No Not One!

Sung this hymn in church on Sunday. Music to the sinners ears!

1. There’s not a friend like the lowly Jesus,
   No, not one! No, not one!
   None else could heal all our soul’s diseases,
   No, not one! No, not one!
2. 
   
3. Refrain:
4. Jesus knows all about our struggles,
5. He will guide till the day is done;
6. There’s not a friend like the lowly Jesus,
7. No, not one! No, not one!
8. No friend like Him is so high and holy,
   No, not one! No, not one!
   And yet no friend is so meek and lowly,
   No, not one! No, not one!
9. There’s not an hour that He is not near us,
   No, not one! No, not one!
   No night so dark but His love can cheer us,
   No, not one! No, not one!
10. Did ever saint find this Friend forsake him?
    No, not one! No, not one!
    Or sinner find that He would not take him?
    No, not one! No, not one!
11. Was e’er a gift like the Savior given?
    No, not one! No, not one!
    Will He refuse us a home in heaven?
    No, not one! No, not one!

Losing Our Religion: The Growth of the 'Nones'

Here is a recent article from NPR about the increasing number of people who no longer affiliate themselves with any religion. There have been several articles written about this Pew Research study regarding the increasing 'none' population, and thought I would finally post one here.

I'm curious if anyone has any thoughts regarding the article and this steady trend in America.

Check it out: Losing Our Religion: The Growth of 'Nones'

Personally, I do not think this is a bad thing. For one, I think this trend allows for a deeper distinction between mere 'religion' and authentic Christianity. As the article points out, I believe one of the main reasons for this trend away from religion is that people (especially younger) are tired of the cold, irrelevant 'religion' pushed by older generations. It is a rebellion of sorts. For many, it is a rebellion against a religion that stifles humans by imposing moral agendas and political platforms. In this sense, those rebelling often see organized religion as nothing more than a man-made obstacle to progress. I would agree with some aspects of this rebellion, specifically, that it is not a good thing when Christianity primarily becomes a moral movement or a political platform. Sadly, many people see Christianity as nothing more than moral conservatives, and for that reason, many people do not want to associate with Christianity.

The problem here is that what most people think Christianity is (mostly through the media), is not authentic Christianity. I don't think this rebellion is that bad because it really does open up a door to show people, in word and deed, what the Gospel actually is. It is so much more than a moral system. It is so much more than organized religion. Rather, it is the story of all humanity that addresses our deepest problem; namely our human condition. It takes the reality of our brokenness, pain, insatiable lives, and it puts it into the only context of life that makes sense. It confronts the fact that life is not what it is supposed to be. It confronts this fact, not with a political agenda, or a technique for improving our behavior. No. God confronts this fact by getting to the heart of the problem. He sent his Son to give us completely new life. He came to give us life as it was originally intended. He came that we could fulfill our innate human purpose; to know Him and be known by Him for eternity.

All I have for now are those random thoughts, but I'd love to hear what other people think about the article, or other ones like it. 

The Purpose of Sleep

"Be angry, and do not sin; ponder in your own hearts on your beds, and be silent." (Psalm 4:4)

"In peace I will both lie down and sleep; for you alone, O LORD, make me dwell in safety." (Psalm 4:8)

From Zack Eswine's 'Sensing Jesus':

"One purpose for our bed in the night is to ponder in our hearts what troubles us and to speak such things to God. We entrust to him now what we pray the morning will relieve with fresh hope. Sleep results. Sleep is a Sabbath-like act. We rest from it all and leave it all for God's keeping while we lie motionless in the world for a while. If we hope to enact such trust out there on the horizon of another place, the practice this very night affords to us is our best hope."


Zack Eswine, Sensing Jesus: Life and Ministry As a Human Being (Wheaton, Ill: Crossway, 2013), 80. 

Recovering Eden

Zack Eswine:

"But I commend to you that God has been about nothing but seeking to restore and recover what was lost in Eden."

In other words, grace restores nature. What was corrupt and lost in the fall, is now being regained in the gospel of Jesus Christ.

Sensing Jesus: Life and Ministry as a Human Being

Check out this interview with Zach Eswine, author of Sensing Jesus: Life and Ministry as a Human Being. A few months back, I had the privilege to hear Zach speak at Covenant Theological Seminary. Zach is one of those rare people who you hear or meet, and they just ooze with gospel grace.

