The process of selecting a leader for our country surrounds us. Over the next several months candidates will bombard us with messages about their character and competence, and the lack of same in their opponents. Their goal is to become the supreme leader of our country, to exercise control and influence, presumably for the good of the people.
In our hearts, a similar campaign emerges. Priorities and goals jockey for position. Some are obvious: jobs, marriages, families, houses and cars. Others go unnoticed unless one has been trained, as Paul is training his readers in the third chapter of the book of Colossians. He has laid a foundation, reminding us that we who follow Christ are to take off the old self and its practices, and are to set our minds on spiritual things, not the things of this world. We are to get rid of the things of the old self, many of them attitudes and resulting emotional states: anger, malice, slander, sexual immorality, impurity, lust evil desires and greed. In saying that we should get rid of “all things as these” that Paul is giving these as examples, and not an exhaustive list. The point is there are many attitudes that compete for the leadership of our hearts. Most of them are expressions of the old selfish self.
Having given so many examples of these competing priorities and motivations, Paul now crowns his persuasion with these words:
“Let the peace of Christ rule in your hearts, since as members of one body you were called to peace.” Colossians 3:15
There is a throne in your heart and someone reigns there. The natural by default ruler is the old self with its selfish motivations (greed, lust, malice, impurity, etc.) Paul assures us there is a better way and a better Ruler. If we let Christ rule there, peace results and we are able to wear the qualities of Christ on our sleeves, so to speak. Paul has given us examples of these qualities in verses 12-14: compassion, kindness, humility, gentleness, perseverance, forgiveness, all bound together with agape love.
At any given moment we are letting one or the other of these ways of being rule in our hearts. As I meditated on this verse over the course of weeks and months, I asked myself: What if I REALLY believed this? What if, rather than passing over the verse and calling it a beautiful thought, I actually let the peace of Christ rule in my heart? As trying circumstances presented themselves, I had opportunity to allow the old self (malice, anger) to rule in my heart. The other option became increasingly clear as the Holy Spirit asked me:
“What if the peace of Christ ruled in THIS situation? What would be different in your thoughts, motivations and actions? How would these change the way you feel and act right now?”
This single verse has been life changing. It has freed me from the bondage of an old way of life that I had allowed to share sovereignty (rule) in my heart. By first imagining what the rule of the peace of Christ would look like in my life on any given day, longing for it, seeking and cooperating with it, I have been able to experience and share the peace of Christ more consistently than ever before.
There is a throne in your heart. There is room for only one there. Today, who will it be?
Thursday, April 19, 2012
Tuesday, March 13, 2012
Bear With One Another
Having laid the broad and sure foundation that his readers have come into newness of life based on shared faith in Christ, having put aside prejudices for Christ’s sake in order to find that their focus and goal is “things above,” so that they may clothe themselves in the fruit of the Spirit, Paul is about to get practical. Now it gets down to where we live. His next exhortation is that we should:
“Bear with one another and forgive whatever grievances you may have against one another.” Colossians 3:13
Of the 14 or so Greek words translated for “bear” in the New Testament, Paul here chose anechomai, defined as: “to hold up against a thing and so to bear with it.” I absolutely love the honesty of this word. He might have chosen kinder words for “bear” including ones that imply bearing one another’s burdens or even lovingly bearing one another through hard times. While those words are certainly used elsewhere, Paul here dives from the sublime (set your eyes on things above) to the harsh realities of living together in our fallen state-- with the clear admonition to put up with one another. If we are honest, isn’t that sometimes our biggest challenge in the Body of Christ, the Church?
Each of us has an inner compass that drives us to be gods of our own little lives. Each little god has a will, desire and designs of its own. It should come as little surprise that our little gods do not always get along so well. When the will, desires and designs of our little gods collide, we have conflict. Without grace and Spirit, there is chaos. To the degree that we allow “the peace that comes from Christ” to “rule in (our) hearts” there is unity of purpose. Just as we have been forgiven by God, we are to forgive one another whatever grievances we may have against one another. See “Love and Remembering Wrongs” in this blog for what I hope is a fair and realistic view of forgiveness.
The implication of what Paul is saying about bearing with one another, in context, is this:
In light of all that Christ has done for you and given you (new and eternal life, eternal rewards and the assistance of Spirit in this life) put aside everything that is petty. By comparison, whatever grievances we have with one another are not worth holding onto. Let them go!
There is room for only One on the throne of your life. If we clutter it with grievances, sins or material concerns, there is no room for Him there. And where there is no room for Him, there is no room for his peace. The choice is yours… choose wisely!
