. We will see His glory, and it will shine before us as the sun.
In that day, we will know even as we are known. For now we love in part; we see each other dimly; we grasp after mysteries that are clouded by our present frailties. Then we will know a fullness in fellowship with Him and with one another that we can only taste now. In that day, we will be like Him.
The Apostle John tells us that we should be stimulated to purity because of this hope -- the expectation of future glory in His presence, the faith that one day ALL things will be brought to light, and we will be held accountable for all that we say and do (though we shall also receive grace upon grace from Him). In other words, what we do now matters in light of eternity!! And this expectation should affect the choices make today.
The Apostle Paul, as he laid out salvation history, stated the end of all things like this: "He did this [lavished His grace on us] when He revealed to us the secret of His will, according to the good pleasure that He set forth in Christ, toward the administration of the fullness of times, to head up all things in Christ -- things in heaven and the things on earth" (Eph 1:9-10, NET).
The end of the story is simple: Jesus the Messiah will reign in all the earth and in the heavens above, and we will found complete in Him. This is our hope, and this hope should purify us today.
Jesus, in all His glory from the Father, will come and make all things right. All the heart-longings that ache in us so greatly now will ultimately be satisfied in Him when He returns. He will raise up our bodies, finishing His work of redemption in us, and we will rest in the fullness of life in Him -- things that this fallen earth keeps us from experiencing.
In that day, He will make all things new. He will replace the corruptable with the incorruptable, the destructable with the indestructable, and He will put an end to those things which are shadows now of the things to come. We will see His glory, and it will shine before us as the sun.
In that day, we will know even as we are known. For now we love in part; we see each other dimly; we grasp after mysteries that are clouded by our present frailties. Then we will know a fullness in fellowship with Him and with one another that we can only taste now. In that day, we will be like Him.
The Apostle John tells us that we should be stimulated to purity because of this hope -- the expectation of future glory in His presence, the faith that one day ALL things will be brought to light, and we will be held accountable for all that we say and do (though we shall also receive grace upon grace from Him). In other words, what we do now matters in light of eternity!! And this expectation should affect the choices make today.
The Apostle Paul, as he laid out salvation history, stated the end of all things like this: "He did this [lavished His grace on us] when He revealed to us the secret of His will, according to the good pleasure that He set forth in Christ, toward the administration of the fullness of times, to head up all things in Christ -- things in heaven and the things on earth" (Eph 1:9-10, NET).
The end of the story is simple: Jesus the Messiah will reign in all the earth and in the heavens above, and we will found complete in Him. This is our hope, and this hope should purify us today.
Sunday, February 18, 2007
Make-Over
Well, I have to be honest. I have stayed away from creating new posts on this blog for some time now for a very important reason: I'm not sure where to go with it anymore.
First of all, I used to have tons of time to compose these long, well-thought-out posts, but now I barely have time for anything extra.
Second of all, I feel less certain. Not about the things I have already written here. Less certain about my own ability. After taking a few more classes in seminary, I feel less like I have all the answers and more like I'm left with a whole lot more questions. But I supposed that's normal for any spiritual journey.
In my opinion, this blog needs a make-over. This post is the first step. I don't expect to have time to really put out a long, well-planned Bible study blurb, but I want to post about those unique things that the Lord Jesus is doing in my life.
For example, one of the biggest lessons He's trying to train me in is being able to live out Philippians 2:3-5 -- having "the same attitude that was in Christ Jesus" as seen in not being pre-occupied with everything that I'm into but "in humility consider others as more important than yourself, not looking to your own interests but also the interests of others." My own self-centeredness is so resident that this really does take a supernatural move of His Spirit to do it. It will benefit my marriage by leaps and bounds; it will benefit my friendships across the board. It will put Christ on display in my life all the more. And that's what I truly desire.
First of all, I used to have tons of time to compose these long, well-thought-out posts, but now I barely have time for anything extra.
