A Short Parable

A little heresy mixed in with truth is like serving your children rat poison, and telling yourself --"As long as it's not the main ingredient, it will not hurt them." Quite a different issue from not getting the proportions of the original recipe exactly right.

He who has an ear, let him hear.


"If any one comes to you, whether an apostle or even an angel from heaven, with a different gospel than the one we have brought you, let him be accursed. I say it again, let him be accursed." Apostle Paul

Outside the Box

This feels like a risky post to share. In showing my weakness, and in letting you see that I can be a bit “out there,” I hope to share some hope with you. So here goes.

Those of you who know me, know that I am called as a counselor first, and exercise other roles as the needs arise, but not always comfortably. Recently, I was standing in the wings, waiting to go on platform to deliver a difficult message, to a large crowd, at a difficult time. It was in the wake of international and local tragedies, and I had been struggling with it spiritually and emotionally. I also had a nasty bronchial issue, always there, always nagging, always threatening to spring from my chest and take my throat and mouth by storm, rendering me useless as a speaker. I stood there, surrounded by black walls, black curtains, black ceiling. The black door closed behind me, nowhere to run, nowhere to hide. Boxed in, literally and figuratively.

The usual prayers, “God help me,” head bowed, spirit broken. Then, through the crack, I saw the lyrics to the praise music. I could not sing, but I lifted my heart to Him, the One who brought me there to do His will, to speak his Words. My hands soon followed my lifted-up heart.

At some point, I am not sure when or how, I began to dance. I just forgot myself. I became a little boy dancing before his Father-- then, Abraham beneath the stars. The black box that once contained me was gone. There I was, before the God of the universe, dancing, worshipping, free to serve without reservation. At some point, my attention had shifted from myself, and my own inadequacies, to God and his complete adequacy.

There was something different in my gait as I crossed the stage that day. I still had to stop to sip water a time or two (the flesh is weak) but there was newfound liberty in the delivery of this message. I was free from the box that once contained me.

How often in the days that preceded the delivery of this message, I questioned, “Why do things always have to be so impossible?” Here is what I have decided: If things were possible (to me), I would not rely on God in the same way that I do when they are quite beyond my personal grasp. There would be little room for God. I would be content within the box. And what a shame that would be!


“Therefore, I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. . . For when I am weak, then I am strong.” 2 Corinthians 12: 10



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Legend of Two Wolves

Not original to me, I pass this along to you because it has inspired many. It challenges me to listen to my inner monologue. . .

An old man and his grandson were walking along a path. The grandson had reached an age to realize that some people become bitter, hate filled people, while others do not.

So he asked, "How can this be?"

Grandfather responded- "Within every man, there are two wolves. One, a black wolf, represents, despair, envy, self-centeredness, vindictiveness, unresolved anger, and unforgiveness. The other wolf, a white one, represents such qualities as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control, forgiveness."

Insight passed quickly over Grandson's face. Then another question- "But Grandfather, if these two wolves live within me, which one will win?"

Grandfather's response, "The one you feed the most."



Finally, brothers, whatever is true, whatever is noble, whatever is right whatever is pure, whatever is lovely, whatever is admirable--if anything is excellent or praiseworthy--think about such things. Philippians 4:8,9

So I find this law at work: When I want to do good, evil is right there with me. For in my inner being I delight in God's law; but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members. Romans 7:21-23

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self control. Against such things, there is no law. Galatians 5:22,23


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Hide and Seek in the Book of Esther

Even though there is no mention of God or religious institutions in Esther, except for fasting, several assertions can be made about a theology of the Book. Most discussions of Esther place God’s Providence at the heart of the Book. Esther and Mordecai are God fearing individuals who find themselves in a foreign land, rise to positions of great power, and the resulting influence is greatly beneficial to their people (much like the story of Joseph in Genesis 37-48). A focus on God’s providential oversight of these events, rather than on His obvious, spectacular intervention, is the norm in these stories (Joseph, Esther and Mordecai). God’s presence, though hidden, is alluded to in the act of fasting because of the crisis at hand (4:3, 16-17). In the Old Testament, fasting is usually connected with praying, with the purpose of moving God to act. We also read the assurance of Haman’s wife and friends that he could not prevail against a Jew (6:13), a reference to the history of the Jews and God’s providential purposes for them as His people. Perhaps the most direct statement of God’s providence is seen in Mordecai’s statement to Esther in 4:14a, “For if you remain silent at this time, relief and deliverance for the Jews will arise from another place.”