"Let the peace of Christ rule in your hearts since as members of one body you were called to peace. And be thankful." Colossians 3:15
“Bear with one another and forgive whatever grievances you may have against one another.” Colossians 3:13
Of the 14 or so Greek words translated for “bear” in the New Testament, Paul here chose anechomai, defined as: “to hold up against a thing and so to bear with it.” I absolutely love the honesty of this word. He might have chosen kinder words for “bear” including ones that imply bearing one another’s burdens or even lovingly bearing one another through hard times. While those words are certainly used elsewhere, Paul here dives from the sublime (set your eyes on things above) to the harsh realities of living together in our fallen state-- with the clear admonition to put up with one another. If we are honest, isn’t that sometimes our biggest challenge in the Body of Christ, the Church?
Each of us has an inner compass that drives us to be gods of our own little lives. Each little god has a will, desire and designs of its own. It should come as little surprise that our little gods do not always get along so well. When the will, desires and designs of our little gods collide, we have conflict. Without grace and Spirit, there is chaos. To the degree that we allow “the peace that comes from Christ” to “rule in (our) hearts” there is unity of purpose. Just as we have been forgiven by God, we are to forgive one another whatever grievances we may have against one another. See “Love and Remembering Wrongs” in this blog for what I hope is a fair and realistic view of forgiveness.
The implication of what Paul is saying about bearing with one another, in context, is this:
In light of all that Christ has done for you and given you (new and eternal life, eternal rewards and the assistance of Spirit in this life) put aside everything that is petty. By comparison, whatever grievances we have with one another are not worth holding onto. Let them go!
There is room for only One on the throne of your life. If we clutter it with grievances, sins or material concerns, there is no room for Him there. And where there is no room for Him, there is no room for his peace. The choice is yours… choose wisely!
"Let the peace of Christ rule in your hearts since as members of one body you were called to peace. And be thankful." Colossians 3:15
Thursday, December 22, 2011
The Light of Men
At the time of Jesus’ birth, the Jews had been under Roman rule since 63 BC. Luke records that Caesar Augustus proclaimed that the whole empire should be enrolled for tax purposes. Each person was to go to his ancestral city. Without understanding it, Caesar was fulfilling the prophecy of Micah that God’s appointed ruler for Israel would come out of Bethlehem. Joseph and Mary went to the city of David, because Joseph was a member of the tribe of Judah (probably Mary as well). Her son, Jesus, would be born with the full endorsement of prophecy and Davidic rank—He would have the rightful claim to the throne of David.
Matthew states that Mary and Joseph were engaged to be married. At the time, engagement was a binding arrangement, a man could call his fiancé “wife”, and it was assumed that the couple would be married (Matt. 1:20). Before they were legally united in marriage, Joseph discovered Mary was pregnant. To him, this could only mean she had been with another man. As a man of justice, he sought to divorce her. As a man of mercy, he sought to do so privately. At that point in time, God intervened in a dream and revealed to Joseph that the child was conceived by the Spirit of God, and told Joseph to marry her. He obeyed, giving Jesus full legal status before the law, as their legitimate son.
Previously, as recorded in Luke, the angel Gabriel came to Mary with a message. Calling her “favored one,” he proceeded to tell her that she would give birth to the Son of God. He would save people from their sins and be called the Son of the Highest. Apparently thinking in the normal framework of how births occur, she was incredulous. However, the angel clarified “The Spirit of the Lord will come upon you, and for that reason, the holy offspring will be called the Son of God.” Ultimately, he reminded Mary that to God, nothing is impossible. Her ultimate response was, “Let it be unto me according to your word.”
Mary must have treasured this in her heart, reflecting on this event as they traveled to Bethlehem. Her encounter with Elizabeth, soon to be Mother of John the Baptizer, may also have brought her comfort. Elizabeth’s unborn babe leaped for joy in the womb as the unborn child of Mary approached. What must she have expected as a suitable place for the birth of the Son of the Highest?
She must have been surprised to hear “There is no room in the inn.” Their resting place was a lowly manger where the livestock was kept. Whether or not she realized it, a pattern was emerging. She was a very young woman of low social stature. Bethlehem was a mere village, not held in high esteem. His birth was first announced to shepherds, not the religious or social hierarchy. When He laid aside his riches in Glory, He stooped to the most humble social position in the human race. He was also identified with the poor in his birth, in that the Shepherds were the first to hear the announcement.