Second of all, I feel less certain. Not about the things I have already written here. Less certain about my own ability. After taking a few more classes in seminary, I feel less like I have all the answers and more like I'm left with a whole lot more questions. But I supposed that's normal for any spiritual journey.
In my opinion, this blog needs a make-over. This post is the first step. I don't expect to have time to really put out a long, well-planned Bible study blurb, but I want to post about those unique things that the Lord Jesus is doing in my life.
For example, one of the biggest lessons He's trying to train me in is being able to live out Philippians 2:3-5 -- having "the same attitude that was in Christ Jesus" as seen in not being pre-occupied with everything that I'm into but "in humility consider others as more important than yourself, not looking to your own interests but also the interests of others." My own self-centeredness is so resident that this really does take a supernatural move of His Spirit to do it. It will benefit my marriage by leaps and bounds; it will benefit my friendships across the board. It will put Christ on display in my life all the more. And that's what I truly desire.
Wednesday, August 09, 2006
Fear & Trembling
Yesterday I was reading over Philippians 2, and a phrase stuck out to me that has always seemed odd: “work out your own salvation with fear and trembling” (2:12).
I know that I’ve heard that phrase many times over the years, but I’ve never really understood it. “Fear and trembling” has always sounded so antithetical to our well-loved (and Biblically-based) idea that “God is love” and that “perfect love casts out fear.”
What could Paul possibly mean by “fear” and “trembling”?
In my wondering, I turned to a commentary on the word ‘trembling,’ and discovered that the whole phrase is meant to communicate one idea. Here’s what I found:
With this in mind, then, it seems to make perfect sense that Paul would next remark that “it is God who is at work in you, both to will and to work for {His} good pleasure” (2:13). I like how the NLT phrases it: “For God is working in you, giving you the desire to obey him and the power to do what pleases him.”
How do we do it, then? Practically, I think it means that we are to actively move with God as a passive recipient of His transforming power.
Standing at the bottom of the cliff, looking up, the precipice of our calling in Christ is high. We could not ascend to it on our own. However, we each have a responsibility to take the initiative to start climbing, and after having begun, to place one foot and one hand right after the other. As we go, we find that there is One greater than us giving strength and agility to our limbs. We are responsible to decide to go; He is responsible for everything else. The daunting greatness of the task gives us cause to humbly look to Him who is able as He calls us to go higher up and further in.
It means a mix of humility and hope – on one hand, a sober distrust of my own power to make me more like Christ; on the other, a tenacious trust in God’s ability to do the work of redemption within my own soul.
I think it could be summed up in this prayer: “You are God; my life and salvation are in your hands. I want to humbly move with you as you move in me to make me more like your Son.”
I know that I’ve heard that phrase many times over the years, but I’ve never really understood it. “Fear and trembling” has always sounded so antithetical to our well-loved (and Biblically-based) idea that “God is love” and that “perfect love casts out fear.”
What could Paul possibly mean by “fear” and “trembling”?
In my wondering, I turned to a commentary on the word ‘trembling,’ and discovered that the whole phrase is meant to communicate one idea. Here’s what I found:
- “with fear and trembling, used to describe the anxiety of one who distrusts his ability completely to meet all requirements, but religiously does his utmost to fulfill his duty” (Thayer’s).
With this in mind, then, it seems to make perfect sense that Paul would next remark that “it is God who is at work in you, both to will and to work for {His} good pleasure” (2:13). I like how the NLT phrases it: “For God is working in you, giving you the desire to obey him and the power to do what pleases him.”
How do we do it, then? Practically, I think it means that we are to actively move with God as a passive recipient of His transforming power.
Standing at the bottom of the cliff, looking up, the precipice of our calling in Christ is high. We could not ascend to it on our own. However, we each have a responsibility to take the initiative to start climbing, and after having begun, to place one foot and one hand right after the other. As we go, we find that there is One greater than us giving strength and agility to our limbs. We are responsible to decide to go; He is responsible for everything else. The daunting greatness of the task gives us cause to humbly look to Him who is able as He calls us to go higher up and further in.