Theological views of Esther also lead to observations about God’s hiddenness. Esther is one of only two books in the Bible that does not mention God openly, the other being Song of Songs. Nor does it mention the Temple, the covenant, the law, prayer, or other institutions central to Israel’s religious practices. Many explanations have been offered about these omissions, including the theory that God remained aloof from the story because of displeasure with some of the actions of the characters (deception, Esther’s willingness to lose her virginity to become wife to a Gentile king, Mordecai’s pride in not bowing to Haman). One logical conclusion to be drawn from God’s apparent absence is the importance of human action. The characters, faced with a crisis, do not sit idly by, waiting for a sign from God, or a dramatic miracle from God. The best solution to God’s apparent absence from the Book would seem to be that the author is being intentionally vague about God’s presence, veering away from it abruptly at times. In so doing, the author seems to be suggesting that God is indeed involved with the events of the story (providence), and on the other hand, that this involvement is sometimes difficult to see (God’s hiddenness). While the author and his readers rationally know that God is always present and in control, the experiences of life show that the specific manifestations of His presence are not always so clear. Therefore, we can discern a carefully crafted indeterminacy, which is a part of the message of the Book. From human viewpoint, we are given the impression that people are in control of human history and events. Only by looking deeper can the spiritual man discern the presence and providence of a sometimes “hidden” God. This indeterminacy is not to be confused with unbelief. When we scrutinize Esther for signs of God, we are doing exactly what the author wanted us to do. By extension, the author is telling us we must sometimes look for God in our own lives in just the same way.

Another significant motif in Esther is that of royalty. The story takes place in a royal setting, Esther is a royal figure who exercises royal power and influence in the story, leading to the ultimate deliverance of the Jews. Less obvious are the significant references to Mordecai as a royal figure. He is honored with royal robes and a royal procession (6:7-11); he is given the king’s signet ring, a sign of royalty (8:2); he is invested in royal power and exercises it in making decrees (9:20-23); and ultimately he is raised to a position second only to the king in royalty (10:1-3). Mordecai’s ancestry is traced in 2:5 to names in the lineage of Saul (Kish and Shimei). This motif may have been a way of assuring the Jews that royalty still had some significance for them as God was able to raise up Jews to places of influence, even in exile. In connection with this motif, is that of festival and feasting. Mordicai inaugurates the Festival of Purim as a celebration of the way the Jews were delivered at the time. Multiple feasts are mentioned in the book, and the entire Book of Esther deals with the Festival of Purim directly or indirectly. The careful written instructions for the generous Festival elevate Esther to Talmudic status to the level of the Torah, since these are the only two portions of scripture giving specific instructions for Biblical festivals. It may be concluded, then, that though God may be “hidden” in the Book of Esther, to the discerning eye, his presence is clear.

Implications for today are also clear. As people of faith, we move through our lives, doing our best at any given moment, based on our limited knowledge and insights. To the outside observer (as to the "reporter" of the events in Esther) God may not be obvious. As we lean into Him, however, his presence is (ususally) known to us, though his specific revelation and guidance may not be. At the end of the day, as events grow more distant, we gain a little perspective and make some educated guesses about God's hand in the ordinary and extraordinary events of our lives.

As we view human history unfolding, God is rarely mentioned these days, at least in mainstream media. The world sees people as the center of the universe and as the masters of the planet. To the person of faith, there is always the backdrop of God laughing from his throne. In all our pompous posing, I suspect human exploits may be, more often than not, a comedy of errors when viewed from the throne room of God. He is not surprised or befuddled by the things men do. His plan will have its inevitable way even as men exercise free will (a mystery). And that is very good news for those who call him Father.

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Hide and Seek in the Book of Ruth

God’s sovereignty and steadfastness can be seen in the Book the Book of Ruth in numerous ways. There is a particular focus on God, especially by the characters. Of the 85 verses, 23 verses mention God, and only two of these are narrator’s comments. The characters themselves are aware that God in his sovereignty, orders events, and they rely on Him to do so. God is seen as working throughout the Book, bringing about his plan for the once threatened family of Elimelech. God’s faithfulness can also be seen in his loyalty to his people, his refusal to abandon them, and his rewarding of their faithfulness. The most pertinent Hebrew word here is hesed, understood to mean “steadfast love,” “kindness,” or “mercy.” The word appears three times in Ruth, usually translated as “kind” or “kindness,” but it should be remembered that hesed carries strong undertones of loyalty and commitment. In God’s case, this involves his commitment to his covenants with his people.

Paradoxically, God’s hiddenness is a theme in the Book where the characters are so focused on God’s reliability. God’s presence and guiding hand are more hidden than in many other biblical books. It is not that God is missing from the Book, but that the narrator uses restraint in explaining his actions, referring to God only twice (as noted above). Seemingly told from a human viewpoint (as events might have seemed to the characters or their contemporaries), events that might have easily been attributed to God are assigned to people or even chance. For example, see 2:3 where it is said “As it turned out, she found herself working in a field belonging to Boaz.” In 3:18, Naomi says, “Wait, my daughter until you find out what happens.” Thus, God’s hand is to be searched for in the affairs of everyday life, in the turns of events for God’s faithful people. His presence is one of constant and steadfast involvement, not merely a dramatic “hit and run” type.

