Keep on truckin'. Matthew 7.

I don't know if you've noticed it or not, but some days the posts on this blog are personal reflections on the reading for the day. At other times I spend more time providing information that I hope is useful in understanding what we're reading. Hopefully, even in those circumstances, you leave with a devotional thought or two, or with a challenge to think devotionally on your own.

This morning I want to do the latter, exploring the meaning of Matthew 7:7-11, especially verse 7, to make sure there's no misunderstanding about what Jesus meant. I say that because I've heard some bad theology (in my opinion) attached to these verses. That said, if your understanding of these verses is different then what you're about to read, I encourage you to respond in the comments so we can talk about it together. Here's the passage, this time from the New Living Translation, which I'm using because I think it better reflects the Greek use of tenses for the verbs: ask, seek, knock.

"Keep on asking, and you will receive what you ask for. Keep on seeking, and you will find. Keep on knocking, and the door will be opened to you. For everyone who asks, receives. Everyone who seeks, finds. And to everyone who knocks, the door will be opened.

"You parents -- if your children ask for a loaf of bread, do you give them a stone instead? Or if they ask for a fish, do you give them a snake? Of course not! So if you sinful people know how to give good gifts to your children, how much more will your heavenly Father give good gifts to those who ask him." (Matthew 7:7-11 NLTse)

Let's talk about the verbs first. Notice that the translators for the NLT chose to translate them into a continuous action, not a one time deal. They did this because it better reflects the present tense in the Greek. The NASB mentions this usage as a note to the text, as does the .NET translation we've been quoting most of the time. So one of the first things we can say about this passage is that Jesus' teaching on prayer is that we should keep at it. Keep on truckin', so to speak.

That's not such a big deal, so where is the bad theology? It's in our understanding of what Jesus meant when He said we will receive, find and have opened to us. Without some thought, our understanding might be, "we get everything." Most of us immediately put a halt to that way of thinking, saying, "well, there are some things that it's unreasonable to ask for, but if we really need something then He'll provide it." And that's true, but tricky. Because the question is, who decides if we really need it0? And even those who have the right answer to that question, God does, may mix that up with other principles about God treated as absolutes. For example, God wants the best for us, and He created us to be healthy.

In real life, you may be dealing with a painful situation and along comes a Christian brother or sister who says, "You can be free of this situation, you can be healed of your physical problems, just claim Matthew 7:7. Because it says, keep on asking and you'll receive." And you do ask, but you don't receive. Must be something wrong with your faith. No, it's something wrong in the theology.

Let's begin by looking at what Jesus said from a logical point of view. If what He said was ask for anything and you'll receive it, seek any outcome, and it shall be so, open any doors and they will be, then that means you could, for example, ask that an enemy be trounced, or that you could walk through the doors of Las Vegas and be a winner at the pull of a handle. Or something even more evil. Logically, we recognize that God won't grant things that are against His nature. So we understand that what we seek needs to be in keeping with God's will and ways. In other words, we understand just through a moment's reflection that what Jesus was saying was not a universal promise that we get everything we ask for, since some of what we ask for will go against God. This logical consequence is borne out in Jesus earlier teaching on prayer in Matthew 5. There He says that before we begin asking for what we need, our daily bread, we need to align ourselves with God's will, asking that the Father's kingdom come, His will be done.

Most of us also have some experiential understanding that there are limitations in how God answers our prayers. Have you ever really wanted a certain circumstance to occur, was sure God did too, prayed fervently for it, only to have something else happen? You knocked asking for an open door, but it was slammed in your face? And if not you, then someone you know? But looking back from your present perspective you realize that God closed that door for very good reasons, and in essence, He gave you a loaf of bread when you were asking for a stone. Give Him thanks for answering your request the way it needed to be answered.

What then was Jesus saying about prayer in this passage? Two things for sure. The first we already mentioned. God wants us to keep at it in prayer. Effective prayer is ongoing. God uses time and waiting to grow us. That's our side of prayer. The other thing Jesus teaches is that God is not arbitrary, capricious, unfaithful, mean-spirited, or absent. We can have confidence that our prayers will be answered by a loving Father. We have an idea of what that is like by looking at how parents handle the requests of children, but God will do it perfectly. He may say "no," He may say "yes," He may say, "here's what you really need," and He may say, "be patient, but keep on asking from time to time," but He is there and He will answer. Cool. I'll just keep on truckin'.

I'm going to add a third thought, which might provide some guidance in determining what best to ask for, seek after, and knock on. First, though, remember that you can ask for anything. Anything. This isn't in opposition to what we've just discovered in Jesus' teaching -- we can ask. The teaching is that there are limits on the getting, not the asking. If you're in doubt about whether God wants to hear something on your mind, why wouldn't you let God answer you? I say that because sometimes in our desire to be in God's will, we might hesitate to ask for certain outcomes in our life, or to express doubts and concerns to Him. Just do it. He knows them already as Jesus also taught in chapter 5.

With that caveat in mind, let me add this to the mix. Our prayer life does change as we grow and mature in Christ. We do begin to understand that some requests are more in line with God's will. Better said, that as we grow, our will tends to align itself more closely to God's will, which changes what we really want from God. Jesus said it this way, "seek first the things of God's kingdom..." My suggestion then, is that we look at the context of this particular teaching of Jesus on prayer -- all three chapters which contain this extended instruction to His disciples. What are the characteristics of kingdom dwellers? Humility, mercy, peacemaking, people who are salt and light, who live in accordance to the deeper intent of the law, who extend their love to their enemies, who put their faith into action, who don't seek human approval for their interaction with God, who put their trust in the Father, who love God, not money, who look at their own faults ahead of judging others, who know the narrow way into God's kingdom, and who desire to be like the rabbi, Jesus, His true disciples. And much, much more. These are the traits, characteristics, understandings, and actions that we can be assured we will receive if we ask, find if we seek, and have opened to us when we knock.

Keep on praying.

Drinking from a fire hose. Matthew 6.

Matthew 6 is the middle chapter of what we usually call the Sermon on the Mount. Sermon is how we label it, but a teaching or instruction is more accurate. There was a large crowd (v.5:1), so Jesus chose a natural amphitheater-like location, up a hillside, to teach them. This morning, as I was reading this chapter, I wondered what it would be like to be there, and how I might respond to this "sermon". The first thought that came to mind was, "how many pages of sermon notes would I need?" My second thought was that, "there are so many teachings from Jesus, how many PowerPoint slides would He need to make all those points?" And maybe we could have a song or two before He began, just to get us ready to receive God's Word.

We really do have a lot of "stuff" wrapped into our worship services, don't we? If you remember from the beginning of Acts, the content of our worship service is modeled after the early church -- teaching, communion, fellowship, and prayer as described in Acts 2:42, adding praise in v.2:47. And for the culture of our day, using PowerPoint and taking notes makes sense.

Personally, I take more notes on Sundays then I ever did in school. Which is what started me thinking about listening to the rabbi teach on that hillside, in the first place. How could one take in all that Jesus teaches in these three chapters? I have a book on my shelf by D. Martyn Lloyd-Jones, that is a collection of 30 sermons he delivered from Matthew 5, and 30 sermons he delivered from Matthew 6 and 7. More than a year's worth of sermons from this one time of teaching by Jesus!

It's likely that Jesus repeated these teachings many times to make sure His disciples understood what He was saying. I can imagine Jesus telling about kingdom living in different ways, with different examples, mixing and changing how He taught based on the audience and the circumstances. John said at the end of his gospel, "There are many other things that Jesus did. If every one of them were written down, I suppose the whole world would not have room for the books that would be written." (John 21:25)

For each one of us reading through the New Testament a chapter a day, taking in this "sermon" of Jesus contained in these three chapters, is a lot like drinking from a fire hose. This phrase was originally used to describe what an education at M.I.T. is like and for a long time was the darling of techno-geeks. But it's such a perfect picture for any situation that leads to information overload, that it's commonplace now. So much information to process, so many life-forming thoughts, what to pay attention to? I hope you are able to settle on one or two teachings from chapter 6, and really absorb their meaning and impact into your life.

For me, I stuck a straw into the rush of water, and drew this small bit of teaching from Jesus. It's really self-explanatory in the reading, a lot tougher in the living out, so without further comment:

So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ For the unconverted pursue these things, and your heavenly Father knows that you need them. But above all pursue his kingdom and righteousness, and all these things will be given to you as well. So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. (Matthew 6:31-34 NET)

Today's reading is one from which it's easy to grab an idea to think about for a while. Pick one of the "blessed are" verses (5:3-11) and take it apart and put it back together. Or consider what it means to be salt and light to the world. Or take a look at how Jesus extends the meaning and understanding of the commandments by getting to the heart of them -- helping us understand that intent is as important as action. Here's what I want to look at.

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? So then, be perfect, as your heavenly Father is perfect. (Matthew 5:43-48 NET)

This is one of Jesus' teachings about intention. He extends the idea of how we're supposed to act beyond the neighborhood, into enemy territory. Act in a loving manner toward everyone, even the enemy. Be like the Father. Be perfect like the Father. Be perfect like the Father? Huh? As I read those words, I want to answer back, "Jesus, you ask too much of me." If you've seen the Star Wars movie, The Empire Strikes Back, then imagine me saying that in a whiny voice like Luke Skywalker's answer to Yoda, when he's unable to lift his X-wing fighter out of the swamp on Degobah. "You ask the impossible."