It means a mix of humility and hope – on one hand, a sober distrust of my own power to make me more like Christ; on the other, a tenacious trust in God’s ability to do the work of redemption within my own soul.
I think it could be summed up in this prayer: “You are God; my life and salvation are in your hands. I want to humbly move with you as you move in me to make me more like your Son.”
Thursday, July 27, 2006
Receiving the Ministry of the Messiah
Matthew 9:1-35
I think it’s easy to find ourselves in these stories. Most of us need forgiveness, or yearn for the renewal of our identity/reputation, or groan to be raised up from the habits that produce death in us, or long for the restoration of our sight, or even ache for the cessation of demonic influences (be they subtle lies or temptations or even oppression). All of us, at some level, need a miraculous touch from the Messiah.
I’m intrigued by Jesus’ comment to the blind men. They called out for Him to have mercy on them. His statement to them is this: “It shall be done to you according to your faith” (v. 29); for Christ had just asked them (in v. 28), “Do you believe that I am able to do this?” He gave them an opportunity to affirm their confidence in Him.
When Christ has determined to minister to us (even now through His Spirit), I think that there is a real place for affording a great amount of trust in His ability. I believe that there are a lot of things that the Lord wants to heal us of (especially in the inner man), which are laid out in the Holy Scriptures.
It seems to me as though the Lord would ask us the same question today, pertaining to those things from which we need healing or restoration or renewal: “Do you believe that I am able to do this?” It’s easy to say that we do believe Him, but harder to live by that standard of faith when the true test comes and we are inclined to return to our former ways. It is then that we must remind ourselves that He has brought us healing, and we are not who we used to be.
Will I afford Him room to move? Will I believe Him to do the full measure of that which He says He can do? Am I trusting in His Word and relying on His Spirit so much that I readily anticipate Christ’s healing to touch the sinful hang-ups and habits that plague me?
Lord, “I do believe; help my unbelief” (Mark 9:24).
I think it’s easy to find ourselves in these stories. Most of us need forgiveness, or yearn for the renewal of our identity/reputation, or groan to be raised up from the habits that produce death in us, or long for the restoration of our sight, or even ache for the cessation of demonic influences (be they subtle lies or temptations or even oppression). All of us, at some level, need a miraculous touch from the Messiah.
I’m intrigued by Jesus’ comment to the blind men. They called out for Him to have mercy on them. His statement to them is this: “It shall be done to you according to your faith” (v. 29); for Christ had just asked them (in v. 28), “Do you believe that I am able to do this?” He gave them an opportunity to affirm their confidence in Him.
When Christ has determined to minister to us (even now through His Spirit), I think that there is a real place for affording a great amount of trust in His ability. I believe that there are a lot of things that the Lord wants to heal us of (especially in the inner man), which are laid out in the Holy Scriptures.
It seems to me as though the Lord would ask us the same question today, pertaining to those things from which we need healing or restoration or renewal: “Do you believe that I am able to do this?” It’s easy to say that we do believe Him, but harder to live by that standard of faith when the true test comes and we are inclined to return to our former ways. It is then that we must remind ourselves that He has brought us healing, and we are not who we used to be.
Will I afford Him room to move? Will I believe Him to do the full measure of that which He says He can do? Am I trusting in His Word and relying on His Spirit so much that I readily anticipate Christ’s healing to touch the sinful hang-ups and habits that plague me?
Lord, “I do believe; help my unbelief” (Mark 9:24).
Monday, July 24, 2006
Suffering in Light of the Promise
Mark 10:28-34
There is a sweet truth to be found in the dialogue of this passage. After Jesus prescribes that the rich young ruler need only to sell all that he has in order to enter into eternal life (an offer which he refused), Peter pipes up to point out that he and the rest had “left everything and followed” Him (v. 28). In the context, it seems as though Peter is looking for a pat on the back.
And Jesus gives him one! Spiritual prudes beware! It appears that Jesus rarely blushes in the face of those hungry for kingdom treasures.