Welcome to the Church of Brand Jesus

"A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code.Such a person’s praise is not from other people, but from God."

Romans 2:28-29

Commenting on these verses, Tyler Wigg Stevenson, author of Brand Jesus, asks, "...why are so many self-proclaimed Christians buying into the religious lifestyle, image, and identity, but not making the radical spiritual-ethical commitment to discipleship? How is it that there is so much Christian hypocrisy?"

The heart of these verses is that being part of God's family (Jew in the Old Testament, Christian in the New Testament) is not primarily an external matter, but is rather an internal matter with external fruit. In these verses, the Apostle Paul is critiquing the Jews of his day who claimed God, but did so only externally. They were good Jews because they were circumcised. Paul counters by saying that the external act of circumcision is ultimately meant to be an external mark of an inward reality, namely a life that has been transformed by the Spirit of God. 

Stevenson applies these verses to the contemporary Church by pointing out our tendency, much like the Jews in Paul's day, to rely on external marks as the evidence of our faith. For example, we might believe ourselves to be Christians merely because we belong to a church, or were baptized, or align with the religious right politically. We have external badges of honor, but our hearts are far from God. 

The problem, according to Stevenson, is that the Jesus we claim to believe in, is in fact, not Jesus as all:

"The startling question is, then, is Jesus Christ actually the one whom many self-proclaimed Christians have accepted? Or, as seems to be the case,  have consumer-minded Christians been led from the narrow road, drawn by the promises of an impotent spiritual commodity masquerading as the power of God? Welcome to the church of Brand Jesus." pg. 101

Stevenson's point: External badges of religion are insufficient. As Paul stated in Romans 2, the mark of a true believer is a circumcision of the heart, or, a transformed life. External badges (church membership, political affiliation, occasional acts of charity) are insufficient because they don't have any power. They give the mere appearance of Godliness, but are just as Stevenson describes 'impotent spiritual commodity masquerading as the power of God." These badges are not the result of a radical internal transformation. They are not the result of totally new, born again life in Christ. No, they are the rather feeble attempts to construct our self-justification. 

The only solution to this problem is the true gospel of Jesus Christ; namely, that our attempts to build our own kingdom, wherein we attempt to build our own identity, our justification, and our very sense of life before God is completely insufficient. But, in his great mercy and love, Christ came to give us life. Through his life, death and resurrection, Jesus has come to free us from this death sentence of self-sufficiency. 

But herein lies the problem. Stevenson's point is that if you look at the life of the American Christianity, it is clear that we are not living or preaching this true gospel, wherein lives are truly transformed. Rather, we are preaching and living a different faith; the faith of Brand Jesus. 

And this Brand Jesus fits in perfectly with our consumer mindsets in that it gives us exactly what our sinful selves want, all the while wearing a mask of true spirituality:

"Brand Jesus takes the promise of the Kingdom of God and offers another pseudo-Christian vision instead...Brand Jesus takes the tragedy of sinful life and without asking us to change our behavior in the plot, promises a happy ending. Brand Jesus takes everything our species' depraved imagination wants to believe is true about the world and feeds it back to us." pg. 104

"We are in fact, wholly conformed to the pattern of this world. So, while Christians should be radically different from everybody else, we find that Christians are no more different from practitioners of other lifestyles than those folk are from each other. We've made discipleship into one option among many, when it ought to stand separate, as different from other ways of living as Christ was from the world." pg. 103

In short, the American Church has submitted to a form of Christianity (Brand Jesus), wherein they are allowed to continue in their current desired lifestyle without any real transformation. Although they may have external badges, there is no power behind it. There is no real knowledge of the God. There is no real experience of God's grace. It is a pseudo-Christianity, giving the people enough religion to soothe their spiritual conscious, but denying the very nature of Jesus Christ. 

The only answer is to run to the gospel of God's grace. 

Tyler Wigg Stevenson, Brand Jesus: Christianity in a Consumerist Age (Seabury Books, New York, 2007). 

Occupants of Cells Without an Exit

"Here I am! 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."

Revelation 3:20

Tyler Stevenson commenting on how our consumeristic culture has impacted the very way we interpret texts such as this one:

"The popular treatment of this passage demonstrates the degree to which consumerism has co-opted Christianity. In most treatments of this passage that I have encountered, we are led to imagine Jesus standing on the front stoop of the mansions of our lives. The moment of conversion in this depiction is that glorious moment when we deign to let him in, that salvific Fuller Brush man or Mary Kay rep who stands ready to make the sale that will change our lives. But this understanding is an inversion of reality. The one who crosses your threshold in such a case will not be the Lord but a Brand Jesus pitch-man. The real, living Lord does not wander the scorched suburbs of our reality, a lonely figure trooping door to door in search of those houses that could use a spiritual sprucing up.

