My last post was in September. And then all was quiet as my final semester at Asbury Theological Seminary began with the usual excitement and flurry. There is a measure of bittersweet that goes along with the word "final", embodied in the close of an experience, an exit from one place and hopefully towards another. The former is quite real. Seminary is over. The latter is less evident. *smile*. For I have absolutely no idea where I am going next in this adventure, this Calling. Calling is a curious term, and is often utilized by seminarians, as we are all trying to be obedient to, discerning of, or, gasp, even managing our Callings. As some of my readers know, I spend an exorbitant amount of time reading the Greek New Testament, and having worked my way through John and into Matthew currently, I am increasingly made aware, by the Text, that though we are the instruments through which God has chosen to work through, He is the One who Calls. You may say, "Well, duh!" But you know, I think sometimes we get that backwards, implying in our language of "my Call" or "my ministry" that somehow it belongs to us, rather than a Divine source. I don't think we like to admit that, do we? Perhaps that might reveal more about us than we would prefer to see--like looking in a mirror, that sometimes can be a little scary for some of us, realizing that "I am not in charge."
If God is the One who Calls us, are we listening? And if we are listening, are we preparing to go where He tells us to? Time and time again, Jesus asks us to "listen" to him. But he doesn't stop there, Jesus speaks into our lives through the parables, those narratives that draw us into their sticky webs, wherein we see ourselves, in all the good and bad (more often unfortunately it is the bad). He speaks so that we can see ourselves as we are now, and hopefully realize that He sees us quite beyond the "here" and "now". Jesus saw such an opportunity with one particular person--a young man. We likely know the story, "The Rich Young Man", but the Text doesn't start out that way in Matthew 19:16. Rather the Text simply says that an indefinite "someone" came to Jesus and asked, "Teacher, what good might I do that I might have eternal life?"
Couldn't that be anyone? You, me, your best friend, your enemy? I had a professor post a question yesterday on FB--"What is the big question in life?" Perhaps this is one of them. In our culture, we like doing "good". But what does "good" really mean? How do we determine what is "good" and what is not?
Jesus answers the indefinite person, "Why do you ask me about what is good?"
He could have stopped there, letting the indefinite person (you or I, or your cousin Harry) stew. But he doesn't.
He adds, "There is one who is Good".
The adjective "good" is used in a substantive way, ὁ ἀγαθός, is "the one who is good" or "the good one". Many of the English translations add "only one who is good", which I think is quite effective as the εις, meaning "one", in combination with the 3ps "to be" verb, εστιν, seems to imply that translation.
Jesus continues..."IF (there's that annoying conditional language again) you desire to enter into life, keep the commandments!"
The indefinite person replies, "Which ones?"
How real does this sound to us? "I mean how good do really have to be to get in--can I do just a little bit good and still get my ticket to heaven? I mean "I haven't killed anybody...", what's the parameters here, Jesus?
Jesus replies (I wonder if he was smiling at this point) "not to kill, not to commit adultery, not to steal, not to lie, honoring ones parents, and loving your brother as yourself".
Those are the second half of the Ten commandments, except the last one. That one is from Leviticus 19.18. The Ten commandments are more than just a list of rules, right? They aren't just an ethical checklist, rather they are a means of learning to LOVE one another. What commandments are missing that Jesus doesn't mention?
In vs. 20, suddenly, the speaker's identity is revealed (though not clearly yet)--a young man.
The young man says, "I have kept all these. What am I lacking?"
Consider my question above. What commandments from the Ten Commandments are missing? Now this is just an observation on my part, but I find it quite ironic that the young man knows himself that he is lacking in something. Obviously, he has come to Jesus looking for help with his life. Something is not right, and he knows it. So he goes to ask the "Teacher"; but does he realize Who he is talking to? It would not be strange for a Jew to go to the synagogue or temple to speak to a "teacher". But then Jesus takes it to a whole new level. He does what only Jesus can do--He hits the nail on the proverbial head.
Jesus answers, "If you desire to be complete (perfect), go and sell what you have and give it to the poor, and you will have treasure in heaven; then come and follow me!"
What is interesting is the structure of this dialogue--earlier he asked the indefinite person, "If you desire to enter into life..." but now he is asking, "If you desire to be complete (perfect)..." This seems to imply that you can have a "good" life by just doing what you is required, but that is obviously not the ultimate goal. Following God is the ultimate goal, but that goal comes with sacrifices.
The end of the conversation is disconcerting and unsettling. And rightly so. The Text tells us that the young man had alot of land. But before that revelation, the Text tells us that the young man "heard this word" and became sad. Perhaps because he had a great deal of property, which in today's terminology equates to a vast market share in perhaps Microsoft. :) He had a great deal of security and safety in the things he had, yet he had come to the Teacher because that evidently had not been enough. Yet, it ends there.
The next scene in the story is Jesus informing the disciples of the burden of wealth, with particular regard for the difficulty of a wealthy person entering the Kingdom of God. Suddenly, the identity of the young man is associated with being rich, or wealthy, and suddenly the Kingdom of God is associated with "Following" Jesus. The young man could not--it was exceedingly difficult for him to let go of his stuff. The Text doesn't tell us what the young man did, but obviously the story ends with a harsh note of sadness. The disciples perhaps sensed this, asking in v. 25, in their amazement, "Then how can anyone be saved?" It was a desperate situation, in the disciples eyes, for indeed many people had land. Land was like social security. Everyone had stuff; some more than others, but stuff was important to surviving. This was a difficult lesson, not just for the young man, but for all of us. How can we be saved then? We like our stuff! We need our stuff!
Jesus replies, "With man that is not possible, but with God everything is possible."
Again, Jesus re-orients the disciples, and the readers, to the Source of All Things. He is the One who Calls, who Leads, who Provides. And only He is Good. Therefore, to be "good" is not enough in and of itself; Good, according to the Text, is only God. Relationship with God is where we will find our Identity, and be called Righteous in Christ Jesus.
So, are we listening to what God has called us to do? And if we are listening, are we prepared to Go, when he says Go? The young man could not for a variety of reasons that the Text doesn't share with us, but the illustration of his inability to follow Jesus is a powerful one. The last line, "with God everything is possible", is our greatest hope--God isn't done with us yet. Thanks be to God.
Peace. And Merry Christmas. :)
Showing posts with label Teaching. Show all posts
Showing posts with label Teaching. Show all posts
Wednesday, December 21, 2011
Friday, September 23, 2011
Reflections on the Vine-Part II
So, what does it mean to bear fruit? When we bear fruit, there is a certain expectation that there will be comfort or ease in this fruit-bearing, yet in vs. 1 it is evident that we see that the Gardener will always continue to prune (cleanse) us so that we bear more. Therefore, there will likely be some measure of pain or discomfort associated with the bearing of fruit. More importantly, what is the nature of this fruit? We assume it is the Fruits of the Spirit, which I believe is correct, however what does this text in John say about this fruit and its purpose?
