Rejoice!

The Advent season provides a wonderful opportunity to reflect on the hope we have in Jesus, and in the coming of Jesus, at the beginning and again at the end of the age. It is a celebration of the special virtues of Love and Peace that only Christ can give. It is also a special announcement of Joy!

The third Sunday in Advent is called Gaudete Sunday, While preparing for the coming of Christ on Christmas morning, there is an increasing sense of joy, an increasing assurance of the fulfillment of God's eternal purpose. God's kingdom is coming, God's will is being accomplished, on earth as it is in heaven.

It brings to mind the beautiful hymn sung by the angels at that first announcement: "I bring you good news that will cause great joy for all the people."

"Glory to God in the highest heaven.
     an on earth peace peace to those on whom his favor rests."

I can't imagine a more universal declaration of joy! The Good News of the coming of the Lord is bringing "great joy," and not just for a select few but "for all the people." God's peace and favor is coming to rest on those anticipating his presence. Glory to God indeed!

Our joy calls to mind the exhortation of Paul. "Rejoice in the Lord always. I will say it again: Rejoice!" (Philippians 4:4). Paul is using a common word that just refers to being glad about something, delighted by something or someone, to experience and express true joy. While the word is common and general, Paul clarifies the intended object of rejoicing, the reason for the joy. "Rejoice in the Lord." It is the Lord himself, the presence of the Lord, our contemplation of the glory of the Lord, that is the cause of our rejoicing. 

Rejoicing "always" shows that, no matter what our circumstance or challenge, because the Lord remains the same, our rejoicing can be constant. "Rejoice always" (1 Thessalonians 5:16). 

In fact, Jesus himself often instructed his followers to rejoice, giving specific objects of their joy:

• Those who are persecuted because of their devotion to Jesus should rejoice (Matthew 5:12; Luke 6:23)
• His followers are to rejoice because their names are recorded in heaven (Luke 10:20)
• After his resurrection his disciples will rejoice, "and no one will take away your joy" (John 16:22)

Indeed, any encounter with Jesus, any knowledge of Jesus, any participation in the life and work of Jesus, is cause for joy and rejoicing!

The powerful theme of joy has long been a focus in my life. I have what some would call a "melancholic temperament." It probably comes from being an introvert who tends to overthink everything. Having a short anxiety fuse doesn't help. For that reason, cultivating cheerfulness has always been a high priority for me. (Only those who know me very well recognize that the ability to be funny if not silly is a coping strategy.) Fortunately, joy and rejoicing in the Lord are not dependent on personality or context. The Lord and the glory of the Lord never changes. The grace to focus on that glory is the surest strategy for the ability to rejoice always!

Christmas is not a joyful time for everyone. Some remember the loss of a loved one or may be alone during the holidays. For that reason, some churches have established a Blue Christmas service during Advent, a time of comfort and healing. 

It's no wonder the angels were in a celebratory, rejoicing mode on that first Christmas morning. The glory of the Lord was being revealed in a local feed trough. The grace of God was visiting planet earth. A bridge of reconciliation was being built that would benefit all who chose to cross it back to the Father, resulting in "joy unspeakable and full of glory."

There has been sufficient reason to sincerely rejoice since that morning with the angels and the shepherds and the family in the cave. But somehow the greatest joy is yet to come. We have hope for today but as people of hope, we see the grand climax of the rejoicing that was inaugurated so long ago. At the end of the age our King, our Lord and God, will return to fully establish his rule, winning a final victory over sin, death and hell. And in that day the angels will once again announce joy.

"Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready" (Revelation 19:7).

Advent 2017 is a time of preparation and a time of rejoicing. The Lamb has come. Emmanuel is with us. And the best is yet to come!

A Second Pentecost

The birth of the church, the new covenant community of the King, was celebrated on June 4 this year, Pentecost Sunday, Whitsunday. I love the story of Acts chapter 2, with the Day of Pentecost experienced and described in a manner similar to the covenant-making experience of Moses and Israel on Mt. Sinai (Exodus 19 & 20). The experience of those 120 disciples in the upper room had the same kind of covenant-making significance, establishing a new chapter in the story of the King coming, and with him, a new expression and dimension of the Domain of the King. All of the essential elements and dynamics of the church were established in that early Acts Two experience. "And the Lord added to their number daily those who were being saved" (2:47) End of the story. 

Until Acts chapter 4. "And they were all filled with the Holy Spirit" (4:31). I've always wondered what happened between chapter 2 and chapter 4. Did the Holy Spirit leak out?! Was the experience in chapter two not enough? Why a second Pentecost?

This story actually started the day before in chapter 3, with Peter and John going into the temple at the hour of prayer. On the way in the Holy Spirit focused their attention on a beggar lame from birth. I'm sure they must have passed this man every day, but not this day. Instead of giving alms, Peter and John declared, "In the name of Jesus Christ of Nazareth, walk." And he did!

But it wasn't just the healing of this man that was at stake. As is true with so many miracles, this one set the stage for a Gospel encounter. With new legs, this man was seen and heard "walking and jumping and praising God." And it drew a crowd, just as the Holy Spirit had intended. 