Rather, in reality, we are occupants of cells that have no exit-no exit that is, until his knock makes a door where before there was none. Our lives are not six billion points of reference between which he wanders; no, he is the one point of reference onto which all doors open. And his invitation to 'come in and eat with' us and we 'with him' is not the plaintive wish of one begging for scraps, but the offer of a minister offering to share a meal with a condemned person in his or her cell. Jesus offers to come into our lives, not because our lives are his proper place, but because his life is ours-and until he enters, we cannot be led out into the Kingdom of God."

Just take the two pictures Stevenson paints, and ask yourself which one is more beautiful. The first picture being of the proud man who makes much of himself because of the what he has accumulated. This man views Jesus, the Lord of Glory, as just another important accessory to add to his mansion of possessions, accolades, and piety. Jesus is just a way to boost the spiritual component of his life.

Or take the prisoner. He has no exit to his cell. He doesn't have much, if anything to his name. His life has a lot of regrets; certainly he has done things he is not proud of. But, he is real with his brokenness. He doesn't wear a mask behind which he can boast. No, he is a sinner; a broken man in need. To this man, Jesus means much. To this man, Jesus is real. He another accessory to add onto his already stacked life. No, Jesus is everything to this man. 

I don't say this to condemn physical possessions, but rather to point out the spiritual reality of pride vs. humility. There is a reason Jesus said, "it is easier for a camel to enter through the eye of a needle than for a rich man to enter the Kingdom of God" (Matthew 19:24). God opposes the proud but gives grace to the humble. The proud man makes much of  himself. The humble man makes much of Christ. 

For the Love of Mammon

“No one can serve two masters. 

For you will hate one and love the other; 

you will be devoted to one and despise the other. 

You cannot serve both God and mammon.”

Luke 16:13

The word I highlighted, mammon, is translated in the English as 'money' or 'wealth'. I highlighted it because the typical English translation of the word really doesn't do justice to what Jesus is actually getting at. Tyler Wigg Stevenson describes the concept of 'mammon' in his book, Brand Jesus:

"The connotation when Jesus talks about 'mammon', therefore, is that of a proper noun. It is not a generic concept that can be translated between different languages; no, Mammon is the name of a force in opposition to God." pg. 46

Stevenson goes on to show the contrast in how Jesus talks about 'mammon' and other opposing forces, such as human government. Even though Caesar was in someway opposed to the Triune God, Jesus teaches his disciples to give to Caesar what is Caesar's. He never says you can't serve both God and Caesar. It is interesting then that Jesus would say that money, or 'mammon', are completely mutually exclusive. You cannot serve both. Mammon is a complete alternative to God in a way government doesn't have to be. Stevenson continues:

"For Jesus to isolate Mammon like this, and to such a degree, gives Mammon the force of a veritable super-idol. If Mammon and God cannot be served simultaneously, then Mammon must be an idol above all other things that can become idolatrous for us. For, while it would be true to say we cannot serve both  God and an idol, note that 'an idol' is not an independent entity. An 'Idol' describes something defined by improper devotion to it. A statue is a statue; only when people start worshipping it does it become an idol. It's idol-ness comes from its devotees rather than anything inherent to it...But Mammon, it is, in itself, necessarily idolatrous..."

"Mammon, as Jesus uses it here, is another name for the spiritual goal to which the original humans (Adam and Eve) aspired in their first sin...They wanted to claim something that could be their own; not as a gift, because everything they had was a gift. No, they wanted something free and clear, something they could possess, hang on to, say, 'I have rights toward this.' In the first sin, they tried to be owners rather than stewards that God had made them to be. They tried to become wealthy. They were willing to trade the stewardship of all God's gifts-in which they owned nothing-for ownership of one thing, knowledge of good and evil. And ownership depends on a concept of wealth, Mammon, to rule it. The first humans, in seeking to own themselves, gave birth to the one who would rule over them (Mammon)." pg. 47

