The Light of the World

The controversy concerning the relationship between the followers of Jesus, the citizens of his Kingdom, and the world is as old as the New Testament. What does it mean to be both "in the world" but not "of the world"? And is that really possible for anyone other than an extraordinary saint? The way this issue is resolved has formed the basis for various Christian sub-cultures, from the Amish community to American Evangelicalism.

In 1951, H. Richard Niebuhr delivered a series of lectures at Yale that remains very influential to this day. He proposed that there are five types of interaction between Christian faith and the world: (1) Christ against culture, a sectarian, law-based reaction that calls for separation from the world; (2) Christ above culture, acknowledging that everything good in culture is a gift from God and is to be embraced; (3) Christ transforming culture, with the view that the power of the Gospel is able to transform the surrounding culture; (4) Christ and culture in paradox, calling for Christians to live in tension with the world under the sovereignty of God; and (5) Christ of culture, calling for harmony between Christians and the world. 

The American Evangelical church's engagement in the "culture wars" always raises this issue. While culture wars require us to be highly selective in the sins we're upset about (usually homosexuality and abortion) while ignoring others, the larger question, the theological backstory, is this pesky issue of the nature of the relationship and interaction between citizens of Christ's eternal Kingdom and human society organized independently of God - the "world." It is reflection on this issue that causes me to return to the simple statements of Jesus: "You are the salt of the earth," and "You are the light of the world."

"You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven" Matthew 5:14-16).

It seems too good to be true - too much to expect from us imperfect but committed followers of Jesus. The light of the world?! Really?! And what does that really mean? The simple statement of Jesus seems to focus on the fact that his disciples are to have a visible function in the world. We are not to be a hidden hill. We are not to be a lamp hidden under a bowl. The world is to see the light shining in and through our lives. 

But is that humanly possible? No! There is nothing in our human nature that could remotely function as light. It is essential that we see the divine nature of this light. After all, it was Jesus who said, "I am the light of the world" (John 8:12). In his prologue to the gospel John wrote, "In him was life, and that life was the light of mankind" (John 1:4). Jesus told his disciples, "While I am in the world, I am the light of the world" (John 9:5). 

The idea of a light on a lampstand brings to mind the golden lampstand in the temple. That lamp could not provide light until it had its wick trimmed regularly and was given a steady supply of oil. It was the prophet Zechariah who was given a vision of the lampstand with two olive trees providing a stream of oil. And the meaning of the vision? "Not by might, not by power, but by my Spirit, says the Lord Almighty" (4:6). 

So the ability of a disciple to shine a light depends entirely on a covenant relationship with Jesus and the presence and activity of the Holy Spirit. The light is divine. So when Jesus says we are the light of the world, what's implied is that we are instruments of the light. We provide a lamp from which the light can shine. It is the light of Christ that is shining in and through our hearts (see 2 Corinthians 4:6). Before our attachment to Jesus we were "darkness," but now we are "light in the Lord" (Ephesians 5:8). Therefore, "Live as children of light." The light of Christ shining through our lives means that a certain quality of life will be visible, will be clearly seen by the world. That's why Paul follows up his statement in Ephesians 5:9 with specific examples of what living as children of light would look like.

The point of being a light source is that we are to "shine" in a very clear and visible way in the world, in a way that can be clearly seen in the world. So what does it mean to "let your light shine before others"? What is it that Jesus expects the world to see when they see the light shining through our lives? Does letting our light shine involve making correct doctrinal statements? Believing the right things and knowing how to say them in the right way? Does shining the light of Jesus mean taking the right position on current political issues? Cultural issues? Supporting the right political party or candidates? Is it going to the right church? Memorizing the best Scripture verses? Having the best theological education? Is shining the light summarized by knowing the correct sins and the right sinners to condemn? 

There is no reason to wonder what letting our light shine before others means? Jesus made it very clear. You are to shine your light before others so "that they see your good deeds." Frankly, that definition is hard to swallow for those of us who are committed to a gospel of grace. In fact, the whole idea of "good deeds" can be seen to work against grace. Nevertheless, it's hard to misunderstand the statement of Jesus. The world is to see the practical and observable difference having the light in us, walking and living in the light, makes in the life of a disciple. 