You know the story. Peter preached one of his most powerful sermons to the gathered crowd. "By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus' name and the faith that comes through him that has completely healed him, as you can all see" (3:16). And the result? "Many who heard the message believed; so the number of men who believed grew to about five thousand" (4:4). 

Peter and John were in trouble with the authorities. They threw the preachers in jail to await trial on the next day. In fulfillment of the promise made by Jesus, the Holy Spirit empowered Peter to give a moving defense to the Sanhedrin, testifying that the same Jesus Christ they had convinced the Romans to crucify had been raised from the dead, and that the authority in the name of the Risen Christ was responsible for the healing of the lame man. "Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved" (4:12). 

The authorities commanded Peter and John to cease their preaching, threatened them, and let them go. However, the men were clear about their commitment to continue teaching and preaching the good news of Jesus. "We cannot help speaking about what we have seen and heard" (4:20). They had personally experienced the life and ministry of Jesus and were eyewitnesses to his resurrection. They had been visited by heaven on the Day of Pentecost and given a mission and a mandate they could not and would not ignore. 

It seems to me that all of this was clear evidence of the presence and power of the Holy Spirit at work in the lives of the disciples. So why do we see them evidently experiencing a second Pentecost later in this story? 

This is the first time these disciples had experienced a miracle of healing resulting in a great revival. And it was the first time they had been officially and publicly opposed by the leaders of Jerusalem and Judaism. While they were determined to continue announcing the message, it was now clear that doing so would exact a price. They simply needed something fresh, something more from heaven.

I like how Watchman Nee and Billy Graham have described being "filled with the Spirit." Being filled with the Spirit is not so much a matter of you having more of the Spirit as it is the Holy Spirit having more of you. The fullness of the Spirit is not an event but rather a necessary lifestyle. Every time we experience an obvious need for a new level of the Holy Spirit's presence, power and truth coming to us and through us, we can become open to a new level of yieldedness and responsiveness to God's Spirit. We become candidates for a new release of God's Spirit in a new dimension in our lives.

It's clear that Peter and John realized their need for a fresh, new dimension of the fullness of the Spirit in their lives. It's no wonder that their first response after rejoining their faith community was to call a prayer meeting. "When they heard this, they raised their voices together in prayer to God" (4:24). They realized what every "revivalist" has stated since then, that no revival has ever come apart from prayer - concerted, persistent, passionate, corporate prayer. 

In their prayer they acknowledge the sovereign authority and power of God. They remembered that an ancient Psalm (2) had spoken of "the rulers banding together against the Lord." But even these plots were under the larger plan and purpose of God. Now, their obedience to the mission was being officially opposed by the authorities in Jerusalem. They were not going to be afraid or intimidated. They were committed. But they also understood their absolute dependence on the power of God's Spirit, the very authority of heaven, empowering them and superintending their witness. 

And so, they asked God for two things: (1) "Enable your servants to speak your word with great boldness" (4:29). They asked for even greater boldness, even greater freedom of speech, to declare the good news of the King and his Kingdom. (2) "Stretch out your hand to heal and perform signs and wonders through the name of your holy servant Jesus" (4:30). Their public witness would require a demonstration of God's power to show that they weren't just preaching "another gospel" but were joining with heaven in extending the mission of God throughout the earth.

As a result, "After they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit" (4:31). A second Pentecost.

And the result? (1) They spoke the word of God boldly, and (2) with great power [they] continued to testify to the resurrection of the Lord Jesus. Part of the miraculous working of God in the community was the selfless way they loved and cared for one another. "And God's grace was powerfully at work in them all" (4:33).

So, my question is simply this. Do we feel the need for something more? Are we committed to the mission no matter what the cost? Are we facing an assignment that requires God's supernatural involvement? And if so, what is our response? And how do we think God might answer our prayer? I suggest that the time has come again for us to simply pray, "We need you! More, Lord!" And then be ready to receive whatever God might have in store for us. 

Mirror, Mirror On the Wall

Recently I watched a TED Talk by Dr. Abigail Marsh who explored "Why some people are more altruistic than others." As a clinical psychologist, she studied extremely altruistic people, or very compassionate people. Among other things, she discovered that very compassionate people simply don't see themselves at the center of any situation. They don't view themselves as being any different than anyone else. Their common understanding is, "It's not about me." 

It reminded me of the ancient Greek myth about Narcissus. As the story goes, Narcissus was so proud he rejected those who loved him. Instead, he saw his reflection in a pool and fell in love, not realizing that it was just a self-reflection. In fact, he became so enamored with the reflection, he lost his will to live and stared at the reflection until he died.

There is an obvious difference between someone who sees themselves at the center in every situation and someone who rarely if ever see themselves at the center. The later we would call "humble." You see, humility is not thinking ill about yourself. Humility is rarely thinking about yourself at all. 

In the Christian tradition, this is not really self-sacrifice so much as it is self-forgetfulness. 