The purpose of the fruit, according to this text, seems evident, but let me share my shot at the translation of the Greek for the segment of text from 15:6-10.
"If anyone does not remain in me, he is thrown away, like the branch which dries up and is gathered up and thrown into the fire to be burned (this tense here is a "burning", rather than a completed action). If you all (plural) remain in me and my word remains in you all, then whatever you desire to ask will become to (for) you. In this my Father is glorified, in order that you all bear much fruit and become my disciples. As my father as loved me, I have loved you all. Remain (Imperative)in my love. If you obey (follow, keep) my commandments, you all are remaining in my love. Just as I obeyed my Fathers commandments and remain in His love."
Recall from the previous blog post, that we are all branches connected to the Vine, in the Vine; however, the branches have a purpose beyond just being connected to the Vine. There is a active sense associated with the verb "remain" rather than a passive one. The passive sense could simply imply that once we are connected to the Vine, then all is well. Well, in a sense, that is true for Jesus is the true Vine, and indeed, being connected to Him is very good. Yet the text does not stop there, does it? As I mentioned before, verses 1 and 2 state that we all are in the vine yet some branches need to be removed because they are not fulfilling their purpose--bearing much fruit. But then inevitably, we will ask, "Ok, fine, but what does that mean? How do I bear more fruit? What fruit am I supposed to be bearing?"
If you are asking these questions, that is good thing! We need to ask questions--spend anytime in the Scriptures and you will see that every person who ever interacted with Jesus always had tons of questions--"Hey, what does the parable mean?" "Hey, how can I have eternal life?" "Hey, what does born again mean again?". These questions came from Jesus twelve disciples, a Rich young ruler and a Pharisee who sought Jesus out in the dead of night. Even Moses asked God questions like "Who are you? Why do you want to send me to Pharoah?". So asking questions is good for it is how we grow beyond where we are right now. The important thing is that we listen, really listen, to the answers that Jesus provides for often we continue to ask the same questions over and over again when Jesus has already given us the answer, according to the Scriptures. So, let's turn back to the Text. We can always spend time discussing what we think the metaphor of the Vine means in relation to our connection to Christ, but it is essential to look at the Text and let it speak to us, rather than us speaking to it.
Pay attention first to that all important conditional "IF", which indicates that there is a possibility that "you all" won't do what He is saying. Or you all might. It is what is called a subjunctive tense, and it gives us a sense that we are somehow obligated to respond, to assent to what Jesus is describing about Himself as the Vine. But, essentially, there is a possibility, or danger, that we will not respond, or assent. Being aware of this tense should give us a sense of how important what Jesus is saying with regard to how we approach our relationship with Him--we are always in danger of somehow slipping away from (consider Hebrews 2:1-4) what we know to be Truth, and that should keep us awake and aware of where we are in relation to the True Vine, Jesus--at all times. If we do not remain in the Vine, (which we should perhaps understand, at least according to the Text, that the branches who remain in the Vine are producing fruit (of some kind) then those branches that do not remain in the Vine are thrown into the fire to be burned (continually--can you say "ouch"!?). But these branches are not just chopped off and then burned immediately--they are allowed to dry up. They are left to dry up, then they are gathered (at some point in time?) and burned.
There is a huge oak tree in my backyard, and it is thriving and green, but there is a branch that has been apparently beaten up by a wind storm. What is evident is that it is still connected to the Tree because it hasn't fallen to the ground (and this has been for three months now), but it is also vividly dying, its leaves are brown and withered, lifeless, against the stark contrast of green, vibrant leaves surrounding it. But it is still connected to the Tree? How can this be? I have watched this branch for months as I sit upon my backyard swing, pondering how this illustration relates to the Vine that Jesus is describing in John 15. Also, if you have ever seen a tree die, over time, it's branches seem to die one at a time--it is a slow, arduous process, almost painful to watch as life seems to seep out of its branches. I ask myself some questions about the Vine--clearly it is possible to be still connected to the Vine without bearing fruit, and what if I am that branch? Am I bearing fruit? Or am I dying on the Vine? So, being in the Vine is not the goal; Jesus says "remain" in the Vine (intentionally active language that describes intentional, purposeful action). There is a relationship between the branches and the Tree--they both depend on one another, though certainly the branches depend greatly upon the deep roots of the Tree for nourishment, yet the Roots need the nourishment that the sunlight gives to the Leaves of the branches. There is a "give and take" relationship. Remaining could mean responding, or giving back, love or adoration--or thanks. If we must, we will use language like "produce" with regard to fruit, though I am sensitive enough to understand that in the West we have an understanding of "production" that is economically defined--quantity not quality, cheap not expensive, etc.--and thus can negatively impact our perception of what Jesus means when He asks us to produce "much fruit". We are not a manufacturing industry that produces numerous plastic-molded fruits with efficiency without regard for the longsuffering process of building "authentic, real, true" fruit that LASTS--which is a key theme mentioned later in this chapter. SO, with that in mind, I suggest that our "production" of fruit may correlate with how we respond to God's love in Jesus and that our response through obedience to his commandments appears to glorify the Father; Jesus is also quick to point out that He too has obeyed and love the Father, just as He expects us to do. This, according to this segment of Text, seems to be the purpose of the "much fruit"--we produce fruit by remaining in Christ, the True Vine, and "remaining" perhaps could be understood as responding to His love and obeying His commandments.
Consider again the tree and the branches--there is a two-way street occuring in that very essential connection between the two--are we receiving from Christ the grace and mercy that is a wonderful gift without responding in obedience to His Call on our lives as Christians?
Until next time. Peace.
The purpose of the fruit, according to this text, seems evident, but let me share my shot at the translation of the Greek for the segment of text from 15:6-10.
"If anyone does not remain in me, he is thrown away, like the branch which dries up and is gathered up and thrown into the fire to be burned (this tense here is a "burning", rather than a completed action). If you all (plural) remain in me and my word remains in you all, then whatever you desire to ask will become to (for) you. In this my Father is glorified, in order that you all bear much fruit and become my disciples. As my father as loved me, I have loved you all. Remain (Imperative)in my love. If you obey (follow, keep) my commandments, you all are remaining in my love. Just as I obeyed my Fathers commandments and remain in His love."
Recall from the previous blog post, that we are all branches connected to the Vine, in the Vine; however, the branches have a purpose beyond just being connected to the Vine. There is a active sense associated with the verb "remain" rather than a passive one. The passive sense could simply imply that once we are connected to the Vine, then all is well. Well, in a sense, that is true for Jesus is the true Vine, and indeed, being connected to Him is very good. Yet the text does not stop there, does it? As I mentioned before, verses 1 and 2 state that we all are in the vine yet some branches need to be removed because they are not fulfilling their purpose--bearing much fruit. But then inevitably, we will ask, "Ok, fine, but what does that mean? How do I bear more fruit? What fruit am I supposed to be bearing?"