On the other hand, shining the light of "good deeds" must be done in a way that cannot be misunderstood. It's possible to shine a light in such a way that people in the world conclude that we are somehow just "good people," that we are caring, benevolent, conscientious. When in reality, we're no better in and of ourselves than anyone else. The light that people see in our lives is the light of Christ shining as a result of the presence and activity of the Holy Spirit. It is imperative that when people see light in our lives, they will "glorify your Father in heaven." It must be obvious that the light people see in our lives is supernatural, that is shines because of the presence of Jesus in our hearts and lives. 

So when the Barna Group did a study of the moral behaviors of young American adults, they found that "born-again believers are not much different from non-born-again adults." In every category of behavior, there was only a slight difference between Christians and non-Christians. In other words, the light is not shining. The light has nearly gone out. So while we are condemning the moral behavior of people in the world, as if it is up to the world to shine the light of Christ, what has happened to our light? And isn't that an area of great concern to us? Yes, the moral compass of our nation has swung off center. But I propose that the moral compass of the American church is just as off-kilter. So rather than condemning sinners (who are only capable of sinning), it might be more helpful if we would give ourselves to true, heart-felt repentance. Maybe focusing on a season of wick-trimming and oil-replenishing would have an overall redemptive effect on our culture. The goal is very simple: When the world sees the light of Christ shining from our lives, they will glorify God. Who knows - some might even be attracted to light. Some might consider stepping into the light and finding a new life as children of the light. If so, we will have fulfilled our call to be the light of the world. 

We Need a Revival of Salt!

The church, as the covenant community of God's Kingdom on earth, has a very unique and special mission. It has a powerful role to play in the world. The church has the responsibility (and the opportunity) to express the nature of God's Kingdom and extend the influence of God's Kingdom. Jesus described that Kingdom function with an interesting metaphor. "You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot" (Matthew 5:13).

Most disciples are familiar with this statement without taking time to reflect on it. As you may know, salt had a duel function is ancient (and some modern) cultures: it served as a preservative and as a flavor enhancer. 

Much of our food has chemical elements in them that, along with the presence of bacteria, causes them to become harmful fairly quickly. Ancient peoples discovered that when they rubbed salt onto meat it kept it from going bad. Scientists now know that salt creates an environment that removes the surroundings needed for bacteria to live and reproduce. Meats are still preserved with salt today. The salt does not change the nature of the meat. It still has a tendency to rot if left alone. Salt just blocks the effects of bacteria. 

Salt also serves as a flavor enhancer. A few grains of salt not only adds a salty flavor, it also seems to make some fruit sweeter and mask unpleasant bitter tastes. As a matter of fact, salt contributes to better health if taken in moderation. Salt plays an important role in moving water around in the human body. Human beings need a proper balance of water to survive. So salt provides flavor in a life-giving way. Once again, salt does not change the nature of the food; it just enhances its flavor and its potential benefits.

So it's amazing to read that Jesus described us as "the salt of the earth." It would seem that the earth has a natural tendency to become rotten. It's not flavorful or healthful on it's own. It needs an element added to it, rubbed into it. An element that is external to it but one that has the ability to bring very positive results.

There's no question that human societies and cultures tend to "go to seed" over time. There is nothing inherently healthy in human institutions organized independently of God. If they are to survive, if they are to offer any positive benefits over time, they need to be regularly salted.

Time and time again we have seen examples of a society beginning to lose it moral center and spin into a pattern of self-destruction. The only thing that prevented its final demise was a supernatural visitation from heaven upon the church. And when the church was sufficiently revived, it had the effect of salt on the surrounding culture.

There is an excellent example in American history that church historian refer to as "the Great Revival" or "the Second Great Awakening." A variety of historians and church leaders have noted the spiritual condition of the new United States of America after the revolution. Here's what one leader wrote: "The effects of the Great Awakening of 1735 had worn off. The seeds of infidelity, imported from revolutionary France and watered by such men as Thomas Paine, were yielding their poisonous fruit. Eastern colleges were rife with the skepticism of the age. Lawlessness ruled on the western frontier. People were floundering in the bog of confusion created by the French and Indian War and the Revolution. There were few churches, few praying people. The established churches, most of whom had sided with England in the struggle for independence, had lost their influence." The decade of the 1790s became known as "the Egyptian Darkness," a result in part of "the French Infidelity." 