In fact, this whole chapter is about how much Jesus expects of us. And verse 48 is the summary of what He has said in verses 21-47. We need to keep that in mind. It's the summary. You've heard it said... but I say... In other words, it's not that we will be perfect, but that in our carrying out of what God asks of us, we will do it the way He does. So, just as God causes the rain to fall on all, be loving to all. God has set the example, we are to do our best to follow it. Don't have murderous thoughts and adulterous hearts. Don't look for retaliation, but be forgiving instead. Be a person of integrity, whose word is trustworthy. These are all characteristics of God, be like Him. Don't try to conform to a lesser standard, but conform to God's standard.

It is a high expectation isn't it? Fortunately we have God's help in fulfilling it. It's also helpful to realize that the word translated as "perfect" is from a Greek word that carries with it the idea of end-point, or maturity, or outcome and fulfillment. (See the Word of the Day.) In other words, there's the idea of process in Jesus' statement, a goal to aim for. If we can keep this endpoint in mind, if we remember what Jesus did for His enemies, we have a chance of living as Jesus is describing in this chapter. No doubt we need His help. But look at the blessings awaiting us described at the beginning of the chapter.

A wilderness experience. Matthew 4.

Sometimes Christians are a funny group of people. Take our language. Suppose I were to use the words of the title of this post, "a wilderness experience," like this. "You are about to undergo a wilderness experience." What is your immediate reaction about what's coming next? Positive or negative? Are you getting your backpack out of storage, dusting off the tent, and waxing your hiking boots? Or are you girding your loins with power verses from the Psalms, making a list of prayer partners to call on, and maybe even going back and reading about Jesus' temptations in the wilderness? Last year I did a google search on the phrase "wilderness experience", and the first hits included places like "Ruggedy Range"and "Yukon Mountain Retreat." But as Christians, when we hear those words, we're inclined to expect a time of testing. Like this one:

Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. After he fasted forty days and forty nights he was famished. The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” But he answered, “It is written, ‘Man does not live by bread alone, but by every word that comes from the mouth of God.’” (Matthew 4:1-4 NET)

No sooner did the Spirit of God descend on Jesus at His baptism, then that same Spirit led Him into the desert to be tested. If you've never noticed that before, it's a stunning idea -- the Spirit led Jesus to the testing. In fact, even if you have noticed it before, it's still one of those thoughts that can stop you cold.

Reading on, the word famished really jumps off the page. Jesus is really, really hungry. It's only at that point that the tempter shows up. To me that means that the temptation, whatever it is exactly, is a very real as it relates to hunger. Jesus was so hungry He could turn stones into bread.

What I typically see next is what I'll call "The Big Lesson for Facing Temptation". It's the lesson I've heard preached a lot. Probably you too. It's the lesson I've even taught. Jesus foils the tempter using Scripture, so it's important that we know the Bible. (Hear those last three words in an ominous voice-over -- know the Bible.) Well, okay, that's true, but really, what if I don't have a perfect Scripture handy? Am I going down to defeat? And why did that particular verse foil Satan? And what was the actual temptation Jesus was facing?

For years, the power of the big lesson overwhelmed those questions. I didn't even think to ask them, let alone answer them. This was the message I heard (not necessarily the one spoken): Jesus was tempted; even though He was tempted, He didn't give in; His knowledge of God's Word rescued Him from the temptation. And we can overcome temptation too, by knowing what God wants us to know, to be, and to do, which means we need to "be in the Word". (That's another one of those funny language things.)

And all of the big lesson is absolutely true. But what was the temptation for Jesus? He was the Son of God, right? Was the temptation that even though He could do it and could really use the bread, that He shouldn't do it because the devil suggested it to Him? That sounds right, but somehow incomplete. If it is incomplete, how would you fully answer the question of the exact temptation Jesus faced? And what the significance of His answer was? And what about the other two temptations? Same questions.

What do you think? No, really, I'm asking, what do you think? Instead of my answers I want yours, so add your comments to this post.

Wild man of the desert. Matthew 3.

I'm not exactly sure where I'm going with this post, but let's go together. This weekend I happened to see this book at my oldest daughter's house. The book is patterned after the "Where's Waldo?" books, and is big enough that all the details in this picture are clearly identifiable. (Click on the pic for more information about the book.) Right under the purple banner, "Introducing Your Child to the Gospel," you might be able to see a wooden cart. You can't see the details in this picture, but the cart has a canopy, so that it looks like a vending cart. It's full of bags of locusts and jars of honey, and has the words, "Wild honey", and "Fresh Roasted Locusts" painted on the side. There's desert in the background, and you can see John from behind with his long, wild hair, and brown, camel's hair cloak.

Who was this wild man of the desert, washing Jews, and insulting the religious leaders of the day? Why were so many there to see him? Matthew says people from "all Judea and all the region around the Jordan" went out to see him. The answer that both Matthew and Mark give to the question of who he was, is found in the book of Isaiah, "The voice of one shouting in the wilderness, ‘Prepare the way for the Lord, make his paths straight.’”

So there John was, shouting in the wilderness, and preparing the way for Jesus by letting the people know that just being Jewish, children of Abraham, wasn't sufficient as far as God was concerned. After all, God could make children out of rocks if He wanted to. But God doesn't want rocks for His children. So John said, straighten up, turn away from your current path, repent. Get dipped to show your changed heart. (Just to make it clear, in John and Jesus' day, we're pretty sure baptism was practiced, but as a symbolic washing for those who wanted to become Jews, not the Jews themselves, so what John was doing was huge.)

I have this sense that the people of Jerusalem and Judea were looking for the "next big thing." Under oppression, aware that God promised deliverance some day, they may have flocked to anyone who had a certain charisma or powerful message. We have records of a few of these individuals and movements, which were often revolutionary and violent, each of which died out when the leader died. Was John just the next big thing? Was Jesus?

In considering Matthew 3, what strikes me as unique about John, is that he didn't say follow me. He said, get ready for what's to come. Rather, for who's to come. In essence, he was saying, "I'm not the next big thing, but the next big thing is coming." And it happened. With a big surprise even for John, Jesus came to him to be baptized, to fulfill righteousness. And the movement didn't die out when John was killed, because he had already passed on God's mantle to Jesus. And that movement didn't die out with Jesus' death, as we were able to attest to in our celebration yesterday.

As a society, though, and as individuals, often even as Christian individuals, we still seem to want to pursue the next big thing. Who will be the next American idol? What show will be the next American Idol? Pick from this list: O.J., Jon Benet, Anna Nicole. Or this list: Dr. Atkins, the Zone, L.A., Weight Watchers. Or this one: IM, Tivo, MySpace, blogs. (Oops, better stop now.) In Christian circles, we might have this list: church growth, purpose driven, prayer of Jabez, emergent, Velvet Elvis, Dominionism, house church, Lucado, Warren, LaHaye and Jenkins, Blackaby, Wilkinson, etc.

Recognizing this tendency to look for the next big thing, what can we take away from the picture presented in Matthew 3? Can you find the wild man of the desert in the picture painted by Matthew? What did he say? Can you find Jesus? In the picture above, He's the One in the rays of sunlight, so the kids can't miss Him. In Matthew's picture, He's the one Who when baptized, was blessed by God. What next big thing could we possibly be looking for? Listen to the wild man, and look at Who he pointed to. There's no need to keep looking for something else. The only big thing after His coming will be His coming again.

Destiny. Matthew 2.

My quiet time this morning was interrupted by one of the loudest train whistles I can remember. Oh yeah, the window's open. Looking out, the tree next to our house is bursting with color. It's spring. It's almost Easter. And there I was, reading the Christmas story. You too, sometime today.

Life is seasonal. While civilization tends to divorce us from the rhythms and cycles of the earth, we are creatures of God, made for this planet, and we respond to those cycles. Our language is filled with imagery of spring as new life, rebirth. It's how the bunny and the egg get mixed up in the Easter celebration.

But today, our reading is about the birth of Jesus, a different season entirely. There's no reason for that to be the case. Today is as good a day as any to read about Jesus' birth and the visit of the Magi, the flight to Egypt, and the return to Nazareth. In fact, it's a better day than most. We don't have to worry about the rush of the season, when we have to work extra hard to even stay focused on Jesus. We don't have to put aside all the trappings that come at Christmas, which have nothing to do with the Christ child. There are no Santas around right now. (You may have to ignore the giant bunny in front of the car dealer when you drive by.) You have extra time to think about the atmosphere and circumstance of Jesus' birth. In a desert place, where palm and fig and date trees are the norm. Can you come before the Christ child this morning, bowing down in your heart, as those astrologers did when they entered His presence? Are you prepared to offer Him your most valued gifts today?

