Be the Donkey

Mark 11:1-11

As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, 2 saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. 3 If anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here shortly.’”

4 They went and found a colt outside in the street, tied at a doorway. As they untied it, 5 some people standing there asked, “What are you doing, untying that colt?” 6 They answered as Jesus had told them to, and the people let them go. 7 When they brought the colt to Jesus and threw their cloaks over it, he sat on it. 8 Many people spread their cloaks on the road, while others spread branches they had cut in the fields. 9 Those who went ahead and those who followed shouted,


“Blessed is he who comes in the name of the Lord!”

10 “Blessed is the coming kingdom of our father David!”

“Hosanna in the highest heaven!”

11 Jesus entered Jerusalem and went into the temple courts. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.

I’ll admit it, we had a pony growing up. The great symbol of privilege and wealth, my family was fully invested in the equestrian world. Okay, maybe not exactly. My family got our pony secondhand, and she was kind of old when we got her. So it was assumed that she would be calm and well-behaved. She really wasn’t. (Well-behaved ponies rarely make sermons.)

We weren’t really able to ride our pony, Sue. She bucked, she kicked, and she did not like to be ridden. So she became a living, breathing weed eater. In the summer we could move her around from large farm implements and allow her to trim the grass that grew up in the hard-to-mow places.

I believe we got Sue when I was about five. Thirteen years later, I was 18-years-old, a boy in a mature body. And I recall a conversation that I had with my younger brother where I said, “I bet I can ride Sue now. I’m a grown man, she’s a little old pony.”

My brother was always a bit of a Barnabas, an encourager; but not always in a good way. He said, “Sure you can! Give it a try!”

This is where I mention that Sue the pony was small enough for me to lift one leg and sit on her back. Maybe three feet tall across the back, Sue was quite the formidable steed. No, far from the bucking bronco you see in the cowboy movies, Sue was old, small, and quite docile. In contrast, I was young, flexible, and agile—at the peak of my physical capabilities.

I straddled the old mare, picked up my feet, and the next thing I knew I was lying on my back on the cold, hard ground.

With my real-life experiences, not only growing up on the farm, but my experiences every step since, there is only one thing in today’s scripture that still surprises me. Jesus rode an unbroken colt and did not get kicked off. The rest of the story totally aligns itself with my reality. People in positions of power will do whatever is necessary to maintain their power. People will cheer you on one day and shout “Crucify him” the next. And sometimes, even your best friends will betray you.

What I want to do today is to encourage you to be the donkey, which I think sounds even better than “Be the colt.” In a world where it is totally normal and perhaps even expected that you will kick Jesus away, may we be the donkey who is faithful and strong.

Let’s start with what we know and expect.

Throughout his ministry, we see Jesus doing miracles, healing the sick, feeding the hungry, walking on water, and preaching a radical message of love and forgiveness. And quite often our Bibles tell us that people recognize that this is no ordinary man. They ask him, “Are you the one we have been looking for? Are you the messiah?” Peter is even more forward in his pronouncement, as Peter often is, when he says, “You are the son of the living God.”

How does Jesus usually respond when people say such things? He says, Yeah, now don’t tell anyone.

Jesus gives a reason for all of this secrecy: His time hasn’t come yet. My understanding is that Jesus knows what will happen when word gets out. Some will worship him, others will be suspicious, and others still will want to silence him. Permanently.

But by the chapter that comes before out text for today, Jesus recognizes that his time has come. In spite of his disciples’ efforts to convince him otherwise, Jesus and his disciples head to Jerusalem for the Passover Celebration. And even though he has previously tried to keep his identity a secret, now that things have progressed to the appropriate time, Jesus doesn’t attempt to keep things a secret any longer. In Luke’s gospel the Pharisees try to get Jesus to keep everyone quiet, and he proclaims, Even if I could keep them quiet, the rocks would cry out!

Jesus knew what he was doing. He knew passages like Zechariah 9:9b-10, where we find: “See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey. I will take away the chariots from Ephraim and the warhorses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth.”

Jesus didn’t just send the disciples ahead to get the little horse or donkey, or whatever it was, because he was tired of walking. He did this to fulfill prophecy. He entered in a humble way because he was not like other kings. He isn’t demanding that all the people obey him or pay the ultimate penalty. No, he is proclaiming peace. The battle bow will be broken and God will remove the warhorses and chariots.

This is especially significant, according to NT scholars John Dominic Crossan and Marcus Borg, as Jesus’s triumphal entry was a counter processional. As Jesus entered from the east, Pilot entered from the west. Jesus’s message was one of peace, love, and the kingdom of God. Pilot’s message was one of power, domination, and the kingdom of Rome. Pilot rode a warhorse, Jesus rode a donkey. Pilot rode into town to intimidate any would-be rabble rousers during the holy celebration of Passover, when God delivered the people from Egypt. Jesus rode into town knowing that he would be seen as a rabble rouser, and would lose his life for it.

We know how Jesus understood this event, but just who did the people understand Jesus to be? We are told that they yell “Hosanna in the highest!” But what does that mean? It means “Save us, Lord.”

This passage is just filled with biblical references, and the phrase “Hosanna” is no exception. This phrase is found in Psalm 118:25-27: “Lord, save us! Lord, grant us success! Blessed is he who comes in the name of the Lord. From the house of the Lord we bless you. The Lord is God, and he has made his light shine on us. With boughs in hand, join in the festal procession up to the horns of the altar.”

So the people were shouting “Hosanna,” they had boughs, or palm branches, in their hands. And where did Jesus lead this processional? He went right to the temple. Now Mark tells us that it was late, so he left for the night. But the point is that the while the people probably didn’t see Jesus as God, they did at least believe he was sent by God to save them.

The ironic thing about the Hebrew people quoting Psalm 118 is that it is also where we find the verse that Jesus would quote elsewhere, “The stone the builders rejected has become the cornerstone.” The people who welcomed Jesus in with shouts of Hosanna would later choose to free Barabbas and crucify Jesus. Rather than supporting their humble messiah who rode in on a donkey, they sided with the methods of Pilot and his warhorse. The people rejected the cornerstone, or to use the metaphor I developed earlier, the people kicked Jesus off.

The people kicked Jesus off, the disciples kicked Jesus off. Only a few remained, including that donkey, the colt who had not been ridden before.

Here’s what I want us to keep in mind today. The people who would reject Jesus were religious folks. They were quoting the Bible and waving their palm branches, so we know that they spent time studying the scriptures. I’m sure that they were also looking out for themselves and their families. But they were so locked into their interpretation of who the Messiah was that when the Messiah did show up and didn’t fit their expectations, they had him killed.

So much of Palm Sunday comes down to the use of power. How does Jesus demonstrate power compared to Pilot? I don’t really hold it against the Jews and the disciples for not understanding Jesus’s role as messiah, because they didn’t know any different. They knew their Bibles, and they knew God to be all knowing and all powerful. And from their perspectives, those with power use it to get what they want. And that is just as true today. Whether it is Russian hackers using our Facebook accounts to manipulate how we vote, or Kim Jong Un threatening nuclear war if sanctions against North Korea aren’t lifted, those in positions of power use it to get the things they want.

Isn’t that one of the most amazing things about Jesus? Here is the most powerful man to ever walk the earth, a man who gathered thousands of followers in only a few years of ministry, who could perform miracles, and seemed to speak directly to God. So yes, you expect that guy to use his power to overthrow the Romans and give the land back to the Hebrew people. But he doesn’t.

Here’s what Jesus teaches us about power: there’s nothing wrong with it. If it was a sin to be powerful, then Jesus would be the greatest of all sinners. The challenge with power is how we use it. I’ve heard power compared to fire. If used correctly, fire can heat your home in the winter, cook your food, and sterilize medical equipment. But fire can also burn down the entire house, or the entire forest.

People turn on Jesus because he doesn’t use his God-ordained power in the way they expect. They were expecting him to burn down the house. Instead, Jesus uses his power to build people up.

Jesus used his power to serve. He washed the feet of his disciples, a job well below his paygrade. Jesus spent time with tax collectors, prostitutes, and sinners, people below him socially. Jesus is powerful, but he uses that power, not for self-promotion, but to build the kingdom of God.

I’ve heard that one of the most effective former presidents of the United States in his time since leaving office has been Jimmy Carter. Some people find this especially odd because they say that he did get much done while in office. Carter has been an outspoken proponent of Habitat for Humanity, working on many houses himself. And one of my favorite Jimmy Carter stories, which I research myself, is that he is a frequent Sunday School teacher at Maranatha Baptist Church in Georgia. He teaches the class at 10:00 am, and people start to show up around 6:00 so they are sure to get a seat. The fire marshal has limited their attendance to 475, so people sometimes get turned away.

I lift up Jimmy Carter, not because he is a saint, and not because of his role as a politician. I know nothing of his time in office, and I even had to look to confirm which party he belonged to. I lift up Carter because he is someone who has used the power afforded to him as a former president to serve others.

That seems like a very Jesus-like thing to do.

