Tag: Christianity

Acknowledging and Honoring God’s Purposes for People from All Nations

Solomon’s prayer for foreigners who come from distant lands

kevingdrendel1 Comment
King kneeling on a prayer rug in front of an ancient temple altar with rising smoke

When King Solomon completed the Temple for God in Israel that David committed to build, he praised God for being true to His promise, for bringing His people out of Egypt, for choosing them to dwell among, and to have a Temple dedicated to Him in the City of David – Jerusalem. (2 Chronicles 6:1-11) He said,

“Lord God of Israel, there is no God like you in heaven or on earth – you who keep your covenant of love with your servants who continue wholeheartedly in your way.”

2 Chronicles 6:14 (NIV)

At the same time, Solomon acknowledged that not even the highest heavens can contain God – much less a temple built by human hands. (v.18) Our God is the Lord over all the earth, and He made a covenant with Abraham to bless all the nations of the earth.

Solomon petitioned God to hear the prayers of the people of Israel (vv.19-21), to remember them when they repent for failing to love their neighbors, to judge those who are guilty and vindicate the innocent are wrongfully accused, and to forgive them when they repent of their sin, to “teach them the right way to live,” and to fear the Lord and walk in obedience. (vv. 22-31) Strikingly, Solomon included foreigners in his prayers:

“As for the foreigner who does not belong to your people Israel but has come from a distant land because of your great name and your mighty hand and your outstretched arm—when they come and pray toward this temple, then hear from heaven, your dwelling place. Do whatever the foreigner asks of you, so that all the peoples of the earth may know your name and fear you, as do your own people Israel, and may know that this house I have built bears your Name.“

2 Chronicles 6:32-33

Solomon was mindful not just of the people of Israel; he was mindful of foreigners “who come from a distant land” because of God – asking God to do for them what they ask. He did this “so that all the peoples of the earth may know your name and fear you.” In doing this, Solomon remembered and honored God’s great promise to Abraham to bless all the nations through his descendants.

Let us remember and honor this promise of God today in our own land and in our own lives. God is no respecter of persons – or nations – who do not align themselves with and live out the promises and global purposes of God. Just as God promised judgment and and hardship for the ancient nation of Israel if they failed to live out their own covenant promises to God, He is and will be true to that promise for His people today – wherever they are scattered around the earth.

We are blessed when we are not just hearers of His word, but only if we are doers of His word. (James 1:22-25) God does not describe exactly how we do that. We need the guidance of His Holy Spirit to discern how to live this out in the 21st Century where we live. If we want to blessed by God and faithful to Him, however, we cannot ignore these things.

I pray that we will lean into God’s great covenant promise to all the nations of the world to live out His purposes and intentions to attract all people to Himself. May we learn to follow the prompting of the Holy Spirit in our own lives acknowledge and honor God in this way in our daily lives, individually and corporately, as the people of God.

Acknowledging God for His Faithfulness

God’s faithfulness is new every morning

kevingdrendel1 Comment
Solar system planets orbiting the sun with multiple galaxies in the background.

I am reminded often that God’s faithfulness is new every morning, and God’s faithfulness is the subject of my inspiration today. I am going to start my meditation with the Euthyphro dilemma – a strange place to begin, maybe, but it sets the stage for some thoughts I have on faithfulness.

The Euthyphro dilemma poses a seeming conundrum: Is God good because He determines what is good as a matter of fiat, or is God good because goodness is objectively required of God just as it is required of us? In other words, does God arbitrarily establish what is good, or is God subject to what is good?

Of course, this is a false conundrum. It assumes there are only two possibilities: that God arbitrarily establishes what is good or that God is subject to what is good.

There is at least a third possibility—that good is determined by the very nature of God. Good is simply a description of who God is. Faithfulness is good because God is faithful, and the virtue of faithfulness is a reflection of God’s very character.

If we take the Bible for our revelation of God, His faithfulness always is, always was, and always will be. It’s not as if God actually trots out a new dose of faithfulness every morning. The saying is poeti:c that God’s faithfulness is new every morning. We experience God’s faithfulness anew every morning.

It dawns on me, though it shouldn’t come as any revelation, that God desires us to be like Him. As our Father, He is proud of and appreciates when His children emulate Him. Just like the child who is proud of her father and wants to be like him, pretends to be him in play because she loves him and honors him in her heart, we are grateful for God’s faithfulness, and we seek to be faithful like Him.

If God is faithful and His faithfulness is new to us every morning, as the psalmist says, then we should desire to be like Him in faithfulness in our own lives. We should desire to be like him in this way.