This is a great day to read about Jesus' entry into this world, because His destiny was always to reach today -- to be tried, beaten, scorned, condemned, and crucified. It was His inevitable and necessary fate, from the moment Eve and Adam succumbed to temptation, His reason for being born. Today is the day we remember Jesus' crucifixion. His destiny. We also need to remember that it was our destiny -- death and separation -- and that He chose it as His destiny, for our sake.

I hope you are each able to spend some part of the day in reflection and remembrance. And you are always encouraged to share you thoughts in the comments.

Lineage. Matthew 1.

Did you read them all? Did you force yourself to try and pronounce every one of that long list of names? Or did your eyes glaze over, and your brain decide to just skim that part? Jeconiah, Shealtiel, and Zerubbabel... I'd better stop so you don't skim this post. Good for you if you slowed down, and tried to read each name. Understandable if you didn't. I've certainly done both.

This list of names at the very start of the gospel of Matthew tells us quite a bit about Jesus. It also tells us something about Matthew, and what his intentions are in writing this gospel. Here are a few random facts from the list. Jesus, like all other Hebrews, is descended from Abraham, Isaac, and Jacob. No mention is made of Esau, Jacob's brother, and yet two lines later, two sons of Judah, Perez and Zerah, and their mother Tamar are all mentioned. (And if you're curious, you can read about them in Genesis 38.) There are several women mentioned. Even if you don't know the stories of all these people, right in the list is one reminder that their lives were not all squeaky clean. ("David was the father of Solomon, whose mother had been Uriah's wife...") The middle section, David to Jeconiah, were all kings. This is the lineage of Joseph, descended from David, which is the reason Jesus was born in Bethlehem (which we don't learn about in this gospel, but in Luke).

The second half of the book is also about Jesus' lineage. Direct descendant of God the Father, conceived in a miraculous way through the power of the Holy Spirit. It's the more royal lineage, to put it in terms like the writer of Hebrews. The lineage that counts.

In starting his gospel with Jesus' lineage, Matthew lets us know that his perspective is that of the Jewish people who will hear Jesus' story. The pattern is similar to the book of Genesis. Lineage matters. It also establishes Jesus' Jewish credentials as a descendant of David. It authenticates one part of the story of Messiah.

More of the authentication will come from fulfilled prophecy. And we see that in this very first chapter of Matthew, too. In verses 22 and 23, Matthew writes: This all happened so that what was spoken by the Lord through the prophet would be fulfilled: “Look! The virgin will conceive and bear a son, and they will call him Emmanuel,” which means “God with us.”

Lineage counted for the Jewish readers and it counts for us today. We too can count Abraham as our ancestor, and heirs to the promises given to him. Remember how Paul put it in his letter to the Galatians?

For in Christ Jesus you are all sons of God through faith. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female – for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s descendants, heirs according to the promise. (Gal. 3:26-29 NET)

Even more important than being children of Abraham, we are children of God because of our faith in Jesus.

Prayer: a younger perspective. James 5.

Today we finish the book of James. Pointed, pithy, practical. Frank discussion of some practical considerations concerning the ethic of Christ. I was struck by three similarities between what James had to say, and what is contained in the letters to the Hebrews and Galatians. I'm going to add them as a comment to this post, because I have a special treat for you.

I asked two members of our class, James and Ellen, to comment on James' words about prayer recorded in James 5:16-18.

"Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops." (James 5:16-18 NIV)

Here's what our classmate James has to say about what Jesus' brother James wrote:

"Prayer is talking to God one on one. You know that he can hear you because you are praying to him which makes you feel better because you know he is listening. God can do anything. This shows one of the amazing things God did when someone prayed to him."

I want you to stop for a minute and consider both sets of words -- from James and from James. Good stuff, huh? Now I'm going to add some more good stuff to this by adding Ellen's comments on this passage:

"‘Elijah was a man just like us.’ He wasn’t so much different from us, and yet he prayed and it didn’t rain for three and a half years! God can do so much more when we pray than we realize. In The Message version, verse 16 says, “The prayer of a person living right with God is something powerful to be reckoned with.” Elijah was living right with God, and God blessed his prayers. This encourages us as Christians that if we are living as God calls us to, we will experience powerfully answered prayer."

Okay, stop again, and consider what Ellen has added to our thoughts about prayer. This is exactly the kind of interaction we should have with God's Word as we read through it. I'm confident that you are all doing that, but I thought you would be encouraged by these thoughts from these younger members of our class.

I sure am.

God willing. James 4.

In 1530 the emperor Charles V attempted put the lid back on the reformation process that began in 1517 when Martin Luther nailed his 95 Theses against the practice of indulgences on the Catholic Church in Wittenberg, Germany. Charles called a meeting, or Diet, in Augsburg, hoping the leaders of the Lutheran revolt would issue a statement clarifying their beliefs, possibly resolving the controversy, so that a political unification of the German princes would help in the defense of his territories. It didn't work, and the result of the meeting was "The Augsburg Confession", which cemented the split between the Catholic and Protestant churches. To this day it is the primary confessional document of the Lutheran faith.

The last sentence of the document reads, "If there is anything that any one might desire in this Confession, we are ready, God willing, to present ampler information according to the Scriptures."

The phrase, "God willing," or "the Lord willing," used to be a common qualifier in the language of Christians. Listen to some of our oldest saints, and you still can hear it today. But it's usage has dwindled in the last 50 years, until it now sounds quaint to our ears.

Using this phrase is one way of making sure we understand how the universe works. As James says in verses 4:13-17, it's a conceit of people to think they know how life will turn out from day to day, month to month, and year to year. The only reason we can even think this way, is the same reason we shouldn't -- God is in control, and He is consistent. Think of how much we depend on His consistency -- in the laws of the natural world, in the understanding of one another as human beings, made in God's image, in His mercy and care. The reality is, He is in control. And James says simply, we ought to remember that. In our attitude, and in our speech, and in our plans.

What gem did you mine out of James 4 today?

Figurative language. James 3.

There are times for me when a passage of the Bible becomes so familiar that I have a hard time really reading exactly what it says. When that happens I need to slow down, and spend a while observing the text, maybe even re-writing what it says in my own words to make sure I'm seeing it clearly. This chapter of James has that quality, and maybe it does for you too. The first verse, however, always draws me up short, and so when that happens, I just need to make sure I slow down for the rest of the chapter. (Verse 1 is about teachers, and I take it very seriously.)

What I noticed this time through is how easily I'm able to ignore the literal words of James and understand his meaning through his figurative use of the word tongue. Here's some of what he says:

3:5 "So too the tongue is a small part of the body,yet it has great pretensions."
3:6 "And the tongue is a fire! ...The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence..."
3:8 "But no human being can subdue the tongue; it is a restless evil, full of deadly poison."

I don't know about you, but my tongue isn't any of those things. The American Heritage Dictionary says this:

The fleshy, movable, muscular organ, attached in most vertebrates to the floor of the mouth, that is the principal organ of taste, an aid in chewing and swallowing, and, in humans, an important organ of speech.

And yet, at the same time I understand what my tongue is, I also understand perfectly what James is saying. And I'm confident you do too. The tongue is an organ of speech, working with our lungs, vocal chords, mouth, teeth, and nose, under control of our mind (or brain if you prefer) to produce speech. James is talking about the content of that speech, the words we use, and the person we show ourselves to be when we speak.

The reason I bring this up, is to remind you of something we said in class. When we interpret the meaning of a Bible passage, one of the principles to use is to take the passage literally. And when there is figurative language in a passage, then taking the passage literally means that we recognize the language being used is figurative, and take that into account when determining the meaning. Even if that last sentence sounds confusing, this passage in James makes the point nicely. It also shows that, generally speaking, we are able to treat figurative speech as figurative, even if we don't immediately recognize it as such. We go ahead make the translation of tongue = speech. By using figurative speech, James makes what he has to say memorable. The idea that our tongue is a fire, or that it pollutes the entire body, is striking in its picture of what our speech can do. The idea of a bit in our mouths, like a horse, even more so.

(I did a quick search of how commentators talk about James 3. It's interesting that many of them make only one reference or no reference to our speech, and then just casually talk about the tongue in the rest of their commentary. That's so interesting to me that I'm going to post a comment to this post with some quotes of what others say about this passage. But I want to continue below, with a finishing thought on language.)

When does that figurative language flip or slip into literal teaching? James makes a bold statement in verse two, that if we never stumbled (sinned) in our speech, we would be perfect. How is that true? At first I thought that it was true because we would never have perfect speech, unless we were perfect. In other words, our speech reflects who we are. I still think that is true. And that's taking what James says in a figurative kind of way. Thinking about it some more, I realized that James also had in mind the literal sense of what he said. If we exercise control over what we say, we will affect and change who we are.

The kind of control needed over what we say is not simply repression. It does no good to have an angry thought and express it. Likewise, it does no good to have that same angry thought and merely repress it, although James would say that's a good start, because we stop any further damage from occurring. It's a start if we do as James said, and look on the other person as "someone made in God's image." But we need to examine where the anger came from, and do so in light of the principles we have from God. Some ideas here would include reflection and meditation: on the gift of life Jesus has given us, on the exemplary life He led, on His command to love one another, and other instructions God has given us in the Scriptures. We can ask for the Spirit's help in changing what we say. By taking control of our speech, we pay attention to it, and look for the causes reflected in that speech. Done right, our exercising control over our speech, will allow God to reshape who we are. Done wrong, we can end up a neurotic bundle of repressed speech, waiting to explode on some unsuspecting someone, or being eaten away from the inside. Done not all, and we poison ourselves and the world around us.

