Category: Christian

God, Work Ethic, and the Children of God

We believe in what we can earn, and the justice we demand is commensurate with our ability to gain what we deserve. Not so with God. Or so it seems….

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The parable of the workers in the field exposes an attitude and way of thinking that gets in our way of knowing and understanding God and our relationship to Him. This parable is confusing and nonsensical to our naturally prideful and selfish inclinations.

The parable of the workers in the field begins with some people at the break of day who agree with the owner of a field to work for one denarius (a day’s wage). Throughout the day, the owner went out and solicited more workers to work in his field.

Workers began at different times during the day. Some workers didn’t even begin to work until late-afternoon. When the day was over, the owner of the field paid everyone the same wage (one denarius), regardless of when they started.

The workers who labored all day were upset. They challenged the owner, saying “Why are we being paid only one denarius when the workers who didn’t work the full day are being paid the same?” Some of them didn’t work more than a couple hours!

The owner’s answer to their question is something that typical Americans have a hard time understanding and accepting: he said, “I paid you what you agreed to work for. If I want to be generous to everyone else, what is that to you?” (See Matt. 20:1-16)

But, it isn’t fair! Right? Isn’t that the natural response we have? Nothing gets the blood rushing to the head like someone getting more than what I got! Especially, if they didn’t earn it like I did!!

As a person who grew up Catholic, these things did not make sense to me either. People should get what they deserve, right? Naturally, people should earn their own way. I would not ask for more than what I deserve, but I have a hard time with people getting the same as I do when they work less than me.

We think this way generally as Americans with our rugged individualism, labor unions, and the American Dream (which may have more to do with hard work than dreaming to hear someone tell of it).

The message that comes through this parable load and clear is that God doesn’t think like we do. God does what He wants, or (at least) He seems to have a different measure of fairness than we do.

Romans in the day of Jesus weren’t completely different than modern Americans, though they valued power and might, perhaps, more than we do. They despised the poor and vulnerable. The people who were able to exert their power and influence over other people were valued (and envied) most. This parable wouldn’t have made sense to romans either.

The Jews in Jesus’s day were proud of their heritage. They earned their status with millennia of adherence to the Mosaic Law. They bristled at the idea that upstart Gentiles might come along and gain some interest in God’s kingdom.

This parable made little sense to First Century Hebrews also. Maybe we all have our cultural barriers to this kind of message.

I image Jesus was a favorite son. He was the good young man, mostly polite, and obedient He was keenly interested in Scripture and all things pertaining to religious life that was the heartbeat of any Jewish community.

He was also not quite like the other young men, a bit odd, maybe a bit too into his heritage, if that is possible. They were all good Hebrews, but he seemed to take it a bit far, even for them.

Maybe they couldn’t put their finger on it, but people seemed to agree that he made them feel as if he thought he had an inside track. He sometimes made them feel like outsiders.

Jesus traveled one day to Nazareth where he grew up. He entered the synagogue on the Sabbath. (Luke 4:16) He stood up in front of his lifelong friends and neighbors, asked for the Isaiah scroll, and read from it:

“The Spirit of the Lord is on me,
    because he has anointed me
    to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
    and recovery of sight for the blind,
to set the oppressed free,

to proclaim the year of the Lord’s favor.”

Luke 4:18-19

When Jesus finished reading from the Isaiah scroll, he rolled it up, handed it back and sat down without immediate comment. All eyes were on Jesus during that pregnant pause. Then Jesus concluded:

“Today this scripture is fulfilled in your hearing.”

Mic drop moment. Followed by a moment of stunned silence. We might say they were flabbergasted. At least at first.

Jesus had a remarkable way about him that made people wonder about him, even if they were not completely comfortable with him. He had always seemed older than his age, but he spoke with insight and certainty like an elder of great age, experience, and learning.

They knew Jesus, though. They knew where he worked. He did not have the credentials fit for his seeming attitude. Nazareth was a forgotten, insignificant place in the Hebrew community, though it wasn’t far from more beaten paths. Jesus was always the enigma.