In essence, 'Mammon', is in direct opposition to God because its very nature inverts the proper Creator-creature distinction. 'Mammon' is the driving force behind  humans wanting to be God. It compels us to live in self-autonomy. It is exactly what Paul was talking about in Romans when he wrote, "because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator" (Romans 1:25). The concept of 'Mammon' captures the absolute pride and arrogance of our human race in seeking to build our own kingdom (or system of wealth) over and against God's Kingdom. This explains why, when Jesus came proclaiming the Kingdom of God, the imperative to "repent" or turn from your own little kingdom was also given. These kingdoms are in opposition to each other. The proud continue their vain pursuits of 'Mammon', while God graciously reveals himself to the humble. Stevenson closes his chapter on Mammon by writing:

"Mammon embodies original opposition to God and God's wishes for us. That is why Paul writes in 1 Timothy 6 that the root of all evil is the love of money. I know many Christians reading this will say that they do love God and they don't love money. But in our culture, regardless of what we say with our mouths, the way that many of us live expresses most of all a love of money. We speak about our love of God, but we live out of our love of Mammon." pg. 48

I know these are all hard words to swallow, and I don't write as one who is innocent of these realities. No, I write as a fellow culprit. I haven't really processed a response to these strong claims, but I do know that I need to repent of my love of Mammon. 

Tyler Wigg Stevenson, Brand Jesus: Christianity in a Consumerist Age (Seabury Books, NewYork, 2007). 

God With Us

Advent: God With Us from The Village Church on Vimeo.

My Neighbor Needs Help

Recently, I've started reading Wayne Gordon's, "Who is My Neighbor". First of all, if you don't know who Wayne Gordon is, read a biography of him right here. The guy is an inspiration to me and certainly someone I am trying to learn from. Reflecting on his years of  ministry in North Lawndale, Wayne's book takes a look at the parable of the Good Samaritan (Luke 10:30-37) and asks the question: Who is my neighbor?

The book is organized into short (2-3 pages) chapters meant to be read daily, in which Gordon points out different aspects of "Who is my neighbor?" and "What does it look like to love my neighbor?" The second days title was, "My Neighbor Needs Help". Here's what Gordon writes:

"A second obvious characteristic of a neighbor is somebody who needs help....The parables of the Good Samaritan revolves around a person who needs help-who has been left naked and half dead and is unable to help himself.

On the surface, helping others seems like a very simple concept. It's not. Of course, if all we mean by helping is opening the door for someone whose hands are full, that's one thing. But it's another thing if helping means that we have to get involved in another person's life, as the Good Samaritan did. 

These days, people don't want to get involved. Perhaps they are afraid to get involved. After all, helping others can be a risky proposition."

I love this excerpt from Gordon because I think it points out the very nature of what it means to love someone. Actually helping someone, or as I would say, loving someone, is never convenient or efficient (as quoted by Nick Theobald). It means putting aside your own ambitions and laying yourself down in the service of another. I think as people, and as Christians, we love to conveniently help people. We love being nice. We love walking around with a smile on our face while we do some really nice things (like opening the door for someone). I'm not saying these are bad. But I am saying, this is not truly loving your neighbor. That is soothing your religious conscious. Big difference. Actually helping, or loving, means getting involved with a person. It means entering into their brokenness and messiness. It means giving up your perfect schedule, emotional energy, and comfortability for the sake of another. I think Wayne Gordon touches on an important truth: that helping others (or loving) is not a simple concept. Loving your neighbor is to risk yourself for you neighbor. This doesn't always play out in the extreme example of risking your own life. But it is risking your time, energy, money, stability, comfort, cleanliness, etc...

How did Jesus love us? He risked all of those things. He risked them to the max. He put everything on the line for us. He did it so he could save us from our brokenness and give us new life. And now, for those who have this new life, he asks us to prodigally do the same. 

A Due Consideration

“There are two things that are suited to humble the soul of men, a due consideration of God, and then of ourselves. Of God, in his greatness, glory, holiness, power, majesty, and authority; of ourselves, in our mean, abject, and sinful condition.”

John Owen, Sin and Temptation, abridged and ed. By James M. Houston (Vancouver, B.C.: Regent, 1995), xvii. 

This due consideration of both God and ourselves is either terrifying or exhilarating. Apart from the gospel, this due consideration is terrifying. Terrifying that because of our sin and rebellion, we stand as objects of God's wrath. With the gospel, this due consideration is exhilarating. The all powerful, majestic, and holy God of the universe, with whom we were once enemies, has died on a cross to reconcile us. This due consideration is a marvelous reality to live in. 