If you are asking these questions, that is good thing! We need to ask questions--spend anytime in the Scriptures and you will see that every person who ever interacted with Jesus always had tons of questions--"Hey, what does the parable mean?" "Hey, how can I have eternal life?" "Hey, what does born again mean again?". These questions came from Jesus twelve disciples, a Rich young ruler and a Pharisee who sought Jesus out in the dead of night. Even Moses asked God questions like "Who are you? Why do you want to send me to Pharoah?". So asking questions is good for it is how we grow beyond where we are right now. The important thing is that we listen, really listen, to the answers that Jesus provides for often we continue to ask the same questions over and over again when Jesus has already given us the answer, according to the Scriptures. So, let's turn back to the Text. We can always spend time discussing what we think the metaphor of the Vine means in relation to our connection to Christ, but it is essential to look at the Text and let it speak to us, rather than us speaking to it.
Pay attention first to that all important conditional "IF", which indicates that there is a possibility that "you all" won't do what He is saying. Or you all might. It is what is called a subjunctive tense, and it gives us a sense that we are somehow obligated to respond, to assent to what Jesus is describing about Himself as the Vine. But, essentially, there is a possibility, or danger, that we will not respond, or assent. Being aware of this tense should give us a sense of how important what Jesus is saying with regard to how we approach our relationship with Him--we are always in danger of somehow slipping away from (consider Hebrews 2:1-4) what we know to be Truth, and that should keep us awake and aware of where we are in relation to the True Vine, Jesus--at all times. If we do not remain in the Vine, (which we should perhaps understand, at least according to the Text, that the branches who remain in the Vine are producing fruit (of some kind) then those branches that do not remain in the Vine are thrown into the fire to be burned (continually--can you say "ouch"!?). But these branches are not just chopped off and then burned immediately--they are allowed to dry up. They are left to dry up, then they are gathered (at some point in time?) and burned.
There is a huge oak tree in my backyard, and it is thriving and green, but there is a branch that has been apparently beaten up by a wind storm. What is evident is that it is still connected to the Tree because it hasn't fallen to the ground (and this has been for three months now), but it is also vividly dying, its leaves are brown and withered, lifeless, against the stark contrast of green, vibrant leaves surrounding it. But it is still connected to the Tree? How can this be? I have watched this branch for months as I sit upon my backyard swing, pondering how this illustration relates to the Vine that Jesus is describing in John 15. Also, if you have ever seen a tree die, over time, it's branches seem to die one at a time--it is a slow, arduous process, almost painful to watch as life seems to seep out of its branches. I ask myself some questions about the Vine--clearly it is possible to be still connected to the Vine without bearing fruit, and what if I am that branch? Am I bearing fruit? Or am I dying on the Vine? So, being in the Vine is not the goal; Jesus says "remain" in the Vine (intentionally active language that describes intentional, purposeful action). There is a relationship between the branches and the Tree--they both depend on one another, though certainly the branches depend greatly upon the deep roots of the Tree for nourishment, yet the Roots need the nourishment that the sunlight gives to the Leaves of the branches. There is a "give and take" relationship. Remaining could mean responding, or giving back, love or adoration--or thanks. If we must, we will use language like "produce" with regard to fruit, though I am sensitive enough to understand that in the West we have an understanding of "production" that is economically defined--quantity not quality, cheap not expensive, etc.--and thus can negatively impact our perception of what Jesus means when He asks us to produce "much fruit". We are not a manufacturing industry that produces numerous plastic-molded fruits with efficiency without regard for the longsuffering process of building "authentic, real, true" fruit that LASTS--which is a key theme mentioned later in this chapter. SO, with that in mind, I suggest that our "production" of fruit may correlate with how we respond to God's love in Jesus and that our response through obedience to his commandments appears to glorify the Father; Jesus is also quick to point out that He too has obeyed and love the Father, just as He expects us to do. This, according to this segment of Text, seems to be the purpose of the "much fruit"--we produce fruit by remaining in Christ, the True Vine, and "remaining" perhaps could be understood as responding to His love and obeying His commandments.
Consider again the tree and the branches--there is a two-way street occuring in that very essential connection between the two--are we receiving from Christ the grace and mercy that is a wonderful gift without responding in obedience to His Call on our lives as Christians?
Until next time. Peace.
Saturday, September 3, 2011
Reflections on the Vine--Part 1
God has been calling me back again and again to the image of being in the Vine. The Vine that is so beautifully illustrated in the Gospel of John. The illustration begins by setting forth the main elements of the image of the Vine. Who is the Vine? Jesus. Who is the branches? We are. Who is the Gardener? The Father. The Scripture seems to want the hearer's of this parable to remember the essentialness of remaining (staying, dwelling) in the Vine. What does it mean to be in the Vine (v.1) as compared to the Scripture's recurrent call for us to remain (stay, dwell) in the Vine?
For many months, God has kept me resolutely planted (no pun intended!) in these select verses and chapters, reading and reflecting and re-reading and reflecting on these verses in Greek. I am ever thankful for the God-given wisdom and ability to read the Greek New Testament (albeit exceedingly slow at times! But I am getting quicker!). The Greek language opens up the Scriptures to me in a way that continues to astound and humble me. I would like to share my reflections on this text in several parts as I continue to study and read and pray for God's wisdom and insight into this exceedingly complex scripture.
Complex? You may wonder why I would say that the parable of the Vine is complex. After all, we Christians know the story of the Vine and bearing fruit, and all that jazz. We've all seen the vivid illustrations of the Tree, or the Vine, and the fruit--often rightly associated with the fruits of the Spirit in Ephesians. So, what is complex about that? Well, as anyone who has spent any amount of time in the Gospel of John comes to realize, there does not seem to be anything simple about John's theology, and the manner in which he illustrates the exceedingly abstract conceptions of faith, love and hope. After many months reading the Gospel of John, I continue to find myself back in the chapters on the Vine, seeking to truly understand the meaning of remain in the Vine, and Jesus' association with loving Him as He has loved His Father, which then seems to result in fulfilling His great commandment to "love one another".