Only later, were wise noblemen from the East guided to Him by a star. Their question upon arrival at Jerusalem in Matthew, “Where is He who has been born King of the Jews?” caused a very different reaction in King Herod who feared a rival was born. The scribes, apparently dispassionate, told Herod that according to Micah’s prophecy, the Messiah would be born in Bethlehem. Leaving Jerusalem, the wise men were guided once more by the star. Apparently, no one from Jerusalem cared enough to follow them. This apathy toward the King of Kings was to be a pattern seen in the religious establishment of Jesus’ day. The only interest they showed was due to his potential threat to their superiority and position.
Some things have changed very little. The difference between "religion" and true relationship with God through Jesus continues to be divided by misunderstanding and a broad gulf of motivations. The former guards its position of power and superiority, looking down on those around it in contempt. The latter recognizes the level ground at the foot of the cross and bends knee to worship the King of Kings, Lord of Lords, born, not in a palace and carried on a steed, but brought to life in a manger amid the muck and mire of a fallen world... where the rest of us live and die.
He found us where we were, broken and imperfect, confused, on the road to destruction. He shined a light in the darkness to show us a better way, a road home, to intimacy with God and others. The way he came to show us is the way of love. We love, because he loved us first.
"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish, but have eternal life." John 3:16
"In him was life, and the life was the light of men." John 1:4
Matthew states that Mary and Joseph were engaged to be married. At the time, engagement was a binding arrangement, a man could call his fiancé “wife”, and it was assumed that the couple would be married (Matt. 1:20). Before they were legally united in marriage, Joseph discovered Mary was pregnant. To him, this could only mean she had been with another man. As a man of justice, he sought to divorce her. As a man of mercy, he sought to do so privately. At that point in time, God intervened in a dream and revealed to Joseph that the child was conceived by the Spirit of God, and told Joseph to marry her. He obeyed, giving Jesus full legal status before the law, as their legitimate son.
Previously, as recorded in Luke, the angel Gabriel came to Mary with a message. Calling her “favored one,” he proceeded to tell her that she would give birth to the Son of God. He would save people from their sins and be called the Son of the Highest. Apparently thinking in the normal framework of how births occur, she was incredulous. However, the angel clarified “The Spirit of the Lord will come upon you, and for that reason, the holy offspring will be called the Son of God.” Ultimately, he reminded Mary that to God, nothing is impossible. Her ultimate response was, “Let it be unto me according to your word.”
Mary must have treasured this in her heart, reflecting on this event as they traveled to Bethlehem. Her encounter with Elizabeth, soon to be Mother of John the Baptizer, may also have brought her comfort. Elizabeth’s unborn babe leaped for joy in the womb as the unborn child of Mary approached. What must she have expected as a suitable place for the birth of the Son of the Highest?
She must have been surprised to hear “There is no room in the inn.” Their resting place was a lowly manger where the livestock was kept. Whether or not she realized it, a pattern was emerging. She was a very young woman of low social stature. Bethlehem was a mere village, not held in high esteem. His birth was first announced to shepherds, not the religious or social hierarchy. When He laid aside his riches in Glory, He stooped to the most humble social position in the human race. He was also identified with the poor in his birth, in that the Shepherds were the first to hear the announcement.
Only later, were wise noblemen from the East guided to Him by a star. Their question upon arrival at Jerusalem in Matthew, “Where is He who has been born King of the Jews?” caused a very different reaction in King Herod who feared a rival was born. The scribes, apparently dispassionate, told Herod that according to Micah’s prophecy, the Messiah would be born in Bethlehem. Leaving Jerusalem, the wise men were guided once more by the star. Apparently, no one from Jerusalem cared enough to follow them. This apathy toward the King of Kings was to be a pattern seen in the religious establishment of Jesus’ day. The only interest they showed was due to his potential threat to their superiority and position.
Some things have changed very little. The difference between "religion" and true relationship with God through Jesus continues to be divided by misunderstanding and a broad gulf of motivations. The former guards its position of power and superiority, looking down on those around it in contempt. The latter recognizes the level ground at the foot of the cross and bends knee to worship the King of Kings, Lord of Lords, born, not in a palace and carried on a steed, but brought to life in a manger amid the muck and mire of a fallen world... where the rest of us live and die.
He found us where we were, broken and imperfect, confused, on the road to destruction. He shined a light in the darkness to show us a better way, a road home, to intimacy with God and others. The way he came to show us is the way of love. We love, because he loved us first.