Thou Who Wast Rich Beyond All Splendour

"For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you, through his poverty might become rich." 2 Corinthians 8:9

The only response to such love is worship. Here is a moving hymn we sung at church  (New City South) this past Sunday: "Thou Who Wast Rich Beyond All Splendour"

Thou who wast rich beyond all splendour,

All for love's sake becamest poor;

Thrones for a manger didst surrender,

Sapphire-paved courts for stable floor.

Thou who wast rich beyond all splendour,

All for love's sake becomes poor.

Thou who art God beyond all praising,

All for love's sake becamest man;

Stooping so low, but sinners raising

Heavenwards by thine eternal plan.

Thou who art God beyond all praising,

All for love's sake becamest man.

Thou who art love beyond all telling,

Saviour and King, we worship thee.

Emmanuel, within us dwelling,

Make us what thou wouldst have us be.

Thou who art love beyond all telling,

Saviour and King, we worship thee.

Thinking Lightly of Sin

A great quote from Charles Spurgeon:

"Too many think lightly of sin, and therefore think lightly of the Savior. He who has stood before his God, convicted and condemned, with the rope about his neck, is the man to weep for joy when he is pardoned, to hate the evil which has been forgiven, and to live to the honor of the Redeemer by whose blood he has been cleansed."

Arnold Dallimore, Spurgeon, A New Biography (Edinburgh: Banner of Truth, 1987), 14. 

Losing Sight of Sin

"Christians are rapidly losing sight of sin as the root of all human woes. And many Christians are explicitly  denying that their own sin can be the cause of their personal anguish. More and more are attempting to explain in the human dilemma in wholly unbiblical terms: temperament, addiction, dysfunctional families, the child within, codependency, and a host of other irresponsible escape mechanisms promoted by secular psychology. 

The potential impact of such a drift is frightening. Remove the reality of sin, and you take away the possibility of repentance. Abolish the doctrine of human depravity and you void the divine plan of salvation. Erase the notion  of personal guilt and you eliminate the need for a Savior. 

John MacArthur, The Vanishing of Conscience: Drawing the Line in a No-Fault, Guilt-Free World (Dalles: Word, 1994), 11.

Simply put: If you minimize sin, you minimize Jesus.

Advent: The Rescue Plan

Great post from Ally Jaggard on her blog Stones & Mortar, Seeds & Water:

During Advent we celebrate the incarnation, the birth of Jesus. We celebrate and remember that Christ came down and entered into the darkness of our world so that he may actually rescue us from ourselves and from the slavery of sin. This has been God’s plan throughout history and we see it all over Scripture.

“Jesus said, ‘God so loved the people of the world so much that he gave his only Son. So that anyone who believes in him will have eternal life and never really die. He did not send his Son into the world to punish people. He sent him to rescue them.” (John 3:16-17 paraphrase from the Jesus Storybook Bible)

This Advent season I stumbled across an Advent Calendar that walks through God’s rescue plan throughout Scripture and is based on readings from the Jesus Storybook Bible. This is, admittedly, a children’s Bible. But let me tell you, it is for young and old. Whether you are 5, 16, 25, 45 or 70, you will be blessed by its telling of God’s great rescue plan that is woven throughout the many stories of the Scriptures. If you ever struggle to remember the story of Scripture and God’s great love for you and his people, you will be blessed by the simple words and images of this book.

I’ve included an excerpt below to whet your appetite:

“No, the Bible isn’t a book of rules, or a book of heroes. The Bible is most of all a Story. It’s an adventure story about a young Hero who comes from a far country to win back his lost treasure. It’s a love story about a brave Prince who leaves his palace, his throne–everything– to rescue the one he loves. It’s like the most wonderful of fairy tales that has come true in real life!

You see, the best thing about this Story is– it’s true. There are lots of stories in the Bible, but all the stories are telling one Big Story. The Story of how God loves his children and comes to rescue them.

It takes the whole Bible to tell this Story. And at the center of the Story, there is a baby. Every Story in the Bible whispers his name. He is like the missing piece in a puzzle–the piece that makes all the other pieces fit together, and suddenly you can see a beautiful picture.

