Category Archives: Letters

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Letters

Edification, Exhortation and Comfort: What Are They Really?

“But he who prophesies speaks edification, exhortation and comfort to men.” - 1Corinthians 14:3

I’ve been chewing on this one for several months now. I’d like to invite you to process the verse with me.

At a fundamental level, this is the purpose of prophetic gifts: edification, exhortation and comfort, at least how it works under our New Covenant. (Old Covenant prophets were working from a different foundation, of course.)

When I studied the New Testament Greek in school, I learned that the last item in the series is the important one, the item that the language is emphasizing.

(Four verses earlier is a clear example of this: “And now abide faith, hope, love, these three; but the greatest of these is love.” The most important one in the list is usually the last one listed.)

And that’s how we’ve handled prophetic gifts most of the time, particularly when we’re training folks to prophesy: “Keep your prophetic words in the realm of edification, exhortation and especially comfort.” Then we hastily add, “Avoid judgment and avoid prophesying relationships at all times.”

But let’s look at these three purposes of the prophetic gifts a little more closely.

“Comfort” Paul uses the Greek word “paramythia,” and one of its key meanings is what we expect. It describes talk for the purpose of “calming and consoling.” And this is how we often teach it in the prophetic.

The other use of “paramythia,” particularly as used in other Greek writings, also includes the idea of “persuading, or of arousing and stimulating,” though we have to get that from Plato, Socrates and Josephus, as this verse is the ONLY place that the Bible uses the word, so we don’t get much help from looking up how it’s used in other passages. Comforting, persuading, arousing, stimulating. (Since this is on social media, I suppose it needs to be said: this has no sexual connotations whatsoever.)

“Exhortation” comes from the word “paraklēsis,” which is closely related to “paraklete,” the word the New Testament uses for the Holy Spirit himself. We usually translate that word as “Comforter,” though in the prophetic, it’s usually in the context of “a calling near, summons,” or “supplication, entreaty,” or “admonition.” In other words, this is an action word, not a warm & fuzzy word. “Come on, let’s go” would be an example of a paraklēsis word.

“Edification” isn’t a word we use outside of church these days, but we’ve figured out that “oikodomē ” talks about the desire and act of building others up.

All of this thinking is happening in the context (both in my own mind, and if I understand right, in the Corinthian church Paul was writing to) of getting away from using Jeremiah and Ezekiel as our models for prophetic ministry. Nowadays, we think in terms of ’Miah and Zeke’s example on one end of the prophetic spectrum, and Precious Moments merchandise for our example on the other end.

My take-away from all this is along those lines. I’m not disrespecting the Old Covenant prophets, nor the Precious Moments business model, but I don’t believe either is an acceptable foundation or model for New Covenant prophetic ministry. And yet both contain at least a hint of the right elements for us.

My conclusion (at least this week) is that New Covenant people are not in the business of fire and brimstone, and that sort of judgment does not belong in our prophetic expressions. In fact, I tend to get up and walk out on those sort of proclamations (which is pretty much metaphorical in the context of social media: I won’t submit myself to that spirit).

The other end of that spectrum, for which I use Precious Moments as a metaphor, strikes me as less harmful to its audience, though it presents an image of the prophetic that is no better.

Those who define prophecy by either example are deceived and badly shortchanged.

Rather, legitimate prophecy does include elements of comforting folks going through a hard time, but rather than a “There, there!” and a pat on the hand, it also includes (in the vocabulary of 1Corinthians 10:13) “a way of escape, that you may be able to bear it.” It is not at all without sympathy (or empathy), but it most definitely doesn’t stop with that. And it certainly does not get in the way of personal responsibility.

And while legitimate prophecy completely avoids any vocabulary of God smiting or hating folks for what they’ve done (which was not uncommon under the Old Covenant), the concept of “You can do better,” or “Here’s the truth to replace the lie you’ve believed” is very appropriate, and is a solid example of “edification, exhortation and comfort to men.”

Another way of describing that change of focus when calling people higher is this: “Don’t declare the problem. Anybody can do that. The evening news does a pretty good job. That takes no faith. Declare the solution. Declare the Good News. Declare God’s point of view of “a future and a hope.” (Jeremiah 29:11)


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Letters

Edification, Exhortation and Comfort: What Are They Really?