They knew Joseph was a quiet and simple man. He never called attention to himself. Mary always glowed with the pride of a mother who sees more in her children than anyone else on earth, especially in Jesus. No one could blame her.

As often was the case with Jesus, they didn’t know quite how to take him. “Good news to the poor”, “freedom for prisoners”, “sight for the blind”, and “the year of the Lord’s favor”: this was a good word. All good Hebrews have a hopeful expectancy for these things, even as they always seem just out of reach.

Still, they always hope. That’s what they do. They cling to God’s promise

That Joseph was always so quiet highlighted to them all the more how remarkable Jesus was that he seemed to have such a grand, if not slightly delusional, perspective. They were polite and appropriately appreciative, but they didn’t even have time to wonder what the elders had planned for Sabbath that day, when Jesus interrupted their thoughts. This time he dropped a grenade:

“Surely you will quote this proverb to me: ‘Physician, heal yourself!’ And you will tell me, ‘Do here in your hometown what we have heard that you did in Capernaum.’” (Luke 4:23)

What… is… he… saying? “Is he talking about himself? … Really?!

They were well aware of the zealots who riled people up in their area in recent years. Those trouble makers caused serious problems for good Hebrews just minding their own business and trying to get by.

Their minds played over the words Jesus just read: “The spirt of the Lord is on me, because he has anointed me.” …. “Don’t tell me he believes he is God’s anointed!” This guy has a messiah complex!

As if that were not provocation enough, Jesus really pushed them over the edge with what he said next:

“Truly I tell you,” he continued, “no prophet is accepted in his hometown. I assure you that there were many widows in Israel in Elijah’s time, when the sky was shut for three and a half years and there was a severe famine throughout the land. Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon. And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed—only Naaman the Syrian.” (Luke 4:24-27)

Not only did Jesus appear to be claiming he was God’s anointed one; he seemed to be claiming that God cared more about the Gentiles than his own people! What else could be the point of referring to the Elijah visiting the foreign widow and Elisha healing the foreign general?

Continue reading “God, Work Ethic, and the Children of God” →

The Entrance to the Kingdom of God Is Both Narrower and Wider Than We Might Expect

On the one hand, Jesus seemed to be saying that virtually no one was able to enter the kingdom of God….

kevingdrendel4 Comments
Revelation of Jesus Christ, Jerusalem of the Bible

Some local Hebrews in the First Century asked Jesus whether the people entering the kingdom of God would be few. They were not likely thinking of all the people in the world. They were likely focusing on themselves, the Hebrews who identified as God’s people when they asked that question.

I get the impression that the questioner might have believed what Jesus was preaching. He (or she) may have been picking up on some clues that God’s standards are much higher than he might have once believed, and that many (even of the Hebrews) might not meet that standard.

Indeed, this seems to be the point Jesus intended to make in the famous Sermon on the Mount. He said, “You have heard it said, ‘Don’t commit adultery.’ I tell you that anyone who looks with lust at a woman has already committed adultery in his heart! Jesus said, “You have heard it said “Don’t commit murder.’ I tell you anyone who is angry at his brother has murdered him in his heart!” (See Matt. 5:21-48)

Jesus ratcheted up the standard. He upped the ante. If you walked away from this message without thinking you don’t measure up, you missed the point!

Paul the Apostle would later say, “All have sinned and fallen short!” You have to read the whole message to get to the ultimate point – that we do not measure up, and we never will measure up, but God has provided a way for us into His kingdom nevertheless. (See Romans 3:21-26)

On the one hand, Jesus seemed to be saying that virtually no one was able to enter the kingdom of God. On the other hand, God seemed to be swinging the gate wide open to anyone and everyone.