I am aware that the virtue of faithfulness isn’t the most exciting virtue we could adopt. Faithfulness, perhaps, doesn’t get the kind of attention that faith, hope, and love get, for instance. But where would we be without the faithfulness of God, who gives His word and keeps His promise? Whose yes is yes and no is no. Where would we be if His faithfulness was not new every morning? If we could not count on His grace? If we were uncertain that God would keep His promise to us?

Continue reading “Acknowledging God for His Faithfulness” →

Finding Hope in Death: Lessons from Ecclesiastes, Shakespeare, Pascal, and C.S. Lewis

What the inevitability of death and our response to its inescapable grasp suggests

kevingdrendel2 Comments
Man in historical attire writing Shakespearean sonnet with quill and candle

I have been listening to Pensées by Blaise Pascal, who has become a favorite philosopher, theologian, and thinker for me. I resonate with his sentiments about reason and intuition in particular. He was brilliant in science, mathematics, and theology – way ahead of his time. He lived during the initial headwind of the Enlightenment. He was a contemporary of René Descartes, yet he was able to remain objective. He wasn’t swept up in the current of the Enlightenment. He managed to remain aloof from it.

I am inspired to think of death today from my reading of Pensées. Death is the great equalizer. It will come to all of us. The longest-lived among human beings may live to be 110. Most of us will not see 100 … or even 90; and many of us will not see 80 or 70 or even 60. Try as we might, we do not control our fate. We will die, and that reality is inescapable.

Pascal talks about the people who distract themselves from the reality of death. I suppose it’s natural to want to ignore something that is as grim as death. We can’t add a day to our lives by worrying and being anxious about it. Yet, anxiety about death is also natural for the same reason – we dread it, but we can’t avoid it.

I imagine that my cat has never thought a day in its life about the fact that it will die, but I have rationality, consciousness, and awareness of myself that my cat does not seem to have, certainly not in the same measure. To the extent that we have that ability, it seems to me that ignoring the reality death that we can certainly grasp is to be something less than human. To ignore the reality of death is, therefore, beneath us. It denies the qualitative difference between us and other animals.

The proverbial deer standing frozen in the headlights of a hurtling vehicle has little idea of the imminent impact those headlights impend. Like the deer we might shut our minds off in the grim headlights of death … but we know better. The deer doesn’t know any better.

Not that we should have any pride in the fact that we have greater capacity than the other animals. It wasn’t anything we did. It simply is what it is.

Thus, to live into our capacity seems only fitting. Our anxiety about death is fitting for creatures with rationality, consciousness, and awareness of themselves.

I was first impressed about this humanly poignant characteristic – preoccupation with death – in college as an English Literature major. Death was the subject of many a novel, sonnet, and other forms of literature. Death is a common theme across the literary ages. The desire to escape the inevitability of death runs strong in creative and artistic minds living into the fullness of what it means to be human.

It was in a class on William Shakespeare, focusing on the sonnets, that the reality of the creative preoccupation about death crept into my own awareness. In that same time period, I must have been reading Ecclesiastes, because I associate Ecclesiastes 3:11 with that time in my life. Indeed, it has become my favorite verse in the Bible:

“For God has made everything beautiful in its time, and eternity has been set in the heart of man, but not so that he could see the beginning from the end.”

We do live in a world full of beauty, even if the world is also full of pain, struggle, and anxiety. The contrast between beauty and the ugliness of pain and death does not escape us. Ultimately, these things are painful reminders of our own finitude that we would rather not face.

To put it in biblical fashion, the reality is that we are like a mist. We are like a flower that blooms one day and dies the next. Like the writer of Ecclesiastes said, “Everything is meaningless” in a world like that.

In that sense, we are no better off than the animals. From dust we were born and to dust we will return. We end up in the ground just like they do.

Everything that we accomplish fades into other people’s memories when we die. Most if not all of those memories will long be forgotten in a few generations. The things we accumulate that do not rust or rot while we live will be left to rust or rot for someone else. In more modern, poetic terms, no one tows a Cadillac to the grave.

And yet, the very fact that we wrestle with the poignance of death is something that arouses hope. This was the realization I made in that class on Shakespeare.

Why do we even care? Why does it even enter our mind to be anxious about it? Why aren’t we, like my cat or a deer in the headlights, clueless about it? The fact that we think about it and long for a different reality suggests the possibility of such a reality.

Continue reading “Finding Hope in Death: Lessons from Ecclesiastes, Shakespeare, Pascal, and C.S. Lewis” →

The Missional, “Migrational” Nature of Faith

The migratory existence of God’s people in the missional progression of the Bible

kevingdrendelLeave a comment
Traveler walking on winding desert path toward floating city at sunset with glowing skyscrapers

Lesslie Newbigin says that scripture is missional. Among other things, that means Scripture has a movement to it. It begins with two people, Adam and Eve, who initially walk with God in the garden created for them, but they are naive. They are duped into not trusting God. They are exiled from the garden and are instructed to multiply and populate the earth.