The Old Testament prophet Ezekiel pronounced an oracle of judgement against the king of Tyre. Some say this is a description of the fall of Satan, but there is no question that in the context, the power behind the throne in Tyre was the kingdom of darkness. And so there are references to the king of Tyre being in Eden, etc. After all, the self-centered human way of thinking was first introduced in the Garden by the Serpent. So, the fall of Satan is the archetypal story behind Ezekiel's prophecy (and so many of our stories).   

In Ezekiel's prophecy, the king of Tyre is enamored with the extent of his wisdom and beauty. And that was his ultimate downfall. "Your heart became proud on account of your beauty, and your corrupted your wisdom because of your splendor. So I threw you to the earth...you have come to a horrible end" (28:17, 19). When he began to spend too much time noticing his wisdom and beauty, those very qualities were corrupted, leading to his doom.

It seems like the formation of all the other character qualities of Christ assume true humility. When I notice I am patient, at that moment I cease being patient. When I notice I am compassionate, I cease being compassionate. If I take time to see how wise I am, what a servant I am, those things dissipate in my view in the mirror.

What is called for is self-forgetfulness. (Is this kind of self-forgetfulness more difficult for introverts?) When I stop seeing myself at the center, I gain a better, more helpful view of others. When "It's not about me" is more than a slogan, my life takes on a whole new level of meaning and potential fruitfulness.

As a disciple of Jesus, trying real hard to see others at the center is probably not going to work very well. What is needed is learning, by grace, to see Jesus at the center. To the extent that I see Jesus at the center, I will gain his perspective on life and my immediate circumstance, and that will include his perspective on the lives of those around me. The truth of self-forgetfulness as worship has the power to set us free!

Waiting for the Right Clothes

Those Spring days in Jerusalem must have been glorious - and disorienting. The Rabbi from Nazareth had died a criminal's death, resulting in the scattering of his followers, some of them returning to fishing. And then the strange news that he had risen from the dead. At first it seemed like a tale told by hysterical women. Then more and more said they had actually encountered their risen Lord.

I don't know about you, but encountering a person who had publicly died but was now living, breathing and walking among us would have been a life-changing experience! And Jesus didn't just show up from time to time. He offered his followers a variety of convincing proofs over a period of 40 days. 

He met two men on the road to Emmaus, and after breaking bread, giving thanks and giving them bread, he revealed himself to them and then simply vanished (Luke 24:13-35).

Jesus then appeared to his followers, showing them his scars and eating some food to demonstrate that he was not a ghost or an hallucination but the real flesh-and-blood risen Lord (Luke 24:36-44; John 20:19-22).

When Thomas needed more proof, Jesus visited his followers again, this time with Thomas among them, offering an even more intimate examination of his resurrected body (John 20:24-28).

When seven of the disciples went fishing, Jesus met them on the shore, prepared and served them breakfast (John 21:1-14).

Before he returned to the right hand of the Father, he met with 500 followers at one time, providing proofs of his resurrection and giving them final instructions (Acts 1:1-8; 1 Corinthians 15:3-6).

You would think that would have been enough. Surely the disciples are now ready to begin extending the mission of Christ to the whole world, announcing the Good News that the King and his Kingdom had come. They would even be ready to give their lives in the service of their true King. 

But that doesn't seem to be the case. In fact, Jesus had to visit them many times and offer many proofs of his resurrection. Even then, seven of them were so discouraged they decided to return to fishing. They were not only unready to share in the mission, they really didn't understand the nature of the mission. They still thought it was all about restoring the ancient glories of Israel (Acts 1:6). They couldn't see past a nationalistic version of God's kingdom. 

Even after Jesus returned to the Father, the 120 had to resort to drawing lots in order to replace Judas. At least they were obedient enough to obey the instruction of Jesus to remain in Jerusalem, until...

Fortunately, Jesus knew what was going to be needed to activate his Kingdom community. Jesus clearly understood the nature of the Kingdom and the nature of his mission. For that reason, he had given them a promise. 

"Peace be with you! As the Father has sent me, I am sending you.... Receive the Holy Spirit" (John 20:21-22). 

"I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high" (Luke 24:49).

"Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit" (Acts 1:4-5).

"But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth" (Acts 1:8).

It didn't really matter whether or not they understood the nature of God's Kingdom or the mission Jesus was on. It didn't matter that they were still afraid and confused. All they needed to do was wait. After all, these men and women were not going to carry on the mission of God by committee or because they were expert strategic planners.  

In the end, everything depended on the coming of God's Spirit. The Spirit of Christ was to be the ongoing presence and power of Christ working in and with them, as individuals and as a community. The person of the Holy Spirit was going to be their Advocate. He would come as the spirit of truth. He would teach them and remind them of everything Jesus had taught (John 14:15-18, 26). The Holy Spirit would inform, empower and lead the ongoing mission of Christ, enabling the Christ-followers to testify about him. The Holy Spirit would lead the way in convincing the world concerning God's Rule. (John 15:26,27; 16:7-11). The Spirit would work through the community to glorify Jesus and speak on his behalf (John 16:12-15).