“But he who prophesies speaks edification, exhortation and comfort to men.” - 1Corinthians 14:3

I’ve been chewing on this one for several months now. I’d like to invite you to process the verse with me.

At a fundamental level, this is the purpose of prophetic gifts: edification, exhortation and comfort, at least how it works under our New Covenant. (Old Covenant prophets were working from a different foundation, of course.)

When I studied the New Testament Greek in school, I learned that the last item in the series is the important one, the item that the language is emphasizing.

(Four verses earlier is a clear example of this: “And now abide faith, hope, love, these three; but the greatest of these is love.” The most important one in the list is usually the last one listed.)

And that’s how we’ve handled prophetic gifts most of the time, particularly when we’re training folks to prophesy: “Keep your prophetic words in the realm of edification, exhortation and especially comfort.” Then we hastily add, “Avoid judgment and avoid prophesying relationships at all times.”

But let’s look at these three purposes of the prophetic gifts a little more closely.

“Comfort” Paul uses the Greek word “paramythia,” and one of its key meanings is what we expect. It describes talk for the purpose of “calming and consoling.” And this is how we often teach it in the prophetic.

The other use of “paramythia,” particularly as used in other Greek writings, also includes the idea of “persuading, or of arousing and stimulating,” though we have to get that from Plato, Socrates and Josephus, as this verse is the ONLY place that the Bible uses the word, so we don’t get much help from looking up how it’s used in other passages. Comforting, persuading, arousing, stimulating. (Since this is on social media, I suppose it needs to be said: this has no sexual connotations whatsoever.)

“Exhortation” comes from the word “paraklēsis,” which is closely related to “paraklete,” the word the New Testament uses for the Holy Spirit himself. We usually translate that word as “Comforter,” though in the prophetic, it’s usually in the context of “a calling near, summons,” or “supplication, entreaty,” or “admonition.” In other words, this is an action word, not a warm & fuzzy word. “Come on, let’s go” would be an example of a paraklēsis word.

“Edification” isn’t a word we use outside of church these days, but we’ve figured out that “oikodomē ” talks about the desire and act of building others up.

All of this thinking is happening in the context (both in my own mind, and if I understand right, in the Corinthian church Paul was writing to) of getting away from using Jeremiah and Ezekiel as our models for prophetic ministry. Nowadays, we think in terms of ’Miah and Zeke’s example on one end of the prophetic spectrum, and Precious Moments merchandise for our example on the other end.

My take-away from all this is along those lines. I’m not disrespecting the Old Covenant prophets, nor the Precious Moments business model, but I don’t believe either is an acceptable foundation or model for New Covenant prophetic ministry. And yet both contain at least a hint of the right elements for us.

My conclusion (at least this week) is that New Covenant people are not in the business of fire and brimstone, and that sort of judgment does not belong in our prophetic expressions. In fact, I tend to get up and walk out on those sort of proclamations (which is pretty much metaphorical in the context of social media: I won’t submit myself to that spirit).

The other end of that spectrum, for which I use Precious Moments as a metaphor, strikes me as less harmful to its audience, though it presents an image of the prophetic that is no better.

Those who define prophecy by either example are deceived and badly shortchanged.

Rather, legitimate prophecy does include elements of comforting folks going through a hard time, but rather than a “There, there!” and a pat on the hand, it also includes (in the vocabulary of 1Corinthians 10:13) “a way of escape, that you may be able to bear it.” It is not at all without sympathy (or empathy), but it most definitely doesn’t stop with that. And it certainly does not get in the way of personal responsibility.

And while legitimate prophecy completely avoids any vocabulary of God smiting or hating folks for what they’ve done (which was not uncommon under the Old Covenant), the concept of “You can do better,” or “Here’s the truth to replace the lie you’ve believed” is very appropriate, and is a solid example of “edification, exhortation and comfort to men.”

Another way of describing that change of focus when calling people higher is this: “Don’t declare the problem. Anybody can do that. The evening news does a pretty good job. That takes no faith. Declare the solution. Declare the Good News. Declare God’s point of view of “a future and a hope.” (Jeremiah 29:11)


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Letters

Praying to Stop an Untrustworthy Person

I was praying recently about a man who has shown himself to be untrustworthy and whose efforts to control the world around him have caused a lot of harm to a lot of people. It could have been any of a number of folks, I suppose.

