You’ve Been Served

To certain people, these words might bring back some unpleasant memories and feelings. But I am not referring to being served with a summons. Rather, I am speaking of the fact that we have been served, royally, by God.

To be served fits alongside Jesus’ statement in Mark 10:45: “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” If Jesus came to serve, then the people he came to serve have indeed been served. It’s not much about what they did for him; it is what he did for them.

But this doesn’t fit so well when pastor-types (like me) begin to rail against “consumer-Christianity” and to complain about pew-sitters who just want to be entertained. “We need more Christians to serve instead of just sit,” you might hear one of them (like me) say. I am afraid that this (convicting) emphasis dulls the sharp edge of the gospel.

We don’t join the family and fellowship of God by our service. We join the community of believers by grasping and accepting God’s service to us in Christ. we begin to understand how deeply we stand in need of this service, and that we are helpless to achieve its ends on our own. This is humbling, even crushing to realize, especially for the do-gooders of the world, and the self-sufficient.

So we have to be very careful about urging people to serve (even though they may). We must be very sure that those who are eager and willing to serve are not doing so with a dulled sense of the gospel, from which they might think they will find greater acceptance with God by virtue of their service. We do not earn points by our serving. All the points a Christian scores were scored by Christ alone, from whom alone we receive a perfect righteousness and clean record.

This potential for confusion is why service in the church should be done by believers. Unbelievers are already confused about the value of their works, often thinking that they can self-atone by doing good things or by cleaning up or by improving. I am not saying that all service should be done by members. That’s another issue. But the church is made up of believers, and its service is carried out by believers whose service is not a work deserving a wage, but a gift of gratitude in response to God’s grace. We seriously degrade our building materials (1 Corinthians 3) when the unredeemed use service in attempts to aid their own redemption.

You’ve been served, by God, who loves to serve. Yes, He is the great and awesome God who is worthy of the deepest respect and highest honor. It seems that He is the One who should be served. But He is also the King who loves to serve, even if it means washing the disciples’ feet (yes, I know that was Jesus, but the Father and Son share the same value system). Peter said, “You will never wash my feet!” (John 13:8). Jesus said, “If I don’t wash your feet, then you have no part with me.” Our fellowship with God and His Son requires that we be served; that we submit to His service.

We are honored to be served. We don’t deserve it, but we enjoy it and grown in our desire for it. We desperately need to be served by God, and it humbles us. But it also provides the believer with a warmth and intimacy that replaces short-lived and diminishing-returns comforts that the world offers. Child of God, you have been served, praise God, yesterday, today, and forever.

More than Meets the Eye

A little girl goes to the pottery studio to fashion a bowl for her mother. She forms it with her little hands, and then paints it with childish artistry. After it is fired, she brings it home, wraps it, and presents it as a gift to her mother.

What is the mother to make of this crooked dish, a little bit gaudy and quite a bit ugly? You can be sure that the mother will have a far different view than a brother.

First, she sees not so much the bowl, but the girl. This is her little girl. The mother gave birth to this child. She taught her most of what she knows. The daughter's eye for shapes and colors are gifts that came largely from and through her. One might think that this is a moment to be critical of a dish. Rather, it is a moment rich with appreciation for a daughter. 

Second, the mother evaluates the dish not so much for its utility, but for its token or symbolic value. "This is a gift from my daughter. I will keep it so long as I live." Other bowls fill the cupboards. They are used, cracked, and discarded. This bowl will have a far different life, put in a special spot to be handled with care whenever the mother feels the need of a smile.

Third, Mom can say, "it is beautiful" without lying. The beauty of the bowl consists not in its form or function. The beauty consists in that it is a gift, freely and gladly given to a mother, not because she needed it, but because the little girl wanted to respond in a relationship that was initiated and founded, not by the daughter, but by the mother. The gift shows that this is indeed, a real relationship.

And so, when you and I offer our acts of devotion or service to our God, His eye rests not so much on our works, but on us, His children. We are his children solely by virtue of His grace, and He is gladdened by our clumsy participation in a relationship which He Himself has formed.

Christian Virtue: Letting Paul Explain Peter

2 Peter 1:5 says that our faith is to be supplied with virtue. We must not have a faith that makes a good profession, but then is betrayed by bad character or bad behavior. A good faith must be clothed with goodness of heart and life.

Paul's letter to the Philippian believers provides instruction on this subject of virtue. Most helpful is the constellation of seven characteristics in Philippians 4:8:  

Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things. 

The 6th characteristic, "excellence," translates the same Greek word for "virtue in 2 Peter 1:5. The closest companion-term to "excellence" in the list is "worthy of praise." Our professed faith is to be accompanied by a praise-worthy life. Yes, we are all sinners, and we disappoint in so many ways. But Peter would have us exercise diligence in cultivating a life that has this kind of fruit, and not leave our faith fallow, as though it were a bare field.

But aside from this key parallel text that helps us understand the idea of "virtue" in 2 Peter 1:5, there are other references in Philippians that help out as well. A hint of this is provided in the opening verses, where Paul reminds us that God has begun a "good" work in us (1:6). He has planted the seed of Christian virtue in our new lives. That seed must grow, and we are to encourage its growth. Now let's look at some material from each of the first 3 chapters.

Paul prays for the believers in Philippians 1:9-11. The shape of virtue that is sought in this prayer is a discerning love that grows in excellence (different word from 2 Peter 1:5, though similar concept) and is marked by sincerity and blamelessness, not for the sake of this world, but for the sake of the Lord. We hope for and work toward a righteous fruit. There are major aspects of this process for which have little responsibility or capability. There are certain things that only God can do. But we are to develop a taste and sharpen an appreciation, not for base or crude things, but for the kinds of things with which God is pleased, and for the kinds of things that will be fitting on the last day and in the light of God's glory. Paul is praying for a kind of virtue that shines brightest in heaven's light, whether or not it wins much of the world's acclaim.