It should be no surprise that the 120 members of the community would be unable to do anything but wait. They would not be God's Kingdom Community without the presence, power and leadership of God's Kingdom. The church was to be, and is, a Holy Spirit community.

The disciples of Jesus would be proclaiming the Good News "by the Holy Spirit" (Acts 4:8). Church leaders were to be appointed who were "full of the Spirit" (Acts 6:5). They were to be given ministry assignments by the Holy Spirit (Acts 8:29; 10:19; 13:2; 16:6-8; 20:22). The church would need to be "encouraged by the Holy Spirit" (Acts 9:31). The proof that the Gospel was prevailing among new people groups was the obvious initiation by the Holy Spirit (Acts 11:15-16; 15:8).

So while the 120 waited in the upper room, spending 10 days praying and worshipping, in the end, they could not go forward as God's new covenant kingdom community without the Holy Spirit. That's why we say that the church was born on the Day of Pentecost.

"When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them." (Acts 2:1-4).

Good Lust

There are very few things more important to an understanding of the meaning and potential of our lives than our "core passions" or our "core desires." Some of those passions and desires are inborn, built into us from birth, and reflect the temporary nature of God's good creation affected by human sin. Other passions and desires are an evidence of the presence and working of the Holy Spirit in our lives, showing aspects of the heart of God. 

I have often contemplated how all of this works in our daily lives. You could call it "lust management." The old English word "lust" is just another word for "desire," used both positively and negatively in the Bible. When it is used negatively, it refers to the desires that are part of the temporary world system and the ways living in that system affects our hearts, minds and bodies. In fact, those temporary desires tend to rule our lives, becoming compulsive, controlling impulses. 

Paul refer to the "desires of the flesh" running their course in order to be fully gratified (Galatians 5:16). He taught that our "old self" (before Christ) is corrupted "by its deceitful desires" (Ephesians 4:22). He refers to "sensual desires" (1 Timothy 5:11), "harmful desires" (1 Timothy 6:9), and "evil desires" (2 Timothy 2:22). In fact, Paul clarifies that harmful desires are simply a matter of fallen human beings acting "to suit their own desires" (2 Timothy 4:3), or as we used to say, "doing their own thing." 

This seems to be a central theme of the New Testament. In fact, the whole of Scripture as well as the writings of the early "apostolic fathers" repeatedly returned to the contrast between "the two ways." Our mortal existence in a fallen world lends itself to certain root desires that, when left to themselves to run their course, result in despair and death. For that reason, the apostle Paul goes to great lengths to describe the difference between "the works of the flesh" and "the fruit of the Spirit." But it is the apostle John who gives us the classic summary of our condition.

"Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world - the lust of the flesh, the lust of the eyes, and the pride of life - comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever" (1 John 2:15-17).

John makes it clear that our core passions and desires that arise as a result of our existence in a fallen world can be summarized under three headings. Desires centered in our body, desires centered in our mind and eyes, and a self-centered pretentious, arrogant boasting about our lives. All three are desires that are passing away in a context that is passing away, desires arising out of our flesh-bound, world-bound lives. On the other hand, one who does the will, who lives out the desires of God, will experience abundant, full, eternal life. 

John's summary reminds me of a profoundly important passage in the prophet Jeremiah. "Let not the wise boast of their wisdom / or the strong boast of their strength / or the rich boast of their riches" (Jeremiah 9:23). John referred to the tending to boast about who we are and what we have, and the prophet Jeremiah, speaking for the Lord, refers to boasting in three areas of life. These are things we tend to be proud of, and the ways we even judge the relative worth of others. If you have a large amount of intelligence, power and wealth, then you are considered important and even superior in our world system. For Jeremiah - for the Lord - all such boasting, based on the things we consider important in life, is futile, because they are temporary conditions, causes of boasting that will fade away and ultimately be gone.

And yet, the Lord wants us to have legitimate reasons for boasting, a boasting based on God's eternal character and glory. "But let the ones who boasts boast about this: that they have the understanding to know me" (Jeremiah 9:24). The Lord is raising the value of understanding and knowing him. "Understanding" God means to focus the mind on God, to attend to God, and to allow that focus to become wisdom from God. "Knowing" God means to know him personally and experientially, to know God relationally and intimately. After all, knowing God is eternal life (John 17:3). 

I find it interesting that the word for "boast" in Jeremiah is the word usually translated "praise" (Hebrew hallal).  We tend to value and praise those who are intelligent, powerful and wealthy. Very seldom (if ever) do we take the time to value and praise people who understand and know God.

If we are coming to understand and know God, we will come to know the things that God values. We will value the things God desires, the things that God is passionate about, the things God is pursuing. In fact, we will come to adopt as our own God's desires and see them begin to replace our own natural, world-bound desires. "I am the Lord who exercises" certain things, I do certain things, I prioritize acts that reflect my values and desires. "In these I delight," these are the things I find precious, the things I pursue and desire (Jeremiah 9:24). So what does God desire?