My friends, we all have our expectations of Jesus, and like the people in Jerusalem, like the religious leaders, and like the disciples themselves, it is easy to kick Jesus aside when our expectations and reality don’t line up. We expect Jesus to use his power to help us, when in reality, I think Jesus expects us to use our power to serve others.

Kind of like that donkey, who rather than kicking Jesus off, served Jesus to fulfill the prophesy and usher in the Kingdom of God.

(The fact that the donkey is the symbol of the Democratic Party was totally incidental and should not reflect my support of any one party or candidate. I’m pro-kingdom of God!)

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A New Covenant

Jeremiah 31:31-34

31 “The days are coming,” declares the Lord, “when I will make a new covenant with the people of Israel and with the people of Judah.

32 It will not be like the covenant I made with their ancestors when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the Lord.

33 “This is the covenant I will make with the people of Israel after that time,” declares the Lord. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.

34 No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,” declares the Lord.

“For I will forgive their wickedness and will remember their sins no more.”

Today we continue our Lenten study of the Old Testament covenants by looking at yet another promise that God gives to the Israelites. Our first week in this series we looked at the covenant between God and Abraham. Two weeks ago, we looked at a covenant made between God and the people as they received the Ten Commandments. Last week we considered a covenant between God and his people as they were wandering in the wilderness and about to enter the Promised Land. Today we fast-forward a few hundred years to the time of the Babylonian Exile and the promise of a new covenant.

Old Testament Scholar Walter Brueggemann has identified three main points within today’s text, which I hope to explore this morning. The first is a new solidarity among God’s people. 2. A new knowledge of who God is. And 3. A fuller relationship with God. And though these are separate points, I believe that they are intricately connected. Let’s address these in order.

Point 1: A new solidarity among God’s people. One thing we can easily miss as we read the Old Testament is how the Kingdom of Israel was divided in two. Before the division, the Twelve Tribes of Israel, and their respective land, were all united under kings like David and Solomon. However, when Solomon died around 925 BC, there was a disagreement about who would become the next king. Violence broke out, and eventually the 10 tribes living in the northern part of the kingdom broke off from the two tribes of the southern portion of the kingdom. They were then usually referred to as the Northern Kingdom of Israel and the Southern Kingdom of Judah. Different kings, different land; same God, same ancestors.

This may remind some of us here in the US of the Civil War, and the division between the North and South. Obviously, the reasons for splitting were different. But a similar scenario existed where brother was pitted against brother (maybe cousin against cousin), friend against friend, neighbor against neighbor. What separated the two was some ideology and an arbitrary, man-made line.

If you read the Old Testament carefully, you may notice that there are two exiles. But not all of the Hebrew people went into exile at the same time, and nobody went into exile twice. The two exiles happened uniquely to the two different kingdoms. The first exile, which happened around 722 BC, is also called the Assyrian Exile. This exile only affected the Northern Kingdom. The people were scattered, many were forced to intermarry with other nationalities. Often today we will hear about the 10 Lost Tribes of Israel, which is a result of the Assyrian Exile.

These tribes weren’t completely lost, though. Some of these intermarried groups were able to return to the land of the Northern Kingdom. They are the ones who made up the group known as the Samaritans.

The better-known exile is the Babylonian Exile, which took place around 586 BC. We know this exile better because books like Isaiah and Jeremiah were written during this period, giving us some insight into the experiences of the Hebrew people. The Babylonian Exile affected the Southern Kingdom of Judah, out of which came people like…Jesus. So much of our Bible follows the lives of people from the Southern Kingdom.

As we consider our passage today from Jeremiah 31, I want us to keep in mind this division between the North and the South. One thousand years after the original division, the Samaritans and the Jews did not get along. Jesus used the example of the “Good Samaritan” to make a point, which caught everyone off guard because Samaritans weren’t good. And when Jesus was caught talking to a Samaritan woman, it was scandalous, and not just because she was a woman, but a Samaritan woman! Similarly, 140 years after the Civil War, I still get called a Yankee whenever I tell people here in Virginia that I’m originally from Ohio! (Someone even asked me about my accent the other day. I’m sorry, my accent?)

Let’s jump into our scripture, beginning with verse 31: “‘The days are coming,’ declares the Lord, ‘when I will make a new covenant with the people of Israel and with the people of Judah.’”

“The days are coming” suggests that the days had not yet come. God calls it a “new covenant,” and this is the only time that the Old Testament uses this phrase. Does this replace the first covenant, or simply add to it? That’s a really good question, and really smart people are going to disagree on the answer. What is clear that these two warring sides, divided then by centuries, now by millennium, will be included in this new covenant. This covenant is between the Northern Kingdom of Israel, and the Southern Kingdom of Judah.

I’m not sure what all the squabbles were about between these two kingdoms, but I read this as God saying, “Get over it. We’ve got work to do.”

But it doesn’t end there. If we fast forward to verse 34a, we find this tidbit: “No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,” declares the Lord.”

This new covenant isn’t just between God and the two kingdoms of Israel/Judah. It also includes their neighbors. This includes gentiles, outsiders.

This reminds me of an old “BC” comic where one of the characters approaches a dictionary and looks up the phrase “Religious Cult.” The definition is: “The church down the street from yours.”

Our world can be quite divided. More than just north and south, we are divided by skin color, education level, occupation, denomination, and political affiliation. I’ve joked before that we need to learn to get along with one another because we will be spending eternity with people who are different than we are. But this text isn’t about being together after we die. This is about working together, doing the hard stuff in this life, together.

This new covenant is about unity and solidarity. It is about working together for the sake of God and his kingdom.

Point number 2: There will be greater knowledge of who God is. In fancy God-talk, we might say that there will be further revelation of the divine. Verse 33 says, “This is the covenant I will make with the people of Israel after that time,” declares the Lord. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.”

We are told that the Ten Commandments were originally etched in stone, while a majority of the Law was passed on orally. The Law would have been written down during the Babylonian Exile out of fear of losing these teachings. Stone can shatter, memories can fade, papyrus and scrolls can burn and deteriorate. But God is going to install these teachings directly into the hearts and minds of the people. A tattoo, right on the innermost parts of the people.

This provides a beautiful, albeit painful, image for me. I’ve never met anyone with a brain tattoo, but that doesn’t sound pleasant. Yet it makes me question, wasn’t the Law in the minds of the Hebrew people all of those years? Hebrew boys went to Torah school for the purpose of memorizing God’s Law. The Torah was recited in the synagogues, in their schools, and in their homes. To pass on the Torah orally requires memorization. So how is this different?

I think that the difference is the combining of heart and head. I’m not a good memorizer, but I know people who are. Phone numbers, other languages, and even memorizing Bible verses come easily to these people. That’s not me, as I don’t even have my wife’s phone number memorized. I need to look it up every time I have to write it down for whatever reason. But I also know people who can memorize things really well without fully understanding them.

I remember taking a reproductive physiology class in college where we had to memorize the different hormones involved in each stage of a female mammal’s cycle and what structure was dominant on the ovary at that time. Have I ever mentioned how helpful college has been to my ministry? Anyway, that did not come easy to me. I was studying with one of my classmates one day and he was whipping through flashcards so fast that he was causing a breeze. All he had to do was pair up the right couple of words, which he didn’t really understand, and he aced the test.

This is when I learned how I learn. I don’t memorize things, I have to understand the concept. I have to internalize the entire process. But guess what. Almost twenty years later, I can hold my own in discussions on the role and effects of lutenizing hormone on the corpus luteum, the body’s level of progesterone, and so on.

When our scripture talks about writing the law on the minds and hearts of the people, I think that God is calling the people to move past simple head knowledge, moving beyond memorization. Within this new covenant, there is the promise of further revelation and knowledge that can only be found when this knowledge migrates south from our minds and into our hearts, and I would add, out into the world through our hands and feet.

[And if you want to have a little fun, try a Bible study on Psalm 40:8, which says, “I desire to do your will, my God; your law is within my heart.” It literally says “you law is within my bowels.” It doesn’t quite have the same ring to it, does it?]

Third and final point: This isn’t just about a fuller knowledge of God, but a fuller relationship with God. A part of this new covenant is being able to connect with God without an intermediary. There is no need for a go-between or liaison.

Recall that Moses served as the contact person for the people during the time of the Exodus. Later, the priesthood would arise, and offer prayers and sacrifices on the part of the people. Let’s look again at verse 34, “No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,” declares the Lord.”

Deep down in their bowels, they will know God. Not only in their minds, but in their hearts. From the greatest, to the least, all people will know God.

Now here is the tricky part. Has this covenant been fulfilled? It would seem that parts of it have. We as Christians sometimes speak of the new covenant, borrowing from Jesus’s language at the Last Supper. He said that the wine was the new covenant in his blood. And indeed, there is a new solidarity, as Gentiles have been grafted into the family of God. There is new knowledge of God, as Jesus has been that perfect revelation of God, written upon our hearts and minds. And as the author of the book of Hebrews tells us, Jesus tore the dividing curtain, and we now have access to God. We can pray, worship, and discern together directly to and with God.

But I would add that in all these areas, we are still lacking. We lack complete solidarity, complete knowledge, and complete relationships. What’s holding us back? I think that a glimpse of that is found in the last line of our text: “For I will forgive their wickedness and will remember their sins no more.”