Scripture tracks the story of God’s plan to redeem Adam and Eve. It progresses through God’s interaction with their children, their children’s children, and their descendants along a missional path.

God works through Noah, Abraham, and Moses to move his plans along. All the milestones along the path are missional in the direction of God’s established before the foundations of the earth.

They coalesce in the incarnation, where Jesus picks up all the missional threads, fulfilling them in himself and carrying them forward in his life. He proclaims the presence and the future coming of the kingdom of God. He gives himself up to death, and he rises again to defeat sin and death. Jesus takes his seat at the right hand of the Father after commissioning his followers to carry his message and to the ends of the earth as his ambassadors.

From the promise to Eve that her seed will crush the serpent, to the rainbow covenant to Noah, to promise to Abraham to bless all the nations of the earth through his descendants, the missional progression of God’s plan in Revelation: in the New Jerusalem coming down out of heaven and in God establishing His habitation among His people in a new heavens and new earth.

In that final chapter in which God’s plans come to fruition, all God’s people are gathered in one great assembly of people. They are from every nation, tribe, and tongue. (Rev. 7:9)

In this progression, God doesn’t move; people do. God doesn’t change; people do. The mission doesn’t change from beginning to end, but people change in relation to their understanding and involvement as the mission unfolds.

Another way of characterizing the missional character of Scripture from beginning to end is with the word, migration. Scripture is about the migration of people from the garden to the New Jerusalem.

Continue reading “The Missional, “Migrational” Nature of Faith” →

Blaise Pascal on True Jews and True Christians

Blaise Pascal on true religion and true believers

kevingdrendelLeave a comment
Clergyman preaching in historic church with sunlight streaming through stained glass windows

I have been listening to Pensées, by Blaise Pascal on Audible Chapter 45, Section 610 has given me some food for thought that inspires this blog post. Pascal’s analysis may not be politically correct in the 21st Century, but he makes a sound point when we give him some grace.

Leading up to Section 610, Pascal makes the claim that anyone who understands the Jewish religion by its “course of forms” will misunderstand it. He interprets the Law by the prophets who “made it plain enough that they did not interpret the Law according to the letter.”

This distinction is not novel. Paul makes the same point in all of his writings. The Law was temporary. (Galatians 3:19) It was a tutor. (Gal. 3:24) Paul says the Law is just a shadow – specifically that the religious rules about food, drink, festivals, etc. are a shadow of the substance which is in Christ. (Colossians 2:16-17) Jesus, himself, said the religious leaders search Scripture for clues about eternal life, but Scripture bears witness to him. (John 5:39-40; see also Luke 24:27)

Pascal says the Messiah according to “carnal Jews” was to be “a great temporal prince.” They expected a good fortune for them in this life when the Messiah came. In the same vein, Pascal says, “Jesus Christ according to carnal Christians has come to dispense us the love of God and to give us sacraments that should do everything to benefit us without our help.” In other words, “carnal Christians” are also just looking for benefits from God.

Pascal concludes, “Such is not the Christian religion, nor the Jewish.” He says, “True Christians and true Jews have always expected a Messiah that would make them love God and, by that love, triumph over their enemies.” (607) He puts “true Christians” and “true Jews” on the same level. They desire and seek to know and love God for who He is – and not for what He can provide them.

Pascal says, “The carnal Jews hold a midway place before Christians and heathens. The heathens know not God and love the world only. The Jews know the true God and love the world only. Christians know the true God and love not the world. Jews and heathens love the same good. Jews and Christians know the same God. The Jews were of two kinds: the first had only heathen affections; the other had Christian affections.” (608)

Pascal says, among the Christians, the coarser-minded are the Jews of the new law. The carnal Jews looked for a carnal Messiah. The “coarser Christians” believe that the Messiah has dispensed them the love of God. True Jews and true Christians worship a Messiah who makes them love God.” (609) The difference is in desiring the good things God can give them versus desiring God who is good. In these ways, Pascal claims that true Christians are like true Jews, and “coarser Christians” are like the carnal Jews.

And this is where we get to the point. Pascal says that true Jews and true Christians have the same religion. The religion of the Jews seemed to consist of the fatherhood of Abraham, circumcision, sacrifices, ceremonies, the Ark of the Covenant, the temple, Jerusalem, and the Law of Moses. But, Pascal says the true religion of the Jews “consisted of none of those things, but only in the love of God.”

Continue reading “Blaise Pascal on True Jews and True Christians” →