Inclusiveness is seen in the clear message that God’s kindness is not limited to the Israelites. Ruth stands with a group of other foreigners, including Melchizedek, Rahab, the Ninevites of Jonah’s day, and Namaan, who knew or worshipped Israel’s God. She is one of four women, along with Tamar, Rahab and Bathsheba, mentioned in the genealogy of Jesus in Matthew 1. These illustrate the covenant promise in Genesis 12:2-3, that people would be blessed through contact with Abraham’s descendents and their God.

Theology of the monarchy is demonstrated by concern for the line of David in 4:17b and 4:18-22. The last word of the Book is David, showing interest in the great King, and by extension, the monarchy of Israel. A major concern is for the lineage of Elimelech, which is threatened with eradication. In showing how his name was preserved, it goes further to demonstrate how it became a part of the great lineage, so crucial centuries later. Interestingly, it shows that God’s choice of David had its roots much earlier than David’s time. The hidden works of God on behalf of David began during the lives of his ancestors. Judah occupies a prominent place in the Book of Ruth, significant in that Judah was the tribe to whom it was promised, among other things, that kings would spring forth from its descendents (17:6, 16; 35:11).Ultimately,the Lion of Judah would be revealed, but not in the Book of Ruth. He is hinted at in Boaz, the "kinsman-redeemer" of the Book.

So we see that God is consistently present, constantly weaving together the threads of lives and nations, to ultimately redeem his beloved people and creation. Even when it appears that God is not present, or his presence seems hidden, He is both near and active. We are inchworms crawling across a tapestry, making sweeping assumptions of eternal import based on the quarter inch of thread before us. God's view is sweeping. He has it covered. He is trustworthy.

Smile, as you move forward in your quest for intimacy with Him. He is weaving something good from it all. Even the dark threads are somehow essential to the design.

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Impasse on the Road Home

It is painful to hear. The partners in the couple before me seem so motivated to change the relationship for the better. However, for whatever reason, they find themselves at an impasse. They feel unable to move forward on the road home to loving relationship.

Individuals find themselves stuck in their progress, too. If you have ever failed at a resolution, you know the drill. Buy the book or video, or enroll at the health club, start with intensity, and watch as the intensity wanes as your energies drift elsewhere. Sometimes, the intensity itself becomes the revolving door on the burning building of emotional distress. No matter how fast we run, here we stay.

Frequently, the impasse seems to come in the form of deferred responsibility. If the partners in a relationship feel the solution lies exclusively in the other person’s camp, not much is likely to change for the better. If the individual believes that others (or the world) must change, or that God must take control of their emotions, in my experience, things usually stay much the same.

One might conclude, then, that I am advocating for a “pull yourself up by your bootstraps” philosophy similar to the former-drill-instructor-become-therapist commercial on the airwaves these days. As funny as it is, that is not what I am talking about. People need to be willing to look at their part in the problem, to evaluate what changes they themselves can make, and proceed with optimism. This is a secret passage through an invisible wall.

Jesus taught that we should remove the plank from our own eye before helping our brother remove the speck from his. Note, he does NOT say not to remove the speck from our brother’s eye, as some erroneously conclude (probably to avoid confrontation by others). What he does advocate, is removing the beam from our own eye, so that we can see more clearly to remove the speck from our brother’s eye.

But, what is all this talk of planks and specks, and how do we apply this parable to our personal growth? I truly believe Jesus is teaching us to own our responsibility in troublesome matters, because in so doing, we own our power to bring about positive change. The hypercritical husband who engenders active or passive rebellion from his wife and children needs to take a long hard look at his heart, his goals, and his actions. If what he wants is an immaculate life devoid of messes and conflict, he may eventually find himself alone and lonely. The wife who has slid into passive rebellion, chronically “forgetting” to do what her husband asks of her, needs to evaluate whether her long term goal is to undermine his trust in her. Open honest dialogue with both partners owning responsibility for their contributions to the ongoing conflict is the first step. For this to happen, hearts have to be open to evaluation and change.

David’s classic prayer, “Search me and know me, and see if there is any wicked way in me,” is an excellent example of a pliable, teachable heart. The Holy Spirit is ready, willing, and able to shine His light into the dark recesses of our souls, not for condemnation, but for healing.

Once we have allowed thorough soul-searching on our own part, have asked forgiveness for our contributions to the problem, and have lovingly evaluated the other person (acknowledging our human perspective is limited), we are in a position to be truly helpful. This is a good question to have looming in our minds as we approach others: “How can I be truly helpful.”