Jesus put it this way: "There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him."

Work? James 2.

While at the beginning of his letter James fired off a bunch of instructions in rapid succession, in this section (chapter 2), he took the time to deliver extended arguments about acting with prejudice, and not acting at all.

The heart of chapter two is in verses 14-26, where James talks about having faith, but not acting upon it. What James has to say makes sense and yet also looks somewhat contradictory to what we read at the end of Hebrews and in Galatians. As I've read these verses, I've been trying to figure out how they fit into the context of the letter. The catchphrase, "my brothers," could be seen as a way to separate out this section from other thoughts in the book. That's a common way people have interpreted it. But I'm still not certain whether James is shifting the argument, or summarizing all the instructions that went before.

What I do know is that I'd like to handle the question of exactly what James is talking about, in dialogue. So if someone wants to talk about it here, write a comment and we can do so. Otherwise, we'll look at these verses in greater detail in class on Sunday.

However, without talking about the precise idea James is stating in verse 14, when he says, "Can such a faith save him?," there's no difficulty about what he says about faith without works being dead. And his example in verses 15 and 16, of not helping someone but giving only lip service to their needs, is right out of Jesus' story book.

There's no question about it -- a living faith is always expressed in our actions. Remember the ideas contained in the Greek word, pistis, translated as "faith" or "belief" or even as "trust"? There are three concepts contained in pistis:

belief - intellectual assent to the truth of something
trust - actions based on belief
loyalty - acting faithfully to a person, ideal, custom, cause, or duty.

As James says, while it's good to be right-thinking in your understanding about God, even the demons have that belief. What the demons are missing, is the rest of faith - acting in trust and being loyal to the one you put your faith in. In other words, faith without works.

Now why do you think James wrote all of this? And why do we need to hear it today? Rather than answer that, I think I'll just leave that as an open question to think about.

Leaving the mirror. James 1.

Today our journey through the New Testament takes us into the letter of James. Once again this transition to a new book brings with it a real change in tone and form. We first experienced this kind of shift when we finished Acts and began Hebrews. It happened again when we finished Hebrews and began Galatians. Those books were both letters, but quite different in tone and style.

The same is true of the letter of James. In this first chapter, I counted at least 13 instructions on how to act. More, if you decide to treat, for example, the admonitions in verse 1:19 to "be quick to listen, slow to speak, slow to anger" as three admonitions instead of one. After many of these instructions, James provides either a reason why we should do them, or further teaching about the instruction.

Thirteen instructions for life. That's a lot to talk about. I want to talk about verses 22-25, but feel free to add any comments you have on any part of this first chapter. Here's what James writes in these verses:

But be sure you live out the message and do not merely listen to it and so deceive yourselves. For if someone merely listens to the message and does not live it out, he is like someone who gazes at his own face in a mirror. For he gazes at himself and then goes out and immediately forgets what sort of person he was. But the one who peers into the perfect law of liberty and fixes his attention there, and does not become a forgetful listener but one who lives it out – he will be blessed in what he does. (James 1:22-25 NET)

For those of you old enough, you may remember the TV show "Happy Days" from the 70s. While I never quite understood why the show was so popular, I do remember the opening credits. Sappy song, spinning vinyl record, montage of 50s looking scenes, hoop skirts, and "the Fonz" looking into the mirror ready to comb his greased-back hair, but changing his mind at the last minute because he looked perfect. There's an apocryphal story that Henry Winkler landed the role as Fonzie when, during the audition, he ad-libbed that move instead of simply combing his hair. When Fonzie walked away from the mirror, you can bet that he remembered everything he saw in it.

And how about you? We live in an age of abundant and accurate mirrors, and where emphasis is placed on how we look. Would you forget? Maybe not. What if you looked into the mirror and noticed a smudge on your face? Would you walk away and forget about the smudge, or would you clean your face, check again, and then walk away? James is writing about that case, where you see yourself correctly in God's Word, but upon seeing yourself, that's it. No action taken. Instead you walk away with the smudge, some spinach between your teeth, hair unkempt, and sleepers in your eyes, to greet the world. "Hey, have you heard about my friend, Jesus?"

Of course, James isn't talking about appearance. It's his thought that the law or word of God provides clarity in our understanding of who we are in relationship to God. In that revelation there is both liberty, and anticipated response. And the guidelines for that response are contained in the Word. I would say in both God's written word, the Bible, and in Jesus, Who is the eternal Word of God. If Jesus has made us holy in God's sight, we can walk away from the mirror like the Fonz. But if we do, if we really understand what that means, if we remember all those smudges that Jesus wiped away, then our actions will reflect that understanding. And as we take those actions, under the guidelines given to us, we will continue to remember with gratitude what God has done for us. And that... is worship. I can hear the praise from our lips now -- "aaaaayyyy."

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Big Letters. Galatians 6.

"See what big letters I make as I write to you with my own hand!" (Galatians 6:11 NET)

One of the drawbacks of being left-handed is that when you first learn to write, everything is oriented for right-handers. (At least this is how it was when I was growing up.) Letters should slant to the right, your paper should be rotated to the ... right or left, I'm not sure, and you should drag your pencil across the paper. Pretty tough to drag, when you're actually pushing the pencil with your hand curled up in a tight ball to try and get the slanting of the letters correct, and the rotation of the paper makes no sense in producing the correct output. Some lefties manage it. I never did. Those of you in class suffer when I get to the board.

My own struggles with handwriting help me relate to the end of Paul's letter. Here's the paraphrase I hear in my head as I read it: "Look, I want to finish up with something really important, and really personal. So I stopped using the computer, and am writing these final words by hand. I hope you can read it, but remember, this is important!" And then he closes the letter with a simple summary of what he has taught through it. Again, Jim's paraphrase: "None of this should matter. Circumcised, uncircumcised, who cares? We really shouldn't even be arguing about this, because what counts is that we have become new people in Christ. Made all over again. So let's act in accordance with that." And then he blesses them in his goodbye.

In case you're wondering, Paul probably didn't do the actual writing of his letters. Instead, he would have dictated the letters to a scribe. This was a common practice and scribes were professionals, trained to be able to write using small letters, getting large documents onto limited space. We don't know whether Paul was incapable of writing with small letters, or if he was using big letters for emphasis, but either way, it did provide emphasis.

I think I can do that too in this post, so I'll try it here.

This is the end of our reading in Galatians. Remember what's important -- we're a new creation. Peace and mercy be on you. Amen.

Free to serve. Galatians 5.

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. (Gal. 5:13 NET)

It's our delight today to read through one of the richest chapters in all of Paul's letters, when it comes to devotional ideas, and passages to meditate on, and then apply to our lives. Even if this is your first time to read the book of Galatians, you've probably heard about the "fruits of the Spirit." And I would love to read anyone's thoughts about Galatians 5:22,23. Likewise, you may want to write about "living by the Spirit", which leads to the fruits.

I want to take a quick look at what Paul had to say about freedom. Freedom is a scary word. For those of us who grew up in the U.S.A., that may sound wrong. But if you think about it for a while, you'll realize that even in this country, there are forces that act as restraints against freedom, or liberty. Take, for example, the idea of free speech. In theory, we believe the right to say what we want is a good thing. On the other hand, there are certain kinds of speech that we may find so offensive and harmful, that as a society we prohibit them. Or we may prohibit their use in certain places, like schools. The classic case of this is, of course, yelling "fire" in a crowded building.

I don't want this post to be about the limits of free speech, so let me give you a more personal example of the scariness of freedom. Driving. More to the point, teaching a son or daughter to drive. For me, this turned out to be one of the scariest set of moments of my life, superseded only by letting a daughter go out on a date. There I sat, helping a daughter so that she could take control of 3,000 pounds of steel, glass, and plastic, and learn how to send it hurtling down the freeway at speeds no one experienced in all of history until the twentieth century unless they jumped from a cliff more than a mile high. What's at stake when your child learns to drive? Life? Limbs? Big-time damage? Money? And, more freedom? Yikes. And really, all of parenting is about building the skills, abilities, intelligence, disciplines, and moral values so that another step of liberty can be taken.

We express our concern about freedom by saying things like, "with increased freedom comes increased responsibility." The historian Will Durant said, "When liberty becomes license, dictatorship is near."

Paul too, understood that unrestrained freedom is not a good thing. But the restraint he proposed to the Galatians was not one of rules and regulations. He did say don't indulge yourself in all the fleshy stuff, but primarily as a contrast to how we are to use our freedom -- serving one another in love. He's quoting God's word, both written (Lev.19:18) and living (Mark 12:31). Paul says we do that by living in the Spirit which produces all that good fruit. I hope we can talk about what it means to live in the Spirit. Add a comment. Or if you're in class, bring it up next week.