"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish, but have eternal life." John 3:16
"In him was life, and the life was the light of men." John 1:4
Tuesday, December 20, 2011
Good News
Because the writers of the gospels wrote from various perspectives with different purposes in mind, it is difficult to establish the chronology of much of the content of the gospel accounts. Of the roughly three years of Jesus’ ministry, only about 30 days of actual activity are specifically recorded. By cross-referencing the content of the gospels, we can get a somewhat broader perspective.
The English word gospel comes from the Anglo-Saxon god spell, or good tidings. It is a literal translation of the Greek “eueaggelion” which originally meant “a reward for bringing good news” and eventually “good news” itself. The term in the New Testament has come to represent God’s plan for reconciling humankind to Himself through salvation and sanctification. Although Matthew, Mark, Luke and John differ in detail, they show remarkable agreement on the general flow of Jesus’ ministry, teaching, and supernatural character. They have been accepted from the earliest church period as sacred, authoritative accounts of His life and teaching.
Historical readings indicate that Matthew was the most revered and read of the four Gospels. It is considered the teaching Gospel. It concerns itself with the appearing of the Promised Savior and King (beginning with the genealogy). A unique feature is that it uses the word “church,” and is sometimes referred to as the Gospel of the Church for that reason. Matthew shows specifically that Christianity is the fulfillment of the Old Testament revelation.
The shortest Gospel, Mark, depicts Jesus as Servant. It contains very little of the teachings of Jesus. Nothing is recorded of his birth and childhood. A genealogy is not necessary to make the case of a servant. Beginning with the ministry of John the Baptist, it goes directly to Jesus’ public ministry. It ends with the death and resurrection of Jesus, and shows Jesus as a humble servant and a powerful Savior. Most likely written in Rome, it is concerned with Jesus as suffering Servant and mighty Conqueror. Focusing on servanthood, Mark lists only 18 miracles.
Luke shines the spotlight on the perfection of Jesus as man and Savior. Written to the Greeks, the genealogy extends to Adam (not Abraham). A feature of Luke is the honoring of women, including Anna, Martha and Mary. He includes many healings performed by Christ, something that Luke, as a physician would have found extremely remarkable. Other emphases include Christ’s attitude toward the poor and the great value of prayer.
John emphasizes Jesus as the Son of God. The Gospel is written to “all who will believe.” A key word for the Gospel of John is “relationship.” He exalts Jesus, and in the opening verses calls him God. His express purpose for writing is that the readers would continue to believe that Jesus is the Christ, the Son of the living God, and that they would continue to have life in His name. The faith of believers was under attack by teachings that He was not really God in the flesh, and John wrote his Gospel to refute that teaching and to protect the faith of true believers. It is referred to as the spiritual Gospel, emphasizing the King, not the Kingdom.
Jesus Christ is the most significant and impacting human being who has ever lived. History hinges on Him, and is even divided by B.C and A.D. demarcations because of Him. When we speak of His life, we are referencing the writings of the Gospel writers. Only parts of his life are revealed in these writings. He has existed before time began, and was present at the creation of the universe (John 1:1-5). He had fellowship with Father and Spirit before the world existed.
He appeared to different people in the Old Testament as the Angel of Covenant. His appearing in person was foretold by Old Testament prophets. His fulfillment of these prophecies is recorded in the Gospels. When his work was finished here on Earth, he returned to the Father to take his place at the right hand of the Father in power and majesty (Heb. 1:3), where He now lives as our glorified Savior and Intercessor. He reigns over the Church on Earth through the Holy Spirit. He has promised to return to Earth to gather his people and to judge all humankind. In ages to come, He will be worshipped and adored by believers (saints) whom He has redeemed for eternal fellowship.
His ministry in the form of man was expansive. However, we have only what is recorded in the Gospels. The recorded story began in Palestine, a tiny country bordering the eastern Mediterranean. It was a crossroads of the world in Jesus’ time. The nation of Israel had lived there for centuries, as Jehovah’s servant. Intended to display the glory of Jehovah among the nations, Israel broke her covenant with the Lord through idolatry and disobedience.
Christ came to Israel and identified with his people. He was focused on reconciling God and humankind. When He proved Himself obedient unto death, God raised Him from the dead. Those who believed in Him began proclaiming the Gospel, the Good News of salvation. His enduring promise is to be with them until the end of time.