1.  Kindness (Hebrew chesed), loving kindness, benevolence, covenant loyalty, covenant-keeping love. This is a divine quality of love, a pure, self-giving love, based not on feelings or circumstances but rather on a clear, unconditional commitment. In fact, unconditional love is at the center of God's heart and character. God desires and pursues loving kindness in every person and every situation. 

2.  Justice (Hebrew mishpat), judgment, the just decision of a judge, that which is lawful and just, a right protected by law. There is no partiality with God. Fairness, equity, equal treatment and equal rights are central to God's moral character. There is no prejudice, no discrimination in the heart of God. God desires and pursues justice at all times. 

3.  Righteousness (Hebrew tsadaq), to be just and right, to have a just cause, to speak the truth about what is right, to be upright, to make right, to declare someone to be absolved, to make a right cause prevail. As a result of kindness and justice, right conduct in right relationships is God's desire. Doing the right thing because it is the right thing, with the well-being of others and a passion for justice, is God's desire. 

Because God rules in heaven, certainly these three desires can be found there. But through the prophet God declares that he desires them "on earth." God is looking for kindness, justice and righteousness now, in the midst of our sin-diseased world. They are God's desires, God's good "lusts."

So, instead of the "lust of the flesh," God lusts after unconditional love. Instead of the "lust of the eyes," God lusts after justice. Instead of the "pride of life," God seeks after righteousness. If people took time to praise kindness, justice and righteousness instead of intelligence, wealth and power, this world would be a better place. 

Christ-followers, citizens of God's Kingdom here on earth, experience both sets of desires. In fact, the two tend to oppose each other and even war against each other, the battlefield being the redeemed human soul. The good news, our hope, is that God's Spirit is warring on the side of good lusts. "For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other.... Since we live by the Spirit, let us keep in step with the Spirit" (Galatians 5:17, 25). As we learn to take the side of God's Spirit in the struggle, we will see the increasing establishment of God's desires in our hearts and lives. We will learn how to "sow seeds to the Spirit" and reap eternal life - even now, in the midst of the world. God's peace, God's rest, God's freedom will be the growing result. And that is good news!

For my "Spiritual Formation Foundations" class. 

The Triumphal Entry

On Palm Sunday it is the ancient tradition of the church to celebrate the triumphal entry of Jesus into Jerusalem. After all, a very large crowd of Jewish pilgrims were filling the city to celebrate Feast of the Passover. It was a time of great Messianic expectation. God had delivered Israel from Egypt on that first Passover, and the time would come when God would deliver Israel from all their enemies by revealing his Messianic King.

So it was appropriate for Jesus to enter into Jerusalem on the first day of Passover week. And while it is certainly true that his triumphal entry was very different from how a victorious Roman general would enter the city of Rome, the manner of his entry fulfilled Messianic prophecy (see Zechariah 9:9). After all, the Messianic Kingdom was to be very different from the Roman Empire. While first century Jews had maybe lost sight of that fact, the way Jesus entered Jerusalem clearly communicated that he was the promised Messianic King. 

While Jesus was, by birth, the rightful King of Israel, the actual King of the Jews, the nature of the Kingdom he was announcing was far different than the one expected. He did not come to reestablish the great kingdom of his forefather David but rather a universal kingdom of truth, of righteous, peace and joy in the Holy Spirit. A kingdom, citizenship in which was to be made available to anyone who acknowledged Jesus as their King. 

The crowd celebrated his Messianic entry, declaring Jesus to be "the son of David" and "he who comes in the name of the Lord" (Matthew 21:1-11). They cried out, "Hossana," calling on Jesus to save them. But what did they think they were asking for? What did they really want Jesus to do for them? Whatever it was, they were so disappointed in him that by Friday morning they were heard to cry, "Crucify him" (Matthew 27:17-23). 

Palm Sunday was a declaration by Jesus that he was the expected Messianic King and a demonstration of the nature of his Kingdom. But the real triumphal entry was yet to come.

Most Jesus followers believe that the triumph of Jesus occurred Easter Sunday morning, when the stone was rolled away and Jesus rose from the dead. There is no question that the resurrection of Jesus was the seal on everything that had been accomplished. If Jesus had stayed in the tomb, all he had worked to accomplish would have been for nothing.

But the triumph of Jesus, the real Triumphal Entry, occurred on Friday afternoon. Here is how Paul described it: "When you were dead in your sins...God made you alive with Christ. He forgave us all our sins, having cancelled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" (Colossians 2:13-15). Here Paul uses the traditional way of describing the triumphal entry of a victorious Roman general into the city of Rome. Jesus had triumphed over "powers and authority," not just the enemies of Rome (or the enemies of Israel). Jesus not only triumphed over them, he triumphed so extravagantly that he "made a public spectacle of them." He didn't just defeat them, he humiliated them, he annihilated them. He took away their power and authority and left them naked to await the final consummation of all things.