“Father, stop him!” I prayed, and as soon as I said it, I knew I’d missed his heart.


Two things came quickly into my mind:

• The principle I’ve held for a few years that it’s easier to pray for the storm to change its path than to stop it altogether,

• The image of a man on his way to Damascus to persecute Christians getting knocked off his ass and turned from a persecutor into a preacher. “I didn’t stop him,” Father whispered.

And I realized that I need to change my prayer from “Stop him!” to “Change his path,” and even “Redeem him.”

As I considered this some more, it occurred to me that my Father is awfully good at redeeming irredeemable people, and bringing good through them who formerly brought evil.

I realized, not for the first time, that when I pray against people that Jesus died for, I’m doing it alone, not with my Father; that a much wiser path is to pray for the people and for their redemption.

I have permission to pray against their work if it’s hurting folks, but I have his presence and even his partnership as I pray for their redemption.


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Letters

The Miracle Car

May I share a testimony with you?

For years, I’ve had an older Toyota sedan. Recently, through circumstances that aren’t part of this story, the car died, and we replaced it with the same model, but a year or two newer. (What can I say? I like some of the classic Toyotas.) I hadn't had a chance to sell the busted one yet.

Then the newer one died. My daughter was driving her sister home in it, and suddenly it seemed that the engine exploded: steam and smoke and scary noises burst from under the hood; the girls jumped from the car, steered it into a parking lot and called me to come rescue them.
 
I was able to drive it home, but just barely. It was horrible: it chugged and snorted and belched great clouds of white smoke and threatened to die on the half mile trip home. A friend looked at the engine and hung his head: “Cracked head,” he murmured, and shook his head. I was horrified: that wasn’t worth repairing.

Father whispered to me: “You’ve learned to trust me in circumstances where My provision comes before the problem does. Now can you trust me where you see the problem, but you don’t yet see My provision?” Hmm. This might be interesting.

Then we had a brainstorm! We could use the cylinder head from the dead car on the new car! That might work! Let’s look closely, and see if we can figure out how to do that!

So four of us gathered around to examine it. Only two of us had experience working on cars: one on a Honda, the other on a Volkswagen; the third guy & I could maybe change the oil, if we were desperate.

We lifted the hood. There was rust spattered all over the engine like blood, and I was sad all over again. “Well, let’s see where it’s cracked.” and we stuck the garden hose to the empty radiator. The idea was to fill the radiator, start the car, and see where the water leaked out: that was where the crack would be.

But before we could start the engine, we found the leak: a long crack on the top of the radiator! That was a much easier repair.

The four of us ran to the old car and checked: yep! Same size radiator. So over the next several hours, we removed both radiators, tested both radiators, and installed the one from the dead car into the living car, and filled it up. We started the engine: the same chugging and snorting and great clouds of smoke belched from the exhaust. How discouraging.

But then one of the guys pointed at the loose wires on the distributor, and asked, “Would that make a difference?” Two of the cylinders weren’t even firing. We re-attached those spark plug wires, and started the car again: it purred like a happy kitten.

I was floored. We’d gone from a completely dead car to a completely happy car in half a day, without spending a single dime. I’ve never seen that happen before!

Then Father reminded me: “Son, I’ve told you that I am your provision. Do you believe me?”

For the record: No, I don’t get every need met that way. The first car was still dead. And no, I don’t get all of my needs met in the way I want them met (like getting my classic car repaired for no cost at all!). But yes, I’m learning.
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Letters

Prophets of Doom or Comfort Porn Prophets

Somebody asked me recently about whether if a prophet speaks of a trouble, are they a prophet of God or a prophet of doom? “It worries me,” she said, “that some people spend so much time promoting these ‘words’ that they become self-fulfilling.”

Fair enough.

From my viewpoint, this really is a legitimate concern. 

Having said that, to completely avoid any mention of trials, to become only a “warm and fuzzy prophet” (prophesying “comfort porn”) is equally errant. Both ditches are problems. And there are other “ditches” I suppose. 