But even as Jesus affirms Peter that anyone who has left those precious relationships and belongings for His sake will receive a hundredfold in return, He mentions that it will come in this life “along with persecutions” (v. 30). This is a promise of bittersweet. That which is surrendered to God is returned afresh to the one who released it, though not without difficulties. How many of us have experienced this reality in our lives with Him?
(Even still, Jesus rounds out this statement with the ultimate promise of eternal life.)
Next, Jesus predicts His own death. It is perhaps so familiar to us as to become cliché. But notice the breadth of Jesus’ prediction: He doesn’t end at death; He carries it out all the way to resurrection. It’s not too difficult a thing to expect death, but it requires enormous faith to anticipate a near-immediate resurrection. He had an expectation of tremendous suffering coupled with the hope of tremendous vindication to follow. Hebrews 12:2 tells us that Jesus “endured the cross, despising the shame.” Why? “For the joy set before Him”! Hope gave strength to resolve in order that He might suffer according to the will of God and be brought through victoriously.
Likewise, we ought to consider this element of Christ’s life in order that we may be strengthened in our resolve to suffer for righteousness. And here is our hope: That suffering and hardship in this life is not without purpose and value for the life to come. We must endure it, and indeed perhaps expect it even; yet there will be an end to it. And with that end, we might be so bold as to expect from Him reward (I Corinthians 3:14 ; II Corinthians 4:17-18; James 1:12). Wisely, the Scriptures leave the nature of these rewards vague – perhaps so that we do not make them into idols, and so that we will treasure the Lord above all else.
Therefore, although we must accept that we will face suffering in this life as we follow after Christ Jesus, we have hope in the promise of God for marvelous recompense in the life beyond in His glorious presence. There is purpose to our hardship; there is value. One day we will see it all plainly.
There is a sweet truth to be found in the dialogue of this passage. After Jesus prescribes that the rich young ruler need only to sell all that he has in order to enter into eternal life (an offer which he refused), Peter pipes up to point out that he and the rest had “left everything and followed” Him (v. 28). In the context, it seems as though Peter is looking for a pat on the back.
And Jesus gives him one! Spiritual prudes beware! It appears that Jesus rarely blushes in the face of those hungry for kingdom treasures.
But even as Jesus affirms Peter that anyone who has left those precious relationships and belongings for His sake will receive a hundredfold in return, He mentions that it will come in this life “along with persecutions” (v. 30). This is a promise of bittersweet. That which is surrendered to God is returned afresh to the one who released it, though not without difficulties. How many of us have experienced this reality in our lives with Him?
(Even still, Jesus rounds out this statement with the ultimate promise of eternal life.)
Next, Jesus predicts His own death. It is perhaps so familiar to us as to become cliché. But notice the breadth of Jesus’ prediction: He doesn’t end at death; He carries it out all the way to resurrection. It’s not too difficult a thing to expect death, but it requires enormous faith to anticipate a near-immediate resurrection. He had an expectation of tremendous suffering coupled with the hope of tremendous vindication to follow. Hebrews 12:2 tells us that Jesus “endured the cross, despising the shame.” Why? “For the joy set before Him”! Hope gave strength to resolve in order that He might suffer according to the will of God and be brought through victoriously.
Likewise, we ought to consider this element of Christ’s life in order that we may be strengthened in our resolve to suffer for righteousness. And here is our hope: That suffering and hardship in this life is not without purpose and value for the life to come. We must endure it, and indeed perhaps expect it even; yet there will be an end to it. And with that end, we might be so bold as to expect from Him reward (I Corinthians 3:14 ; II Corinthians 4:17-18; James 1:12). Wisely, the Scriptures leave the nature of these rewards vague – perhaps so that we do not make them into idols, and so that we will treasure the Lord above all else.
Therefore, although we must accept that we will face suffering in this life as we follow after Christ Jesus, we have hope in the promise of God for marvelous recompense in the life beyond in His glorious presence. There is purpose to our hardship; there is value. One day we will see it all plainly.