Notice that Jesus did not finish his victory on Sunday morning but on Friday afternoon. Just before Jesus died at 3:00, he knew he needed to be able to make a loud and clear declaration. He must have been dehydrated and parched, so he made a simple request. "I am thirsty." And after taking a drink, was able to shout for all to hear - including powers and authorities - "It is finished" (John 19:28-30). At that moment, "the curtain of the temple was torn in two from top to bottom" (Matthew 27:51). The traditional barrier between God's people and the real Presence of God was suddenly removed. The final victory of Jesus was so powerful, "The earth shook, the rocks split and the tombs broke open." The attempt of Satan to establish an alternative kingdom had been defeated. Sin had been defeated. Death had been defeated. "The bodies of many holy people who had died were raised to life." All that remained was for the curse to be removed at the end of the age (Revelation 22:3). 

"I am making everything new" (Revelation 21:5). Jesus won the victory that day, but it was a far greater victory than anyone had anticipated. It was a victory for all people and all time. Since that day, the Kingdom of God has been advancing, and will continue to advance until the full harvest of redeemed humans has been reaped (James 5:7, 8). And so, while we will rejoice in the public demonstration of the victory of Jesus on Easter Sunday, today we will acknowledge that death and sin have been defeated. Indeed, "it is finished." 

Servant or Slave?

For a long time, I have happily thought of myself as “a servant of the Lord.” It is a true and important part of my identity as an apprentice of Jesus. In fact, every day my prayer is, “Lord make me a servant, make me a blessing today.”

I used to love singing one of my favorite old Vineyard choruses:

Make me a servant

humble and meek

Lord, help me lift up

those who are weak

And may the song of my heart always be

Make me a servant

Make me a servant

Make me a servant today

But lately I have become aware that the personal identity of a “servant” still leaves plenty of room for ego. I have always taught that in the ancient world, the significance and importance of a person was based on whose servant they were. If you were a servant of the Emperor, you were a very important person indeed. For that reason, if you are a servant of the Most High God, well…there is no more higher calling or identity.

But, no matter how you rationalize it, whenever there is room for human ego, whenever there is room for personal rights, it will always end badly. Being a servant leaves plenty of room for me to decide how I am going to serve. Being one of the servants in the King’s “palace” allows for occasionally jockeying for position. There is still is a need for attention, respect, and a feeling of importance. I may feel religiously satisfied by thinking of myself as God’s servant, but “ego” is “ego,” and “self” is “self.” As a servant, I maintain significant rights to decide when, where and how I will serve.

And so, I have gone back to Scripture to notice how those first-generation Jesus followers identified themselves. Frankly, I have noticed it before, but always just kind of looked around it, not thinking that it meant what it appeared to mean.

"I, Paul, am a devoted slave of Jesus Christ" (Romans 1:1 MSG).

"Paul and Timothy, slaves of Jesus Christ" (Philippians 1:1 TLB). 

"Paul, the slave of God and the messenger of Jesus Christ" (Titus 1:1 TLB).

"I, James, am a slave of God and the Master Jesus" (James 1:1 MSG).

I've always recognized that the early followers of Jesus identified themselves as "slaves" (Greek doulos), but I've never paused to consider the difference between "servants" and "slaves" in the text, especially since "slave" is often used negatively. Frankly, I just don't like the idea of anyone being a slave.

My resistance could be because of our unique American experience of slavery. The American institution of slavery was unique in history because it was defined in a combination of three unique ways: (1) slaves were defined by their race, (2) slaves were slaves for life, and their offspring were automatically slaves, and (3) slaves were considered chattel and a financial asset, and therefore, sub-human. Because we still live with the scars of slavery in our society, I would really rather not think of myself or anyone else as a slave.

But slavery looked very different in ancient times. Slaves were usually indentured servants, serving gratis for a temporary period of time under contract, free to go at the end of that time. In the Old Testament, an Israelite who became a slave due to extreme poverty would have had no means of support had not a more wealthy family brought them into their family to serve them, and after seven years, or no later than the Year of Jubilee, were set free with enough provisions to have a fresh start. (A slave could be redeemed at any time by a Kinsman Redeemer, or if he gained the means, he was able to redeem himself.) Slaves were to be treated as members of the household and their rights were protected by law. (See Exodus 21:2-3; Leviticus 25:39-41; Deuteronomy 23:15). (Non-Israelite slaves had fewer rights.)

The Old Testament example of a slave that is most relevant to the New Testament is the law in Exodus 21:5-6: "But if the slave plainly says, ‘I love my master, my wife and my children; I will not go out as a free man,’ then his master shall bring him to God, then he shall bring him to the door or the doorpost. And his master shall pierce his ear with an awl; and he shall serve him permanently" (NAS). Here is presented the unusual case of a slave who chooses to not be free, who chooses to remain a subservient member of the master's household. This slave has also decided to remain with his family rather than pursue his own freedom. 

There is no question that doulos is used in important positive ways in the New Testament:

"A disciple is not above his teacher, nor a slave above his master. It is enough for the disciple that he become like his teacher, and the slave like his master" (Matthew 10:24-25)

"It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many" (Matthew 20:26-28).