I think the conceptualization of the Vine begins in Chapter 14 of John's Gospel. The Disciples, whom one would think would know to obey and understand Jesus' teachings, are asking him a series of questions that seem to irritate Jesus. Phillip and others ask Jesus to show them the Father. Jesus responds with question, "After all this time, you do not know that the Father and I are one? Do you not believe?" Jesus explains that what He says (λογος) comes from the Father, who is the One doing all of these works that Jesus is doing (miracles, healings, etc). Jesus then says, "If you can't believe that the Father and I are one, then at least believe in the Works that you have seen." What a strange thing to say? Is Jesus saying "fine, don't believe"? If one stops reading there, perhaps they would come away with that understanding, however, one should continue reading for Jesus is explaining to the Disciples the essential aspect of doing faith. See, Jesus explains that he has done the works in obedience to His Father, in order that the Father be glorified. Jesus is pointing to the Father as the primary One who deserves complete obedience and Glory. Jesus seems to be describing the nature of remaining and dwelling in the Father, which is then further illustrated in the Vine. Jesus says that the only ways He has done these works is because of His remaining in the Father--remaining perhaps being equated to love, which also seems to be a very evident theme in the segment as well. The point of remaining in Jesus is not so much about what we do but whom we glorify.
So, simply to be in the Vine is not the message of this parable. In 15:1, Jesus says that the Father will take away any branch in Him that does not bear fruit. The Text does not say where the branch will go yet, but it will be taken away. But the branch that bears fruit will be pruned (cleansed) by the Father in order for it to bear more fruit. The former branch that does not bear fruit clearly is in the Vine, yet it is taken away. Why? It is not bearing fruit. So being in the Vine is not goal rather remaining in the Vine, dwelling in the Vine, seems to indicate a more active experience rather than passively hanging out in the Vine. The Vine nourishes the Branches with the purpose of the Branches producing fruit. In Chp 14, Jesus is teaching His disciples that He and the Father are one, and the realization of this Oneness is His remaining in the Father thus producing the works of the Father.
Let us take one more step together into Chp 15. Immediately following verses 1 and 2 in the Chapter, Jesus explains that you all (ya'll) are already clean (which is a noun, but the same root as the verb used in vs. 1, "cleanse, prune") because the Word I have said to you all. In Chp 14, the Text tells us that the Word has been sent by the Father (v. 23-24), and we know, and are taught, and are being reminded of this Word through the Holy Spirit (14:17), whom is sent by the Father. Because of Jesus' teaching, which came from the Father, we have already been cleansed , pruned and thus should already being bearing fruit.
So, what does it mean to bear fruit? When we bear fruit, there is a certain expectation that there will be comfort or ease in this fruit-bearing, yet in vs. 1 it is evident that we see that the Gardener will always continue to prune (cleanse) us so that we bear more. Therefore, there will likely be some measure of pain or discomfort associated with the bearing of fruit. More importantly, what is the nature of this fruit? We assume it is the Fruits of the Spirit, which I believe is correct, however what does this text in John say about this fruit and its purpose?
More next time. Peace.
For many months, God has kept me resolutely planted (no pun intended!) in these select verses and chapters, reading and reflecting and re-reading and reflecting on these verses in Greek. I am ever thankful for the God-given wisdom and ability to read the Greek New Testament (albeit exceedingly slow at times! But I am getting quicker!). The Greek language opens up the Scriptures to me in a way that continues to astound and humble me. I would like to share my reflections on this text in several parts as I continue to study and read and pray for God's wisdom and insight into this exceedingly complex scripture.
Complex? You may wonder why I would say that the parable of the Vine is complex. After all, we Christians know the story of the Vine and bearing fruit, and all that jazz. We've all seen the vivid illustrations of the Tree, or the Vine, and the fruit--often rightly associated with the fruits of the Spirit in Ephesians. So, what is complex about that? Well, as anyone who has spent any amount of time in the Gospel of John comes to realize, there does not seem to be anything simple about John's theology, and the manner in which he illustrates the exceedingly abstract conceptions of faith, love and hope. After many months reading the Gospel of John, I continue to find myself back in the chapters on the Vine, seeking to truly understand the meaning of remain in the Vine, and Jesus' association with loving Him as He has loved His Father, which then seems to result in fulfilling His great commandment to "love one another".
I think the conceptualization of the Vine begins in Chapter 14 of John's Gospel. The Disciples, whom one would think would know to obey and understand Jesus' teachings, are asking him a series of questions that seem to irritate Jesus. Phillip and others ask Jesus to show them the Father. Jesus responds with question, "After all this time, you do not know that the Father and I are one? Do you not believe?" Jesus explains that what He says (λογος) comes from the Father, who is the One doing all of these works that Jesus is doing (miracles, healings, etc). Jesus then says, "If you can't believe that the Father and I are one, then at least believe in the Works that you have seen." What a strange thing to say? Is Jesus saying "fine, don't believe"? If one stops reading there, perhaps they would come away with that understanding, however, one should continue reading for Jesus is explaining to the Disciples the essential aspect of doing faith. See, Jesus explains that he has done the works in obedience to His Father, in order that the Father be glorified. Jesus is pointing to the Father as the primary One who deserves complete obedience and Glory. Jesus seems to be describing the nature of remaining and dwelling in the Father, which is then further illustrated in the Vine. Jesus says that the only ways He has done these works is because of His remaining in the Father--remaining perhaps being equated to love, which also seems to be a very evident theme in the segment as well. The point of remaining in Jesus is not so much about what we do but whom we glorify.
So, simply to be in the Vine is not the message of this parable. In 15:1, Jesus says that the Father will take away any branch in Him that does not bear fruit. The Text does not say where the branch will go yet, but it will be taken away. But the branch that bears fruit will be pruned (cleansed) by the Father in order for it to bear more fruit. The former branch that does not bear fruit clearly is in the Vine, yet it is taken away. Why? It is not bearing fruit. So being in the Vine is not goal rather remaining in the Vine, dwelling in the Vine, seems to indicate a more active experience rather than passively hanging out in the Vine. The Vine nourishes the Branches with the purpose of the Branches producing fruit. In Chp 14, Jesus is teaching His disciples that He and the Father are one, and the realization of this Oneness is His remaining in the Father thus producing the works of the Father.
Let us take one more step together into Chp 15. Immediately following verses 1 and 2 in the Chapter, Jesus explains that you all (ya'll) are already clean (which is a noun, but the same root as the verb used in vs. 1, "cleanse, prune") because the Word I have said to you all. In Chp 14, the Text tells us that the Word has been sent by the Father (v. 23-24), and we know, and are taught, and are being reminded of this Word through the Holy Spirit (14:17), whom is sent by the Father. Because of Jesus' teaching, which came from the Father, we have already been cleansed , pruned and thus should already being bearing fruit.
So, what does it mean to bear fruit? When we bear fruit, there is a certain expectation that there will be comfort or ease in this fruit-bearing, yet in vs. 1 it is evident that we see that the Gardener will always continue to prune (cleanse) us so that we bear more. Therefore, there will likely be some measure of pain or discomfort associated with the bearing of fruit. More importantly, what is the nature of this fruit? We assume it is the Fruits of the Spirit, which I believe is correct, however what does this text in John say about this fruit and its purpose?