Yeah, there are a *whole lot* of publicized “words” that seem to me to be motivated by marketing, by a need to be “relevant” or “cutting edge,” or are merely coming from what appears to be a wounded soul.
Fake news among the prophetic community?

Yeah, that’s why God gave us the gift of discernment. It’s probably more needful now than ever before.

I observe, however, that many Biblical revelations did, in fact, acknowledge coming trials. It’s easy to find this in the Old Covenant, and it’s easy (and often appropriate) to write many of those warnings off as ministering under an inferior covenant.

At the same time, most of the prophetic words to Paul during the latter part of the book of Acts fit that category as well; Agabus is never even hinted as being a false prophet. Even Jesus prophesied warnings; have you read Matthew 24 recently?

If a “prophet of God” is legitimately speaking about troubles, I’d argue that there are some ways to discuss that topic that are more appropriate than others. “The spirits of prophets are subject to prophets,” after all.

It seems that prophets need to speak what God is actually saying, not from other (lesser) voices/motivations. But those who hear the words have no less need to hear God as we discern those words.

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Letters

The Pendulum Swings to Mercy

It seems that the history of mankind can be described as a rush from one extreme position to another, like a pendulum gone. We’re doing it again.

For the past several decades, we’ve lost track of the promise at the end of James 2:13: “…Mercy triumphs over judgment.” For the past several decades, the church has earned a reputation as a house of judgment and intolerance, of narrow-mindedness and bigotry. Frankly, we’ve earned the reputation.

You’ve may have noticed, however, that the pendulum is swinging back, as is its wont. There are several changes that are happening in the church that reflect the pendulum’s return: one that I have observed over the past several years today is a rise, an increase, in the expression of mercy gifts among individuals in the church. It’s one reflection of the change in direction of the church: we’re becoming less judgmental, and more merciful. 

We certainly need that change. The bad news is that the world has judged the church for being judgmental and out of touch, and that judgment has been appropriate. The good news is that the church is changing her heading, but it seems that we’re headed for increased turbulence with the corrections we’re making, not toward calmer waters.

The increase of the gift of mercy within the church, has not been well documented, and indeed it’s difficult to document and to analyze. You may or may not have seen what I have been observing for the past year; it is indeed subtle. Allow me to state my point fairly directly, and you can make your own observations.

Our text, then, is Romans 12:6-8:

“Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.”

First, let’s agree that mercy really is a gift, and by divine command, it is to be exercised with “cheerfulness” (literally hílarós, a root word that has become “hilarity” in English).

It’s my observation as one who has been a part of the church for a bunch of decades, that there are more people in the church now than there were a decade ago who are gifted with mercy, and the gift is more respected than it has been before. The church is more aware now than perhaps ever of the need to respond to sinners with understanding and empathy rather than a good clubbing with Old Testament Law. Our services often focus on meeting the needs of “pre Christians” rather than discussing sin and its consequences for “sinners.”

We have softened our approach to people-different-than-ourselves, and even many of our street evangelists are asking questions or meeting needs more than proclaiming judgment on street-corners.

That much is good.

The context for this growth in mercy, however, has been neither cheerfulness nor hilarity. The mercy that is growing in the church is growing without having been disciplined, it is mercy out of control, and it is becoming a destructive force in the church.

Pastors and other leaders are finding themselves confronted by their congregations for being too stern, too strict when confronting sloth or sin. Church discipline – ever the touchy subject – has become anathema: we’re afraid to go there.

Often, the confrontation is motivated at least in part by mercy: let’s not be too harsh. But it’s mercy out of control, mercy without discipline behind it, mercy without maturity. The resulting of the conversation – a pastor afraid to speak the truth – is not normally considered a step toward maturity. This is mercy guided by ignorance or (worse) rebellion.

For example, a friend of mine leads a worship band, and her drummer was getting lazy. He’d use the same riffs for nearly every song, and his playing had gotten boring: he was stagnant and worse than that, he was content with being stagnant. As the leader, she had spoken to him a couple of times privately, and they’d agreed on certain goals, and on the means to achieve those goals.