All of this seems to be contingent upon forgiveness and rebuilding relationships.

Yet on the cross, and through the cross, I believe God did extend forgiveness. I’m wondering if at this point, what is keeping us back is our inability to forgive others? God has done his part, now must we do ours?

You may have heard that our world lost one of the greatest physicists of our time last week when Stephen Hawking passed away. Hawking was known not only for his scientific mind, but also for his questioning of religion, as well as his battle with an early-onset type of Lou Gehrig’s disease.

What I found fascinating this week was the way that the religious community reacted to Hawking’s passing, especially since he was an outspoken agnostic. Hawking wasn’t one of those angry atheists that attacked all religions, but he surely wasn’t an advocate for those of us in the religion business. It would have been really easy for Christians everywhere to say good riddance to Hawking, an obstacle to our faith, and a deterrent to so many. So I found in heartwarming to see a picture of the Pope laying his hands on Stephen Hawking. I found it moving to read these words from Jesuit priest James Martin, “RIP Stephen Hawking: A triumphant life lived in the shadow of immense suffering. The great thinker did not believe in God, but it seemed to me that his whole life was a revelation of God’s profound love and boundless creativity. May he rest in peace, and may the mysteries of the universe be fully revealed to him.”

Where Hawking will spend eternity is not up to us. How we treat one another is. Within the new covenant we are to find solidarity with one another, north and south, white and black, agnostic and Christian. Within the new covenant, we are to move from head knowledge about God, to heart knowledge, and embodied love. And in the new covenant, we are to experience not only a fuller revelation of God, but a fuller relationship with God.

As I see it, the religious community could hold things against many people, Hawking being just one of thousands of examples. Or we could follow the lead of our Lord and Savior and bless those who curse us and pray for those who persecute us. I am thankful for those who have chosen forgiveness and love, as I believe this is the first and most necessary step as we enter into the new covenant.

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Snakes, Crosses, and Other Strange Stories

Numbers 21:4-9 New International Version (NIV)

4 They traveled from Mount Hor along the route to the Red Sea, to go around Edom. But the people grew impatient on the way; 5 they spoke against God and against Moses, and said, “Why have you brought us up out of Egypt to die in the wilderness? There is no bread! There is no water! And we detest this miserable food!”

6 Then the Lord sent venomous snakes among them; they bit the people and many Israelites died. 7 The people came to Moses and said, “We sinned when we spoke against the Lord and against you. Pray that the Lord will take the snakes away from us.” So Moses prayed for the people.

8 The Lord said to Moses, “Make a snake and put it up on a pole; anyone who is bitten can look at it and live.” 9 So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, they lived.

I don’t like whining. I don’t like to see athletes whining on the field or on the court. I don’t like to hear people whining about the weather or that kids today wear their pants so low. They do wear their pants too low, but your whining about it isn’t going to change anything. And I sure don’t like to hear my children whining about how hard we make them work. Ugh, you’re the meanest dad ever! I just asked you to pick up your socks.

I decided to try a new parenting tactic this week. The next time that my children start to whine about something, I’m going to use the biblical approach and ask them, “What did God do to the Israelites when they whined?”

The answer: He sent snakes. Poisonous snakes.

Let’s just be honest and name it up front, this passage is weird—a good theological word right there. There are some things going on here that I can’t even begin to understand. I can make a few of these things a little more palatable, but they are still weird. For instance, last week we looked at the 10 Commandments, which includes an extended commandment on not creating any images of things above, on, or below the earth. And then God goes and tells Moses to make a bronze snake. This is even weirder when you consider that the form the tempter took in the Garden of Eden was the form of a snake.

What I want to do this morning is look at the weird things in this passage, and no, I’m not going to be able to answer all of your questions about these things, and I know that because I couldn’t answer all of my questions on these weird things. What we are going to do is name them for what they are, give a bit of an explanation, and leave some room for mystery. Then I want to ask how we can actually use this passage in a helpful way, you know, other than threatening whiny children with poisonous snakes, which I can tell you now isn’t very effective. Let’s approach this in the order presented by the text.

In our story, the Israelites are wandering in the wilderness as a punishment for their disobedience to God. They would wander for forty years, and as is common in a male-dominated society, they never stop for directions. Some scholars estimate a full generation has passed since they have left Egypt, so many of them have no memory of those days. And those of the newer generation would have known nothing but wandering. After a while, they get a bit nostalgic, and say things like, Oh remember the days back in Egypt. We had it so good back then.

We tend to remember the past being a little better than it really was, don’t we. Yeah, you were slaves in Egypt, but I digress. Directly from our text in verse 5, “They spoke against God and against Moses, and said, ‘Why have you brought us up out of Egypt to die in the wilderness? There is no bread! There is no water! And we detest this miserable food!’”

This is quoted from the NIV, which is being nicer to the Israelites than I want to be. Some other versions are not as kind, because the quote is literally, “There is no food (lechum)! There is no water! And we detest this miserable food (lechum)!”

Just sayin’, these Israelites are sounding like children more and more all the time. We don’t have any food, and we don’t like this food. Weird thing #1 is that the Israelites long for their days of captivity and their main grievance seems to be a lack of variety in their diet.

Weird thing #2 is found in verse 6: “Then the Lord sent venomous snakes among them; they bit the people and many Israelites died.”

That’s a totally normal response, right? No, I would say that the punishment doesn’t seem to fit the crime. I get that God could be offended by the grumbling Israelites, but doesn’t this seem like an overreaction? Furthermore, there is an entire genre of literature in the Old Testament that is little more than whining. We call these the laments, many of which are found in the Psalms. Yes, there are other times when God punishes the people for whining, but this seems extreme.

One way to soften the weirdness of this, while not solving all of the weirdness, is to notice that neither God nor the narrator of this story ever say that God sent the snakes because the people were whining. It does say God sent the snakes, and it also says that the Israelites understood that the snakes were the result of their complaining, but never does the God say that God sent the snakes because the people were complaining.

And in a way, I think Jesus attempts to correct the idea that these snakes were a form of divine punishment. Though he doesn’t seem to be addressing this instance directly, we find this wonderful reminder in Matthew 7:9-11: “Which of you, if your son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!”

The people, in their whiny way, were asking for a fish. God isn’t going to give them snakes instead. Why God sent the snakes or even made poisonous snakes in the first place, I cannot say. But then again, why did God make mosquitos? I don’t know, it’s just weird.

Third weird thing I want to address before we look at some take-home points from this text is the snake itself. Verse 8 says, “The Lord said to Moses, ‘Make a snake and put it up on a pole; anyone who is bitten can look at it and live.’”

I mentioned last week when we looked at the Ten Commandments that I think some people have historically taken the commandment against making images further than they needed to. The fact that the commandment says not to make any images and not to worship the images that you make suggest that this isn’t a complete prohibition against making things that look like animals or people. The prohibition is against worshiping anything that isn’t God. And many will say that the prohibition is against trying to make an image of God, who is beyond our understanding and comprehension.

So when God commands Moses to make a snake and put it on a pole, God isn’t breaking his own commandment or making Moses break the commandment. They are to look at the snake, not worship it.

Surely God would know that the people could end up worshipping the snake, and they did just that. In 2 Kings 18 we find the story of King Hezekiah coming into power and being disgusted with the idolatry of the people. In verse 4 we read, “He removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it. (It was called Nehushtan.)”

If God knew that the people would one day be tempted to worship the Nehushtan, why command Moses to make it? We can ask that about a lot of things. I’m sure that some were tempted to worship the Arc of the Covenant, rather than the author of the covenant. I could even go so far as accusing some Christians today of looking to the cross for salvation, rather than the one who died there, or worshipping the Bible, instead of the one revealed by the Bible. We risk worshipping creation rather than worshipping the Creator.

When we get right down to it, we human beings have an extraordinary ability to worship things that are not God, including the worship of things that God has made or that God has done. And the only way around that would be for God to never do anything or make anything. I think I would rather have it the way we do and try to be aware of the danger of idol worship.

So what are we going to do with this weird story? I’m going to suggest something that may seem odd, but there is a good precedence for it. I think that it is totally appropriate to allegorize this story. This isn’t to suggest that it didn’t happen, but to say that there are some underlying principles in this story that are applicable in other situations. And I can say that it is okay to do this because…that’s how Jesus approached this text.

In John 3:14-15, just before that famous text we all know so well, Jesus tells Nicodemus, “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him.”

So if Jesus could use this story to teach a lesson, I don’t think we are overstepping our rights in doing so as well.

Even after addressing all of the weird things in this text, one thing still amazes me. And this isn’t weird to me; in fact it is very familiar to me. When the people are being bitten by the poisonous snakes, they go to Moses and they ask him to pray to God to take away the snakes. We don’t have the words of Moses’s actual prayer in our text, but we do have God’s response. And God didn’t take away the snakes. He didn’t close the mouths of the snakes so they wouldn’t bite. God didn’t make the snakes any less poisonous.