More next time. Peace.
Monday, June 6, 2011
Consider Jesus: Another Reflection on Hebrews
From Streams of the Desert: June 6
"Reckon it nothing but joy...whenever you find yourself hedged in by the various trials, be assured that the testing of your faith leads to power of endurance" (James 1:2-3) Weymouth
God hedges in His own that He may preserve them, but oftentimes they only see the wrong side of the hedge, and so misunderstand His dealings.
It was so with Job (Job 3:23). Ah, but Satan knew the value of that hedge! See his testimony in chapter 1:10. Through the leaves of every trial there are chinks of light to shine through. Thorns do not prick you unless you lean against them, and not one touches without His knowledge.
The words that hurt you, the letter which gave you pain, the cruel wound of your dearest friend, shortness of money--are all known to Him, who sympathizes as none else can and watches to see, if, through all, you will dare to trust Him wholly"
I have found myself deeply entrenched in the Book of Hebrews, reflecting on the call of the author to "Consider Jesus" and to "Hold Fast" to the faith. We must "consider Jesus"--the one of foremost importance, the Son appointed Lord and King, who calls us brothers and sisters, promising that He is there to help us in our time of testing, because of His own testing. A testing that included profound suffering, which He was called to on our behalf. It is this suffering that oftentimes we fail to fully consider; the Testing that Jesus obediently suffered for us. Therefore, He does understand our pain, our struggles and our weaknesses, and He calls us to the one thing that can motivate and empower us through these trials--faith.
This is where "Hold Fast" comes in. A faithful heart, empowered by the Holy Spirit, can overcome any obstacle--even moving a mountain! Yet, as the author of this Streams devotion shares, it is somewhat of a "dare" to completely put your faith in Christ, particularly as you "consider" all that He suffered, which is described as being "perfected". Suffering perfects? What are we do do with this realization? In the times of trial and storms, the author of Hebrews is calling us to hold fast to Jesus, in light of our consideration of Him. Jesus was somehow perfect in His suffering, therefore, as our example, Jesus is seeking to make us perfect through our suffering as well. His goal is to make us perfect, as He was perfect. If that is not a challenging statement, I am not sure what it is! I love C.S. Lewis' statement from Mere Christianity where he describes that God is desiring to make us into "little Christ's". To be shaped into "little Christ's" involves possessing that which Jesus possesses--indeed, His powerful healing, mind-jarring compassion and love, and unequaled mercy and grace are all aspects of Him that He desires to give us, his brothers and sisters, however, are we prepared to drink of His cup of suffering, as well?
"Hold Fast X 2". My final point today rests on the other aspect of spiritual formation that the author of Hebrews is emphatic about--"holding fast" cannot happen in a vacuum. "Holding fast" can only happen in community--with other human brothers and sisters in Christ, who can hold us up when we fall, hold us back when we are too impulsive, hold us down when we seek to do harm and to remind us, and them, to "hold fast" to our faith in Christ in all circumstances. Christianity cannot exist independent of this God-given, Spirit-filled, experience of community--otherwise known as the Church. In my angst with the Church, as we all have experienced, I have often been reminded by my Lord Jesus that he loves His Church. If He loves His Church, then aren't I supposed to as well? If Jesus is my Lord, then I desire to do His Will. Jesus is Lord of my life--is He Lord of yours?
Peace.
"Reckon it nothing but joy...whenever you find yourself hedged in by the various trials, be assured that the testing of your faith leads to power of endurance" (James 1:2-3) Weymouth
God hedges in His own that He may preserve them, but oftentimes they only see the wrong side of the hedge, and so misunderstand His dealings.
It was so with Job (Job 3:23). Ah, but Satan knew the value of that hedge! See his testimony in chapter 1:10. Through the leaves of every trial there are chinks of light to shine through. Thorns do not prick you unless you lean against them, and not one touches without His knowledge.
The words that hurt you, the letter which gave you pain, the cruel wound of your dearest friend, shortness of money--are all known to Him, who sympathizes as none else can and watches to see, if, through all, you will dare to trust Him wholly"
I have found myself deeply entrenched in the Book of Hebrews, reflecting on the call of the author to "Consider Jesus" and to "Hold Fast" to the faith. We must "consider Jesus"--the one of foremost importance, the Son appointed Lord and King, who calls us brothers and sisters, promising that He is there to help us in our time of testing, because of His own testing. A testing that included profound suffering, which He was called to on our behalf. It is this suffering that oftentimes we fail to fully consider; the Testing that Jesus obediently suffered for us. Therefore, He does understand our pain, our struggles and our weaknesses, and He calls us to the one thing that can motivate and empower us through these trials--faith.
This is where "Hold Fast" comes in. A faithful heart, empowered by the Holy Spirit, can overcome any obstacle--even moving a mountain! Yet, as the author of this Streams devotion shares, it is somewhat of a "dare" to completely put your faith in Christ, particularly as you "consider" all that He suffered, which is described as being "perfected". Suffering perfects? What are we do do with this realization? In the times of trial and storms, the author of Hebrews is calling us to hold fast to Jesus, in light of our consideration of Him. Jesus was somehow perfect in His suffering, therefore, as our example, Jesus is seeking to make us perfect through our suffering as well. His goal is to make us perfect, as He was perfect. If that is not a challenging statement, I am not sure what it is! I love C.S. Lewis' statement from Mere Christianity where he describes that God is desiring to make us into "little Christ's". To be shaped into "little Christ's" involves possessing that which Jesus possesses--indeed, His powerful healing, mind-jarring compassion and love, and unequaled mercy and grace are all aspects of Him that He desires to give us, his brothers and sisters, however, are we prepared to drink of His cup of suffering, as well?
"Hold Fast X 2". My final point today rests on the other aspect of spiritual formation that the author of Hebrews is emphatic about--"holding fast" cannot happen in a vacuum. "Holding fast" can only happen in community--with other human brothers and sisters in Christ, who can hold us up when we fall, hold us back when we are too impulsive, hold us down when we seek to do harm and to remind us, and them, to "hold fast" to our faith in Christ in all circumstances. Christianity cannot exist independent of this God-given, Spirit-filled, experience of community--otherwise known as the Church. In my angst with the Church, as we all have experienced, I have often been reminded by my Lord Jesus that he loves His Church. If He loves His Church, then aren't I supposed to as well? If Jesus is my Lord, then I desire to do His Will. Jesus is Lord of my life--is He Lord of yours?
Peace.