"But the angel said (to the shepherds), 'Do not be afraid, I bring you good news of great joy that will be for all the people. Today in the town of David a Savior has been born to you; he is Christ the Lord." Matthew 2:10-11
The English word gospel comes from the Anglo-Saxon god spell, or good tidings. It is a literal translation of the Greek “eueaggelion” which originally meant “a reward for bringing good news” and eventually “good news” itself. The term in the New Testament has come to represent God’s plan for reconciling humankind to Himself through salvation and sanctification. Although Matthew, Mark, Luke and John differ in detail, they show remarkable agreement on the general flow of Jesus’ ministry, teaching, and supernatural character. They have been accepted from the earliest church period as sacred, authoritative accounts of His life and teaching.
Historical readings indicate that Matthew was the most revered and read of the four Gospels. It is considered the teaching Gospel. It concerns itself with the appearing of the Promised Savior and King (beginning with the genealogy). A unique feature is that it uses the word “church,” and is sometimes referred to as the Gospel of the Church for that reason. Matthew shows specifically that Christianity is the fulfillment of the Old Testament revelation.
The shortest Gospel, Mark, depicts Jesus as Servant. It contains very little of the teachings of Jesus. Nothing is recorded of his birth and childhood. A genealogy is not necessary to make the case of a servant. Beginning with the ministry of John the Baptist, it goes directly to Jesus’ public ministry. It ends with the death and resurrection of Jesus, and shows Jesus as a humble servant and a powerful Savior. Most likely written in Rome, it is concerned with Jesus as suffering Servant and mighty Conqueror. Focusing on servanthood, Mark lists only 18 miracles.
Luke shines the spotlight on the perfection of Jesus as man and Savior. Written to the Greeks, the genealogy extends to Adam (not Abraham). A feature of Luke is the honoring of women, including Anna, Martha and Mary. He includes many healings performed by Christ, something that Luke, as a physician would have found extremely remarkable. Other emphases include Christ’s attitude toward the poor and the great value of prayer.
John emphasizes Jesus as the Son of God. The Gospel is written to “all who will believe.” A key word for the Gospel of John is “relationship.” He exalts Jesus, and in the opening verses calls him God. His express purpose for writing is that the readers would continue to believe that Jesus is the Christ, the Son of the living God, and that they would continue to have life in His name. The faith of believers was under attack by teachings that He was not really God in the flesh, and John wrote his Gospel to refute that teaching and to protect the faith of true believers. It is referred to as the spiritual Gospel, emphasizing the King, not the Kingdom.
Jesus Christ is the most significant and impacting human being who has ever lived. History hinges on Him, and is even divided by B.C and A.D. demarcations because of Him. When we speak of His life, we are referencing the writings of the Gospel writers. Only parts of his life are revealed in these writings. He has existed before time began, and was present at the creation of the universe (John 1:1-5). He had fellowship with Father and Spirit before the world existed.
He appeared to different people in the Old Testament as the Angel of Covenant. His appearing in person was foretold by Old Testament prophets. His fulfillment of these prophecies is recorded in the Gospels. When his work was finished here on Earth, he returned to the Father to take his place at the right hand of the Father in power and majesty (Heb. 1:3), where He now lives as our glorified Savior and Intercessor. He reigns over the Church on Earth through the Holy Spirit. He has promised to return to Earth to gather his people and to judge all humankind. In ages to come, He will be worshipped and adored by believers (saints) whom He has redeemed for eternal fellowship.
His ministry in the form of man was expansive. However, we have only what is recorded in the Gospels. The recorded story began in Palestine, a tiny country bordering the eastern Mediterranean. It was a crossroads of the world in Jesus’ time. The nation of Israel had lived there for centuries, as Jehovah’s servant. Intended to display the glory of Jehovah among the nations, Israel broke her covenant with the Lord through idolatry and disobedience.
Christ came to Israel and identified with his people. He was focused on reconciling God and humankind. When He proved Himself obedient unto death, God raised Him from the dead. Those who believed in Him began proclaiming the Gospel, the Good News of salvation. His enduring promise is to be with them until the end of time.
"But the angel said (to the shepherds), 'Do not be afraid, I bring you good news of great joy that will be for all the people. Today in the town of David a Savior has been born to you; he is Christ the Lord." Matthew 2:10-11
Friday, November 11, 2011
Love Believes
Like the previous phrase “love stands,” the next phrase Paul presents in the multifaceted description of love in 1 Corinthians 13 is open to interpretation as well. “Love believes all things” is the traditional translation. Some more modern translations have opted for “love always trusts.” In actuality, either is perfectly acceptable, which comes to one of the common myths about Koine Greek language; contrary to popular belief it sometimes is more vague than English simply because of the alternative interpretations that are available and acceptable. Here, two pivotal words are open to multiple translations: all, always, etc. and believes, trusts, has faith, etc. These are not subtle distinctions, and major translations fall down on different sides of this fence.