What God did was provide an antidote for when people were bitten. God knew that people would continue to be bitten, and God also made looking at the snake a requirement for being healed.

I think the entire point of the story is to remind us that our actions have consequences. Now don’t hear me wrong, I’m a huge fan of grace. I want to be the kind of person who offers grace when others have wronged me, and I want to be the kind of Christian who realizes that I am utterly dependent upon the grace of God. But grace doesn’t mean our choices won’t sometimes come back to bite us again.

If you don’t go into work for a few weeks because you just don’t feel like it, what’s going to happen? You will probably be fired. If you treat your spouse terribly, calling them names, verbally or physically abusing them, they will probably divorce you. If you buy a bunch of things on your credit card and never pay the credit card company, they are going to cancel your card and come repossess your stereo and PlayStation. And when they do, you can, “Yeah, but I’m a Christian, saved by the grace of God!” And if they are a good Christian, maybe they will pray with you as they repossess your things.

God never promised that there won’t be snakes in this world, and sometimes those snakes are a direct result of the choices we make.

Yet the thing that I find the most interesting about this story is that God commanded them to make a snake, place it on a pole, and then look at it. Surely by this time everyone knew someone who had been bitten by a snake and died. Can you imagine being in a campsite, knowing that the place was crawling with poisonous snakes? How could you possibly sleep on the ground at night? I don’t sleep well when we go camping anyway! Every time someone moves, you’d think it was a snake, it was your turn to be bitten. Going for a walk, going to the bathroom, or even just letting your guard down for a second could be the last thing that you did. And now God was telling Moses to place a snake on a pole, so that the snake was not on the ground, but eye level.

In order to be healed, the Israelites had to face their fear. They had to stare down the very thing that they feared the most. Eye-to-eye, nose-to-nose.

If we continue allegorizing this story, I think we can all relate to the idea of wandering through the wilderness. We hunger, we thirst, we want something more. Sure, we have what we need, but we want more. And there is nothing wrong with wanting more, but sometimes the desire for more makes us take for granted the things we have.

So we begin to fear. What if this is all I’m ever going to do? What if this is all the more there is to life, all the money I’m going to make, all the friends I’m going to have?

This fear is just as real in our lives and callings as Christians. Even when we believe that God is calling us to do something, we often allow our fears to overcome us, and we do nothing.

Last week I received a request from the Valley Mission. Their head cook and walked off the job without notice, leaving them to feed 100 people, three times a day, without adequate help. The request was for churches to step in and provide food, especially for lunch. Lunch is really hard to staff because many people are working or chasing after children. And when I was asked about providing lunch, I was scared. I was scared that we wouldn’t have the participation, the time, or the resources. I was afraid that if I said yes, I would be making food for 100 all by myself.

But I faced that fear, because I have for some time sensed that the Valley Mission is a ministry that we care being called to help with here in our own neighborhood. I looked my serpent in the eye, and I said “We can do it.”

And we did. We provided enough food for several meals, and not just anything, but lasagna, salad, bread, and cookies. As one person said, “We’ve got lasagna coming out our ears!”

My friends, this is a weird passage, but there are some great lessons found here as well. Be careful, because our choices do have consequences. But be brave, because God is calling us to stare down our fears and be healed.

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Words to Live By

Exodus 20:1-17 New International Version (NIV)

1 And God spoke all these words: 2 “I am the Lord your God, who brought you out of Egypt, out of the land of slavery. 3 “You shall have no other gods before me.

4 “You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. 5 You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, 6 but showing love to a thousand generations of those who love me and keep my commandments.

7 “You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name.

8 “Remember the Sabbath day by keeping it holy. 9 Six days you shall labor and do all your work, 10 but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns. 11 For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.

12 “Honor your father and your mother, so that you may live long in the land the Lord your God is giving you.

13 “You shall not murder.

14 “You shall not commit adultery.

15 “You shall not steal.

16 “You shall not give false testimony against your neighbor.

17 “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.”

We are in week three of Lent, and less than one month away from Easter Sunday. Lent is meant to be a period of reflection and introspection. We take these forty days, which are symbolic of Jesus’s time in the wilderness, to ask what we have done wrong and how we can do better. For some of us, forty days isn’t long enough to cover all of that. I’ve got a long way to go, and I am thankful for the grace of God and those around me. Please know that I am trying to be a better person, a better pastor, a better husband, a better father, and a better son.

As we walk through these next few weeks, I simply want to invite you to join me in this endeavor to do better and to be better. Not because this will make God love us more, and not because following all the rules will get us into heaven when we die. No, I believe the teachings of Jesus and the ethical teachings within the Bible are meant to help us live in the best way possible here on earth. These rules are for our own good.

Last week I spoke about how Paul was essentially throwing out some rules, or at least saying that they were no longer necessary. I called those rules “purity laws.” These were the laws that kept the Jewish people “pure” and separate from the Gentiles. There are also “holiness laws,” laws that are meant to keep the people of God from worshipping other gods. While I don’t think that all of these laws still need to be followed to the last iota, the point is still valid. The same thing is true with the ethical laws. The point of the ethical laws is still just as relevant as it ever was. And in many cases, when Jesus talks about the point of these laws, he makes them even more difficult to keep.

Today we are looking at what we commonly call “The Ten Commandments.” The commandments show us that it isn’t always that easy to distinguish between holiness and ethical teachings, as some of these would be difficult to put into one category or another. For instance, Don’t work on the Sabbath, sounds like an ethical teaching, to keep it holy makes it sound like a holiness teaching. So they aren’t always that clear, but it also doesn’t always really matter.

But let’s start by messing with everything that you’ve ever been taught about the Ten Commandments. First question, which is the first commandment? If you are a Christian, you will probably start at verse 3, “You shall have no other gods before me.” But if you are a Jew, you will start with verse 2, “I am the Lord your God, who brought you out of Egypt, out of the land of slavery.”

To make it come out to ten commandments, Jewish people traditionally combine what we Christians consider numbers two and three, “You shall have no other gods before me,” and the extended commandment about not making any graven images.

Now if you are paying close attention, you may read that first part about God being the one who brought the people out of Egypt and say, “That isn’t a commandment; that’s a historical reference.” And if you said that, you would be right! So how can the Jewish people call this the Ten Commandments?

They don’t.

Do you know who else doesn’t? The Bible. The Bible calls them the Devarim, the words, the sayings. Nowhere does the Bible call them commandments. And nowhere does the Bible say that there are ten. If you separate out all of the different sayings about not coveting, you actually get the 14 or 15 words. But “the 14-15 words” just doesn’t roll off your tongue like “The Ten Commandments.” And they are commandments, even if they aren’t labeled as such by the Bible, and they can be placed into ten different categories.

So don’t be too critical of the Jewish people and how they categorize and number these teachings. If we are honest, they’ve been doing it longer than we have, so we should respect their decisions.

But there is more to the Jewish way of numbering than a random decision to start in verse two rather than verse three. When Moses received the Ten Commandments, the Hebrew people had just come out of slavery in Egypt where they were subjected to teachings about all sorts of different gods and demigods. However, they hadn’t received much teaching about the God of their ancestors. So this is a clear reminder to them of who is speaking these words to them and the authority that he has. This isn’t some distant and out-of-touch deity. This is the God of the Exodus, laying claim on these people. I will be your God, and you will be my people. Therefore, as my people, this is how you are to act, this is how you are to live. This is how you are to treat your servants, this is how you are to treat your neighbors.

One more thing I want to bring to your attention before we dig into some of the details here. Look at verse 17, the commandment about not coveting: “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.”

Notice that your neighbor’s house is separated out, and then everything else is lumped together. By lumping the rest together, it would appear that our neighbors’ wives are essentially put on the same level as our neighbors’ donkeys. I don’t know what to make of that.

Actually, I do. We know that women were seen as possessions in those day, as were the servants. The Ten Commandments were originally given soon after the Israelites came out of Egypt. But after the Israelites wander in the wilderness for forty years, they receive the Torah again. That is the meaning of Deuteronomy, second [giving of the] law. And we find the Ten Commandments again in Deuteronomy 5 with very little change, only slightly different wording. But the wording seems significant when it speaks of women. After 40 years of wandering in the wilderness, now the women are not lumped together with the donkeys. The men and women servants are, but at least for the free women, there is some progress.

And if you recall as I opened this message, I said that I believe that is what God is looking for. God wants us to make progress. God doesn’t expect perfection, but God does expect us to try, to make an effort, to make progress.

The first few commandments seem to be focused on the supremacy of the God of Israel. Even the opening remarks about God being the one who brought the Israelites out of slavery in Egypt is a reminder of all the signs and wonders that God has done. God is more powerful than the gods of Egypt. God is more powerful than Pharaoh. Therefore, you should not put any gods before the God of Israel.

God continues by saying that the people should not make any image of things above, on, or below the earth. It isn’t clear if they aren’t supposed to make images of anything, or if they just aren’t supposed to make images of things and then worship them. If you read the next verse, however, I’m pretty sure it is the second option. Immediately after the commandment to not make any images, the next line says, and don’t worship those images. Well if you don’t make any images, you can’t be tempted to worship them. So I’m going to say that this isn’t a prohibition against all images, but a prohibition against making images that represent a deity. Don’t even try to make an image of the God of Israel, because nobody has seen him, so any attempt to make such an image will lead to idolatry.