Wednesday, April 6, 2011
Sex and the Church: A strange historical perspective
After reading a really good book, Untamed, by Alan and Deb Hirsch, on discipleship, I have come to a point in understanding discipleship in a new way--though it really isn't new at all. It is what Ben talks about here in his article, though his topic is on the validity of the NT Epistles, which is being challenged, unsurprisingly, by Bart Ehrman. I copied the quote because I believe that the issue of sexuality has a bad rap in the church, and frankly, I am tired of it. Why am I tired of it? Let's not go there just yet.
Here's an excerpt from the blog:
"In the second century and later in Christianity we have the rise of extreme asceticism, asceticism of a form that sexual abstinence is seen as a key to being holy at all, much less be a holy man or woman proclaiming God’s Word. This certainly did not characterize the lives of the earliest Christians, especially not the Jewish Christians, and reflects the growing dominant Gentile ethos of the church in the second century and thereafter. Unfortunately this deficient view of the goodness of human sexuality and sexual expression in the right context has continued to infect and affect large portions of the church ever since then. So here it needs to be stressed— sexual asceticism has nothing to do with the NT ideas about holiness, except if we mean by that sexual abstinence in the life of an unmarried person. The church sadly has long proclaimed a mixed and oxymoronic message about sex—- the message I was given in MYF in junior high school was basically—- ‘sex is dirty, save it for the one you really love’. The Acts of Paul and Thecla sadly perpetuate that sort of view, and go beyond it, even calling for abstinence within marriage."
Witherington, Ben. "Forged: Chapter Three". http://www.patheos.com/community/bibleandculture/2011/04/06/forged-chapter-three%E2%80%94an-appalling-numerber-of-forgeries/
First off, Ben is writing, in the article, about a fictional story (pointed out by Ehrman as a forgery) about St Paul that ascribes, or associates, asceticism in Paul's preaching, so that when folks read 1 Cor 7, they might assume that Paul is preaching that sexuality and holiness just don't mix. That is quite far form the 1st century historical and cultural reality of the NT letters and Paul. (Paul also appeared to allow women to preach the gospel. After all, in 1st Corinthians, Phoebe was walking around with a copy of the letter, delivering Paul's message of the gospel.) Now asceticism defined, in simple terms, is the understanding that anything associated with the human body or the human/flesh experience somehow limited your spirituality. In essence, to grow spiritually, one should suppress these annoying human desires, sort of. I mean there are some rather crazy stories of folks in the 3rd and 4th century who did some crazy things to their bodies to try to extinguish the perceived "problem" of sexual lust; the problem was that no matter what they did that ole curmudgeon "lust" just kept coming back.
As I look the landscape of our culture today, there is a profound problem with how we understand sexuality. Sexuality is always somehow limited to the act of sex. This is an extremely narrow perspective on human sexuality, which the Hirsch's discuss in their book (the Chapter on sex is titled, "Too Sexy for the Church?"). They also discuss understanding sexuality with regard to the purpose and function of how God created humans to be. We are created to be sexual creatures: we are male and female. Male and females are different (duh!). Males have a way of relating to one another in way that is distinctly different from how females relate to one another. Our sexuality is much more than just the pinpoint dot that is the act of sex. Because of this lack of understanding, it seems the the problems with sexual addiction, pornography addiction, sexual identity issues, gender identity, etc. all seem to stem from this primary problem. We don't know what our sexuality really is. It doesn't help that the Church, in the West, simply does not know how to talk about sexuality in a healthy, functional manner. Like Ben notes, sex was either not spoken about, or if it was, sex was bad--unless you were ONLY participating to have help multiply the earth.
So, what can the Church do in this arena? It is evident that the church struggles in this area. Infidelity in marriages are happening just as much in the Church, as outside of the church. Pornography addiction is a real issue in the church, as it is outside the church. If anyone should be talking about sexuality, in today's culture, it should be the Church, right? I mean, if we believe what we say we believe about Jesus Christ, that this Christian walk is a way of life, a way of living, then shouldn't be we modeling how to live in all areas of our human experience. That is where the Hirsch's book really speaks to me the most--they talk about the typical areas of discipleship in a missional context AND they include the important issues on self-deception and sexuality within that discipleship framework. And why not? I mean, clearly, human beings are sexual creatures. It is part of our human experience. God created us this way. Shouldn't we talk about how to live a holy life with our sexuality? That sex, in and of itself, is not bad, or wrong, or dirty. That put in the correct framework it is quite good, according to God (See Genesis (-: ).
My initial statement was I am tired of sexuality getting a bad rap in church, which today usually means its like politics, "we don't talk about that stuff at church". I certainly don't intend to make a blanket statement that all Churches don't talk about this stuff, but in the educational/discipleship arena, there is a distinct lacking. And yes, I am tired of it, because our sexuality is a powerful human condition. It can be quite powerful for good, and equally so, if not more powerful, for bad. If we don't talk about it, it doesn't mean that it doesn't exist; it simply means that there is more freedom in its hidden state. I am passionate about discipleship, meaning walking with folks and truly introducing them to a new way of living in Christ Jesus. In all aspects of life, not just the spiritual.
Sounds like the gospel to me. What do you think?
Peace,
Heather
Here's an excerpt from the blog:
"In the second century and later in Christianity we have the rise of extreme asceticism, asceticism of a form that sexual abstinence is seen as a key to being holy at all, much less be a holy man or woman proclaiming God’s Word. This certainly did not characterize the lives of the earliest Christians, especially not the Jewish Christians, and reflects the growing dominant Gentile ethos of the church in the second century and thereafter. Unfortunately this deficient view of the goodness of human sexuality and sexual expression in the right context has continued to infect and affect large portions of the church ever since then. So here it needs to be stressed— sexual asceticism has nothing to do with the NT ideas about holiness, except if we mean by that sexual abstinence in the life of an unmarried person. The church sadly has long proclaimed a mixed and oxymoronic message about sex—- the message I was given in MYF in junior high school was basically—- ‘sex is dirty, save it for the one you really love’. The Acts of Paul and Thecla sadly perpetuate that sort of view, and go beyond it, even calling for abstinence within marriage."
Witherington, Ben. "Forged: Chapter Three". http://www.patheos.com/community/bibleandculture/2011/04/06/forged-chapter-three%E2%80%94an-appalling-numerber-of-forgeries/
First off, Ben is writing, in the article, about a fictional story (pointed out by Ehrman as a forgery) about St Paul that ascribes, or associates, asceticism in Paul's preaching, so that when folks read 1 Cor 7, they might assume that Paul is preaching that sexuality and holiness just don't mix. That is quite far form the 1st century historical and cultural reality of the NT letters and Paul. (Paul also appeared to allow women to preach the gospel. After all, in 1st Corinthians, Phoebe was walking around with a copy of the letter, delivering Paul's message of the gospel.) Now asceticism defined, in simple terms, is the understanding that anything associated with the human body or the human/flesh experience somehow limited your spirituality. In essence, to grow spiritually, one should suppress these annoying human desires, sort of. I mean there are some rather crazy stories of folks in the 3rd and 4th century who did some crazy things to their bodies to try to extinguish the perceived "problem" of sexual lust; the problem was that no matter what they did that ole curmudgeon "lust" just kept coming back.