Since the learned scholars who have devoted collective centuries to the translation of the New Testament have not apparently come to a consensus on the translation of these phrases, I will not, in arrogance, presume to know which phrase is more accurate, though I do have a favorite. Rather, I will look at each possibility and try to shine a light, I hope empowered by Spirit, and show the truth in it. One hopes, after all, that the same Spirit has guided the translation and preservation of the Bible through the centuries. Even though those of us who hold to inerrancy of scripture do so in the original manuscripts and languages, and make room for human error in translations, we believe that God has kept enough of the originals intact to provide us the truth we need to come to him and to flourish in him. Sorry for the digression, but I feel that when I point to apparent disparities in translations, and I do not know my audience, it is necessary to lay a little foundation.
“Love believes all things” being the most traditional translation, is the broadest in its meaning and holds great hope for our relationships in the church. It does not necessarily imply that every individual is to be trusted in every situation (which seems unrealistic in light of Jesus’ teachings: “I send you out as sheep among wolves”). I do not take it to mean that a follower of Christ literally believes everything; he is not blown here and there by every wind of doctrine. No, this is a relational passage. A person filled with agape love is able to believe all things for and with the one(s) he loves, even when these things are not yet visible. This, after all, is the very nature of faith (the same greek word, pistis), to trust in things not yet seen. You may have guessed it, and I am not trying very hard to be neutral here (it IS my blog and you are free to comment). This is my favorite translation: Love believes all things.
Then there is the possibility that Paul meant to say “Love always trusts.” If so, what did he mean by it? Certainly he did not trust every one in every situation, and he did not teach others to do so. Even in the same letter, he had harsh words for the behaviors and character of some in the Corinthian church. If we assume that Paul, as an apostle, was a man of character, and that he was more or less consistent in applying what he taught, he cannot mean, literally, trust every person in every situation, no matter their track record. As noted above, Jesus taught his followers to be aware of human nature and to be, as it were, on guard, not casting their pearls before swine, and being shrewd as serpents, gentle as doves. The Bible is nothing if it is not realistic in its portrayal of human nature. There is little written in its pages that inspires us to naively place our faith and trust in humanity, even redeemed humanity.
So much for what I believe “love always trusts” cannot mean. However, what if the trust involved is not so much in other people or circumstances, specifically, but that God is in control in his churches, and things will eventually work out? What if the trust is, primarily, in the Lord, who is ALWAYS trust worthy, versus people, who are, well, let's just say not always trust worthy. That being said, I do believe that we give one another the benefit of the doubt, that there is a sense in which we keep on believing that the Spirit of God will have his way in our brothers and sisters, and that God will complete in one another the work he has begun. That’s something to believe in, because He’s someone to trust.
“Love…believes all things.” 1 Corinthians 13:7 NASB
“It (love) always trusts.” 1 Corinthians 13:7 NIV
Since the learned scholars who have devoted collective centuries to the translation of the New Testament have not apparently come to a consensus on the translation of these phrases, I will not, in arrogance, presume to know which phrase is more accurate, though I do have a favorite. Rather, I will look at each possibility and try to shine a light, I hope empowered by Spirit, and show the truth in it. One hopes, after all, that the same Spirit has guided the translation and preservation of the Bible through the centuries. Even though those of us who hold to inerrancy of scripture do so in the original manuscripts and languages, and make room for human error in translations, we believe that God has kept enough of the originals intact to provide us the truth we need to come to him and to flourish in him. Sorry for the digression, but I feel that when I point to apparent disparities in translations, and I do not know my audience, it is necessary to lay a little foundation.
“Love believes all things” being the most traditional translation, is the broadest in its meaning and holds great hope for our relationships in the church. It does not necessarily imply that every individual is to be trusted in every situation (which seems unrealistic in light of Jesus’ teachings: “I send you out as sheep among wolves”). I do not take it to mean that a follower of Christ literally believes everything; he is not blown here and there by every wind of doctrine. No, this is a relational passage. A person filled with agape love is able to believe all things for and with the one(s) he loves, even when these things are not yet visible. This, after all, is the very nature of faith (the same greek word, pistis), to trust in things not yet seen. You may have guessed it, and I am not trying very hard to be neutral here (it IS my blog and you are free to comment). This is my favorite translation: Love believes all things.