Just a quick aside, this is the reason why Amish dolls do not have faces and why the Amish do not want to have their picture taken. These are seen as created images, which they believe is forbidden by this passage.

This section on the supremacy of God concludes with the reminder that even God’s name is holy and should not be abused. I personally think that this is a reference to what we often call the “tetragrammaton,” the holy name of God which is sometimes pronounced “Jehovah,” and more recent scholarship has suggested that it should be pronounced, “Yahweh.” Which is right? We don’t know, because the Jewish people were so afraid to utter this name that we lost the pronunciation over the years.

While I think that many people are missing the point and being a little legalistic about the saying of God’s name, I also have a deep respect for the Hebrew tradition of referring to God as “Ha Shem,” the name, or reading the Tetragrammaton as “Adonai,” Lord, instead of uttering the name out loud. There is deep reverence there, and I think that is the point. Reverence for the supremacy of the God of Israel over all others.

The Ten Commandments are often included in our Lent readings because Lent is a time to reflect and ask how we can do better. And today I lament that in many ways the Ten Commandments seem to be under attack in our society. I don’t mean that in the sense that some do when they argue for putting the Ten Commandments in the courthouses of America. I say that the Ten Commandments are under attack because I fear that we have failed to remember the supremacy of God. We have put other gods before God; we have made objects into idols.

Here is the thing about placing other things before God and making idols out of objects: it happens slowly and unintentionally. You tell yourself it is just going to be this time, or you justify something by saying that it is for the greater good or for the protection of your family. As we go down these slippery slopes, even something good and helpful can become an idol. And here’s the tricky thing, it might not be an idol for everyone just because it is an idol for some.

I debated whether to even mention this or not because it is such a divisive topic. But I feel compelled to share an example of how some people can make idols out of something while others can use that object without crossing that line. The object that I am speaking of is a gun.

I grew up in a hunting culture where many of my classmates missed a week of school every year for hunting season. I’ve shot my fair share of guns, and I don’t mind saying that I think it can be fun to shoot guns. I enjoy target practice, and I’m not too bad of a shot. Though we have chosen not to have a gun in our home, I understand why some people want to have a gun for protection. I disagree, but I understand.

I believe that most people in the United States do not see guns as an idol and do not put them before God. But some do. Last Sunday a church in Pennsylvania had a blessing ceremony where over two hundred people gathered, many carrying AR-15’s, some with crowns made of bullets. This was done less than two weeks after Nikolas Cruz used the same weapon to kill 17 people in a Florida High School.

The AR-15 is often classified as an assault rifle, though the AR does not stand for assault rifle, but for the name of the original manufacturer. The AR-15 and similar versions are semiautomatic versions of guns originally manufactured for the military. This is the style of gun that was used in not only in the recent school shooting, but also Orlando and Las Vegas. They can shoot a lot of bullets and shoot them very quickly.

Here’s the thing, most people support either a ban or a limit on assault-style weapons. Most people support banning “bump stocks,” which can essentially turn an AR-15 into a fully-automatic weapon. But many people don’t.

What I hear people saying is that if we limit the sale of assault weapons, the entire 2nd amendment is in danger. They won’t give an inch out of the fear that they will lose a mile.

I understand that fear, but I also believe that perfect love casts out all fear. When we put owning an assault rifle, whose sole purpose is taking human life, above the teachings of God, we’ve made that gun an idol. When we put the 2nd Amendment above the 6th Commandment, we have made it an idol.

Now don’t think that I’m naïve; I don’t think that there is any one simple solution to the gun violence problem that we have in the United States. I hear people say that we have a problem with guns, and I agree. I hear people saying we have problems with mental health and we should invest more time and money in that area, and I agree. I hear people blaming the bullying culture and violent video games, and I agree. I hear that we have a heart problem, and I agree. But ultimately, I believe we have an idolatry problem, idolizing our rights, idolizing our weapons, and glorifying violence. I think that our first step is to repent of our idolatry and turn back to the supremacy of God.

I applaud those who are making a difference. Dick’s Sporting Goods has decided that they will no longer sell assault rifles, even though that means that they will lose a lot of money. Dick’s, Walmart, and Kroger announced this week that they will voluntarily raise the age requirement to buy guns and ammo to 21. To which I say, “Kroger sells guns?” It’s one-stop shopping. We need bread, milk, and 22 long rifle ammunition.

My friends, I don’t want to take your guns away, but we do need to make progress. Let us start by repenting of idolatry, whatever that might be for you. And let us move toward something better, to supremacy of the God who called the Israelites out of captivity. The one and only God of all, revealed to us in Christ Jesus.

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Breaking the Law

Romans 4:13-25 New International Version (NIV)

13 It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. 14 For if those who depend on the law are heirs, faith means nothing and the promise is worthless, 15 because the law brings wrath. And where there is no law there is no transgression.

16 Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all. 17 As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not.

18 Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.” 19 Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead. 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God had power to do what he had promised. 22 This is why “it was credited to him as righteousness.” 23 The words “it was credited to him” were written not for him alone, 24 but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. 25 He was delivered over to death for our sins and was raised to life for our justification.

I believe I was in third grade when I was introduced to the idea of poetry. I’ve never been a big fan of poetry, I’ve not written much poetry, and about the only poem that I can recite from memory is “Roses are red/ violets are blue./ Sugar is sweet,/ and so are you.”

We learned about the normal conventions of writing in the 3rd grade. We learned where to use commas, exclamation marks, and paragraph breaks. And by this time we were well versed in the rules of capitalization. You capitalize the first letter of a sentence and the first letter of a proper name. That stuff was understood by the third grade.

So when we were introduced to poetry, many of us were surprised. This stuff didn’t follow the rules that we had been taught, and these poems were considered “good?” The last straw was when we were introduced to a poet by the name of Edward Estlin Cummings. You may know him better by the stylized name that he used to sign his poems, “e.e. cummings.” It was bad enough that Cummings didn’t follow the normal patterns of poetry. His lines didn’t rhyme and he didn’t seem to care about the meter of his poetry. This guy was all over the place! But what was worse was that he did not capitalize any of the letters of his name. And in my third-grade mind, after three years of learning the conventions of writing, I simply couldn’t stand for it. Rules have always been important to me!

My teacher explained to us that Mr. Cummings had what she called a “creative license,” which allowed him to not need to hold fast to every rule associated with what we traditionally would call good writing. And I remember, even now thirty years later, wondering just where I could get one of those licenses.

(I’m borrowing and adapting this illustration from:

Here is the thing, Cummings knew the “correct” way to write. In fact, he could write very well. He knew the rules, and he knew that he was not following the rules. But he also wasn’t just breaking the rules to break the rules. He felt that in this specific instance or that particular case, the rules were not what was needed. Yet he could only make those decisions because he had already mastered the standard conventions of writing.

I’ve heard something similar about the cellist, Yo-Yo Ma. I know even less about playing the cello than I do about writing poetry, but this makes sense to me. Yo-Yo Ma is known for making adaptations and changing music as he plays. He integrates elements of syncopation and changes the length of notes for dramatic effect. Again, this is a creative license. It isn’t that Yo-Yo Ma doesn’t know that a whole note should be held for four beats or that he should be clapping on two and four. But he plays off the beat and in ways that may not be what you expect. But this isn’t because he doesn’t know the rules and it isn’t because he wants to break the rules. In fact, with poets like Cummings and musicians like Ma, they know it so well that they understand when they can exercise some flexibility.

When we read our text for this morning, it can seem like Paul, and Abraham before him, is playing pretty loosely with the rules. Elsewhere Paul can seem even more dismissive of the rules. Paul says at one point, if the rules could save us, then Christ died for nothing! (A bit of a paraphrase, I know.) And in Paul’s day, the rules were often called “the law,” or “the Torah” in the Hebrew.

Yes, Paul broke the Law. But he didn’t break the law just to break the law. Like Cummings and Ma, Paul knew the rules so well that he understood the reason behind the rules.

Our text for this morning comes from Paul’s letter to the Christians in Rome. There would have been some Christians of Jewish ancestry in Rome in those days, but most of them would have been converts to Christianity. They were Gentiles. So as we often find in the writings of Paul, we see here the struggle between whether or not it is necessary for those who have come into Christianity through other religious backgrounds to also take on the teachings of Judaism. Christianity clearly began as a sect of Judaism, so many argued that it was necessary for all Christians to keep the Jewish Law. Ritual washings, clean and unclean foods, and of course, circumcision were all highly-debated topics. In all, someone with too much time on their hands counted 613 different commandments in the Hebrew Bible.

If you read through Paul’s writings, it is clear that he does not believe that it is necessary to keep all of these commandments. They aren’t bad commandments; they had a time and a place. But now there is a new way in which people enter into the family of God: through Christ. I kind of look at Paul as a prototype of ee cummings or Yo-Yo Ma. He understands the rules, and he understands them so well that he also knows why they exist. For Paul, these rules, the Law, the Torah was all about pointing to Jesus. And now that Jesus has come, the Law is not necessary.