As I look the landscape of our culture today, there is a profound problem with how we understand sexuality. Sexuality is always somehow limited to the act of sex. This is an extremely narrow perspective on human sexuality, which the Hirsch's discuss in their book (the Chapter on sex is titled, "Too Sexy for the Church?"). They also discuss understanding sexuality with regard to the purpose and function of how God created humans to be. We are created to be sexual creatures: we are male and female. Male and females are different (duh!). Males have a way of relating to one another in way that is distinctly different from how females relate to one another. Our sexuality is much more than just the pinpoint dot that is the act of sex. Because of this lack of understanding, it seems the the problems with sexual addiction, pornography addiction, sexual identity issues, gender identity, etc. all seem to stem from this primary problem. We don't know what our sexuality really is. It doesn't help that the Church, in the West, simply does not know how to talk about sexuality in a healthy, functional manner. Like Ben notes, sex was either not spoken about, or if it was, sex was bad--unless you were ONLY participating to have help multiply the earth.
So, what can the Church do in this arena? It is evident that the church struggles in this area. Infidelity in marriages are happening just as much in the Church, as outside of the church. Pornography addiction is a real issue in the church, as it is outside the church. If anyone should be talking about sexuality, in today's culture, it should be the Church, right? I mean, if we believe what we say we believe about Jesus Christ, that this Christian walk is a way of life, a way of living, then shouldn't be we modeling how to live in all areas of our human experience. That is where the Hirsch's book really speaks to me the most--they talk about the typical areas of discipleship in a missional context AND they include the important issues on self-deception and sexuality within that discipleship framework. And why not? I mean, clearly, human beings are sexual creatures. It is part of our human experience. God created us this way. Shouldn't we talk about how to live a holy life with our sexuality? That sex, in and of itself, is not bad, or wrong, or dirty. That put in the correct framework it is quite good, according to God (See Genesis (-: ).
My initial statement was I am tired of sexuality getting a bad rap in church, which today usually means its like politics, "we don't talk about that stuff at church". I certainly don't intend to make a blanket statement that all Churches don't talk about this stuff, but in the educational/discipleship arena, there is a distinct lacking. And yes, I am tired of it, because our sexuality is a powerful human condition. It can be quite powerful for good, and equally so, if not more powerful, for bad. If we don't talk about it, it doesn't mean that it doesn't exist; it simply means that there is more freedom in its hidden state. I am passionate about discipleship, meaning walking with folks and truly introducing them to a new way of living in Christ Jesus. In all aspects of life, not just the spiritual.
Sounds like the gospel to me. What do you think?
Peace,
Heather
Friday, January 21, 2011
Wilderness Wanderings: Is it Good for the Soul?
Have you ever been lost? Really lost? Like in "the middle of a wilderness" lost? It is not a pleasant place to be. God's people should know something about "wilderness wanderings"; we, God's People (Israel--literally meaning "people of God") have a history of wilderness wandering (See Deuteronomy 8). Once the realization of being off-track has surfaced, the question of "how did I get here?" inevitably surfaces as well. The question seems irrelevant at that point, right? "Clearly, I'm lost! I need a plan! I need to get out of here!" Tack on a well-utilized plea, "I want to go home!", and you know exactly what I'm referring to!
If you have spent some time in Deuteronomy, once you get to Deuteronomy 8, it feels like Moses has been preaching for eight chapters about following God's ordinances and commandments, after a brief reminder of the 40 year "wilderness wandering", which took 39.5 more years than the trip required. You're right, he has! Deuteronomy is really a series of Moses' sermons and exhortations to the people of Israel. And at this point in Deuteronomy, obeying and honoring God's commandments (or the Decalogue--otherwise known as the 10 Commandments Deuteronomy 5 and Exodus 20) is wonderful means to receiving the blessings of God. God is providing an unmerited gift--a homeland.
6 “So obey the commands of the Lord your God by walking in his ways and fearing him. 7 For the Lord your God is bringing you into a good land of flowing streams and pools of water, with fountains and springs that gush out in the valleys and hills.8 It is a land of wheat and barley; of grapevines, fig trees, and pomegranates; of olive oil and honey. 9 It is a land where food is plentiful and nothing is lacking. It is a land where iron is as common as stone, and copper is abundant in the hills. 10 When you have eaten your fill, be sure to praise the Lord your God for the good land he has given you. 11 “But that is the time to be careful! Beware that in your plenty you do not forget the Lord your God and disobey his commands, regulations, and decrees that I am giving you today.
See that "so" in the first sentence there? That is a conjunction, usually with a conditional feel. Pay attention then to the verses that come before. The land is going to amazing. There will be plenty. There will be beauty. There will be more than enough for everyone. But, don't forget about the wilderness experience.
2 Remember how the Lord your God led you through the wilderness for these forty years, humbling you and testing you to prove your character, and to find out whether or not you would obey his commands. 3 Yes, he humbled you by letting you go hungry and then feeding you with manna, a food previously unknown to you and your ancestors. He did it to teach you that people do not live by bread alone; rather, we live by every word that comes from the mouth of the Lord. 4 For all these forty years your clothes didn’t wear out, and your feet didn’t blister or swell. 5 Think about it: Just as a parent disciplines a child, the Lord your God disciplines you for your own good.
Wilderness experiences are not fun. They are humbling. They are gut-wrenching. All of us can recall a time when we were lost--physically lost. Remember how that felt? Now imagine how it feels to be the other person who knows you are lost, and is frantically looking for you, hoping you find the way home. Have you been there?
One day, shopping in a grocery store with my family, my son asked me if he could go with my husband, who was going to the other side of the store. I had our daughter in the grocery cart, so I said yes, assuming my husband had heard me. He had not. So, my son took off after my husband, who at that point did not realize our son was following him. And like any six year old, I can only assume that he stopped to look at something, and when he looked up, he was alone. A minute later, my husband finds me in the store, but our son was not with him.
I panicked.
He panicked.
And in that moment, we realized that the best thing to do was to head to the front of the store and have him paged. All I knew, and felt, was I wanted my son with me, NOW! I probably would have run all over the store, if my husband had not steadied me, explaining that our son might be doing the same thing--we could potentially never find each other. Seconds seemed like minutes, when our son flew around one of the front aisles, his expression desperate for a familiar face. He saw us. We saw him. And in that moment, I don't think I have ever been more joyful! He had found his way to us. Now, this whole story probably occurred in a span of 3-4 minutes but it felt like an eternity.