Eventually, forgiveness sets us free more than the person we forgive. If we have a realistic view of our own fallen state and imperfections, it is not as difficult to forgive the specks of others. Then we can all see our way more clearly, as we seek intimacy, on the road home.

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Glimpses of God in Joshua

Four central themes can be readily identified in relation to the theology of the book of Joshua: the land, rest, the Covenant, and purity of worship. Of these, the first three can be covered under the heading of “God the Promise Keeper.” Joshua 21:45 states that “not one of all the Lord’s good promises to Israel failed; every one was fulfilled,” and 23:14 adds, “You know that…not one of all the good promises the Lord your God gave you failed. Every one has been fulfilled. Not one has failed.” God had promised for centuries that Israel would have a land, and would rest in that land, in accordance with the covenants He made with the patriarchs. He also promised that Israel’s continued existence in that land would be conditional upon their obedience to the requirements of the Covenant He made with them under Moses at Sinai.

The major theme of the Book of Joshua is the possession of the Promised Land that was promised to Abraham (Gen. 12:7), Isaac (26:3-4), and to succeeding generations (50:24). The Land is a central goal toward which the actions and intentions of the Pentateuch move. Moses was called to bring the people to “a good and broad land, a land flowing with milk and honey” (Ex. 3:8, 17). The Book of Exodus shows the beginning of the move toward that land, and Numbers shows the continuation of that journey. Repeatedly, the Land is seen as God’s gift to Israel, especially in Deuteronomy. In Joshua, the Land as Gift occurs more than 50 times. A greater portion of the Book of Joshua is given to the detailing of the portioning of the Land to the various tribes, indicative of the Land being given at God’s disposal. The importance of these chapters is in showing that God’s promises were indeed being fulfilled, in tangible ways.
An important concept carried over from Deuteronomy to Joshua is the covenant principle that remaining in the land is contingent upon obedience to the law. In Joshua, the possession of the land and the extermination of its inhabitants are seen as a direct result of Joshua’s obedience to God (10:40; 11:20, 23). Israel’s continuation in the Land is also tied to obedience (23: 9-13, 15-16).

An important consideration in the book of Joshua is the concept of the possession of the Promised Land as the accomplishment of entering into God’s rest. This rest is a gift, a part of the two-part inheritance: (1) the land, and (2) rest from conflict with enemies. Joshua declared to the Transjordan Tribes, “Remember the command that Moses the servant of the Lord gave you, ‘The Lord your God is giving you rest and has granted you this land’” (Josh. 1:13).

Typologically, the New Testament equates the Old Testament concept of rest with entering into Christ’s rest. Hebrews 3 and 4 develops this most clearly. Hebrews 4:8 mentions Joshua, under whom the rebellious generation was not allowed to enter the land; it was instead to a new generation the offer was made to enter into God’s rest. This offer was to be appropriated in each new generation.

Another prominent theme in Joshua is keeping the Covenant. Deuteronomistic stress is placed upon obedience to the law (covenant) and the cause and effect relationship between obedience and blessing, and disobedience and punishment. Obedience to the Mosaic Covenant is urged upon Joshua in 1:7-8, upon the Transjordan tribes in 22:5, and upon the people in 23:6, 16; 24:15. Two covenant renewal ceremonies are recorded in the book, the first on Mount Ebal (8:30-35), and the second at Shechem in chapter 24. The Ark of the Covenant occupies an important place in chapter 3.

Purity of worship, Israel’s separate identity in Canaan--especially religiously, pervades the Book of Joshua. That is the essence of holiness in the Old Testament. The Hebrew word qados (holy) has at its base the idea of separateness from the mundane, the everyday, from evil, and set apart for the sacred. Chapter 5 records several ceremonies emphasizing the importance of ritual purity. Chapter 22 records a debate about whether a second alter built by the Transjordan tribes would compromise the purity of the already existing alter of the Lord. In Joshua, dedication to the Lord had the effect of separating the individual out from the ordinary and the profane.

As His children, it should be clear that He loves us with holy jealousy. He wants our devotion. Relationship with Him should result in holiness, that is, we should stand out from the culture in ways that honor Him. Our values and goals should reflect our devotion to Him. In Joshua, it becomes clear that God is a Father who rewards loyal devotion and disciplines disobedience. Our peace is complete because of the righteousness of Christ. In our relationship with Him, we grow in obedience and trust. In this process, we enter more fully into his rest. The national covenant with Isreal may trace the history of nations once devoted to Him, who then choose other gods above Him.

God is the Promise Keeper. It is impossible for Him to leave or forsake his own. He is incredibly patient in perfecting us, and just as consistent in his discipline as part of that process. Our part is to love Him with everything we have, and to grow in love with one another. Please consider this encouragement to add these glimpes of the divine nature to your road map for the road home.

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