One of Paul’s go-to arguments, especially in Romans, is to found in the person of Abraham. Abraham, as you may remember, was a pagan man who heard God call him one day. God said to go, to leave his father’s land behind, and head to a place that God would show him. It was more than a little unclear where that would be. But Abraham picked up his things, somehow convinced his wife, and they left for an unknown place. And several times God promised Abraham that not only would he be blessed with a new land, he would be blessed with a family. Then it says in Genesis 15, and Paul repeats in Romans 4, Abraham believed the Lord, and it was credited to him as righteousness.

It was Abraham’s faith that made him right with God. It was because of Abraham’s faith that God chose to start a new people group through him. And it was because of Abraham’s faith that all the world would be blessed through this family.

So as Paul is writing to the Christians in Rome, they are going through this debate about whether or not it was important to keep every aspect of the Law, and Paul builds his argument on this story from Abraham. New Testament scholar, NT Wright, says in his commentary on Romans that many believe that the stories of Abraham had spread widely in those days and that he was a well-respected man of faith. Even among other religions. Perfect guy to use as an example, right?

Here’s why Abraham is perfect for Paul to make his argument that the Law is no longer valid. This well-respected man of faith did not keep the Law. He didn’t play by the rules. He did not observe Torah. And you can’t argue otherwise because the Torah didn’t come along for several centuries, close to a millennium after Abraham was called by God, was faithful, and was credited with righteousness.

This is good news to us today, especially those who aren’t interested in eating kosher or observing all the 613 commandments in the Hebrew Bible. I’ma gonna go all ee cummings and Yo-Yo Ma on ya here and say that we don’t need to follow all the rules. Rules aren’t what will get you into heaven. Rules aren’t what will make you right with God. But with Cummings and Ma as our guide, that doesn’t mean absolute anarchy and that rules no longer matter. Paul, after all, is always giving rules and ethical teachings.

I want to offer a bit of a disclaimer here before I go on to say what I plan to say. First of all, not all of the commandments in the Torah are the same. There are purity laws and there are ethical teachings. I also would say that what I am about to say sounds a little patronizing toward those at other places in their faith journey, but I’m going to say it as carefully as possible. With that out of the way, let’s go on.

I believe that in many ways the Torah was given to the people of God because they were not mature enough for the freedom we have in Christ. I’m speaking specifically of some of the ethical teachings. Like in 1 Corinthians 3, where Paul talks about giving the new Christians milk because they can’t handle solid food, some of the teachings of the Torah make it easier to be a follower of God. Clear-cut rules can make it easier to know what one should do. But the more you study and understand these rules, the more you realize that they are there to point to something bigger. So after over 1,000 years of following Torah, Paul now says, “We don’t need 613 commandments.” Now, following the teachings of Jesus, we can say that we only need two: Love God and love your neighbor. As I’ve said before, everything else is just commentary.

Again, that doesn’t mean that we throw out all of the rules. A lot of those rules help us to love God and love our neighbor. But like E.E. Cummings and Yo-Yo Ma, the more you know, the less clearly these things need to be defined.

Yet when we get right down to it, this passage really isn’t about breaking rules. All the talk about Abraham, the Torah, and breaking rules only serves as Paul’s example to hammer home a central theme in Paul’s writings: this is about entering into a covenanted relationship with God.

God made a covenant with Abraham to blessing him with land and with family. And if you read this story in Genesis 15, you will find that God doesn’t say he will do this after Abraham circumcises himself or after he keeps the Torah. Nope. Abraham believed God. Abraham put his faith in God, and that was what it took.

Paul continues in verse 16, “Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all.”

The promise, the covenant, the agreement between God and Abraham is to all those who like Abraham put their faith in God. Remember that Paul is writing this to those who are arguing about whether a person needs to become a Jew in order to be a Christian. He is saying that the covenant with God doesn’t come through the Law, it comes through having faith like Abraham.

I know that the word “covenant” can be a bit confusing to us, as we really don’t talk about covenants today. We have contracts. I would differentiate between the two by saying that a contract is a legally-binding agreement. If one party in a contract fails to fulfill their part of the contract, there can be legal ramifications. A covenant is not necessarily a legal agreement, but a “gentleman’s agreement,” an understanding, and an expectation. It is a vow. It is giving your word. It is a promise. If you break a promise, you might lose credibility or even a friend, but there isn’t usually a court case to determine who was at fault.

One of the most common forms of a covenant that we find today in our society is the covenant of marriage. We have made marriage a legal agreement, but at its roots, marriage is a covenant between two people who promise to love, honor, and adore/obey one another as long as they both shall live. You enter into this covenant with the belief that your spouse is going to hold true to their part of the covenant. If you get married thinking, “Eh, he probably won’t be faithful to me, but I’m going to marry him anyway,” that probably isn’t a healthy covenant to enter into. No, covenants require faith. Covenants require you to believe the other person.

In our marriage, just like every other marriage, we have our expectations of one another. I usually wash the laundry and Sonya folds it. I get the kids on the bus, she often gets them off. And we seem to have an agreement that nobody will ever clean the microwave. Seriously, that thing is nasty.

What we don’t have are laws. We never sat down and wrote out an official document stating that under penalty of the law we would pick up after ourselves and make sure that all of the toothpaste washes down the drain rather than sticking to the side of the sink. We don’t need laws when we know one another and when we know one another’s expectations.

So I wash that last bit of toothpaste down the drain. I don’t leave my sweat socks on the couch. And I learned a long time ago that it is a lot easier to put the toilet seat back down when I am done than it is to deal with an angry wife.

Paul’s not against the Law, the Torah, or even rules. What he is saying is that these things are not the conditions for being a part of the covenant that God made with Abraham all those years ago. Faith is the only condition. Faith that he who began a good thing will see it through. It is our faith in Jesus Christ, his life, death, and resurrection, that we are included in the covenant. And when you think of our relationship to God through Christ as a covenant like a marriage, we see how wrong it is to ask “is this about grace through faith or works?”

For those of you who are in healthy relationships, does your marriage work because of your faith that the other person will hold up their end of the agreement, or does it work because you hold up your end of the agreement?

The answer is yes.

And when you know someone so well, whether that person is your spouse, a friend, or your God, when you know them well, you don’t need rules. You just need to want to show your love and appreciation for that person. And together we can create something beautiful, even more beautiful than anything from Yo-Yo Ma or EE Cummings.

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All Things to All People

1 Corinthians 9:16-23New International Version (NIV)

16 For when I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel! 17 If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me. 18 What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel.

19 Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible. 20 To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. 21 To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. 22 To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. 23 I do all this for the sake of the gospel, that I may share in its blessings.

Chameleons. What do you know about chameleons? We know that they are lizards. We know that they live in warm climates. One interesting fact about chameleons is that their eyes are independently mobile, so they can look and move their eyes different directions at the same time. But of course, the best-known characteristic of the chameleon is its ability to change color.

The color change isn’t complete, and it is not as drastic as you might see in the cartoons. You can’t hold a chameleon in front of a rainbow and watch him develop stripes of ROYGBIV. But many chameleons can change their colors from greens to yellows to browns. There are different theories for why and how chameleons change their color, but what is often cited is that this change in color is intended as a camouflage. A chameleon changes its colors to match its surroundings; it doesn’t want to stick out. It is safer to blend in.

I’ve known a few politicians like that, too. Politicians can change their “color” to match their surroundings if they think that they might win a few more votes. If you ask a politician how they feel about DACA or healthcare reform, they will probably answer slightly differently in different settings. Many politicians are simply going to tell you what they think you want to hear. If someone calls you a chameleon, they probably don’t mean it as a compliment.

But before I go critiquing the politicians, I need to do some personal reflecting, too. Because I’m just as guilty of changing my colors from time to time based on my surroundings. If I’m spending time with my politically progressive friends, I may use certain language and criticize certain leaders. Yet when I’m with my conservative friends, I may use different language and criticize other leaders.

I’m trying to fit in; I want people to like me. Is that really so bad? No, I don’t think it is the worst thing in the world, but I do think that there are better ways of doing it. I think we really do need to be authentic, especially today when so many people are suspicious of Christians and Christianity. So how can we try to fit in and be authentic at the same time? And what about Paul and his claim to be “all things to all people?” Is he being a chameleon, changing to his surroundings? Or worse, is he being a hypocrite, putting on a mask to conceal who he really is? Jesus had a lot of things to say about hypocrites.

To understand what is going on in our text for today we need to turn back a page and remember the text we looked at last week. Last week Paul was talking about whether or not it was okay to eat food that had been used in ritualistic sacrifices offered to idols. Paul’s point comes down to yes, you can. But don’t allow your freedom to cause another person to stumble. The meat is just meat, the idols are just wood and clay. What is really important is the relationship that you have with your brothers and sisters in Christ. Relationships are more important than your freedom.