Humility is a key element in Christian virtue in Philippians 2 (verse 3 and surrounding context). While self-concept and self-confidence are key components  in this world's definition of virtue, humility is just as necessary for heaven's definition. Paul uses a most strong support for humility by appealing to the incarnation/passion of Christ, in which he humbled himself. Perfect Christian virtue is found in Christ. Christ was humble. It cannot be missing from the expression of our faith. A proud Christian has a virtue problem. 

Finally, I want to emphasize that Christian virtue is different from common virtue. Common character qualities are admirable and desirable. But, outside of Christ, there is often a quest to do good or to be good enough in order to offset the bad that we are or do. This is not Christian. The Gospel (Good News) is that sinners (all of us) may receive and benefit from salvation by faith - not in ourselves, but by faith in Christ, the only truly Faithful One and Righteous One. So the final aspect of virtue in Philippians that I would have you consider is Paul's aspiration in 3:7-11 - knowing Jesus in such a way that we are identified with him; identified with him in such a way that his death and resurrection are actually integrated into our lives. We are bound up with him. His death kills sin and death in us. His life births new, spiritual life in us. All things are from Christ, and for Christ. I am not virtuous because of my virtues. He is my virtue.

Redeeming Samson

After studying Judges 13-16, one might conclude that a character like Samson is beyond redemption. He does not observe his vows. He repeatedly exposes both his heart and his countrymen to the enemy. He is ruled by his passions, and he thinks mainly of himself. Even his prayers betray a self-centeredness.

And yet, here are some points that I call, "Redeeming Samson:"

1. It seems that Judges 14-15 recite events at the beginning of Samson's 20-year "reign," and that the events of chapter 16 relate events at the end of that 20-year period. We don't know how Samson worshipped or behaved during the intervening period.

If only the two worst moments of the past 20 years of your life were known, what would people think of you? While it is true that Samson may have been always willful and sinful, perhaps we should give him the benefit of the doubt.

2. God had a larger purpose. In Judges 13, God told Samson's mother that Samson would begin to deliver the people from the Philistines. As we read further, we find that it is left to a greater king, David, to finally deliver Israel from this threat. But it may be that God was delaying the Philistine advance through Samson until such a time that this nation could unite and defend against this enemy.

Samson was God's chosen instrument. Maybe he wasn't the best of instruments. But we had better be careful about discounting what God has chosen to use.

3. Samson shows up in the "Hall of Faith," Hebrews 11. He shows up next to Gideon, Barak, and Jephthah, all of whom had less than perfect faith. But it seems that all, including Samson, learned at some point that they must trust Someone other than themselves, and they did so.

4. When in trouble, Samson prayed. Do you? No, his prayers were not perfect. But he prayed. It was the right thing to do.

In the end, we can speak of "Redeeming Samson," not because of anything good in Samson, but because of everything good in God. God justifies the ungodly. Jesus saves sinners. And so, Samson qualifies. He is not beyond redemption.

We often say that Jesus saves us from sin and from Satan. But Samson needed to be saved from himself. In a sense, he was his own worst enemy. Perhaps you and I can relate. And I am glad that Jesus saves sinners from themselves.

Genesys, and Exodys

Genesys is the name of a health care facility in our area. Cute. But I think they oversell themselves a bit. I am truly thankful for medical science, and for recent breakthroughs and improvements, and I hope for more. I appreciate that hospitals are now competing for customers, and that they are trying hard to put their best foot forward.

But their theology is lacking. And the marketing department is running the show. Don’t worry. They are not alone. It is happening at businesses, and schools, and in churches.

“Genesis” means “beginnings.” The book of Genesis, the first book of the Old Testament of the Bible, starts with the words, “In the beginning, …” It is a book about the beginnings of the created order, spoken into existence by the Word of God. It follows with the story of the beginning of the human race, with God Himself personally and intimately involved in the formation of both male and female. Genesis goes on and tells the story of the beginning of a people through a childless couple, and the beginning of covenant promise and commitment.

I wonder, are there any of these senses in which Genesys thought it was appropriate to co-opt the word, “Genesis?”

Genesis also includes less cheery beginnings. It records graphically the first sin, both silly and stupid. It chronicles the rapid rise of sin into evil, and God’s response in the ‘whelming flood. The book of Genesis also does not whitewash the close-to-home evils of betrayal and envy and bitterness and lies.

I hardly think Genesys wants that kind of association.

And I wonder, is the backside of the hospital call Exodys. If you enter the front door with hopes and promises of all that can be done, what happens when all that can be done isn’t enough? What happens when the cancer wins; when the bleeding can’t be stopped, and when the treatment for one ailment kills you with another?

“Exodus” means “departure.” So, in a sense, Exodys might be a better name than Genesys. Everybody wants just to get out of there and go home. But we all know that there is a more serious departure about which we seldom think, and which does not fit into anyone’s marketing plan.

We are all going to die. We will all make an exit, timely or untimely. The exodus will happen whether we think we are ready or not. Maybe the hospital won’t tell us about the inevitability of death, but someone should. And if we are going to be ready to die, then we need a new beginning, another genesis.

If you want a good Exodus, you need a new Genesis – to be part of a new creation; a member of a new humanity; birthed into a new family; welcomed into covenant community. You need a cure, not for cancer, but for sin, whether sin that is attached to the cosmos, or to the human race, or to you personally.

Genesis and Exodus. They belong together. They should be attended separately.