Dependence, Poverty, & Salvation
Mark 10:13-27
Two very familiar stories to the gospel narrative are here placed back-to-back, for, I think, no small coincidence. The first is the account of Jesus telling His disciples not to hinder the little children from coming to Him, “for the kingdom of God belongs to such as these” (v. 14). The second is the account commonly known as that of the rich young ruler, who refused Jesus’ invitation to discipleship due to his love of his many possessions.
Finally comes the disciples’ question, “Then who can be saved?” followed up by Jesus’ all-important answer, “With people it is impossible, but not with God; for all things are possible with God” (vv. 26-27).
Here, I would interpret the little children as being objects of pure dependence, because the rich young ruler is such a model of self-dependence. The rich man had obeyed the Ten Commandments, had many possessions, and probably felt well-off in life. Perhaps what he sough from Jesus was a fluffy, “pat-on-the-back” kind of answer like, “Way to go, we’ll be expecting you at the Pearly Gates!”
But not so! The little children are praised as heirs of the kingdom, and the rich man is told to make himself nothing. Jesus drives a hard line of humility and dependence. It brings to my mind His words in the Sermon on the Mount: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt 5:3). Before God, we are all paupers unable to bargain any deal. But when we accept this reality, we find that He stands waiting to offer us His abundant riches in Christ, even adoption as His very own child.
Salvation does not come from my own effort or resources. It comes from dependence on God and His power to save me. It is His gift of grace. Here is the heart of the gospel message, straight from the mouth of the Savior Himself.
Two very familiar stories to the gospel narrative are here placed back-to-back, for, I think, no small coincidence. The first is the account of Jesus telling His disciples not to hinder the little children from coming to Him, “for the kingdom of God belongs to such as these” (v. 14). The second is the account commonly known as that of the rich young ruler, who refused Jesus’ invitation to discipleship due to his love of his many possessions.
Finally comes the disciples’ question, “Then who can be saved?” followed up by Jesus’ all-important answer, “With people it is impossible, but not with God; for all things are possible with God” (vv. 26-27).
Here, I would interpret the little children as being objects of pure dependence, because the rich young ruler is such a model of self-dependence. The rich man had obeyed the Ten Commandments, had many possessions, and probably felt well-off in life. Perhaps what he sough from Jesus was a fluffy, “pat-on-the-back” kind of answer like, “Way to go, we’ll be expecting you at the Pearly Gates!”
But not so! The little children are praised as heirs of the kingdom, and the rich man is told to make himself nothing. Jesus drives a hard line of humility and dependence. It brings to my mind His words in the Sermon on the Mount: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt 5:3). Before God, we are all paupers unable to bargain any deal. But when we accept this reality, we find that He stands waiting to offer us His abundant riches in Christ, even adoption as His very own child.
Salvation does not come from my own effort or resources. It comes from dependence on God and His power to save me. It is His gift of grace. Here is the heart of the gospel message, straight from the mouth of the Savior Himself.
Thursday, July 20, 2006
A Standard for Marriage
Mark 10:2-12
The Lord Jesus is asked by the Pharisees whether or not it is lawful for a man to divorce his wife. They were trying to trap Him, no doubt in a point of religious controversy. Ironically enough, this issue is again of great controversy among we who follow Christ. The Pharisees cited Moses’ law, which gave room for divorce, mainly on the grounds of “indecency” (see Deut 24:1). But Jesus took it back to God’s original design at creation. His remark, which is so often quoted, is this: “What God therefore has joined together let no man separate” (v. 9).
Jesus points out that it is God who brings a man and a woman together in marriage, and God who seals the union between them. Jesus gives a clear endorsement for the sanctity of marriage. He tells the Pharisees that Moses gave the concession due to “your hardness of heart” (v. 5). It seems Jesus is stating the hard line that divorce on the basis of mere dislike or disinterest is not a viable option. Indeed, hardness of heart diffuses a union of love, and here is where husbands and wives can take caution. Before the Lord, each of us must continue to seek and pray for a heart that is warm toward our spouse, and there is much to be explored for the ways and means to pursue this end.