That was 1 Corinthians 8, and in our text from 1 Corinthians 9, Paul is attempting to strengthen his point. It may seem like Paul goes down a number of rabbit trails, and perhaps he does, but these rabbit trails eventually circle back to the main path. Most of the time, anyway. So after a little diversion and a discussion on whether or not he is a true apostle and whether or not an apostle should be paid, Paul returns to this idea of elevating relationships over our personal freedom.

In verse 19, Paul writes, “Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible.”

Paul uses the word “slave” quite frequently in his writings. Often he talks about being a slave of Christ. Here he says that he is a slave to everyone. The noun that is usually translated as slave is “doulos.” Or here it is a verb, “doulow.” Our modern understanding of slavery may make this a little bit challenging to understand, and that is why many translations choose instead to translate doulos as “servant.” I prefer “servant” because you may volunteer to serve someone, while entering into slavery is usually compulsory. But they didn’t ask my opinion when translating the NIV, NRSV, or any V, for that matter.

I find it helpful to think of a doula. The term doula, which comes from doulos, refers to a person who provides nonmedical care to a woman who is bringing another life into this world. From DONA, the largest doula licensing organization in the world, we find that a doula is “a trained professional who provides continuous physical, emotional and informational support to a mother before, during and shortly after childbirth to help her achieve the healthiest, most satisfying experience possible.”

This is what Paul is claiming to be. He provides continuous physical, emotional, informational, and I would add spiritual support to young Christian communities. I like this metaphor as it is consistent with what Jesus says in John 3:16 about being “born again.” There’s this birth of new Christians and the birth of a new Christian community, and Paul offers to be the doula to this community, making sure they get off to a good start.

I can get behind that concept. Let us all be doulas for the kingdom! But then Paul keeps going, and I start to have my concerns. In verse 20-22, Paul writes, “To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.”

It sounds to me like Paul is becoming a bit of a chameleon, just changing his colors to blend into his surroundings. When he is around people who keep the Torah, Paul keeps the Torah. That means certain dietary restraints. But when he is around gentiles, he enjoys his crab cakes and lobster rolls. Paul sounds a lot like the politician trying to get your vote, telling you what you want to hear. Sure, Paul’s intentions are better than the politician. Rather than trying to get your vote, he is trying to save souls. But I don’t know about you, I can smell a disingenuous person from a mile away. And that’s usually where I like those dishonest people to stay, a mile away! Paul seems like a chameleon, and Paul sounds a bit like a hypocrite.

But what if Paul isn’t talking about being fake? What if instead he is talking about being hospitable and full of grace? What I think Paul is saying here is that we need to allow room for other people to practice their culture, their dress, their lives, and express their world view and their identity without always feeling condemned or challenged. This isn’t to say that you do things that you believe to be unethical or even encourage other people to do unethical things. But in matters that are not foundational to your faith, we need to let some things slide. If nobody is being hurt, no laws are being broken, and no sins are being committed, I think it is best to let certain things slide.

Notice here that Paul is on the progressive side of this one. He does not consider himself to be under the Torah. He doesn’t eat kosher. But his Jewish friends do. So even though Paul doesn’t eat kosher himself, he is willing to do so when he is with his kosher friends. It’s not hurting anyone, no laws are being broken, and no sins are being committed. Giving up crab cakes is a small sacrifice toward strengthening relationships.

I’ve mentioned before that I come from a pretty conservative branch of Anabaptism. To this day the church of my youth requires that men sit on one side of the sanctuary and women sit on the other. Women wear long dresses or skirts and head coverings over uncut hair. Many people don’t go to college, unless they are going for teaching or nursing degrees. And then you go to a church-approved college.

When I visit my conservative cousins, I don’t start bragging about my freedom in Christ. I wouldn’t walk into the church on a Sunday morning with my wife and her uncovered head and sit in the front of the sanctuary. Are there things that we disagree upon? Absolutely. But if nobody is being hurt, no laws are being broken, and no sins are being committed, I’m comfortable with them being as conservative as they want to be. And like Paul, I may make a few sacrifices so we can all feel comfortable together.

Now if someone was being hurt, that would be different. If they were performing child sacrifices, I’d do something. (Not that they would ever do something like that. I’m looking for an extreme example here.) Or if I thought the women were being forced to dress plainly without them having any say, I would voice my concern. But while I’m in their community, in their place of worship, or their homes, I’m going to be respectful of their tradition.

Like Paul, I am elevating relationships above my own, personal freedom in Christ. I’m offering them grace, leaving room for their interpretation of the scriptures. And I’ll admit, for me, I find it the most difficult to offer grace to people who are in places where I used to be (theological, spiritually, socially, and politically).

I think rather than considering Paul a faker or a chameleon, we need to think of him as a doula, one who cares for the church and the community. Now let’s put a different spin on this whole idea of being all things to all people.

During my time in Virginia, I have had to endure way too many conversations about topics that I don’t care about, namely NASCAR and Virginia Tech football. Confession time: ten years ago I could count all the NASCAR drivers I knew by name on one hand and still have fingers left over. And this might seem blasphemous to you, but ten years ago, I didn’t know who Frank Beamer was.

But today, after I have been a part of this worshipping community, I can say without hesitation, reservation, or equivocation that I…still don’t really care about NASCAR or Virginia Tech football. Don’t get me wrong, the crashes are exciting, and the end of the race is too. It’s just that everything else in the middle gets a little boring. And ACC football is simply inferior to the game that they play in the Big Ten (which is a bit inferior to the SEC, I’ll admit it).

My point is that today I at least pay attention to who wins the NASCAR race and I can name a lot more drivers. I know that there are people here who like Truex, some who like Jimmie Johnson, Kevin Harvick, and even some who like the Busch brothers. And I didn’t even need to look up “Virginia Tech coach” to know Justin Fuente’s name. I pay attention to these things because I know that they are important to some of you.

Let me give you another example so you can see why I pay attention to these things. Every day when our kids get off the bus, I ask them about their days. What did you paint in art class? What did you play at recess? Who did you sit by at lunch? I’m not really interested in finger paintings, kickball, or the social practices of Kindergarteners. But yet I do care, not because of the activities themselves, but because of the people taking part in the activities.

I love my children, so if something is important to them, it is important to me. I love my church, so if there is something that is important to you, it is important to me. So if I ask about NASCAR or Virginia Tech, I’m not trying to be a chameleon, or worse, a hypocrite. I genuinely do care about these things, because I do genuinely care about you.

I wonder if this isn’t a part of what Paul is getting at when he talks about being “all things to all people.” It isn’t about faking it to make people like you. It is about loving people so much that you are willing to eat kosher around Jews. It is about loving people so much that you care about the things that are important to them. This is about putting relationships first, because the kingdom of God is by nature relational.

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Love Builds Up

1 Corinthians 8 1-13 New International Version (NIV)

8 Now about food sacrificed to idols: We know that “We all possess knowledge.” But knowledge puffs up while love builds up. 2 Those who think they know something do not yet know as they ought to know. 3 But whoever loves God is known by God.

4 So then, about eating food sacrificed to idols: We know that “An idol is nothing at all in the world” and that “There is no God but one.” 5 For even if there are so-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”), 6 yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.

7 But not everyone possesses this knowledge. Some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god, and since their conscience is weak, it is defiled. 8 But food does not bring us near to God; we are no worse if we do not eat, and no better if we do.

9 Be careful, however, that the exercise of your rights does not become a stumbling block to the weak. 10 For if someone with a weak conscience sees you, with all your knowledge, eating in an idol’s temple, won’t that person be emboldened to eat what is sacrificed to idols? 11 So this weak brother or sister, for whom Christ died, is destroyed by your knowledge. 12 When you sin against them in this way and wound their weak conscience, you sin against Christ. 13 Therefore, if what I eat causes my brother or sister to fall into sin, I will never eat meat again, so that I will not cause them to fall.

When I was in Middle School, our school participated in something called Outdoor Education. I don’t remember how long of an event it was, maybe two nights and three days spent at a local campground. We learned about different animals and plants. I still recall dissecting owl pellets and how to identify white pines by the number of needles in a cluster. White pines have five needles, one for each letter of the word “white.”

Looking back, I now realize that we were learning about a lot more than just nature. We were learning about human nature. We learned about kindness, and we learned something that we might call “team building” today. One of the rules at the campground was that if you put someone down, you owed them three put-ups. I recall hiking with a group of classmates that included a kid named Jeremy and another named Sam. I think we were all grouped together because none of us were really in great shape, so we weren’t going to slow down the rest of the group. Jeremey was especially heavy, and he was just struggling the entire time. We would sit and wait on Jeremy. We would walk a little slower for Jeremy. And after we climbed an especially steep ravine, Sam said out loud so everyone but Jeremey could hear, “There’s no way that fat boy is going to make it up that hill.”

Yeah, our group leader didn’t like that very much. So Sam had to give Jeremy three “put-ups;” I think he said “I like your shoes. You’re a nice guy. You’re funny.” But even more important, Sam had to help Jeremy up that hill.

In the middle of 1 Corinthians chapter 6, Paul offers one of his famous “vice lists.” This includes swindling, lying, idolatry, cheating, and the sexual immorality. Then in verse 6, Paul writes, “‘I have the right to do anything,’ you say—but not everything is beneficial. ‘I have the right to do anything’—but I will not be mastered by anything.”