But even if we have a hard time defining or grasping what it means to live in the Spirit, we do have good ideas about serving one another in love. So here's something I can do in response to what Paul has taught us today. Find a quiet place, and spend some time asking who I might serve today -- who really needs it today. And then ask for His help in spending the day in every interaction as a loving servant. We'll see what happens after that.

Backtracking. Galatians 4.

In our reading through the New Testament so far, there have been a couple of days when reading a single chapter seems awkward. For me, today's chapter in Galatians is one of those. It's clearly a passage of transition that depends on both the chapter preceding it and the chapter following it. So what do we do in that case. Clearly, one thing we can do is to read the chapter, think about it a bit, and then wait until the next day to see where the argument leads. Perhaps in the reading, there will be smaller parts of the passage that speak to us in a special way. Maybe even something as simple as this phrase, "... God sent the Spirit of his Son into our hearts, who calls 'Abba! Father!'," will affect you in a profound way.

Two other approaches we might take are: one, to continue reading into the next chapter until there's an appropriate breaking point; and two, backtrack and review the thoughts that led up to this chapter. In the latter case, you might decide to go far enough back to capture a second thought from previous reading. Or you might spend extra time on a particularly rich passage. Or you might concentrate on the thread of thought that's currently being developed, in anticipation of the next day's reading.

I decided that for this post, I would attempt to write down some of my thoughts that developed out of spending time thinking about what Paul wrote in chapter two -- that he was crucified with Christ. In part, those thoughts are connected to the idea of Abba, Father, so it turns out that technically this post is about something in Galatians 4. (Okay, that's a stretch.)

"Lots of noise. Just wait. Abba, Father, what do you want me to learn from these words of Paul's? How dead is my old self? How large is my passion to live for Christ, compared to those first moments my life was changed? Compared to the passion of Paul as expressed in his letter?"

Today I have to confess that our society is a tough one to live in, and follow Christ whole-heartedly. We're not under direct persecution where the choice is clear, but we face hundreds of decisions to make on a daily basis. I confess that there are too many moments where it's not God living in me, but me choosing what to do. Without the daily disciplines of prayer and Bible reading, the power of the Spirit within me would be quenched all too quickly. Without the joy of meeting with my brothers and sisters, I'd be just another lone sheep, ill-equipped to face the wolves and lions outside.

I'm thankful for each of you who meet on Sundays, to grow in your knowledge of God's word, and His nature, and how He wants you to live, through discussion and study. I'm thankful for all those who committed to read through the New Testament this year, and am hopeful that this online place will add to the richness of that experience. And I am thankful for the fundamental change Jesus has made in my relationship with the Father, even if there are too many moments when I don't live like that. Thankful for the Spirit that lives within me, and cries out on my behalf, "Papa, Father."

I'm looking forward to tomorrow's chapter, when Paul completes his thought about freedom in Christ, but will continue to meditate on what it means to be "crucified with Christ."

Are the women sons? Galatians 3.

I don't have time to develop this topic fully, so you can check back over the weekend and I may update it. But the usage of "sons of God" in verse 3:26 really stuck out, especially in light of what Paul says next. Here are the verses that changed an empire:

For in Christ Jesus you are all sons of God through faith. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female – for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s descendants, heirs according to the promise. (Galatians 3:26-28 NET)

There is no doubt that in the Hebrew culture, women were not equal to men. I'm not talking about the difference between male and female, but their status in their society. In some ways, the Greco-Roman culture provided more rights to women, but their society, too, was male dominated. Something we should pay attention to is how Jesus and the church elevated women in the sight of God. There is a powerful expression of that idea in this passage, which proclaims both freedom and equality in Christ. "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female - for all of you are one in Christ Jesus."

The removal of status and hierarchy was perhaps the most powerful witness of the good news in Christ, and the most effective demonstration of what it meant to be a Christian. Imagine a slave enjoying the same status before God as the master. Imagine what is was like for those who had always served, to be served. Turn that around, and imagine those who had always been served, now acting as servant. (As Jesus taught and demonstrated.) Here was a truly new thought, a new way of living that overcame the obstacles to becoming a Christian. (And there were many... we'll watch a video sometime this year that explains this more thoroughly.)

This is not to say that immediately all the slaves and servants were given their freedom, or that women no longer lived in a male-dominated culture. Even within the church, there were distinctions made between men and women. This is something we're still debating today, to see if we properly understand what Paul wrote about this, and, yes, we'll be discussing this when we get to the appropriate place. Nevertheless, as Paul said, any distinction before God, any thought of hierarchy in Christ, is wrong.

So why sons? Some new translations use the word "children." The Message bypasses the issue entirely, translating the Greek word into "direct relationship." In our society we miss the import of Paul's use of son. Fortunately, he describes why it's important that we, men and women, slaves and free, Jews and Gentiles, why all of us are sons of God. It's significant because we are the heirs to the promise to Abraham. In Paul's culture, inheritance was through and to the sons. We are all heirs. Since in our culture we typically don't distinguish between male and female when it comes to inheritance, "children" is an appropriate translation of the Greek. But for the full effect, an understanding of "sons" helps us see that Paul is elevating everyone to what his society considered the exalted position.

We too can change an empire. Think about what it means to be clothed in Christ. Now get dressed, go out, and do it.

Wile E. Coyote and the Road Runner. Galatians 2.

I belong to the first TV generation, more so than some my age, because my dad's business was selling and repairing televisions. I grew up on Saturday morning cartoons. If you have a truth about life you want to express, I can probably find an analogy in some cartoon situation. As I was reading the second chapter of Galatians my mind was drawn to the coyote and the road runner. Here's how it happened.

Think about what we've read up to this point, in the broadest of terms. In Mark, we have the narrative of Jesus' life, ministry, teachings, death, and resurrection. God entered into history as a human being, to make sure that we could be restored to full relationship with Him. The message given was to enter into His Kingdom. In Acts we see that Kingdom in action on earth, with the coming of the Holy Spirit, birth of the church, and the message carried forth, first to the Jews and then the Gentiles. In the process, we saw how God made sure His salvation was understood to be available for everyone, in spite of the inevitable tension between Jewish culture and practices, and Gentile ones. He made sure, even to the point of dramatically calling one of the chief prosecutors of all Christians, Paul, to the work of taking the message to the Gentiles. In Hebrews we see the connection between the old covenant and its practices contrasted with the new covenant. The writer shows the need to sever the ties to the old covenant understanding and practices, except as precursor to the new covenant. And finally, in Galatians we see Paul having to combat the forces that are pressuring the Galatian Christians to return to old covenant practices and understanding.

After thirteen chapters of Hebrews, the idea that there's another book devoted, in part, to the combat of the influences to return to Judaism made me think of Wile E. Coyote. Wile E. is obsessed with the road runner. Long past any point of rational behavior where a real coyote would just find some other prey, Wile E. orders yet one more product from Acme in the hope that this time, he'll be successful. That's what makes the cartoon funny, even though at its foundation, it's about obsessive behavior. In fact it's one of the rules of the cartoon -- "the coyote could stop anytime -- if he wasn't a fanatic."

So... is Paul like Wile E. Coyote? Or flipping it around, were the judaizers? Sooner or later, all analogies break down, this one sooner than most. But even if, on the surface, we see an argument that has long since been decided and without relevance to our own lives, the coyote in pursuit of the road runner one more time, Paul's pursuit of this issue is an essential part of the development of the church. It also provides relevant teaching to us today. I think we all see how important it was in the early church, so I'd like to focus on a teaching for today.


Starting in verse 15, Paul writes:

We are Jews by birth and not Gentile sinners, yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified. (Galatians 2:15-16 NET)

What's the significance of this to us today? We certainly don't try to follow the Old Testament law. Seemingly, we understand that it's faith in Jesus and God's grace that clean us up from the dirt of sin. But do we? One thing that jumps out in what Paul wrote is that we are "justified", or made right in spite of our wrong, by Christ's faithfulness, not our own. When we put our faith in Jesus as the justifier, it's not our act of faith, but his faithfulness to accomplish the task that is important. Sometimes we get that backward. But also, it's inevitable that as humans we tend to tie our goodness, our justification, to following certain rules, having certain behaviors and attitudes, and generally translating what we read in the Bible and hear from the pulpit into a set of guidelines for life. Think not? Well, then, how about reading the Bible every day? (Jim says, don't stop doing it, that's not the point.) Reading the Bible is, in fact, a good principle to follow, a good practice to cultivate. But it's not about justification.

To Paul, it's critical that we get this straight. James will deal with the flip side of this tension between what Tenney calls, "the ethic of Christ" and "transformation of the individual by the grace of God." But for Paul, understanding that we have freedom in Christ is intrinsic to a correct understanding of the good news. If we don't realize that it is Jesus' death that took care of everything once for all, that we can't get to God any other way, then we still don't get it. In one sense, Paul's road runner, the goal he did fanatically pursue, was a correct understanding of the gospel. Thank God he did, and that he was successful, unlike Wile E.

