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 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).

We are totally unable to do the work necessary to save ourselves or to make that salvation manifest in our daily lives. Yet in some mysterious way we are called to co-labor with God as He works in us to progressively chisel into our daily lives what He has already declared to be so in the heavenlies through our faith in the shed blood of Jesus.

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.”

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).

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.

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.

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…

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.

Unashamed of the Son of God

Mark 8:34-38

Of all the things we tend to value in life, of all the material things that grab us, I wonder if we don't too often overlook the value of our own soul. In America, materialism is practically in the water. Everywhere we look, we're told to strive hard to gain the world. Fame, wealth, and lovers await us, it says, if we might but strive for it.

Yet Jesus sets the record straight: Even if I gain the whole world, it profits me nothing if I then forfeit my own soul. My soul is a priceless commodity before the Lord, to whom I must give an account. The end of this age will come; and when it does, the Lord Jesus will arrive "in the glory of His Father with the holy angels" (v. 38). Will He be ashamed of me? The answer hinges on what I do with Him and His word in this life.

He tells us that we must lose our lives for His sake and the sake of His gospel. This is the way that we actively 'deny ourselves' (v. 34). Instead of seeking my own fame, I strive to make Him famous; instead of trying to make my own opinions known abroad, I spread His good news to all I can. I must not be ashamed of my Lord or of His message. I must be convinced that the gospel "is the power of God for salvation to everyone who believes" (Rom. 1:16).

It is my firm belief that this boldness and conviction comes from the Holy Spirit (see Acts 1:8). Therefore I must pray along with the Apostle Paul "that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel ...that in proclaiming it I may speak boldly, as I ought to speak" (Eph. 6:19-20).

Renounce Claim

Mark 8:34-38

This teaching of Jesus' follows swiftly on the heels of His first prediction of His death and resurrection. Peter had “rebuked” Him for it, but Christ came back with this: “Get behind me, Satan! For you do not have in mind the things of God but the things of man” (v. 33). Peter, in an attitude of self-preservation, had inadvertently chosen the wrong side.

Therefore, to clarify, Jesus laid out what it truly means to come after Him: “If anyone wishes to follow after me, let him deny himself and take up his cross and follow me” (v. 34). That word often translated as ‘deny’ (Gr. aparneomai) can also be translated as ‘disown, renounce claim to’. The point? To follow in His way, we must renounce our claim on our own life -- that is, we must stop trying to be our own master.

He elaborates on this idea of renouncing claim in the verses that follow, saying that if anyone wishes to save his life he will lose it and if anyone loses his life for Christ's name and the gospel will save it. Again, we are called to forfeit claim to our soul and return it to the rightful owner. This speaks to surrender. This is me consistently returning to the prayer, "Father, my life is not my own. Do with me what you will."

How often do we grasp for control over our own life! We spread our little "safety nets" to make us feel secure in our own efforts, apart from God. But we must release them and stake the claim, "My life is hidden with Christ in God" (Col. 3:3) We must entrust our souls to Him! For only God is the rightful Owner and Master of our lives.

Doing the Will of God

Mark 9:30-32

Jesus begins to predict His death and resurrection to His disciples. At face value, we are so used to this part of the story. But in the moment, the disciples were probably greatly disturbed by this. Even Peter, the most vocal of the twelve, having already been rebuked by Jesus not to speak against this reality (Mk. 8:29, 33), was likely included in the phrase “they were afraid to ask Him” (9:32). Clearly, however, Jesus was not concerned with their opinion. He was committed to do the will of the Father at all cost, and the approval of His closest friends was not a determining factor for this.

There is something important to be said about this determination. It is not fool-hardy, neither is it uninformed. Jesus, whose intimacy with the Father could never be matched, had certainly heard from God in this matter. More so, Jesus surely knew of the Scriptures that foretold a suffering Messiah (Isa 52:13-53:12 for starters). This was clearly God’s direction for Him, and man did not need to be consulted.

How often do we look to others before we step out and do the will of God? He has revealed plenty to each of us in His Word about what He desires of us. Yet, all too often we stop to think about what others might think about us if we decided to do something “out of the norm”. Such a reflection makes me think that perhaps I value the opinion of other people more than I value God’s opinion of me. That sounds harsh, but if I’m honest, I’ll admit that it’s true. People, whom I can see plainly, are a whole lot easier to seek approval from than God, whom I cannot see so plainly.