"When the time came, he set aside the privileges of deity and took on the status of a slave" (Philippians 2:7 MSG).

"As the Lord’s slave, you shouldn’t exhaust yourself in bickering; instead, be gentle—no matter who you are dealing with—ready and able to teach, tolerant without resentment, gently instructing those who stand up against you" (2 Timothy 2:24-25 VOICE).

"For you are free, yet you are God’s slaves, so don’t use your freedom as an excuse to do evil. Respect everyone, and love the family of believers. Fear God, and respect the king" (1 Peter 2:16-17 TLB).

A servant has a choice to accept or reject an assignment. A servant can choose whom to serve. A servant can stop serving if they so desire. A servant can choose to give up, or not give up, certain personal rights. 

The single most important characteristic of a slave is simple obedience. A slave, by definition, permanently belongs to a single Master. A slave has no personal rights. It is enough for a slave to stay close to the Master, to remain attentive and responsive to the desires of the Master. The reward for a slave is not effective, productive service but simply to be with the Master. 

While it may seem like a fairly minor difference, it strikes me to be important in my commitment to becoming more like Jesus. After all, Jesus was the model slave. If Jesus took on the status of a slave, doing so should not be beneath me. 

Who Needs a Sound Mind?

I don't know about you, but I feel like I'm stuck in some kind of bad dream, filled with anger and confusion, fear and intolerance. Clear thinking has been replaced by rigid, polarized, reactionary thinking. For that reason, I am finding new significance in one of the many promises found only in the Bible.

I like how the old KJV puts it: "For God has not given us a spirit of fear; but of power, and of love, and of a sound mind" (2 Timothy 1:7). 

God has given us many wonderful things, but fear is not one of them. Paul even refer to "a spirit of fear." Fear is at the root of so many of our dysfunctions: anger, insecurity, anxiety, depression, hostility, discord. We are afraid of so many things. We are afraid of losing control. We are afraid of rejection and separation. We are afraid of being disrespected and devalued. We are afraid of being left out and looked over. 

It's possible to move beyond fear to a spirit of fear. We can find ourselves living in an atmosphere of fear, a culture of fear, a place where people are trying to manipulate and control us by playing on our fear. May I suggest that the result is toxic and leads only to death. 

A study was recently released showing that for the first time in our history, the death rate among middle-aged White people is going up. In fact, the death rate among middle-aged Whites is now higher than any other people group in our society. And this is only an American phenomenon, not being experienced anywhere else in the world. Economists refer to it as "Midlife Deaths of Despair." The death rate is going up because of drug and alcohol abuse and suicide. Death is the final result of a spirit of fear. 

Paul uses a special word for "fear" in this verse (Greek deilia), meaning a state or mindset of fearfulness or timidity. It is a state of continual anxiety, of low-grade depression, a negative if not catastrophic view of life, resulting in a hesitation to take any positive steps into the future. 

A spirit of fear is best offset by the gifts God has given us:

1.  Power (Greek dunamis), God's own dynamic energy, God's ability given to accomplish God's will. A prominent element in fear is a feeling of powerlessness, but for us humans, powerlessness is a feeling of being out of control. The fallacy is that we are not and cannot be in control. God's power is released when we have given up control. God's supernatural ability and our supernatural potential can only be blocked when we try to gain or maintain control. We need God's power.

2.  Love (Greek agape). God's love is self-giving while our natural, human love is self-serving. Our attempts to love tend to be about ego-gratification and self-indulgence. God's pure, holy love always pours out to the other in service, empowering those it touches. Fear causes us to hesitate to love unless we know that our love is going to be returned in a way that makes us feel important. Self-serving love is a dead-end road. We need God's love.

3.  A Sound Mind (Greek sophronismos). It is a "saved" mind, a healthy mind, a focused, liberated mind. It is a disciplined, purposeful mind. It is not a "double mind" filled with doubt and confusion. It is not a chaotic, uncontrolled mind. It is the very opposite of a fearful mind. It is not just a matter of intelligence or education. It is not just a matter of being well informed or being guided by "worldly wisdom." We need the mind of Christ.

This beautiful and timely promise in Paul is tell us that God has come to deliver us from "a spirit of fear" and to replace it with God's own spirit of power/love/discipline. Only in this way can we see our way forward into God's preferred future for our lives.

I think there is a connection between verse 7 and verse 6: "I remind you to fan into flame the gift of God, which is in you...." God has given us God's spirit of power/love/discipline so we can be effective stewards of the gifts (Greek charisma) God has placed in our lives. They are the means by which we will bear the good and abundant fruit God has intended for us. But I also believe that the best way to be released from a spirit of fear and to move in a spirit of power/love/discipline is to "stir up" those gifts, to exercise those gifts, to intentionally use the gifts God has given us in our lives and service of others. When we are functioning in ways that reflect God's gifts to us, we experience the reality of God's power, love and soundness of mind. When we are living for ourselves to serve ourselves, we find ourselves trapped in an unending cycle of fear. 