And just to be clear that freedom doesn't imply we have license to act any way we want, I need to point out that in the midst of the discussion between Paul and the Jewish-Christian leaders, both groups agree that it's important to take care of the poor. That teaching alone is worth everything in the entire chapter as a setup to what is essential for us to know, be, and do, as followers of Jesus. Even though doing it doesn't get us justified.

Beep. Beep.

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Grace and peace to you. Galatians 1.

Today we begin reading a new letter of the New Testament. Unlike Hebrews we know both the author, Paul, and the recipients, the churches in Galatia. In this first chapter we learn more about Paul's history, and you may want to go back and review the events of Acts 9. We're also introduced, almost immediately to the reason Paul is writing this letter. Some group is messing with the heads of the Galatians, teaching a mistaken version of the good news, so mistaken it's not the good news at all.

Paul will continue to develop this idea throughout the letter, describing exactly what the error is in the message of these false teachers. (And you've heard it before.) First, though, he describes how egregious this error is -- even if the angels brought this false message to the Galatians it would still be false. Even if Paul himself brought this message, he should be condemned. Whoa.

Paul then has to establish his credentials. Evidently those bringing the message were claiming the authority of the Jerusalem church, and so Paul shows that he received his teaching directly from Christ, an authority equal to the Jerusalem church. And that's pretty much what we learn in this first chapter.

I'd like to focus on Paul's greeting this morning -- "Grace and peace to you." This is not unique to this letter, and is one of the distinctives of Paul's letters. Grace is usually defined as unmerited favor, or a gift or blessing. Paul takes that word of general usage and infuses it with the powerful theology of God's gift of salvation through His Son, in contrast with anything we can do to earn salvation. But in its simplest form, it's a greeting of blessing -- may God be kind to you.

While Paul wrote in Greek, the word peace is better understood from the Hebrew form - salem; or as we hear today, shalom. This would be a standard greeting between the Jews of the day -- peace to you, shalom. It's still a greeting today in the middle east, including the Arabic version, Assalamu 'Alaikum. Thus Paul's greeting to the Galatians could be roughly translated as "May God the Father and Jesus the Son be kind to you, and give you peace."

It's a great way to start a letter, isn't it? It would be probably be weird to greet each other this weekend with the words, "grace and peace to you," but don't be surprised if you hear it.

A blessing. Hebrews 13.

Be encouraged today, each one of you, with the blessings and exhortations of Hebrews 13.

May the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever. Amen.
(Hebrews 13:20,21 NIV)

Endurance. Hebrews 12.

In the 1960 Olympics, American male swimmers shaved their bodies, including their heads, chest, and legs, before each event. It was the first time this had been done, although it was a technique they borrowed from Murray Rose, an Australian swimmer who began this practice in the 50s, with other Australian swimmers. The two mens' relay teams set world records finishing far ahead of their Australian competitors. I remember the novelty of that act, men shaving all their body hair. The idea, of course, was to eliminate any cause of friction or resistance in the water, so that the swimmer could swim as fast as possible, for as long as needed.

Verse 12:1 of Hebrews says: "Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us," (NET) We could easily spend the rest of the week, simply meditating on what is contained in this verse. We could reflect on the cloud of witnesses to faith, both those who were listed in chapter 11, and those unnamed, but described -- tortured, sawn in two, put to death by the sword; those who wandered in deserts and mountains... We could reflect on the cloud of witnesses who are a part of our story, the people of faith in our ancestry, our family, our friends, perhaps a Sunday school teacher, or even someone like Martin Luther, who saw the sin of the church and was willing to stand against it. We could reflect on what it is in our life that weighs us down, that encumbers us, and keeps us from running the race set before us, as fast as possible, for as long as needed. We could reflect especially on the entangling sin in our life, and how we will throw it off. We could reflect on endurance, how do we build it, how do we run with it, where will our next breath come from. We could reflect on what exactly the course of our race is, since each of us runs a race with the same finishing line, but on a different track that leads to it.

Wow. And there are still 28 verses to go. For the readers of Hebrews, the author is providing the encouragement to push forward, and not slip backwards into the faith of the past. The heroes of faith listed in chapter 11, heroes under the old covenant, never received while alive, the fulfillment of God's promise in the person of Jesus. But the readers had received the fulfilled promise that made them perfect, complete. Therefore, they should throw off everything that hindered them -- the pull of their familiar old religious practices, the pressure to leave their faith in Jesus, the sin that tangles everything in their life -- and run forward, with endurance. Throw it all off, even down to shaving the hairs that hinder.

The writer encourages them and us. Run with endurance. Look at how Jesus endured the shame and pain of the cross by fixing His eyes on the joy that awaited. That joy was restoration to His position of majesty in heaven, but now with the knowledge that what He endured restores us to full relationship with God. We can run with endurance by fixing our eyes on Jesus, who endured the opposition of sinful men. And we can endure hardship, when we understand its role as discipline of a loving father. Let me restate those endurance lessons.

• Run with endurance, by remembering the witness of the heroes of faith.
• Run with endurance, by removing all hindrances to our running.
  
• Run with endurance, by setting our eyes on the joy that awaits us.
• Run with endurance, by considering how Jesus endured opposition.
• Run with endurance, by treating hardship as the discipline of a loving father.
  

Well, I'm ready to run now.

While that imagery is a powerful part of this chapter, perhaps you were drawn to the contrast between Mt. Sinai and Mount Zion. Or did God speak to you through the writer's details concerning hardship and discipline? Or is today a day to remember that "since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our 'God is a consuming fire. (v.12:28-29 NIV).

Save Your Fork! Hebrews 11.

I love the story about saving your fork because the best is yet to come. For me that would be anything chocolate as dessert. This is a great chapter in Hebrews – some call it the Faith chapter or the Hall of Faith. Whatever you call it – the point is still much the same as the rest of the book of Hebrews, the superiority of the new covenant in Christ. This chapter centers on the role of faith down through history in the lives of godly men and women. Faith is the quintessential element of our relationship with God in Christ. As the first verse of the chapter notes “faith is the assurance of things hoped for, the conviction of things not seen”.

The quote from my devotional desk calendar for March 14 was entitled “The Best is Coming”. I thought back to that as I was thinking about what to share about Hebrews 11. Here is the quote: “Faith can move the highest mountains, turn deserts into fountains, part the mighty water of the deepest sea. Faith can make a broken heart mend, bring the rain from heaven. Faith can even change the course of history as it believes that the BEST is yet to come.”

Our faith in Christ is the lifeblood of the life we now live and the essence of our future hope. Just a few thoughts from Galatians that may help to put faith in perspective as you meditate on this passage and what it means for your life. (By the way isn’t this our next destination in the 5x5x5 reading plan!)

Galatians 2:16 says man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.

Galatians 2:20 says I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.

Galatians 3:9 - So those who have faith are blessed along with Abraham, the man of faith.

Galatians 3:11, quoting Hab. 2:4 - "The righteous will live by faith."

Galatians 3:14 - He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.

Galatians 3:26 - You are all sons of God through faith in Christ Jesus...

Faith is forward looking and anticipates great things to come. Abraham responded in faith because he anticipated the promise of the covenant and what that would mean in the future to his descendants. Faith is that spiritual “Save Your Fork” attitude that is trusting in the unseen God to keep His promises and complete His covenant. Have you ever had something very momentous planned and you could hardly wait for the day to come. It feels like being a child again and anticipating Christmas morning and the fulfillment of the promise of presents to come. That should be the joy and excitement with which we live our lives daily. It is also this faith that helped people of faith to persevere in times of persecution or distress. My prayer for you is that your reading of this chapter encourages you in your faith. Save Your Fork - The Best is Coming!!

The Better Sacrifice - an encouragement. Hebrews 10.

One of the techniques in Hebrews is the introduction of a thought, with a later follow-up that fleshes out the idea, and backs it up. In chapter 9, the author introduced us to the idea that the superiority of the new covenant implied a better sacrifice. And in this chapter he fleshes that out (so to speak) by contrasting Jesus' single, one-time sacrifice, with the continual sacrifices in the temple by the priests. I wonder what impact this contrast had on the original readers of the letter.

Today, though, I want to focus on the encouragements that are a
consequence of this better sacrifice, contained in the middle of the chapter.

Therefore, brothers and sisters, since we have confidence to enter the sanctuary by the blood of Jesus, by the fresh and living way that he inaugurated for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a sincere heart in the assurance that faith brings, because we have had our hearts sprinkled clean from an evil conscience and our bodies washed in pure water. And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near. (Heb. 10:19-25 NET).

My use of the word encouragement was somewhat ambiguous. Encouragement can either mean the act of encouraging or the state of being encouraged. The writer is engaged in the act of encouraging. Our response can lead to the state of being encouraged.

What precisely are we being encouraged to do?

• Act in confidence. We can have confidence in Jesus' better sacrifice to do what the writer is about to tell us to do.
• Enter the sanctuary and draw near. Once again, the writer reminds us that our relationship with God has been restored, once and for all, that lets us draw near to Him in a way that those under the old covenant could never do.
• Hold onto our hope (salvation through faith in Jesus) because He is trustworthy.
• Help one another to hold onto that hope, in the face of anything that would destroy it. For the readers of the letter, this was the pressure to return to the old covenant, and the mounting persecution they were only just beginning to face.
  