However, this formula doesn’t always work, because both parties must be willing. So often we see one party not willing to keep a warm heart to the other, and the pain of divorce becomes a reality. Many of us could probably name at least a handful of friends or acquaintances or relatives who have been hurt in this way. As we consider this, it does not seem hard to understand why the God who loves us deeply and intimately hates divorce , due to the wounds it produces.
How do we as Christ’s followers handle this issue, which is still latent with so much controversy? It seems that there is no easy answer. I do think it interesting to note Christ’s example – He both preached the high standard of God, as well as lived in a response of grace to those affected by violations of that union. In His interaction with the woman at the well, He spoke truth to her about her past, yet also ministered to her deepest need for satisfaction and healing. Also, when facing the woman caught in adultery , Jesus’ words to her were this: “I do not condemn you either. Go. From now on sin no more” (John 8:11). He addressed the sin issue, but also extended grace and forgiveness.
As Christ’s church, how do we walk the line between the standard and grace?
From Christ’s own life, it seems as though we must honor marriage and strive for spouses to stay warm toward one another, yet also be willing to embrace in love those who have found themselves caught in the snares of divorce.
The Lord’s standard for marriage is high, as is His standard for all other areas of life. However, as in all other areas, we uphold His standard only by His power graciously imparted to us; when we fail, we fall on His mighty arms of grace. And often, we as His Body must be those very arms to one another.
But there is more to this issue, especially as real life intervenes. How does the Church walk this line? I’d love to hear your thoughts…
The Lord Jesus is asked by the Pharisees whether or not it is lawful for a man to divorce his wife. They were trying to trap Him, no doubt in a point of religious controversy. Ironically enough, this issue is again of great controversy among we who follow Christ. The Pharisees cited Moses’ law, which gave room for divorce, mainly on the grounds of “indecency” (see Deut 24:1). But Jesus took it back to God’s original design at creation. His remark, which is so often quoted, is this: “What God therefore has joined together let no man separate” (v. 9).
Jesus points out that it is God who brings a man and a woman together in marriage, and God who seals the union between them. Jesus gives a clear endorsement for the sanctity of marriage. He tells the Pharisees that Moses gave the concession due to “your hardness of heart” (v. 5). It seems Jesus is stating the hard line that divorce on the basis of mere dislike or disinterest is not a viable option. Indeed, hardness of heart diffuses a union of love, and here is where husbands and wives can take caution. Before the Lord, each of us must continue to seek and pray for a heart that is warm toward our spouse, and there is much to be explored for the ways and means to pursue this end.
However, this formula doesn’t always work, because both parties must be willing. So often we see one party not willing to keep a warm heart to the other, and the pain of divorce becomes a reality. Many of us could probably name at least a handful of friends or acquaintances or relatives who have been hurt in this way. As we consider this, it does not seem hard to understand why the God who loves us deeply and intimately hates divorce , due to the wounds it produces.
How do we as Christ’s followers handle this issue, which is still latent with so much controversy? It seems that there is no easy answer. I do think it interesting to note Christ’s example – He both preached the high standard of God, as well as lived in a response of grace to those affected by violations of that union. In His interaction with the woman at the well, He spoke truth to her about her past, yet also ministered to her deepest need for satisfaction and healing. Also, when facing the woman caught in adultery , Jesus’ words to her were this: “I do not condemn you either. Go. From now on sin no more” (John 8:11). He addressed the sin issue, but also extended grace and forgiveness.
As Christ’s church, how do we walk the line between the standard and grace?
From Christ’s own life, it seems as though we must honor marriage and strive for spouses to stay warm toward one another, yet also be willing to embrace in love those who have found themselves caught in the snares of divorce.
The Lord’s standard for marriage is high, as is His standard for all other areas of life. However, as in all other areas, we uphold His standard only by His power graciously imparted to us; when we fail, we fall on His mighty arms of grace. And often, we as His Body must be those very arms to one another.