To counter this, though, there is the reality that we as frail people still at times need counsel, exhortation, or the encouragement of others in order to hear God’s voice more clearly and specifically. I’m not trying to speak against that. That is a very necessary function in the Body of Christ. What I am trying to dispel (even in my own mind!) is the hang-up that is so easy to have, which entails that I wait around for others to obey God before I myself will take the risk to do it in my own life. What a waste! As King Harry said in Shakespeare’s Henry V, “Every subject’s duty is the kings, but every subject’s soul is his own.” We are each responsible before God to act on the revelation of truth in His Holy Scripture. We must not wait around until our friends (even our Christian ones) think it is high time to act. We ourselves must take the risk to prayerfully step out in faith on His Word, even if it is a lonely way.

Spirit, may it be so in my life as it was in Christ Jesus!

Of Dust and Glory

Mark 9:1-8

This is the account of Jesus’ transfiguration. For a few incredible moments, Peter, James, and John saw the Savior in His true, glorious array. Meditating on this familiar (yet highly significant) scene from the gospels, three things came to my mind:

I. A plain vision of Jesus reveals one who is “radiant” (v. 3), and a little terrifying (cf. Peter’s reaction in v. 6). The terrifying part reminds me, again, of Aslan, of whom it was said that although he wasn’t tame, he was good. Jesus in all His radiance is a bit terrifying – I think that encourages healthy fear and reverence. Something like this harkens back to an encounter like Ezekiel's when the Almighty called him to service (see Ez. 1:26-28), or like the Apostle John seeing the glorified Christ on Patmos (Rev 1:13-18). It surely takes Him out of that box that I think so many of us have Him in – that He is docile, tame, and mundane.

II. Jesus, as He was in His earthly episode, took on the nature of a servant. He told his disciples that "even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many" (Mk 10:45). Paul speaks of this idea in Philippians 2, that Jesus "emptied Himself, taking the form of a bond-servant, and being made in the likeness of men" (v. 7). This speaks of the humility of the present human state -- we are but "dust." Paul's exhortation to the Philippians is that their attitude should be the same as was Christ's (v. 5). The way we are to operate, therefore, in light of our present human condition is in humility and in service, knowing that all along it is "the Lord Christ whom [we] serve" (Col 3:24).

III. Lastly, this shows us that we have a great thing to hope for in the future. I John 3 tells us this: "We know that when He appears, we will be like Him" (v. 2). Of course, we won't match His radiance, but this statement gives us hope that we won't always be in these broken, "dusty" bodies. One day be raised up with Him to something more wonderful (cf. I Cor 15:42-44). Therefore, in the words of Maximus Decimus Meridius, "Men, what we do in life echoes in eternity." Or as the Apostle John puts it, "Everyone who has this hope in him purifies himself, just as he is pure" (I Jn 3:3).

To sum up, Christ's transfiguration gives us greater reason to exalt Him, a summons to serve based on our lowly condition, and a cause for a purifying hope that one day God will complete His work in us for His Name's sake.

Further Up and Further In

I have recently fallen in love with C.S. Lewis' Chronicles of Narnia. I read the whole series this past year. In the final episode, "The Last Battle," the Christ-figure, the lion Aslan, brings the world of Narnia to an end. The comment is made simply that "all worlds end," as if the most common-place reality of life. However, after Aslan ends Narnia (and after he judges all the creatures therein on the basis of their love for him), he turns around and tells all of the ones who passed through the judgment to start exploring the NEW Narnia that now exists. This New Narnia looks very similar to the old one, but is richer and fuller.

Aslan takes off running, and shouts to them "Come further in! Come further up!" (The Last Battle, p 181) to encourage them to discover more of the wonders of his new world. As they chase after him, they find that they are all running uphill. They keep discovering more new and wonderful worlds within worlds, and Aslan is delighted in their exploration.

The phrase, "further up and further in" stuck with me. I have often heard this phrase attached to the believer's walk with Christ. Perhaps this hits the heart of our pilgrimage: Straining forward to an ever-increasing experience of Christ, looking ahead to the place that He is preparing for us.

Here, in this season of my life with Him, I think this strikes a chord with what I desire: to go "further up and further in," tasting more of the new life He has given to me, and knowing more abundantly the Marvelous One, who came "full of grace and truth" (John 1:14).

"I press on toward the goal for the prize of the upward call of God in Christ Jesus" (Php 3:14).