• Think about how to help one another. Think about what it means to act in love, doing good works.
• Don't stop hanging out together.
  

All right. He said it. Go do it.

(For those who are curious, the picture is of a location in Ephesus that is reputed to be the tomb of Luke. While this is problematic, it was likely the site of a church - a place of meeting together.)

Reading the whole text. Hebrews 9.

I hope by now you're getting a good idea of how much better Christ is than the old system. Certainly the readers of Hebrews couldn't miss it. But we never lived under the old covenant, so what's significant for us? One answer we had in class last Sunday is that this letter provides a lot of encouragement. That's truth and a vital insight.

I'd like to answer that question with one small idea. We have a complete Bible that we carry around with us. It contains all of the oracles, the words, of God. Some of those words in the old half, are difficult to understand. (Truth to tell, some in the new half are too.) Some of God's actions seem odd, or arbitrary, or contrary to what we know about God from His Son. For some of us, it's just easier to skip those old words. Here's a place where the letter to the Hebrews can help.

This letter helps us understand the role of the old covenant. It helps us see the relationship between the covenants. It opens up the old half of the Bible in a new way. Look at how the author deals with the tabernacle in chapter 9. Here are some things we learn about it:

• It was the place for worship under the old covenant
• The daily coming and going (of worship) was not allowed at the mercy seat, the place of God's presence, but only in the outer tent.
• To enter God's presence, the inner tent, the high priest had to be cleansed of all impurity, and so a sacrifice was made for him. And he could enter but once a year.
• No one else could enter the holy place. In other words, individuals never had full relationship with God.
• This tabernacle was just a shadow, a taste of God's true tabernacle.
• Jesus entered the true tabernacle once for all time.
• Just as there was shed blood for the high priest, Jesus entered by virtue of His own shed blood.
• Because He did, we can now enter that holy place, and enjoy full relationship with God.

In other words, the tabernacle is a picture of reality, and something that helps us understand more about God. Now one of the hard parts of this picture is "the shedding of blood." I'm going to cop out on that for the moment, but we'll look at it later. The important part here, is that we can see the consistent message of God, through the lens Hebrews provides, tying old and new covenants together. When we read the Old Testament -- through the ritual law, and the carrying of the tent, and the building of the temple, we can have an enriched view of what God was doing. All of which was perfected in Jesus. We have these truths from this chapter of Hebrews to apply to that reading:

• God desires relationship.
• Because of His very nature, pure and holy, and our own impure and unclean nature, there is a separation that exists. God lives in the holy of holies, and we can't enter.
• An offered sacrifice allows one individual to be pure long enough to enter on our behalf.
• That's not good enough and so the new covenant, mediated by Christ, and inaugurated by His sacrifice, takes care of our sin for all time, and now we can enter into God's presence (v.4:16).

Even though we haven't lived under the old covenant, Hebrews helps us to better understand it, and to open up the Bible Jesus used. That's a powerful contribution to our relationship with Him.

A New Covenant. Hebrews 8.

Several years ago I was in training to become a teacher at BCC. This meant that I worked as an assistant for other teachers, absorbing their knowledge (when it didn't drip back out), taking care of logistics, and participating as a student. I was privileged during this time to assist Roy Bunch in classes that were overviews of the Old and New Testament. Each class met six weeks, for two hours, which is a mighty fast trip through the text. So for the most part we only discussed what was contained in the books -- who wrote them, the basic themes, the literary style, the main characters, and key verses that captured the essence of each book. This meant we didn't do a lot of reading of the actual text.

When we began the New Testament Survey, Roy put a quote from the Old Testament on the board. This quote was Roy's way of summarizing everything we were going to discover in the New Testament, and yet it was from the Old Testament. This stands out in my mind today. The passage was Jeremiah 31:31-34, the same verses the writer of Hebrews quotes in describing the covenant that Jesus mediates.

After laying the groundwork for Jesus' priesthood, as a different order than the earthly priests, the writer of Hebrews concludes that a different priesthood implies a new, and better covenant. (Later, he'll talk about the better sacrifice associated with this new covenant.) This is the covenant that Jeremiah spoke of -- the covenant placed in our minds and written in our hearts. No more sacrifices needed, because that covenant has been superseded. It is now obsolete (v.13) and about to disappear.

I encourage you to meditate for a while on the quote from Jeremiah contained in verses 8:8-12 of Hebrews. A covenant is a promise, an agreement sealed by signs, sacrifices, and a solemn oath that comes with blessings for keeping it, and curses for breaking it. It is always an act of grace on the part of God to offer to enter into a covenant relationship with us. Take a look at what He's promised in this new covenant. And remember what it cost for Him to enter into this new covenant, what the sacrifice was that sealed it forever.

Melchizedek. Hebrews 7.

Much of this chapter is devoted to the defense of the writer's claim that Jesus is a priest, even our high priest. For the readers of this letter, this assertion may make sense to them in terms of what it means, but there is the difficult problem that according to the law, priests were to chosen from the tribe of Levi. Jesus is from the tribe of Judah, not Levi.

And so the shadowy figure of Melchizedek enters the picture. We know more about Melchizedek from the writer of Hebrews than we do from the reporting from the Old Testament. The relevant passages are: Genesis 14:18-20, and Psalm 110:4. Wait, these are not just the relevant passages, they are the only passages that talk about Melchizedek. Read them now, if you haven't already.

Without digging into the details, here are the important points for us to know about Melchizedek.

• He's a "type" of Christ. A type is something like an archetype, or a likeness. According to the I.S.B.E.¹, it's:

A person, event or thing is so fashioned or appointed as to resemble another; the one is made to answer to the other in some essential feature; in some particulars the one matches the other.

• There are three ways that Melchizedek helps us understand Christ as priest.
• The priesthood of Melchizedek precedes the Levitical priesthood, in both time and authority.
• Melchizedek was both king and priest. Christ combines those offices also.
• Melchizedek is without beginning or end.
• The writer of Hebrews is not necessarily claiming that Melchizedek is eternal, but that because of how he's written about in the Old Testament, he's a "type"(see above) of someone without beginning and end, which is Christ's identity.

So what? This might have been important for the Hebrews, but what about us? You may have your own so what, and I encourage you to write about it. My focus today is on Christ as king of righteousness, king of peace. Today, I can enter Christ's rest, His peace, because of His righteousness, and, in turn, my obedience.

¹International Standard Bible Encyclopedia, James Orr, M.A., D.D., General Editor.

Growing up. Hebrews 6.

While there is quite a bit to chew on in this chapter, I want to focus on the writer's exhortation to grow, given to these Christians (and to us). Before doing that, though, I'd better comment on Melchizedek, since it's the second time he's been mentioned in Hebrews. Don't worry too much about who he is for now. How's that for help? We'll learn more about him in chapter seven. The writer of Hebrews is quoting Psalm 110:4 in this chapter if you want to read that passage in context. Melchizedek's brief story is told in Genesis 14:18-20, where we discover that he is the king of Salem who blessed Abraham and received his tithe. He's important in Jewish thinking and helps the writer make his main point about Jesus, which is that Jesus is a better high priest, and a better priest than the priests of the temple. Now, on to growing.

At the beginning of this chapter, the writer says "Therefore we must progress beyond the elementary instructions about Christ and move on to maturity..." He says this as a continuation from his words in chapter five about how the group receiving this letter are still babies in their understanding of their new faith. If you've heard other Christians talk about eating steak instead of milk, or solid food instead of spiritual milk, this is probably the Scripture they're referring to.

Why this particular imagery? One reason is that it's a useful way of looking at all kinds of growth processes, one we understand. Things start out in infancy and grow to maturity. Parents start out with a lot to learn, not knowing nearly what they'll know about parenting by the time their first child is 10. They need help at the outset, which is why God made mother-in-laws. And why BCC offers parenting conferences. Just to drive the point home, here's a list: intern, student, puppy, newlywed, seedling, t-ball, novice, entry level, toddler.

More significantly, birth to maturity are terms that Jesus employed in describing how we are to live. In John 3, Jesus tells Nicodemus that he must experience a spiritual birth, in order to be reconciled to God. More precisely, everyone needs to experience this, and Nicodemus isn't exempt simply because he knows and follows the law. A birth. A baby. Spiritually, when we become Christians, we start out as babies. And so we need pure spiritual milk. That's appropriate. But babies don't stay babies, unless something is wrong. Growth happens. Needs change. The food that was appropriate for an infant, is no longer appropriate for a teenager. If we understand the idea that our faith begins in infancy, no matter how old we are physically when we actually experience spiritual birth, then it's easy to understand both the need for growth and the process.

But, as the Hebrews demonstrate, and as we look around at other Christians, or at our own lives, we sometimes forget about this need for growth. Jesus also taught that we are to go and make disciples of all the nations, and teach them to obey all the commands He had given. In other words, tell others of their need for a spiritual birth, and then help them grow to be disciples -- fully devoted followers of Jesus. Initially, we are the ones receiving the teaching, the ones who make a decision to follow Christ, the ones who begin a new spiritual life, the ones who shouldn't remain as infants. Just like the Hebrews this letter was written to. But according to the writer, they haven't actually experienced this growth.