When Jesus answered the question I opened with, he didn’t really answer it. He said, “Strive to enter through the narrow door. Because many will seek to enter, and the door will be shut to them.” (Luke 13:24)

Did Jesus affirm that the people entering the kingdom of God would would be few? Not really. He didn’t say many would enter either. He focused the questioner’s attention on the questioner himself.

Jesus often did that. Why are we concerned about everyone else in the world when God gave us responsibility for ourselves, and no one else?

We aren’t ultimately even responsible for our own children, as they make their own choices and go their own ways. We have some influence over them which can be good or bad, but they ultimately are responsible for themselves.

Consider, again, the audience: they were First Century Hebrews. For many centuries, their ancestors lived with the identity that they, alone, were the people of God, chosen by Him, and destined to be His people. These are the people to whom Jesus made the following statement:

“There will be weeping there, and gnashing of teeth, when you see Abraham, Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out. People will come from east and west and north and south, and will take their places at the feast in the kingdom of God. Indeed there are those who are last who will be first, and first who will be last.” (Luke 13:28-30)

Maybe it was a genuine, sincere, and humble question. Maybe the question was posed by a elitist with an elitist attitude seeking confirmation of his elite position in the world.

We don’t know, and it doesn’t really matter because the answer is the same: Jesus came for the Hebrews, and he came for everyone else. God became flesh and came for “his own” people (John 1:11), and He came for the whole world. (John 3:16-18)

However, only those who receive Him are the people who are considered His children (John 1:12-13) who will become the kingdom of God. The invitation stands:

“I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me.” (Rev. 3:20)

Can it be that the entrance to the kingdom of God is both narrower than expected and wider than expected?

Continue reading “The Entrance to the Kingdom of God Is Both Narrower and Wider Than We Might Expect” →

The Importance of Humility, Openness, and Generosity toward the Holy Spirit in Reading Scripture

We need to be ever humble before God and ever humble in our reliance on our own understanding

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In my last blog post, I wrote about the crippled woman Jesus healed in the synagogue, to the synagogue leader’s chagrin (The Danger of Being Too Set in Our Interpretation of What God Requires and What He Is Doing). The synagogue leader thought Jesus shouldn’t be working/healing on the Sabbath, so he instructed the crowd that they could come any other day of the week to be healed, but not on the Sabbath. (Luke 13:10-17)

It seems ridiculous to us, but who knows what doctrines, dogmas, understandings, and ways of thinking we have that get in our way of recognizing God and what He is doing in our present time. If we shrug our shoulders at the seeming insignificance of the Sabbath concern, we will miss the weight of this encounter.

The keeping of the Sabbath was a sacred tradition that goes all the way back to Genesis, when God rested after the six (6) days of creation. (Gen. 2:2-3) Moses passed on the commandment directly from God when the Hebrews were delivered out of Egypt: “Six days you shall labor and do all your work. But the seventh day is a sabbath to the Lord your God; you shall not do any work….” (Ex. 20:9-10)

The Sabbath was reinforced by Moses as part of the covenant relationship established by God with the Israelites. Many centuries before Jesus, God told Moses:

“Say to the Israelites, ‘You must observe my Sabbaths. This will be a sign between me and you for the generations to come, so you may know that I am the Lord, who makes you holy. Observe the Sabbath, because it is holy to you. Anyone who desecrates it is to be put to death; those who do any work on that day must be cut off from their people.” (Ex. 31:13-14)

Can you see why the first century Hebrews held so tightly to their Sabbath doctrine? It was a commandment; it was sacred; it was an intimate sign of their covenant with God going back many centuries; and the penalty of violating the Sabbath in the Mosaic law was death (or being cut off from the people).

For that reason, the Jewish leaders added strict protocols to the observance of the Sabbath to be sure that no one violated it, even inadvertently. Thus, when Jesus did something highly irregular, like calling a crippled woman forward in the synagogue in the first place, and then healing her, the synagogue leader was legitimately concerned, in his mind, about a violation of that sacred commandment.