Then, after our scripture today, which deals with eating food sacrificed to idols, Paul revisits the issue. And in regard to this practice, Paul writes in 10:23-24, “‘I have the right to do anything,’ you say—but not everything is beneficial. ‘I have the right to do anything’—but not everything is constructive. No one should seek their own good, but the good of others.”

In both passages, Paul states that Christians have some flexibility in what they are permitted to do. I don’t think we should read Paul as giving a complete pass on ethics, because if how we live didn’t matter, Paul wouldn’t have included that vice list in chapter 6. But when compared to the Torah, Christianity seems pretty libertine. We go from 613 commandments in the Torah to 2 in the New Testament. That’s quite a reduction (praise God!).

What I hear Paul saying here is that “all things,” or at least a lot of things, are permissible. But not all are beneficial. You might be doing harm to yourself, to others, or to your relationships.

Biblical Corinth was located on the southern part of an isthmus connecting the northern and southern parts of Greece. It was also about the halfway point between Athens and Sparta, and situated close to the gulfs on either side. So there would have been a lot of travelers, and a lot of traders in this region. These people brought with them their culture and their religion. In or near Corinth you could find temples to Aphrodite, Poseidon, Apollo, Hermes, Venus-Fortuna, and Isis. Just down the road was the altar to an unknown god at the Areopagus of Athens.

I can’t begin to imagine how many animals were sacrificed in these temples. The number of bulls and lambs sacrificed in Jerusalem alone seems staggering. So imagine that number in a larger city with multiple temples.

It would have been the practice of the time to take the meat left over after the sacrificial rituals and sell it in the market. So for the new Christians in Corinth, the question was, Can we eat this meat if we know it was used in a pagan ritual?

Paul’s answer is deeply theological and rhetorically convicting. Paul says, “Yep.” Sure, eat it. He writes in verse 4, “So then, about eating food sacrificed to idols: We know that ‘An idol is nothing at all in the world’ and that ‘There is no God but one.’”

What Paul is saying is that those idols are just wood and clay. There is no living being represented in them. And then he goes on and says even if there are other gods, they don’t stack up to our God. So the meat, hey, if you get a good deal, grab me a T-bone while you’re at it.

So when it comes to eating meat sacrificed to idols, Paul says, It’s all good…except…All things are permissible, but they aren’t all beneficial.

Paul gets to thinking about some of the new converts to Christianity, and some of the people who maybe haven’t been convinced yet that these idols are just wood and clay. Some of those who are newer to the faith, Paul calls them “the weak,” may not realize that eating that meat isn’t an act of worship to these pagan deities. Those people shouldn’t eat the meat sacrificed to idols. Furthermore, Paul says, those who are more mature, those who are stronger in their faith and can eat that meat without worshipping other gods, they should choose to give up the meat as well so as to not cause a brother or sister to be confused and stumble.

Imagine being a young convert to Christianity and seeing the elder from your house church eating meat that was used in a religious service to Zeus. What would go through your mind? Are the God of the Christians and Zeus the same? Is there a pantheon of gods? Are they all equal? Paul says that those who have a firmer grip on the teachings of Christianity need to be careful not to make things more difficult on new believers. We want to see them succeed.

Paul then closes our passage with these words of encouragement in verse 13: “Therefore, if what I eat causes my brother or sister to fall into sin, I will never eat meat again, so that I will not cause them to fall.”

Maybe Paul is using hyperbole a bit to make his point here, but I respect him for this statement. The longest I have gone without meat has been a 40-day Lenten fast, and that was tough! So for Paul to say that he will give up meat for the rest of his life if it helps a brother or sister out, I am impressed. And I am convicted. I want to know what I can do to help my brothers and sisters succeed in their attempt to follow Jesus.

Most of us don’t need to worry about food sacrificed to idols today. Although, when I was a student, our World’s Missions class went to a Hindu Temple, where they served a meal that was prepared in honor of Vishnu. Pancakes are good, no matter how many arms your deity has. But Paul’s point is just as relevant today as it was 2,000 years ago, even if the issue has changed. Are we helping or hindering others? Are we secretly cheering when other Christians slip up because it makes us look better, or are we there to help them along the way? I think the way of Jesus would be to want to see everyone succeed. No matter who they are, we should be asking what we can do to help others follow Jesus better.

Look at the second half of verse 1: “We know that we all possess knowledge. But knowledge puffs up while love builds up.”

We’ve probably all heard that before. Knowledge puffs up, makes you walk around with your chest out, like you just won an award. There’s nothing wrong with knowledge, but that’s not the end goal. What Paul values greater than knowledge is love. Love builds up.

Paul includes this phrase at the beginning of the section about food sacrificed to idols because those who understand the freedom that they have in Christ to eat food sacrificed to idols have knowledge. They get that those idols are made of wood and clay. And they are a little puffed up about what they know. They are arrogant. They obviously know more than those new converts who won’t touch that tainted meat. Ha, ha, ha! Silly converts. The lack of knowledge on the part of the converts makes the more established Christians look even more learned and more knowledgably. They get even more puffed up!

How many of you are familiar with the term “frenemy?” A frenemy is a person who is both a friend and an enemy at the same time. Maybe you like certain things about this person, you may share some interests, and you probably share some friends. But deep down, you really don’t like that person. And because you have shared interests and shared friends, you probably see them at parties and community events. So you’re cordial and polite when you see them, even if you do secretly find a little bit of pleasure when they spill that red punch on their white shirt.

It might be a little bit of a stretch to say that I have a frenemy, but there is one guy who I went to seminary with who is as close to a frenemy as I have. Let’s call him John. John is a nice guy; people like John. John started Seminary a year after I did, so we had a few classes together, and we saw each other outside of class a lot. John is tall, just a little taller than I am. John has a good set of hair and a better set of teeth. He is outdoorsy, and in great physical shape. He bikes around town rather than using a car. In many ways, John was just a little bit better than me.

That alone is enough to make me a little uncomfortable around John. Then one day in class, John responded to something I said, and his response began with two words: “I disagree.” John then went on to offer bullet points articulating why he disagreed with my statement.

Maybe “frenemy” isn’t too much of a stretch.

But I got a better job out of seminary. I was a lead pastor, he was a youth pastor in another state (there’s nothing wrong with that, but as far as seniority goes, I win). And like many youth pastors, he didn’t last long in that position.

Yeah, then he moved to a large, established church where he became lead pastor. And in June of 2016, John was featured in one of our denomination publications in an article about 20 leaders under the age of 40.

I’m under 40, too, you know.

Pause that story for one minute, and we will come back to it shortly.

A few weeks ago, a friend of mine posted an article about teachers online. The author had put out a request for teachers across all levels to reply to one question. And Elementary, Middle, and High School teachers, along with college professors did just that. The question was simply something along the lines of, “What has surprised you the most during your years of teaching?”

Some teachers replied with things like, “I was surprised just how involved some parents are in their children’s educations.” Others said, “I was surprised just how little some parents are involved in their children’s educations.” “I was surprised at how caught up I could get in supporting school sports after never being an athlete myself.” “I was surprised at the relationships I’ve had with students years after they graduated.”

Then there was one from a college professor that caught my attention. It went something like, “I was surprised at how truly happy I have been for my colleagues’ successes.”

So I come back to my experience with my frenemy, John. There is one word that gets right down to how I viewed John’s successes. That word is jealousy. If the college professor could be truly happy for her colleagues when they got a promotion or published a book, what was keeping me from being truly happy for my frenemy?

Upon further reflection, I realized it wasn’t that I didn’t want John to be successful. I just didn’t want him to be more successful than me. When it comes right down to it, I wanted people to think that I was better than him.

I realize that I was just being petty. And if you really think about it, since John and I are both in the same line of work, what I was really wanting was for people to think that I was the better pastor, the better leader, the better preacher, the better man of God.

Why wouldn’t I want to see John succeed? It isn’t like we were competing for a job or even a trophy. There’s enough starry crowns to go around. His success doesn’t make me any less successful. I was just getting puffed up, and John came along and let a little air out of my inflated ego.

It comes down to a choice that I must make. Will I be jealous, or will I cheer him on? I know which is easier, but I also know which I need to do. I need to be less worried about being all puffed up on knowledge and start building people up in love.

Here’s my point: if we really believe that following Jesus is the best, most beautiful, and most important thing that we can do with our lives, we should want to see others succeed. We should want others to follow Jesus as best as they possibly can, even if it means we must give up something. For me, I know that I need to give up being the best at everything. And I need to give up jealousy. For you, it might be something else. For Paul, it was eating food sacrificed to idols. We must give these things up so that we can build others up.

I want to be the kind of person who is truly happy about the successes of others. Not just in matters of the church, but in all walks of life. I hope that you will join me in this as well, because we are not called to be puffed up on ourselves. We are called to build one another up in love.

Whatever it is that is keeping you from encouraging others and celebrating in their success, I pray that you will give that up, too. We aren’t competing against one another. The church is a team, and when one person succeeds, we all succeed.

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