Once during rehearsal, he drifted back into his old, stagnant patterns, and she needed to remind him of the standards they had agreed to. But when she did, she was surprised to find several other members of the band getting in her face about how she had “judged” him. The other members thought they were being “merciful” (and indeed, they are known to be merciful people), but because their mercy was un-tempered by self-control, it brought division, not unity to their band. This was mercy guided by self-indulgence.

In 1 Samuel 15, God sent king Saul to destroy the Amelekites, with specific instruction to kill everything:

• “But kill both man and woman, infant and nursing child, ox and sheep, camel and donkey.”

Saul musters the army and conquers the enemy, but instead of obeying God, he shows mercy:

• “But Saul and the people spared Agag and the best of the sheep, the oxen, the fatlings, the lambs, and all that was good, and were unwilling to utterly destroy them.”

Sure, there were other motivations; greed come to mind, but the act was merciful, whether it was mixed with lesser values or not.

The story concludes with God judging Saul, not because he was merciful (who is more merciful than God?), but because Saul’s mercy was undisciplined, and the fruit was disobedience. Saul feared the people more than he feared God; God could no longer trust him as king, and He fired him and began preparing David to replace him.

In our school district, very few students are “flunked” or “held back” because it’s considered bad for the student’s self-esteem. I’m all for being careful with kids’ tender hearts, but if a teacher feels pity for a capable-but-undisciplined student, and passes a failing student for whatever reason, that teacher is not doing the student any favors. If the kid can’t read his own high-school diploma because of well-meaning, but ultimately short-sighted policies, that student will still be illiterate and functionally unemployable, all because of his educators’ misguided mercy. This is mercy guided by shortsightedness, by fear of confrontation, or perhaps mercy without guidance at all.

For the past twenty years, the church has been getting used to the rebirth of prophetic gifts. We’ve seen Prophetic Schools and Prophetic Training Classes and Prophetic Conferences by the hundreds. All of this has been an attempt to teach the prophetic people how to minister their prophetic gifts: ultimately, it’s been aimed at producing mature prophets and prophetesses, who use their gifts responsibly: in other words, we’ve been breeding self-control into the prophetic movement, and I for one, am thankful for it. (Who wants to return to the prophetic poo-flinging and free-for-alls of the late ’80’s? Not I, thank you very much!)

So consider this a call (perhaps even a prophetic call?) to arms on behalf of the restoration of the gift of mercy. It’s time for mercy to come to the forefront in the church.

And it’s time that we begin to expect, even plan for, maturity in the gift of mercy.

Mercy triumphs over judgment.

Mature mercy triumphs better.

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The Pilgrimgram 2023-08-24 04:46:00

I’ve been thinking about something.

Sometimes when I need to think (“meditate”) on a topic or a verse, it helps me to do it “out loud.”

Some days, I go for a walk in the woods, and I teach on that topic to the trees and bushes. But it’s raining enough that the squirrels are marching two by two, so I’m using my other favorite method of “thinking out loud”: writing. 

Hold still. Thinking might happen here. This might get messy.

Part 1: Our words carry power. We’re made in the image of the Creator God, who used his words to do all his creating. We carry some of that.

Part 2: God is in the business of blessing, not in the business of cursing. We’re in the family business (see above), so there’s a reason he has commanded us to “bless and curse not.”

Part 3: If we’re honest, there’s a lot of stuff around us, a lot of people around us, that maybe have earned their fair share of cursing. Some bad people doing bad things.

Observation 1: Take #1 above with #3 above. I suspect that the reason some cities (and increasingly, states) in America are so messed up is because Christians are cursing them so much. Think about the times you’ve heard Christians talking about Washington DC or Chicago or San Francisco. What is usually the topic of those conversations. When was the last time you heard Christians actually blessing Joe Biden or Donald Trump or Nancy Pelosi?

And as a result of Christians (and others, but it’s the Christians’ words that are the big danger) declaring curses, these cities, these people are targeted by hell. And you can see it. Just look at them: they’re not actually doing well, are they? Hell is having a heyday with them.

Observation #2: Personal experience: whenever I have asked for prayer for an ill-favored person or place, the curses (“Oh, they’re a bad person!” or “They sure need to repent!”) outnumber the prayers by about two to one. (I suspect that this illustrates our need to grow in the Spirit’s fruit of self control.)