Yet, in his concern for not offending God and for observing law, he failed to recognize God in the flesh standing right before him! Ironically, the Law that was intended to point the Hebrews to God got in the way of the him recognizing God.

God commanded them to keep the Sabbath at the risk of death and exile! Thus, they believed they couldn’t be too careful! What are we to make of this?

One clue is in the details of the response by Jesus. He called the religious leaders hypocrites because they untied their livestock and took them out to get water on the Sabbath. (Luke 13:13) If they believed that caring for their animals on the Sabbath was ok on the Sabbath, they should have recognized that healing a person was ok also.

“Yes, but God commanded!”, the synagogue leader might have said. I suppose Jesus might have asked in return, “Commanded what?” The synagogue leader might have protested further, “But we cannot be too careful! These things are not to be taken lightly. We need to err on the side of caution, lest we step over the line!”

These things should not be taken lightly, no doubt, but the synagogue leader obviously missed something of essential importance. What he missed, I think is better understood in the context of some global criticisms Jesus expressed toward the religious leaders of his day (which likely are as applicable today as they were then):

“Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel.” (Matt. 23:23-24)

The Law and all of its rules were not meant to be the end all be all. Paul says the law was a guardian or tutor to lead us to Christ. (Gal. 2:24) Perhaps partially, to help us recognize our need for Christ in our inability to keep the Law. Perhaps, partially, to provide rituals by and through which a relationship could be established with God. Perhaps, in other ways as well.

The point is that the Law was never meant to define the totality of God’s relationship with people. What God wanted, which is what the Law was intended to teach, was for the Hebrews to love Him and for them to love each other.

Jesus said as much when he said the Law can be summed up succinctly in two phrases: Love God, and love your neighbor.

This was not a new concept when Jesus spoke those words, though. Jesus was once asked, “What is greatest commandment?”, by a teacher of the Law. When Jesus said the greatest commandment is to love God, and the second greatest commandment is to love our neighbor, the teacher commended Jesus for the answer, demonstrating that the teacher of the Law knew the answer, himself. (Mark 12:28-34)

When the teacher of the law commended Jesus for the answer, Jesus told the teacher that he answered “wisely” and, therefore, is “not far from the kingdom of God.” (Mk. 12:34) In other words, the key to unlocking the “mystery” of the Law is to understand that it is meant to teach us to love God and love our neighbors. If we fail to see that, we are missing the boat

When we hold too tightly to our doctrinal constructs to the point that we miss the ultimate point, like the synagogue leader did, we fail to understand God; we fail to recognize God when He is acting in our midst; and we risk being on the “outside” with God, though we may be good, religious people in every other way.

Jesus said,

“The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!”

Matthew 6:22-23

How do we apply this? How do we make sense of the things God has commanded us without missing the forest for the trees? How do we take a lesson from the synagogue ruler? I am no theologian, but I have some thoughts.

Continue reading “The Importance of Humility, Openness, and Generosity toward the Holy Spirit in Reading Scripture” →

When Jesus Said, “Be Perfect as Your Heavenly Father is Perfect”, What Did He Mean?

Jesus talked about perfection in the context of love

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“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect.'”

Matthew 5:43‭-‬48 NIV

Be perfect. Really? No one is perfect, except God. Right?

I am reminded of the rich young ruler who called Jesus “good teacher”. (Luke 18:18) Jesus said, “Why do you call me good? Only one is good, and that is God.” (Luke 18:19) If no one is good but God alone, no one is good. Full stop.

Look at the context. He starts with this extreme statement: “I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.” (Matt. 5:20)

The Pharisees were probably considered pretty righteous dudes. They knew their Bibles. They devoted their lives to studying the Law and living rightly before God. If I was standing there, I am certain I would be asking myself, “What does a guy have to do?!”

Just when people like me might begin to grasp for hope of a way out, Jesus ratcheted up the standard even higher:

“You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment.” 

Matthew 5:21-22

And higher:

“You have heard that it was said, ‘You shall not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.”