Evidently the corrupt state of society was particularly pronounced on the college campus. When Timothy Dwight became President of Yale College in 1795 he remarked that at best, 10% of the student body professed faith in Christ. One of the students at Yale, Lyman Beecher, commented: “The college church was almost extinct. Most of the students were skeptical, and rowdies were plenty. Wine and liquors were kept in many rooms; intemperance, profanity, gambling and licentiousness were common. That was the day of the infidelity of the Tom Paine school. Boys that dressed flax in the barn read Tom Paine and believed him … [M]ost of the class before me were infidels and called each other Voltaire, Rousseau, D’Alembert, etc.”

What do do? What could the church do in the midst of this corruption and potential destruction? Some of the clergy had an idea. "The ministers were agreed on one thing--a revival was desperately needed. 'What shall we do about it?' they asked themselves. The only answer: pray. They issued a `circular letter' calling on church people to pray for revival. They were specific. Let there be `public prayer and praise, accompanied with such instruction from God's Word, as might be judged proper, on every first Tuesday, of the four quarters of the year, beginning with the first Tuesday of January, 1795, at two o'clock in the afternoon . . . and so continuing form quarter to quarter, and from year to year, until, the good providence of God prospering our endeavors, we shall obtain the blessing for which we pray.' Apparently hearts were hungry, for there was an enthusiastic response. All over the country little praying bands sprang up. In the West `Covenants' were entered into by Christian people to spend a whole day each month in prayer plus a half-hour every Saturday night and every Sunday morning. Seminary students met to study the history of revivals. Church members formed `Aaron and Hur Societies' to `hold up the hands' of their ministers through intercession. Groups of young men went to their knees to pray for other young men. Parents prayed for their children's conversion. The stage was set. What happened as a result of this concerted prayer effort has gone down as the most far-reaching revival in American history."

In 1802 the revival in the church spread to Yale. President Dwight testified: “Such triumphs of grace, none whose privilege it was to witness them, had ever before seen. So sudden and so great was the change in individuals, and in the general aspect of the college, that those who had been waiting for it were filled with wonder as well as joy. And those who knew not what it meant were awe-struck and amazed. Wherever students were found in their rooms, in the chapel, in the hall, in the college-yard, in their walks about the city, the reigning impression was, “Surely God is in this place.' The salvation of the soul was the great subject of thought, of conversation, of absorbing interest; the convictions of many were pungent and overwhelming; the “peace in believing” which succeeded, was not less strongly marked.” A student later reported: “The whole college was shaken. It seemed for a time as if the whole mass of the students would press into the kingdom. It was the Lord’s doing, and marvelous in all eyes. Oh, what a blessed change! It was a glorious reformation.”

And the Great Revival salted America. In fact, historians credit the formation of a variety of "societies," including the abolition society, on the Revival. 

In 2015 we are once again aggrieved at the downward spiral of morality and the overall quality of life in our nation. What to do? What is the very best way for the church to serve as salt, as a preservative and flavor enhancer, in our nation? I would suggest that Jesus would not place the blame on the rotting meat but on the fact that "the salt has lost its saltiness." What we need is a revival of salt. If the American church would position itself for another great revival, perhaps its saltiness would return, with a preserving and flavoring effect on the nation. And let there be no doubt: As Charles Finney (a leader in the Second Great Awakening) famously wrote, "A revival may be expected when Christians have a spirit of prayer for a revival."

"If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land" (2 Chronicles 7:14).

Has the Mission Changed (and nobody told me about it)?

It's not uncommon to begin asking the "big questions" at some point in our lives: Why am I here? What is my purpose? What is my mission? How will I know whether or not I'm fulfilling my purpose? Those who don't have a personal belief in God have to dig deep to find answers. "My purpose is to help preserve the species. My purpose is to fulfill our social contract," etc. On the other hand, those who see God as the creator and Lord of everything have a very different sense of purpose. It's possible to not only get answers to the big questions for our personal lives but also for humanity, for the world, for history, for the created order. 