Consider the implications of this story in relation to our "wilderness wanderings" and God. Indeed, God finds us, asking us to follow him out of the wilderness, but he won't pick us up and move us. He provides for us (like the manna and the birds in the wilderness). But he wants us to FIND HIM to find our way to out of the wilderness. Why? Because He has plans for us. Just like He did for the Israelites. There was land waiting for them.
Earlier, I wrote that when we get lost, we want a plan to get out! God has one already! His amazing love is illustrated in the person of Jesus Christ--God took on flesh to meet us where we are. We were so lost, so He came to us!
Take a moment to reflect if you recall feeling spiritually lost or just out of touch with the spiritual side of yourself? We attend to our physical bodies when they cry out for attention--hunger, pain, exhaustion or illness. Do we attend to our spiritual self in the same manner? Are you in the wilderness? Are you feeling far from God, far from community, or lonely? We all experience "wilderness wanderings", but God does not want us to stay there. He knows what it's like--Jesus himself experienced the wilderness for 40 days!
Be encouraged today. The Wilderness can be good for the soul. It is where we lean on God more, as we grow more dependent on Him meeting our needs. We are vulnerable when we are spiritually lost and physically lost. We feel exposed and weary. God is with you today through His Holy Spirit, ready to give you the strength to step out of the wilderness. Wilderness can be good for the soul, but we should not remain there.
I read this today, and found great comfort. Peace.
O troubled soul, beneath the rod,
Thy Father speaks, be still, be still;
Learn to be silent unto God,
And let Him mould thee to His will.
"O praying soul, be still, be still,
He cannot break His plighted Word;
Sink down into His blessed will,
And wait in patience on the Lord.
"O waiting soul, be still, be strong,
And though He tarry, trust and wait;
Doubt not, He will not wait too long,
Fear not, He will not come too late."
If you have spent some time in Deuteronomy, once you get to Deuteronomy 8, it feels like Moses has been preaching for eight chapters about following God's ordinances and commandments, after a brief reminder of the 40 year "wilderness wandering", which took 39.5 more years than the trip required. You're right, he has! Deuteronomy is really a series of Moses' sermons and exhortations to the people of Israel. And at this point in Deuteronomy, obeying and honoring God's commandments (or the Decalogue--otherwise known as the 10 Commandments Deuteronomy 5 and Exodus 20) is wonderful means to receiving the blessings of God. God is providing an unmerited gift--a homeland.
6 “So obey the commands of the Lord your God by walking in his ways and fearing him. 7 For the Lord your God is bringing you into a good land of flowing streams and pools of water, with fountains and springs that gush out in the valleys and hills.8 It is a land of wheat and barley; of grapevines, fig trees, and pomegranates; of olive oil and honey. 9 It is a land where food is plentiful and nothing is lacking. It is a land where iron is as common as stone, and copper is abundant in the hills. 10 When you have eaten your fill, be sure to praise the Lord your God for the good land he has given you. 11 “But that is the time to be careful! Beware that in your plenty you do not forget the Lord your God and disobey his commands, regulations, and decrees that I am giving you today.
See that "so" in the first sentence there? That is a conjunction, usually with a conditional feel. Pay attention then to the verses that come before. The land is going to amazing. There will be plenty. There will be beauty. There will be more than enough for everyone. But, don't forget about the wilderness experience.
2 Remember how the Lord your God led you through the wilderness for these forty years, humbling you and testing you to prove your character, and to find out whether or not you would obey his commands. 3 Yes, he humbled you by letting you go hungry and then feeding you with manna, a food previously unknown to you and your ancestors. He did it to teach you that people do not live by bread alone; rather, we live by every word that comes from the mouth of the Lord. 4 For all these forty years your clothes didn’t wear out, and your feet didn’t blister or swell. 5 Think about it: Just as a parent disciplines a child, the Lord your God disciplines you for your own good.
Wilderness experiences are not fun. They are humbling. They are gut-wrenching. All of us can recall a time when we were lost--physically lost. Remember how that felt? Now imagine how it feels to be the other person who knows you are lost, and is frantically looking for you, hoping you find the way home. Have you been there?
One day, shopping in a grocery store with my family, my son asked me if he could go with my husband, who was going to the other side of the store. I had our daughter in the grocery cart, so I said yes, assuming my husband had heard me. He had not. So, my son took off after my husband, who at that point did not realize our son was following him. And like any six year old, I can only assume that he stopped to look at something, and when he looked up, he was alone. A minute later, my husband finds me in the store, but our son was not with him.
I panicked.
He panicked.
And in that moment, we realized that the best thing to do was to head to the front of the store and have him paged. All I knew, and felt, was I wanted my son with me, NOW! I probably would have run all over the store, if my husband had not steadied me, explaining that our son might be doing the same thing--we could potentially never find each other. Seconds seemed like minutes, when our son flew around one of the front aisles, his expression desperate for a familiar face. He saw us. We saw him. And in that moment, I don't think I have ever been more joyful! He had found his way to us. Now, this whole story probably occurred in a span of 3-4 minutes but it felt like an eternity.
Consider the implications of this story in relation to our "wilderness wanderings" and God. Indeed, God finds us, asking us to follow him out of the wilderness, but he won't pick us up and move us. He provides for us (like the manna and the birds in the wilderness). But he wants us to FIND HIM to find our way to out of the wilderness. Why? Because He has plans for us. Just like He did for the Israelites. There was land waiting for them.
Earlier, I wrote that when we get lost, we want a plan to get out! God has one already! His amazing love is illustrated in the person of Jesus Christ--God took on flesh to meet us where we are. We were so lost, so He came to us!
Take a moment to reflect if you recall feeling spiritually lost or just out of touch with the spiritual side of yourself? We attend to our physical bodies when they cry out for attention--hunger, pain, exhaustion or illness. Do we attend to our spiritual self in the same manner? Are you in the wilderness? Are you feeling far from God, far from community, or lonely? We all experience "wilderness wanderings", but God does not want us to stay there. He knows what it's like--Jesus himself experienced the wilderness for 40 days!
Be encouraged today. The Wilderness can be good for the soul. It is where we lean on God more, as we grow more dependent on Him meeting our needs. We are vulnerable when we are spiritually lost and physically lost. We feel exposed and weary. God is with you today through His Holy Spirit, ready to give you the strength to step out of the wilderness. Wilderness can be good for the soul, but we should not remain there.
I read this today, and found great comfort. Peace.
O troubled soul, beneath the rod,
Thy Father speaks, be still, be still;
Learn to be silent unto God,
And let Him mould thee to His will.
"O praying soul, be still, be still,
He cannot break His plighted Word;
Sink down into His blessed will,
And wait in patience on the Lord.
"O waiting soul, be still, be strong,
And though He tarry, trust and wait;
Doubt not, He will not wait too long,
Fear not, He will not come too late."
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