But there is more to this issue, especially as real life intervenes. How does the Church walk this line? I’d love to hear your thoughts…
Servant to All
Mark 9:33-50
Here we see the disciples vying for first place in Christ’s kingdom. The Lord’s reply follows on the heels of His earlier exhortation that His followers ought to renounce claim on their lives and suffer as He would suffer (8:34). He tells them that the one who is truly of importance in the kingdom is the servant to all. The word here for 'servant' is diakonos, which can also be translated as ‘care taker,’ and ‘minister’ (UBS Greek NT Dictionary). This is where we get the modern word 'deacon’ – one who serves in the church, and whose requirements are laid out by Paul in his first letter to Timothy.
But Christ exhorts His disciples that all who wish to be of any importance in His kingdom should be a diakonos to all. And I would submit that after this He lays out four lessons in what it means to be such a servant:
I. We ought not to be exclusivists (9:36-41). Jesus picks up a child (which I would interpret here as being an example of ‘one of the least of these’), and tells them to receive it in His Name. He also instructs the twelve not to hinder someone from doing miracles in His Name, adding that one such as this would not quickly then “speak evil of [Him]” (v. 39). As a “servant to all,” we must be able to reach out the hand of fellowship to all who call on the Name of the Lord. We must echo in word and deed this statement of the psalmist, “I am a friend to all who fear you, to all who follow your precepts” (Ps 119:63), and welcome the weaker brother as well as the brother who is outside our own little circle of friends.
II. We are to serve with consideration to the weaker brother (9:42). Again, as Jesus speaks of the little children, I would submit that He is referring to one who is weaker in the faith or who is very young in their spiritual life, and therefore highly impressionable. (Paul seems to echo this teaching and elaborate on it in Romans 14.) Christ’s statement to this end is very stern: It would be better for a person to experience great personal sacrifice than for one who is mature to cause a weaker brother or sister to stumble. His statement is not to be taken literally, but should be seen as an overstatement to drive home His point. We MUST be wise in the way we live – both in what we condemn and in what we condone – especially before our weaker brothers and sisters.
III. We are to handle sin within ourselves very sternly (9:43-48). This statement is startling grotesque. Yet, again, we know that Christ is not encouraging self-mutilation, but rather is using a figure of speech to offer a very stern warning: We should not look mildly at the sin in our own lives, but should go to great lengths to rid ourselves of it. Here, in consideration of the rest of the discourse on service, it makes sense that I would not be a good servant to you or a minister to those younger if I myself am disabled by sin. Perhaps this is the issue that made the Pharisees like blind guides to the rest of Israel – their failure to deal seriously with their own sin issues incapacitated them in their role of spiritual shepherd. But Christ sets the standard for His followers that the value of eternal life and the kingdom of God far outweighs whatever sacrifices we must make to rid our lives of sin and death.
Also, we can see that just because we serve and minister to others, that does not make us exempt from the process of self-examination and continuing to seek sanctification by His Spirit.
IV. Great and small alike, we will all be matured and sanctified by means of hardship (9:49-50). Here is the mighty equalizer: suffering. I admit that this section is difficult for me to interpret. A commentator, whom I greatly esteem, William Barclay, gives good understanding to the elements presented here, and he takes each saying (divided by sentence) individually. First, we will all face trials ("fire") that purify our lives as an offering to God, especially through persecution. Next, we all must live and act in such a way as to display the light of His holiness amidst a dark and corrupt world. Last, as we receive that purification, we will see that our furthering sanctification results in greater harmony with those around us.
Therefore, as servants to all, we who follow Him must 1) welcome the weak or foreign brother, 2) take pains to be considerate to the needs and convictions of those younger in the faith, 3) deal seriously with our own sin issues, 4) find unity with all God’s people in experiencing the growth that comes from hardship.
**This post has been modified from its original published form. This is due to consultation with a well-trusted commentary by William Barclay, who wisely addressed the separate issue of sin and the kingdom of God in vv. 43-48, and brings to light a clearer focus on the symbol of salt in vv. 49-50. Thanks for your patience and understanding.