Fortunately, if we are committed to following Jesus, the answer to the question, "What is my (our) mission?" has been answered for us. I still find it amazing that Jesus would entrust his mission to his followers. "As the Father has sent me, I am sending you" (John 20:21). In other words, Jesus said, "I am sending you on the same mission the Father sent me on." In the same way the Father sent Jesus, he is sending us. We know what our mission is: It is to announce the Good News (Mark 16:15). It is to recruit other followers of Jesus from every people group on earth, to show them how to follow Jesus by "teaching them to obey" every thing Jesus has commanded us (Matthew 28:18-20). Every generation in every time and place has the same mission - until Jesus brings this age to an end.

Lately I've been reflecting on the challenges faced by the first generation of the church. With a clear understanding of and commitment to the mission, with a holy passion burning in their hearts, they set out to proclaim and disciple. But the societies to which they were called were as opposite to the message as possible. There was little respect for human life. It was not uncommon for unwanted babies to be simply thrown into the town dump. A sense of the sanctity of marriage and family, of human sexuality, was long gone. Some Greek intellectuals taught that homosexual relationships were morally superior to heterosexual relationships (since women were viewed as sub-human). At best, men viewed women as property and divorced them for any and all reasons. Marital unfaithfulness was completely unknown. In Roman society, being bi-sexual was the norm. Paul had to address the problem of men attending social banquets (orgies) on Saturday evening before gathering to worship on Sunday (the background of 1 Corinthians 6 & 7). 

Knowing the environment in which the church had to carry on the Jesus mission, I've looked for invectives against Greek or Roman culture. It only seems sensible to believe that part of the church's mission would have been to expose and condemn the sinfulness of the societies they were in. Instead I find statements like these:

"Let everyone be subject to the governing authorities, for there is no authority except that which God has established" (Romans 13:1).

"I urge then, first of all, that petitions, prayers, intercession and thanksgiving be made . . . for kings and all those in authority" (1 Timothy 2:1-2).

"Submit yourselves for the Lord's sake to every human authority: whether to the emperor, as the supreme authority, or to governors, who are sent by him" (1 Peter 2:13-14). 

Even when the emperor declared the new faith to be illegal and began to systematically oppress and slaughter the followers of Jesus, those early disciples never lost sight of the mission they had been entrusted with. 

Don't get me wrong! Part of their mission to "make disciples" included living out the alternative to the way of life typical of their day. In fact, the very fact that they were called "followers of the Way" indicated their commitment to being counter-cultural. They had very high standards within their local communities. Paul's instructions in 1 Corinthians 5 are an excellent example. The Corinthian congregation thought it was acceptable to allow someone having an incestuous relationship with his step-mother to remain in full fellowship with them. Paul begged to differ! While that kind of thing was common in Roman society, it was not acceptable in the church. In that context Paul drew clear lines: "I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral, greedy, an idolater or slanderer, a drunkard or swindler" (v. 11). The "way" of the surrounding culture was not to be the "Way" of the followers of Jesus. 

However, there was no suggestion that those standards be imposed on those outside of the faith community. " . . . not meaning the people of this world . . . . In that case you would have to leave this world" (v. 10). The way of life of committed disciples was not to be used as a way of rejecting those who were not followers of Jesus. In fact, drawing those lines would result in the church not only leaving the world but leaving the mission as well. You can't recruit new disciples if you reject those who are potential disciples.

Recently I had an experience that caused me to question whether or not the mission had been redefined. I had students tell me they were so depressed they couldn't concentrate on their assignments. Church leaders declared that the wrath of God was coming on us. Passionate debates broke out about whether or not a disciple should eat with certain kinds of sinners. And the cause of all this consternation? The Supreme Court of the United States had ruled that it was no longer legal to discriminate in any way against homosexuals. To be clear, I consider homosexual behavior to be wide of the mark, to fall short of the glory of God, to be sinful. However, the SCOTUS does not constitute the leaders of the church. They were not attempting to exegete Scripture. They were not commenting on biblical moral standards. They were fulfilling a legal function in American society (whether or not we like their decision).