Matt. 5:27-30

By this time, I might have understood the point: no one measures up. If we are judged by the things we think, and not just the things we do, we are sunk! Who can be saved?!

Then Jesus adds the requirement, “Be perfect, therefore, as your heavenly Father is perfect!” could it get any worse?!

Paul backs us up into the same corner using the Old Testament: “All have sinned and fallen short of the glory of God.” (Rom. 3:23) (Proverbs 20:9 (“Who can say, ‘I have kept my heart pure; I am clean and without sin’?”); and Ecclesiastes 7:20 (“Indeed, there is no one on earth who is righteous, no one who does what is right and never sins.”)

If no one is good, and we have all fallen short, then no one can be perfect either. We don’t measure up. We are all doomed! We can’t gain our way into the kingdom of God because we aren’t good enough to enter.

The good news (the Gospel) is that we don’t have to measure up. We don’t get into the kingdom of God by earning our way; God offers it to us as a gift (otherwise, we would be able to boast about it). (Eph. 2:8-9) Jesus, who was good and perfect, redeemed us by his sacrificial death!

So, if we don’t have to be perfect, or even good, to enter the kingdom of God, does it not matter what we do?

Of course it does! If we are not going to earn our way in (like an employee working for a wage), but we want accept the gift God offers to those who become righteous by faith (Rom. 5:3-5) we need to accept all that goes with that gift: we become God’s children with the intention that we become like Him. (John 1:12)

Therefore, we should take goodness and perfection seriously. We can’t simply dismiss it because God has given us the gift of salvation with the intention that we would become like Him. In the rest of this meditation, I will focus on the perfection of love, which is the “excellent way” (1 Cor. 12:31) we should seek to emulate God, the Father, as His children.

Continue reading “When Jesus Said, “Be Perfect as Your Heavenly Father is Perfect”, What Did He Mean?” →

The Critical Difference between the Gifts of the Holy Spirit and the Fruit of the Holy Spirit

The Corinthians had spiritual gifts and were using them, but they were not exhibiting the fruit of the Holy Spirit.

kevingdrendel12 Comments

I wrote recently about the way Paul dealt with the messiness of the church in Corinth – Why did Paul Go to Corinth with a Demonstration of the Spirit’s Power? Paul observed that some people want signs before they will believe, and other people want “wisdom” (to be persuaded by intellectual argument). The Greeks fell into the second camp.

I have been reading 1 Corinthians in light of the recent happenings at Asbury University. Some people call it a revival, and other people question whether God was even involved. Perhaps, both ends of the spectrum are not quite right. Some people are quick to think that signs are evidence of God’s stamp of approval, and other people are quick to box God out of anything that doesn’t fit their theology.

In a previous article, I shared what I see in 1 Corinthians that is relevant to the subject. Because Greeks desired to be persuaded by argumentation, Paul came to them with nothing more than the simplest Christian doctrine (“Christ and him crucified”) in order to rely on a “demonstration of the Spirit’s power”.

If Greeks demanded wisdom, and Jews demanded signs, I am left to conclude that God doesn’t give us what we demand. (Though, He actually gives us both and much more if we are willing to acknowledge Him.) He just doesn’t dance to our music:

“To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others:

“‘We played the pipe for you,
    and you did not dance;
we sang a dirge,
    and you did not mourn.’

Matthew 11:16-17

The Pharisees completely missed God incarnate standing before them because He didn’t meet their expectations. He healed people on the Sabbath; He hung out with sinners; He didn’t come from Bethlehem (or so they thought); He challenged them, instead of affirming them, and their theology was too rigid to accept Him.

Some people observing the Asbury phenomenon concluded it couldn’t be a move of God because: there was no preaching (though there was); it happened outside of church; the denomination of the University ordains women; LGBTQ students may have led worship; and people laughed and spoke in tongues.

I heard/read people say all these things, but the lack of preaching was one of the most common critiques. Protestants in particular put the emphasis on preaching. Worship services focus on the preaching.