Here we see the disciples vying for first place in Christ’s kingdom. The Lord’s reply follows on the heels of His earlier exhortation that His followers ought to renounce claim on their lives and suffer as He would suffer (8:34). He tells them that the one who is truly of importance in the kingdom is the servant to all. The word here for 'servant' is diakonos, which can also be translated as ‘care taker,’ and ‘minister’ (UBS Greek NT Dictionary). This is where we get the modern word 'deacon’ – one who serves in the church, and whose requirements are laid out by Paul in his first letter to Timothy.
But Christ exhorts His disciples that all who wish to be of any importance in His kingdom should be a diakonos to all. And I would submit that after this He lays out four lessons in what it means to be such a servant:
I. We ought not to be exclusivists (9:36-41). Jesus picks up a child (which I would interpret here as being an example of ‘one of the least of these’), and tells them to receive it in His Name. He also instructs the twelve not to hinder someone from doing miracles in His Name, adding that one such as this would not quickly then “speak evil of [Him]” (v. 39). As a “servant to all,” we must be able to reach out the hand of fellowship to all who call on the Name of the Lord. We must echo in word and deed this statement of the psalmist, “I am a friend to all who fear you, to all who follow your precepts” (Ps 119:63), and welcome the weaker brother as well as the brother who is outside our own little circle of friends.
II. We are to serve with consideration to the weaker brother (9:42). Again, as Jesus speaks of the little children, I would submit that He is referring to one who is weaker in the faith or who is very young in their spiritual life, and therefore highly impressionable. (Paul seems to echo this teaching and elaborate on it in Romans 14.) Christ’s statement to this end is very stern: It would be better for a person to experience great personal sacrifice than for one who is mature to cause a weaker brother or sister to stumble. His statement is not to be taken literally, but should be seen as an overstatement to drive home His point. We MUST be wise in the way we live – both in what we condemn and in what we condone – especially before our weaker brothers and sisters.
III. We are to handle sin within ourselves very sternly (9:43-48). This statement is startling grotesque. Yet, again, we know that Christ is not encouraging self-mutilation, but rather is using a figure of speech to offer a very stern warning: We should not look mildly at the sin in our own lives, but should go to great lengths to rid ourselves of it. Here, in consideration of the rest of the discourse on service, it makes sense that I would not be a good servant to you or a minister to those younger if I myself am disabled by sin. Perhaps this is the issue that made the Pharisees like blind guides to the rest of Israel – their failure to deal seriously with their own sin issues incapacitated them in their role of spiritual shepherd. But Christ sets the standard for His followers that the value of eternal life and the kingdom of God far outweighs whatever sacrifices we must make to rid our lives of sin and death.
Also, we can see that just because we serve and minister to others, that does not make us exempt from the process of self-examination and continuing to seek sanctification by His Spirit.
IV. Great and small alike, we will all be matured and sanctified by means of hardship (9:49-50). Here is the mighty equalizer: suffering. I admit that this section is difficult for me to interpret. A commentator, whom I greatly esteem, William Barclay, gives good understanding to the elements presented here, and he takes each saying (divided by sentence) individually. First, we will all face trials ("fire") that purify our lives as an offering to God, especially through persecution. Next, we all must live and act in such a way as to display the light of His holiness amidst a dark and corrupt world. Last, as we receive that purification, we will see that our furthering sanctification results in greater harmony with those around us.
Therefore, as servants to all, we who follow Him must 1) welcome the weak or foreign brother, 2) take pains to be considerate to the needs and convictions of those younger in the faith, 3) deal seriously with our own sin issues, 4) find unity with all God’s people in experiencing the growth that comes from hardship.
**This post has been modified from its original published form. This is due to consultation with a well-trusted commentary by William Barclay, who wisely addressed the separate issue of sin and the kingdom of God in vv. 43-48, and brings to light a clearer focus on the symbol of salt in vv. 49-50. Thanks for your patience and understanding.
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