In fact, it made me wonder whether or not the American church tends to confuse the United States with the Body of Christ. Recognizing the traditional Christian elements in our American culture does not mean that our nation is the Kingdom of God. Other believers in history have made the mistake of confusing their community or state with God's Kingdom community, and it has never ended well. The United States of America is a human nation, a modern state. I can't tell you how blessed I am to have been born in America. But confusing my beloved country with the Kingdom of God is a theological error.

In fact, Scripture is very clear in showing nations rising and falling. It reminds  me of the dream Daniel interpreted for Nebuchadnezzar (chapter 2). In the symbol of a large statue (vv. 31ff) Daniel described a series of empires rising and falling - the Babylonian, then the Persian, the Greek, and finally the Roman. Over a period of many hundreds of years these great societies rose to a pinnacle only to follow a predictable pattern of decline and eventual fall. However, the good news was that in the days of the Roman Emperors, "the God of heaven will set up a kingdom that will never be destroyed" (v. 44). At the end of history there will only be one kingdom left - the Kingdom of God.

While I am a citizen of the United States, committed to serving as a faithful, engaged citizen, my prior citizenship, my permanent citizenship, is in God's Kingdom. My first loyalty is to my King. My personal mission has been entrusted to me by my King. And no decision of the Executive, Legislative, or Judicial branch of the American government can alter my sense of identity or purpose. Responding by expressing my disappointment and anger toward certain ones in our nation runs the risk of compromising my ability to recruit new disciples among them. Insisting on my right to reject them simply disengages me from the very reason why I'm sucking air on this planet. 

We are here to "serve the purpose of God in our generation." We shouldn't be all that shocked when sinners demonstrate their commitment to sinning. Our mission is not to condemn them or reject them. Instead, we are called to continue to announce the Good News to them. God loves them so much he sent his Son to die for them. We all need a Savior! Fortunately, we have one - in Jesus!

To the Church: Happy Birthday!

This year (2015) Pentecost Sunday, also known as Whitsunday, falls on May 24. This date marks the birthday of the church, a grand old lady 1,985 years young. Happy birthday!

"Pentecost" simply means "fiftieth day," and refers to the 50th day after Easter Sunday. It is parallel to the Old Testament "Feast of Weeks" (Shavuot), the feast that commemorated the birth of the nation of Israel and the giving of the Law at Mount Sinai (Exodus 19 & 20). So this very important day celebrates both the birth of the old covenant community and the new covenant community. 

How the church was birthed tells us a lot about the nature and mission of the church. The account in the book of Acts is well known. 

"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).

It's interesting how many parallels there were between the two birthing experiences (Israel and the Church):

• At Mount Sinai there was the sound of thunder and a thick cloud covered them. In the upper room they heard the sound of a violent wind.
• At Mount Sinai the Lord descended as a fire upon them. In the upper room tongues of fire rested on each one.
• At Mount Sinai the voice of God was heard answering Moses. In the upper room the Holy Spirit enabled them to supernaturally speak God's word. 

Both of these momentous events shines a light on the big picture. God is establishing his personal rule in every aspect of God's creation, and God has chosen to establish a human instrument to accomplish that end. God has established a covenant community, in the context of both the old and the new covenants, to be God's representatives on the earth, to express the nature of the Kingdom and to extend the influence of the Kingdom. And the current human instrument and representative of God's Rule is the church, 

Remember Peter's famous words to the church: "But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy" (1 Peter 2:9-10). It had become increasingly difficult for Gentiles (non-Jews) to gain access to the old covenant community. The Good News of Jesus was that membership in God's Kingdom community was equally available to all. 

And so, we celebrate the birthday of the church, and in the process remind ourselves of the true Kingdom nature of the church. We are reminded that we are still on mission with God, having confidence in the promise of Jesus that he would be with us, even to the very end of the age. Let's pause to celebrate, and then get back to work!