Then there is the possibility that Paul meant to say “Love always trusts.” If so, what did he mean by it? Certainly he did not trust every one in every situation, and he did not teach others to do so. Even in the same letter, he had harsh words for the behaviors and character of some in the Corinthian church. If we assume that Paul, as an apostle, was a man of character, and that he was more or less consistent in applying what he taught, he cannot mean, literally, trust every person in every situation, no matter their track record. As noted above, Jesus taught his followers to be aware of human nature and to be, as it were, on guard, not casting their pearls before swine, and being shrewd as serpents, gentle as doves. The Bible is nothing if it is not realistic in its portrayal of human nature. There is little written in its pages that inspires us to naively place our faith and trust in humanity, even redeemed humanity.
So much for what I believe “love always trusts” cannot mean. However, what if the trust involved is not so much in other people or circumstances, specifically, but that God is in control in his churches, and things will eventually work out? What if the trust is, primarily, in the Lord, who is ALWAYS trust worthy, versus people, who are, well, let's just say not always trust worthy. That being said, I do believe that we give one another the benefit of the doubt, that there is a sense in which we keep on believing that the Spirit of God will have his way in our brothers and sisters, and that God will complete in one another the work he has begun. That’s something to believe in, because He’s someone to trust.
“Love…believes all things.” 1 Corinthians 13:7 NASB
“It (love) always trusts.” 1 Corinthians 13:7 NIV
Wednesday, November 9, 2011
Love Stands
Our next phrase, translated as “love always protects,” is one of the more interesting renderings in the passage on love in 1 Corinthians 13. The same word, stego, is used 3 other times in the New Testament. In every other case it is translated as some form of “stand,” as in “when we could stand it no longer” (twice), and in another case “to put up with.” Its usual meaning falls in line with bearing with one another. However, I am here assuming that the translators had some solid reasons (not mere adherence to traditional translations) for their choice in this matter, and am going with the word “stand,” which seems to cover both meanings. To stand in love is to afford protection to the beloved. Standing in love also implies bearing with the faults and shortcomings of the one who is loved.
When I love someone, I stand my ground in their defense. Certainly this is the way Christ has loved me. He taught his disciples about such love, saying that no greater love exists than to lay down your life for your friends. His anger in the temple and with the religious establishment was not only because of the distortion of the truth of his Father’s message, but also because of the impossible burden the religious authorities had placed upon the people, without lifting a finger to help them. He stepped between the woman caught in adultery and those who condemned her in the most beloved of stories, bringing into sharpest focus the principles of grace (neither do I condemn you) and truth (go and sin no more). Ultimately he stepped between the righteous wrath of God the Father and all who receive him as Lord and Savior. His love protects us from the consequences of our own sins if we accept his atoning sacrifice on our behalf.
His love also “stands” us. That is to say, he bears with us. I think there is good reason that the intimate and unflattering little exchanges between Jesus and his disciples are included in the gospels. Many times he turns to them in exasperation and says something like, “How long have you been listening to me? When will you finally get it?” These conversations are there not so that we can feel superior to his followers. They are there so that we can relate to them. He could say the same to each of us. He bears with us. His love allows him to stand us.
Agape, then, empowers us to stand one another in a way that conditional love cannot. All other kinds of love are based on some kind of a performance standard or exchange for services. Worldly love needs to see that it is getting something in return in order to keep investing itself. It keeps asking, “What’s in this for me?” As we have seen in earlier posts on agape, this kind of love is different. It asks, “What’s in this for the other(s)?” This attitude makes it possible for us to hang in there, when worldly love gives up and gives in. When we are not holding out for the self-centered return on our investment, we have all the patience in the world (and beyond).
Occasionally, I get a glimpse of how God’s love stands with me. Unwavering, it protects me from all accusations (even my own), and empowers me to stand myself. Let it empower us to protect and bear with one another in the same way.
“Love always protects (stands).” 1 Corinthians 13:7 (parenthesis mine)
"We love because he loved us first.” 1 John 4:19
When I love someone, I stand my ground in their defense. Certainly this is the way Christ has loved me. He taught his disciples about such love, saying that no greater love exists than to lay down your life for your friends. His anger in the temple and with the religious establishment was not only because of the distortion of the truth of his Father’s message, but also because of the impossible burden the religious authorities had placed upon the people, without lifting a finger to help them. He stepped between the woman caught in adultery and those who condemned her in the most beloved of stories, bringing into sharpest focus the principles of grace (neither do I condemn you) and truth (go and sin no more). Ultimately he stepped between the righteous wrath of God the Father and all who receive him as Lord and Savior. His love protects us from the consequences of our own sins if we accept his atoning sacrifice on our behalf.