It reminds me of another passage in Paul: "The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace" (Romans 8:6). Life and peace. That's what the world needs. That's what we need. It's time to turn from a spirit of fear and stir up the gifts God has given to us. 

"Do you want to get well?"

Jesus must have been a model teacher (Rabbi) in his day because he was known for asking questions. In fact, it was not uncommon for him to answer a question with a question. When we read the accounts in the Gospels it seems like Jesus should have known the answer without even asking the question. It seemed obvious. 

When Jesus encountered a demon possessed boy having a seizure, he asked the father, "How long has he been like this?" (Mark 9:21). Really?! We need to take time for a health history? Yet, somehow Jesus was aiming his question at the man's faith, or rather his unbelief. 

When a blind man named Bartimaeus interrupted Jesus' visit to his village, and he finally got his attention, Jesus responded to him with a question: "What do you want me to do for you?" (Mark 10:51). I would have thought the man's need would have been obviously. But for some reason, Jesus needed him to verbalize his need, somehow connected to the issue of his faith. 

Perhaps the most interesting example is the case of the crippled man at the pool of Bethesda. When Jesus saw him lying by the pool "among a great number of disabled people," hoping to roll in when the water stirred, he asked the man, "Do you want to get well?" (John 5:6). He had been "an invalid" for 38 years, coming day after day, ostensibly to receive a miraculous healing. Why would he be making such an effort if he didn't want to get well? 

The man responded to Jesus' question by reporting, "I have no one to help me into the pool.... While I am trying to get in, someone else goes down ahead of me." What did Jesus see in the thinking of this man that required a challenge? Why would he not want to get well? 

His seeming lack of faith did not keep Jesus from healing him. However, when he got into trouble for carrying his mat on the Sabbath, "he told the Jewish leaders that it was Jesus who had made him well." His focus was not primarily on the miracle of his healing, and his focus was not on the miracle worker. He just didn't want to get into trouble with the authorities. He didn't want his changed circumstances to change his sense of who he was and his place in the world. 

So, why would someone not want to get well? It seems that it is possible to not only have a disability - a sickness, a weakness, a limitation - but to allow that disability to become a definition. It is possible to allow a weakness to define us, to become a core element of our identity. 

I once knew someone who was legally blind from birth. That certainly resulted in significant limitations and a unique perspective on life. But for this individual, his blindness became a core element of his identity, and along with that, a reason to think and respond as a victim. "Be nice to me; I'm blind. Give me special privileges; I'm blind. Let me get away with it; I'm blind." And he was stuck at that point, without the ability to move beyond his victimhood.

On the other hand, when my wife Lynda was diagnosed with congestive heart failure at the beginning of 1998, we soon realized that her lifestyle was going to have to change. Needing more rest meant she could no longer be a hard-charging career girl. She would need to allow the Lord to show her the positive potential of the rest of her life. However, she never adopted CHF as a part of her identity. She never referred to "my weak heart." She never viewed herself as an unfortunate victim. Instead, she allowed the Lord to develop and mature a powerful ministry of intercession, maintaining a positive, cheerful approach to her life in Christ. 

I think the PC people have it right. A person who has some kind of special limitation is not "a disabled person" but rather is "a person with a disability." Their limitation does not define them as a person. It is not the meaning of their life. For Christ-followers, our identity, the meaning and potential significance of our lives is defined by our life in Christ. We are clear and realistic about our limitations - and everyone has limitations - but we also understanding that our limitations are not limitations to God. As we serve the Lord and reach the outer edge of our abilities, gifts and talents, that's when God's supernatural ability can stretch the boundaries of our potential fruitfulness. That's when the glory of God can be revealed in and through out lives, because of our personal limitations.

One of the best examples I know is my friend and pastor, Dr. Lamar Hardwick. Lamar is a very bright, creative leader and a powerful communicator. But he spent his youth, and even his young adulthood, struggling with his own sense of weakness and limitation. He just thought he was weird or defective, but the more he tried to ignore his limitations and the more he tried to act as if he was "normal," the more he slipped in despair. Finally, at the age of 36, he sought help and was diagnosed with Asperger's Syndrome Disorder. 

But, instead of his diagnosis resulting in Lamar shrinking back into the shadows, concluding that he was never going to be able to accept the calling God had placed on his life, he began to see the redemptive potential in his limitation. He saw the ability to respond in a way that allowed him to not be defined by his disability, to not be limited by his limitation. After all, you don't know how to overcome (come over, rise above) unless you know what it is you need to overcome. 

As a result of that new understanding, Lamar was able to accept the call to be the Lead Pastor of a great congregation, with new insight on how best to succeed and bear all the fruit God had in mind for him. He has learned how to let the glory of God be revealed in his life. And he has been able to counsel, advocate, and publish from the standpoint of his new found sense of confidence. I love a recent article he published entitled, "A Better Question: Learning to Live Beyond the Label." Beyond the label, indeed. Every person's life and potential is ultimately defined by God's grace - nothing more and nothing less!