Days of Awe

I thoroughly enjoyed my focus on Old Testament studies in seminary. I remember how moved I was by studying the High Holy Days in Judaism, the Days of Awe (Yamim Noraim), the ten days between Rash Hashanna (New Year / Feast of Trumpets) and Yom Kippur (Day of Atonement). They were days of repentance, days of personal reflection and examination, of covenant renewal. Awesome days of cleansing and reconnecting with the heart of the Father.

It seems like we have similar Days of Awe in our Christian faith. When Jesus ascended to the throne of God he left with instructions: "Stay in the city until you have been clothed with power from on high" (Luke 24:49). And that began ten days of waiting, not days of passivity but rather days of preparation. Since we are in the midst of these days right now (in 2015) I wanted to unpack what they might mean for us.

For those early disciples the ten days spent in the temple and in the upper room must have been days of awe indeed. They had just witnessed the death and resurrection of Jesus. And not only that, they had spent 40 days being taught and ministered to by the resurrected Jesus. His final words must have been ringing in their ears.

“All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations,baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age" (Matthew 28:18-20). This universal mission was so much more than they had anticipated. They thought the Messiah would drive out the Romans and inaugurate a new Golden Age for Israel. Instead, Jesus was commissioning them to disciple all the nations. Fortunately, they were not "missionaries" but "co-missionaries." The mission would be accomplished because (1) Jesus had all authority in heaven and earth, and (2) Jesus would be with them (and us) to the very end of the age. These days of awe must have allowed for some heavy discussions about the nature of this mission.

“Peace be with you! As the Father has sent me, I am sending you.” And with that he breathed on them and said, “Receive the Holy Spirit" (John 20:21-22). In fact, this was the very mission the Father had sent Jesus on coming into the world. In the very same way that the Father had sent Jesus, on the very same mission, Jesus was now sending his disciples. And to accomplish that mission, they had to "be receiving the Holy Spirit."

“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). The record in Luke refers to the need to wait to be "clothed with power." In Acts Jesus refers to the need to be immersed in the Holy Spirit. Their ability to be on mission with Jesus would be entirely dependent on the presence and activity of the Holy Spirit. They would be co-laboring with the Holy Spirit as junior partners. They were joining a Holy Spirit mission.

"But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (Acts 1:8). This Kingdom of God Holy Spirit mission would empower them to "be witnesses." They would be the official evidence that the Gospel of Jesus was true. And while the mission would begin in Israel, it was to be a worldwide, universal mission, "to the ends of the earth." 

These words changed everything for the disciples. It must have been mind-blowing if not traumatic for them. They needed ten days to just wait, trusting that Jesus would send the Holy Spirit to begin the mission in and through them. How did they spent the time? "Then they worshiped him and returned to Jerusalem with great joy. And they stayed continually at the temple, praising God" (Luke 24:52). It looks like the gave themselves to praise and worship, in fact, to joyful celebration. And they focused on united, corporate prayer. "They all joined together constantly in prayer" (Acts 1:14). And this was before Pentecost! It's almost impossible these days to get folks to gather for one hour of focused corporate prayer. Imagine ten days! But they knew that if they were obey the Lord and his call to mission, they needed to wait for the Holy Spirit. An active, praise filled, prayer focused waiting. (Not everyone was able to make it through ten days; while 500 witnessed the ascension of Jesus, 120 were left on the day of Pentecost.) They also had some "house keeping" business to settle with the replacement of Judas. And after ten days - boom!

During our own high holy days, our days of personal reflection and preparation, we are reminded of the nature of the mission we are on with Jesus. When we came to Christ for forgiveness, salvation and new life, we signed up for the mission. We're not just waiting to die and go to heaven while doing our own thing in the interim. We are engaged in the work of discipling all nations, a mission that has been going on for 1985 years and will continue until it is complete.

We are also reminded of the need to wait for the Holy Spirit. Participating in the Mission of God is not a matter of strategic planning or clever marketing. It is a Holy Spirit mission. It requires being clothed with and receiving power from the Holy Spirit. It results in us being witnesses to the Good News of Jesus. It's a good thing that we have the occasional opportunity to listen, to reflect on, to prepare for, and to renew our commitment to following Jesus on mission in the world by the power of the Holy Spirit. May these be those days for you!

Who is in control, anyway?