His love also “stands” us. That is to say, he bears with us. I think there is good reason that the intimate and unflattering little exchanges between Jesus and his disciples are included in the gospels. Many times he turns to them in exasperation and says something like, “How long have you been listening to me? When will you finally get it?” These conversations are there not so that we can feel superior to his followers. They are there so that we can relate to them. He could say the same to each of us. He bears with us. His love allows him to stand us.
Agape, then, empowers us to stand one another in a way that conditional love cannot. All other kinds of love are based on some kind of a performance standard or exchange for services. Worldly love needs to see that it is getting something in return in order to keep investing itself. It keeps asking, “What’s in this for me?” As we have seen in earlier posts on agape, this kind of love is different. It asks, “What’s in this for the other(s)?” This attitude makes it possible for us to hang in there, when worldly love gives up and gives in. When we are not holding out for the self-centered return on our investment, we have all the patience in the world (and beyond).
Occasionally, I get a glimpse of how God’s love stands with me. Unwavering, it protects me from all accusations (even my own), and empowers me to stand myself. Let it empower us to protect and bear with one another in the same way.
“Love always protects (stands).” 1 Corinthians 13:7 (parenthesis mine)
"We love because he loved us first.” 1 John 4:19
Thursday, November 3, 2011
Love and Evil
Two words seldom seen in the same sentence, unless in a romance novel, or (worse yet) a romance novel about vamps, are the words love and evil. In their purest sense, love and evil are mutually exclusive. They cannot share the same space. God, as the source of purest love, has no evil in him, and cannot be in the presence of (unredeemed) evil. Purest love drives out evil. So when the apostle Paul wrote in 1 Corinthians 13:6, “Love does not delight in evil,” his readers must have silently responded with a resounding…”duh.”
However, when we step away from the purely philosophical views of love versus evil, is this principle, that love does not find pleasure in evil, all that obvious? If a hidden camera recorded our every conversation, each movie, book or television program we choose to digest, would it be all that clear to the objective observer that WE do not delight in evil? Hmmm… maybe not.
Truthfully, when evil presents itself, we do a double-take. We are drawn to it, like the auto accident at the side of the road. It’s as if we can’t help staring. When it is framed as humor in situation comedy, we roll on the floor laughing. And that bit of tantalizing gossip we just can’t resist listening to (and passing on) is evil... delightful evil.
Just as the Corinthians (if they stopped to think about the immorality that was so commonplace in their fellowship) had grown to delight in evil, we are in danger of getting used to the evil in us and around us. Having grown used to it, we accommodate it in our homes, our fellowships, and our hearts. Delighting in it is a short step away.
The consequences of small, seemingly unimportant concessions to evil become monumental when evil drives out love. We are filled with Spirit, or we are filled with something else. He does not share space with other idols. Love and evil are mutually exclusive. At any given moment, we are walking one path or the other. Choose wisely.
“Love does not delight in evil.” 1 Corinthians 13:6
"So be very careful to love the LORD your God." Joshua 23:11
However, when we step away from the purely philosophical views of love versus evil, is this principle, that love does not find pleasure in evil, all that obvious? If a hidden camera recorded our every conversation, each movie, book or television program we choose to digest, would it be all that clear to the objective observer that WE do not delight in evil? Hmmm… maybe not.
Truthfully, when evil presents itself, we do a double-take. We are drawn to it, like the auto accident at the side of the road. It’s as if we can’t help staring. When it is framed as humor in situation comedy, we roll on the floor laughing. And that bit of tantalizing gossip we just can’t resist listening to (and passing on) is evil... delightful evil.
Just as the Corinthians (if they stopped to think about the immorality that was so commonplace in their fellowship) had grown to delight in evil, we are in danger of getting used to the evil in us and around us. Having grown used to it, we accommodate it in our homes, our fellowships, and our hearts. Delighting in it is a short step away.
The consequences of small, seemingly unimportant concessions to evil become monumental when evil drives out love. We are filled with Spirit, or we are filled with something else. He does not share space with other idols. Love and evil are mutually exclusive. At any given moment, we are walking one path or the other. Choose wisely.
“Love does not delight in evil.” 1 Corinthians 13:6
"So be very careful to love the LORD your God." Joshua 23:11
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