And so the writer urges them to move beyond elementary instructions, and then pushes them to do that, by providing deeper teaching in the rest of his letter. Hmmm. No wonder this is a tough letter to understand for some of us. We're in that same place. And that's okay. But we don't want to stay there. We need to do the part we need to do in the maturing process. An infant doesn't learn to walk simply by having parents pick her up and move her around. Her physical abilities need to mature, so her muscles and nerves, eyes and brain all work together. Gravity plays its part. Others provide encouragement, a helping hand, or show her how to do it. But she needs to take the steps, fall down, get up, fall down, and keep at it until the skill is developed. And at some point, she'll be the one helping an infant to learn to walk.

Likewise, we don't mature as Christians simply by showing up every Saturday night or Sunday morning. This read through the New Testament is one way to do our part in the growth process. So let's not stay sluggish, but "... imitate those who through faith and patience inherit what has been promised." (v.6:12b NIV).

Our High Priest. Hebrews 5.

For every high priest is taken from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins. (v.5:1 NET)

We learn quite a bit about the high priest in this chapter, and that helps if we're unfamiliar with their role.

• They are selected from the people and represent them before God.
• They are human, which has a twofold effect.
• They have compassion because they too are subject to weakness.
• They have to offer sacrifices for their own sin.
• They are called to this position by God.

At the end of chapter four, the author tells us that Jesus is our high priest. He was human, so he knows our sufferings. He was called by God. But... He is sinless. This makes Jesus a better high priest. So if you were reading this letter, why would you want to go back to the old high priest, instead of staying with the better one?

And what about us? We don't have that temptation. How does this apply to us? Well, we're going to learn more about Jesus as high priest in the next couple of chapters. But two thoughts jumped out from the end of yesterday's reading and the end of today's reading.

The first is a comforting word about what it means to have Jesus as a high priest. In v.4:16 it says, "Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help." Treasure that thought, and act on it.

The second is a lesson that may help us as we go through difficulties. Jesus did too, and there was purpose in it. In v.5:8 it says, "Although he was a son, he learned obedience through the things he suffered." May it be said of us, too.

Enter God's rest. Hebrews 4.

Remember what we said in class about chapters and verses in the Bible, and how they aren't inspired? As I'm reading through Hebrews, this is really apparent. In the past when I've studied the book, I've studied sections without regard to the chapters. In our reading for today, the first half of the chapter (4:1-13) stands on its own, but could be read with chapter three. And the rest of the chapter (4:14-16) should be read with 5:1-14. With that in mind, let's just look at the true rest of God, a continuation of the comparison of Jesus as the better Apostle than Moses.

The idea of sabbath rest is a powerful one in Hebrew thinking. Not only is there the day of sabbath, but there is the year of sabbath rest that comes every seven years, and the year of jubilee that comes the year after the seventh sabbath year -- that's seven times seven plus one = fiftieth year. In some sense, they also considered Canaan to be the place where they would have the sabbath rest of God. It was the land of milk and honey, the promised land. But those who followed Moses out of Egypt and into the wilderness didn't have faith that God would allow them to take this land, and so they missed the chance to enter God's place of promised rest.

The writer goes on to show that Christ provides the way to a new Canaan, a new place of God's rest. A better rest, true rest, a participation in God's rest at the end of our work. We enter by faith, and the writer says, don't get goofy now that you've been invited into God's rest. We need to make every effort to demonstrate our faith in obedience.

For me, there is a sense that we enter God's rest, or at least get a taste of it, when we become Christians. I don't know if the author of Hebrews intended to say that or not. But we do have other passages that talk about God's peace, such as in Paul's letter to the Galatians where he says in 5:22 - "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness..." My task for the day is to make every effort to enter God's rest by living obediently.

What message from God did you hear in chapter four?

Another warning, but first... Hebrews 3.

The bulk of chapter three is another warning -- longer and more detailed than the one in chapter two. Broadly speaking, the warning in chapter two is a warning against neglect -- drifting away. The warning in chapter three is a warning against unbelief. It's described in terms that compare rejecting the Son to the rejection of Moses by the children of Israel who left Egypt with him. And rejecting Jesus i's a more serious offense. Why did the author use this particular comparison? He used it because of the bigger point he made in the first six verses of this chapter. Yes, we have another warning in this chapter, but first...

But first the author makes an incredible statement: Jesus is worthy of greater honor than Moses. To us, this might not seem like such a big deal. Yeah, Moses led the Hebrews out of Egypt, and brought the ten commandments down from the mountain, and gave the people all the law. He's one of those big heroes in the Old Testament, like Joseph, Joshua, and David, but Jesus is God's only Son. To the Jewish people, though, Moses is not one of the heroes of their text and heritage, he is the hero. The Prophet, capital P. The Apostle, capital A. The bringer of the Law. Only Abraham might rival Moses as the most important person in their history.

So it really is a big deal. For those Christians who were hearing the siren call of their tradition, their habits, their old understanding of God's revelation, this statement had to have been a jolt to their thinking. Jesus is greater than Moses. And the writer does it so simply. Moses was a faithful servant of God, serving in God's household. But Jesus is the faithful Son, who is over the household.

Don't miss the way the author wraps this truth and personalizes it for the Hebrews, and for us. In verse one, he says, remember you're part of the family of God, set apart for His work, and think about this Jesus. In verse six, he says, remember you're the household that Christ is the son over, if you are courageous and confident in the hope Christ brings. Actually, he doesn't say "you", he says "we". We are to be bold and confident.

Therefore, a warning. Hebrews 2.

In this chapter of Hebrews, the writer continues his explanation of why Jesus is the better messenger. In chapter 1, he showed through several passages from his Bible (the Old Testament in our Bibles) how Jesus, the Son, is superior to the angels. The angels, like the prophets, delivered the message in various ways and at various times, and the message is a valid one. But now, the message has been delivered completely by the Son.

Therefore.

You will see this pattern throughout the book of Hebrews. A teaching, followed by a warning. Remember that the writer is concerned that those reading this letter won't slip back into their old ways and patterns, leaving their new-found faith. He has just shown his readers that Jesus is the superior messenger, now comes the warning. Therefore... don't drift away.

The need for salvation, announced through the angels, hasn't changed. Jesus delivered that salvation. The Hebrews reading this letter, heard about Jesus and His salvation from His followers. God confirmed validity of their witness, through signs, wonders, and the work of the Holy Spirit. Therefore... don't ignore that salvation.

We're not first-century Jewish Christians, who are under pressure to leave our Christianity, and return to the familiar religion we practiced in the past. But can we drift away? How does this warning apply to us?

Changing gears. Hebrews 1.

Today we start our first letter together. The books of Mark and Acts are for the most part, narratives. A narrative makes its point(s) primarily by telling a story. The letters in the Bible have a literary style that I'll label discourse. Discourse is a text that makes its point(s) by presenting a series of ideas in logical sequence.

The MisterRogers TV show mixed these two styles perfectly. Mr. Rogers would introduce a subject, like encouraging kids to do well by taking their time, with a few words. Then, the trolley took the viewers to the Land of Make Believe, where the puppets and people acted out a story that made the same point. After the story, Mr. Rogers would talk about what had happened in the story. This discourse made the same point in a direct way: it's a good thing to take time to do something well. And often he would use a third literary form - poetry, in the form of a song - to reinforce the lesson.

So, there's nothing really complicated about this. We live our lives moving between various literary types. And as we read the book of Hebrews, we're still going to be paying attention to the text using the same observational skills we've been using. Skills like looking for references to God, time, locations, and individuals. But it will help us understand the book better if we remember we've changed gears, and are now reading a letter that is primarily discourse.

Having said all that, what do you think Mr. Rogers would write a song about from Hebrews, chapter 1? What would the story in the Land of Make Believe be about?

And the Beat goes on. Acts 28.

So the book of Acts ends just as it began - it's all about the kingdom of God. Remember at the beginning of the book Luke tells us that Jesus appeared for 40 days after his resurrection and spoke about the kingdom of God (Acts 1:3). Then in our reading today the book concludes with the Apostle Paul in his rented house in Rome "boldly preaching the kingdom of God and about the Lord Jesus Christ". Two thoughts. First Jesus got it and Paul got it. The main thing was to keep the main thing the main thing - the kingdom of God. Second. We are the kingdom of God. Look back in Acts 1:6 when the disciples asked Jesus if he was "now going to to restore the kingdom to Israel" and Jesus responded by stating in verse 7 "it's none of your business, at least not yet". But it will be. In 1:8 Jesus then describes what the kingdom will be about - you will receive power when the Holy Spirit comes on you....and you will be my witnesses....." So in one respect that is when the kingdom came - on the Day of Pentecost when the Holy Spirit took up residence in the lives of beleivers. And that is exactly what the book of Acts was about. The kingdom of God advancing through the work of the Holy Spirit in the lives of repentant sinners. That's how it started, and that's how it ended. But it hasn't stopped there. Because that's what we are to do today. Indeed, the beat goes on. Do you hear it? Are you in step?