Today is Ascension Day, May 14, 2015. As an observance on the traditional Christian calendar it doesn't get as much attention as Christmas or Easter. So what's the big deal? Jesus had been spending time with his disciples off-and-on for 40 days. Finally, he decided to officially authorize them to carry on his mission and then, instead of just disappearing, flew up into the sky! It seems as though he had been going back and forth between heaven and earth during those 40 days, so what was different about this day? What was accomplished on that original ascension Thursday? And why is it important to us today?

Glorification. Paul confessed that Jesus was "taken up in glory" (1 Timothy 3:16; see also 1 Peter 1:21). In prayer to the Father Jesus had anticipated returning to "the glory I had with you before the world began" (John 17:5). When the divinity of the Son of God was poured into humanity, he took on mortal flesh and blood. He had to leave the fullness of the glory of heaven behind. But now, having received an immortal, indestructible resurrected body, he was able to return to glory, to live in the fullness of God's splendor and majesty. This full return to glory was accomplished on that first Ascension Day.

Exaltation. During his life and ministry Jesus assumed the position of subordination as a servant redeemer. When his work was finished, he was "exalted to the right hand of God" (Acts 2:33; 5:31). In his exaltation Jesus was declared to be "both Lord and Christ" (Acts 2:36). 

Enthronement. Exalted to a place of glory Jesus assumed his rightful place as the King of kings and Lord of lords. All authority in heaven and on earth was given to him. The reign of Jesus is not waiting for some future time but is a present reality. "He must reign" now (1 Corinthians 15:25), and he will continue to reign until every enemy of God's Kingdom is firmly placed under his feet.

High Priesthood. As the universal reigning king Jesus has a very specific mission in heaven - one which he is sharing with his Body on earth (1) Jesus is making intercession for his followers (Hebrews 7:25). Jesus is continuously representing his people before the Father as our eternal High Priest (Hebrews 6:20). (2) Jesus is building his church (Matthew 16:18). And the first step was to send the promised Holy Spirit to be with and in his church (Acts 2:1-4). Jesus stands in the midst of his church, the Head of his church, empowering them to represent the Good News of his rule.

Glorification, exaltation, enthronement and high priesthood were all initiated on that first ascension day. And the manner of his ascension was intended to communicate a promise. "This same Jesus, who has been taken from you into heaven, will come back in the same way" (Acts 1:11). The reign of Jesus in heaven is not the end of the story. At the end of this age God's throne will return to the earth in a New Jerusalem. But until that day we can be confident in the authority and ministry of Jesus. We have a King now, ruling and reigning from heaven, representing us as our great High Priest, while we long for his return.

NOTE: Many thanks to my good friend and Dean of Portland Bible College, Ken Malmin. For 18 years I had the privilege of teaching "Basic Doctrine" under Ken's leadership, using the textbook written by Ken and Kevin Conner. This post used the outline from that class. 

The Importance of an Accurate Diagnosis

I have often heard that an accurate diagnosis is 90% of the cure. I'm not sure whether or not that's true, but it makes a good point. When we really know what's wrong with us, we're well on our way to a meaningful solution.

I may just be turning into a cynical old man - but I don't think so. The fact is, I'm just not surprised by anything I see or hear these days. But that doesn't mean that I'm passive or content to adopt an "It's all good" attitude and move on. Especially when it comes to my own life. The longer I walk with the Lord the more aware I am of grand daddy Adam's DNA in my life. I'm not too proud to admit that the essence of sin - self-centeredness - is evident in so many ways and on so many levels. While the American evangelical church seems to be focused on condemning sinners for sinning, I'm concerned about the roots that are evident in all our lives. What is the diagnosis for this moral disease? How does it really work?

A passage in John's first letter strikes me as having significant insight into the inner workings of sin. "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" (2:16). It's interesting that John uses the heading of "the world" to describe these elements. John's use of "world" is often defined as "the system of society organized independently from God." It is the best human beings can do without God. In that sense, it summarizes the essence of idolatry, of sin. John begins by exhorting us to not be attached to this system. By definition, separation from God is death. An attempt to organize our lives, corporately and individually, without God at the center, will always bend toward corruption and destruction. Putting ourselves instead of God at the center is idolatry and summarizes our human moral dis-ease and its inevitable consequence. 