And this is no ordinary baby. This is the Child upon whom everything would depend. This is the Child who would one day–but wait. Our Story starts where all good stories start. Right at the very beginning…” (p17, Jesus Storybook Bible)

The Story of God

An incredible spoken word piece by Matt Papa. He does an excellent job of capturing the storyline of all human history and connecting it to this present moment. As he says, "it's a story like no other, it's a movement you can't undo."

Santa Claus=Bad News, Gospel=Good News

The declaration of Santa Claus goes a little something like this: Get your act together because whether you are naughty or nice determines the gift you receive, whether that be a good gift or a lump of coal.

The declaration of Jesus Christ goes a little something like this: You all alike have been naughty, and the reward you justly deserve is far worse than a lump of coal, it is death. On top of that, you can't possibly fix yourself or reverse your outcome. BUT, I lived the life you should have lived, and earned the reward or gift that you failed to obtain so that all who turn from their own act can receive me, and receive the ultimate gift, life in God. Whereas you deserve punishment for your track record, you can receive mercy, forgiveness, grace, and life in Jesus Christ.

My fear is that most of us functionally believe a Christianity that is more comparable to the Santa Claus declaration. If our good outweighs our bad, then we get a reward. This is not reality. This is not the gospel. This is, as John Piper puts it, actually very bad news. If you are banking on your own moral track record as your assurance, you can never be sure. You will constantly be wondering if you did enough, or if you are good enough. Simply put, you will never be good enough, and you will never do enough. All of us are sinners who are broken and distorted. But, there is one who did everything you couldn't do, and now freely offers himself to you. That is the good news of Jesus. Receive and rest in Jesus.

A little video from one of my favorite preachers of all time, John Piper:

Wealth and the Gospel

 A certain ruler asked him (Jesus), “Good teacher, what must I do to inherit eternal life?”  

“Why do you call me good?” Jesus answered. “No one is good—except God alone. 

You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honor your father and mother.’”  

“All these I have kept since I was a boy,” he said. 

When Jesus heard this, he said to him, “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” 

When he heard this, he became very sad, because he was very wealthy. Jesus looked at him and said, “How hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”

Luke 18:18-25

For anyone who reads the Bible with an open heart, these are extremely hard words to swallow, especially for those living in the present Western World which is considered by many to be the wealthiest context in all human history. What does Jesus mean in this passage? Does he mean that if you are rich, you cannot enter the Kingdom of God unless you literally sell everything you own? 

As I've been going through the Gospel accounts, I am amazed at how frequently and directly Jesus approaches the topic of wealth and possessions. Jesus gets right at the heart and holds no punches back. At first glance, most of us (myself included) will mistakenly read this text in either a moralistic or relativistic way. What I mean is this: In a moralistic reading, we take Jesus' command to "go sell everything and give it to the poor" as a universal rule that must be literally followed by anyone who truly considers themselves to be a Christian. The story is then a direct moral imperative to be followed literally and universally. The other end of the spectrum many of us will fall on (especially if we have great deal of wealth), is a relativistic reading. We read Jesus command and instantly think that there is no way this applies to me or actually demands a change from me. Jesus didn't really mean what he said. In this reading, we relativize the text in such a way as to protect our self from being faced with our own sinfulness. I think it is important that we examine our hearts and be honest with ourselves in regards to where we fall on the spectrum. Like I said, for those who hold on tightly to their wealth, and are consumed with building their own little kingdoms of comfort, you are probably going to fall on the side of relativism. On the other hand, for those who are often discontented with the status quo of 'safe, individualized, lifeless, consumeristic Christianity', you might find yourself imposing pharisee like rules on people. For the person who struggles deeply with self-righteousness (like me!), you might read the text in a moralistic way as a way to justify yourself. 

At the end of the day, both of these ways (relativism and moralism) are incorrect ways to understand what Jesus is really getting at. The proper way of understanding this text is a third way, lets call it a 'gospel' reading of the text. When we read this text in light of the whole gospel story, it is evident that Jesus is getting at something much deeper than a simple moralistic formula for how to deal with wealth and possessions. Rather, Jesus is getting at the radical way in which the gospel completely reorientates everything in our lives. In other words, Jesus is saying "the gospel changes everything." Being in the Kingdom of God is a complete reordering of everything in our lives. 