I even hear people describe the Great Commission as a command to preach the Gospel to the ends of the earth. I have caught myself saying that also, but the Great Commission doesn’t focus on preaching.

“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.”

Matthew 28:16-20

(Emphasis added) Teaching (not preaching) is an element of the Great Commission, but the emphasis is on making disciples. Preaching can include teaching, but teaching is not done only from a pulpit. Making disciples involves mentorship, doing life together in community, and much more than sermonizing.

The Greeks put so much emphasis on wisdom, oratory, argumentation, and eloquent speech that Paul deemphasized it. Even good things can become issues (even idols) for us when we overemphasize them, especially to the detriment of other important things.

In Paul’s first letter to the Corinthians, he says he went to Corinth with the strategy to refrain from preaching anything other than Christ and him crucified – the most fundamental of all Christian doctrines. Instead of relying on great preaching, he came to them with a “demonstration of the Spirit’s power” so that their faith would not rest in the persuasive powers of speech. (See the article linked above.)

It’s not that Paul came to them with no message. In the same way, it’s not like no message was preached at Asbury. In fact, the Asbury “revival” began with a message in the chapel on a Wednesday morning. Students and faculty got up front throughout the more than two week continuous “chapel” to read from scripture and give short messages, but the messages (the preaching) was light – just like when Paul went to Corinth.

The issue at Corinth wasn’t that the Greeks were demanding signs of God’s presence. They had the spiritual gifts and were using them (though not very well). Their primary issue was their lack of unity, quarreling, boasting and disagreement about who they followed. They were divided, contentious, and argumentative.

After identifying the problem of their lack of unity and two potential errors (a demand for “signs” and a demand for “wisdom”), Paul diagnosed the core problem with the Greek Corinthians – their desire to be persuaded with speech. Thus, he concluded that more speech wasn’t going to solve the problem. He needed a demonstration of the Spirit’s power so that their faith would not rest in the persuasive words of men (as they desired).

This is what I addressed in the last article, but I want to move on to the second error, now. Different expressions of the body of Christ tend toward different errors. If the Corinthians erred in relying too much on persuasion, the Jews (Paul admitted) erred in relying too much on signs – demonstrations of God’s power. (Ironically, the miracles performed right in front of the Pharisees were explained away!)

I find it instructive that Paul did not exhort the Corinthians to abandon the spiritual gifts. No, he encouraged them to desire the spiritual gifts! At the same time, he instructed them to put the spiritual gifts in perspective and use them for the mutual benefit of the whole body – something they weren’t doing.

The Corinthians lack of unity and order was evidenced not only in their argumentation; it was also evidenced in the haphazard and self-centered ways they used the spiritual gifts. Paul doesn’t tell them to stop using the spiritual gifts, just as he doesn’t tell them to stop preaching. Instead, he urges them to follow the “most excellent way” – emphasizing faith, hope and love, but above all love

I imagine that Pentecostal Christians would say of the Corinthian church in those days that they were experiencing an “outpouring” and “moving” of the Holy Spirit because of the way they “operated” in the spiritual gifts (to use a modern term). Not only were they “operating” in the spiritual gifts, but Paul came to them with his own demonstration of the Spirit’s power.

Some segments of the modern church would say the Holy Spirit was really moving in that church. Maybe they would have even called Paul’s visit a revival, an outpouring, or an awakening.

Here is the thing that strikes me, though, as I read Paul’s letter in light of the Asbury “revival”. While it may have seemed like the Holy Spirit was “moving” in their midst, the Corinthian church was being torn apart by quarreling, factions, sexual sin, broken relationships, and strife. Though they were moving freely in the gifts of the Holy Spirit, they were lacking in the fruits of the Holy Spirit.

What does that mean for us?

Continue reading “The Critical Difference between the Gifts of the Holy Spirit and the Fruit of the Holy Spirit” →