John describes "all that is in the world," everything systems of idolatry have to offer, everything the world values, as "the lust of the flesh, the lust of the eyes, and the pride of life." I'm sure you've read somewhere else that "lust" is just the word for "desire." It can be used either positively or negatively, depending on the context. All basic human desires and needs have been created by God. However, if you disconnect them from God, normal human desires with "self" at the center quickly turn into idols. In fact, the tendency is for those desires to become compulsions, and when those compulsions run their course, they become masters and we the slaves. It's amazing how we start out at the center, replacing God, and end up enslaved to base desires gone wild.

The human body has very elemental desires that can become increasingly compulsive and controlling. Whether it be the desire for food and drink or for sexual contact, what is a normal desire can be so separated from God that it begins to "have the mastery." It is so important for us to remember that, ideally, "the body is meant for the Lord," that our bodies are temples of the Holy Spirit," and that we are to "honor God" with our bodies (see 1 Corinthians 6:12-20). I'm convinced that we don't spend enough time reflecting on what food and sex would look like with God at the center. What is God's purpose for these normal human needs and desires? We can easily understand what the desires of the body look like when they become self-centered compulsions.

Our eyes have their own, although related, issues. It has been said that the eye is the window of the soul. Jesus taught that "the eye is the lamp of the body" (Matthew 6:22). With our eyes we are able to appreciate the beauty of all God has made. We are able to find direction and keep a healthy focus in life as a result of our eyes. However, separated from God, a normal human desire can easily become a compulsive "need" to see. And when our sight is self-centered, it has the power to literally rule both our minds and our bodies. Compulsive, idolatrous "seeing" can lead to a wide variety of exploitative and destructive behaviors. 

The phrase, "pride of life" is translated in several ways: 

• "the pride that comes from wealth and importance" (TLB)
• "wanting to appear important" (Message)
• "the pride in riches" (NRSV)
• "the arrogance produced by materials possessions" (NET)
• "the glamour of all that think splendid" (Phillips)

This phrase literally means, "the bragging and boasting concerning all areas of natural, biological life." A strong word for "pride" is used by John. One lexicon defines it this way: "an insolent and empty assurance, which trusts in its own power and resources and shamefully despises and violates divine laws and human rights; an impious and empty presumption which trusts in the stability of earthy things." A perfect picture of human-centered, self-centered pride. There are plenty of healthy reasons to boast. "In God we make our boast all day long" (Psalm 44:8). On the other hand, the arrogant and wicked man "boasts about the cravings of his heart; he blesses the greedy and reviles the Lord" (Psalm 10:3). "Feeling proud" is not necessarily a bad thing. But what is the source and center of the pride? A pursuit of ego-gratification results in a broken, empty life. There's nothing more toxic than an insecure leader.

The more I think about it the more I see "the pride of life" as the central issue. The empty boasting that can run through my thoughts has the power to lead me down a spiral staircase of self-centered behaviors. It has the power to motivate and justify compulsive looking. It's a fairly small step from compulsive looking to compulsive physical "acting out." Without the grace of God acting on my heart, at the center, transforming my boasting - my sense of worth and entitlement - all other aspects of "the world" are really very predictable.

This reflection reminds me of one of my favorite passages in Jeremiah: "This is what the Lord says: 'Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches, but let the one who boasts boast about this: that they have the understanding to know me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight,' declares the Lord" (9:23-24). Boasting about intelligence, physical strength, and riches sounds a lot like the lust of the flesh and the eyes and the pride of life. In fact, these three areas are the basis for the value system of this world. We value these things and we value people who have more of these things than others. But the Lord makes clear what he values: kindness, justice and righteousness. And we will also value these things to the extent that we know and understand the Lord.

John concludes with these words: "The world and its desires pass away, but whoever does the will of God lives forever" (verse 17). Every aspect of this world system is temporary by nature. Focusing our values and desires on temporary things seems fruitless in the end. The only long-term value and meaning to be found in life comes from doing the will of God. Indeed, to know God is eternal life.