The story of the Rich Young Ruler is piercing because along with the heart of the young man in the story, our hearts are also revealed. In the story, the young ruler goes away sad because he realizes that the cost of following Jesus is too high; he is not willing to sell all that he has to follow Christ. The problem here wasn't so much that the man had possessions or power, but that he loved and trusted his wealth above God. His hearts orientation was out of whack. His life was out of order. The purpose for this story isn't ultimately that we might all sell our possessions, but that we may see the way we, like the young ruler, trust and love things (like wealth) more than God. We put other things (in this case, wealth) at the top of the pecking order. When Jesus says that you can't enter the Kingdom of God if you are rich, this means that only way you can enter the Kingdom of God is if you are living under the loving and righteous reign of the King. For a disciple, or a person living under God's reign, all other compartments of life fall under this ultimate allegiance. Money, possessions, relationships, work, family, time, energy, food, religion, they all must be orientated under God. They all must be submitted. We can see by the rich young ruler's response that this is a hard pill to swallow. Here was a man who kept all the rules and who zealously tried to live for God, but there was just one area of his life that he trusted and loved more than God.

So, the take away isn't so much a moralistic rule to follow, but a paradigm shift. The gospel of Jesus Christ brings us into a completely new worldview. Wealth is no longer something that needs to grip our hearts affections, but is something to be freely given to our God. This story is a way to ask ourselves, "what is it that I trust and love in more than God," "what do I look to in order to gain significance," or "what compels or controls me?". For this man, it was his wealth and power. That was the barrier between him following Jesus. Is this true of us? How we respond to Jesus' challenge, "Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will save it," (Luke 9:23-24) reveals where are hearts are at. 

To close, there is good news in all of this. Just thinking about this now, I realize all the ways I fail to orientate my life completely under Christ's Lordship. It seems impossible. The crowd following Jesus thought the same thing. Read how the story finishes:

"Those who heard this asked, 'Who then can be saved?'

Jesus replied, 'What is impossible with man is possible with God'"

Luke 18:26-27

The good news is that Christ died in our place, and resurrected, that we, along with him could be resurrected to new life. Jesus lived, died, and rose that in him, we might receive a new heart, one that is orientated toward God. In our own strength and religious zeal, this is impossible. With God's supreme power and unfailing love, this is possible. 

Lacking No Good Thing

"Oh, fear the LORD, you his saints, for those who fear him have no lack!
The young lions suffer want and hunger; but those who seek the LORD lack no good thing." Psalm 34:9-10

As we all know, the Christmas season is a time for gift giving. It is the time of year where we all make lists for all the 'stuff' that we so desire. It is the time of year to ask others, "what do you want for Christmas?" Not that giving gifts is bad in itself, but the consumeristic nature of modern Christmas does reveal something about our hearts. The craving for more 'stuff' and newer 'things' shows the deep longings that exist in our hearts. It shows that no matter how much 'stuff' we have, we will still want more.

However, as Psalm 34 points out, those who fear and trust fully in the LORD live with a deep sense of contentment. They lack no good thing. They have everything they could possibly need, because everything our human hearts long for are ultimately found in Jesus. Therefore, more than gift giving and shopping, Christmas should be a reminder that Jesus Christ has come, and with his coming, we have been given every good thing. Truly, since we have Jesus we lack nothing. The ultimate gift that truly satisfied has been given to us.

Jesus, The Emobodiment of the Law

Last post, I talked a little about Jesus being the fulfillment of the Law.  Jesus is the completion of the Law in that he did what the Law itself could never do. That is, give new life. Not only was Jesus the fulfillment of the Law, but he was also the embodiment. In other words, the actions of Jesus were perfectly integrated with what he taught. As Frank Thielman puts it,

*all scripture references are to Matthew

"Not only did he urge his disciples to be merciful (5:7), but he showed mercy to others (9:7, 15:22, 20:30). Not only did he bless those who were persecuted for righteousness' sake (5:10), but he himself died unjustly, despite his innocence (27:23). Not only did he tell others to turn the other cheek (5:39), but he refused to strike back at those who arrested him (26:52-53). He urged his followers to deny themselves, take up their crosses, and follow him (16:24), and he took up the cross to suffer death for the forgiveness of others' sins (26:28, 39, 42; 27:26). Not merely Jesus' teaching, therefore, but Jesus himself is the expression-in deed as well as word-of God's will. Because of this Jesus replaces the Mosaic law."


Frank Thielman, Theology of the New Testament: A Canonical and Synthetic Approach (Grand Rapids, Mich: Zondervan, 2005), 90.