Hmmm #1: If we hear about “God is going to judge this city” (or state, or whatever), we often think of running away from that place. I’m thankful there have been fewer of these awful curses recently, but they make me think of Abe’s conversation with God in Genesis 18, where Abe argues for both mercy and justice. “Will not the Judge of all the earth do right?”

Hmmm #2: I wonder if it might be a healthier response, when we hear a credible declaration of impending doom, for Christians to rush to that city or state. And maybe echo Abe’s conversation in the process. “Far be it from you to do such a thing—to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you!”

Hmmm #3: If that’s a reasonable thought (and so far it seems to make sense), would the same apply to individuals? If we see someone whose actions make them a target for hell (or “judgment” or whatever), is it more Christ-like to get ourselves far away from them, or to get close to them, to bring God’s mercy to them?

Hmmm #4: What would that look like?

Hmmm #5: How would God look on that? How would the world look on that?

As I write these thoughts, a verse comes to mind. “The light shines in the darkness and the darkness does not comprehend it.” I love the thought of confusing the darkness, but I like the idea of shining light into the lives caught in the darkness even better.



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The Power of Listening

One of the more challenging skills in the age of social media is listening.

Listening is more than reading or hearing their words. It’s not a tool for finding fault with their statements or for winning arguments. In fact, listening reduces the need for actual arguments.

I was in a situation where someone and I saw things differently.

“Well, that’s hypocritical,” I muttered under my breath.

“Well, that’s one option,” Father whispered back. “What are some other options?” 


 (I hold that when God speaks, power is released in his words. So, among other things, when he asks me a question, I now have more power to answer the question than I did before he spoke.)

So we discussed other possibilities for why people do things I don’t understand.

• Yeah, hypocrisy is an option, though it’s probably less frequent than I imagine.

• Lack of knowledge. They may not know the things I know, so they are unequipped to come to my conclusions.

• Lack of awareness. This is a big one. Sometimes people have access to the data I have, but their attention is on other things. I confess I had to fight back the response of “How dare they!” but I quickly realized that their focus is almost certainly different than my focus.

• Different personal issues. The things going on in them, through which they consider the issue, are likely different than my issues. I know some folks who are tough to reason with before coffee. Or when they’re hungry. Or when their emotions are high.

• Different core beliefs. I believe (very intentionally) that God is good, that the best explanation of what he’s like is Jesus. Other people don’t know this yet, and so they’ll interpret “acts of God” much differently than I will.

The lesson is: listen and you might learn something. You might understand someone. You might end up wiser than you were before you listened.



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Letters

The Power of Listening

One of the more challenging skills in the age of social media is listening.

Listening is more than reading or hearing their words. It’s not a tool for finding fault with their statements or for winning arguments. In fact, listening reduces the need for actual arguments.

I was in a situation where someone and I saw things differently.

“Well, that’s hypocritical,” I muttered under my breath.

“Well, that’s one option,” Father whispered back. “What are some other options?” 


 (I hold that when God speaks, power is released in his words. So, among other things, when he asks me a question, I now have more power to answer the question than I did before he spoke.)

So we discussed other possibilities for why people do things I don’t understand.

• Yeah, hypocrisy is an option, though it’s probably less frequent than I imagine.

• Lack of knowledge. They may not know the things I know, so they are unequipped to come to my conclusions.

• Lack of awareness. This is a big one. Sometimes people have access to the data I have, but their attention is on other things. I confess I had to fight back the response of “How dare they!” but I quickly realized that their focus is almost certainly different than my focus.

• Different personal issues. The things going on in them, through which they consider the issue, are likely different than my issues. I know some folks who are tough to reason with before coffee. Or when they’re hungry. Or when their emotions are high.

• Different core beliefs. I believe (very intentionally) that God is good, that the best explanation of what he’s like is Jesus. Other people don’t know this yet, and so they’ll interpret “acts of God” much differently than I will.

The lesson is: listen and you might learn something. You might understand someone. You might end up wiser than you were before you listened.



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Issachar, the Cat

Oh my. God's using my cat to teach me a lesson again. Awkward.

Our cat gets a healthy breakfast. Then she gets lunch at 1:30 or 2:00. (She's a very well-fed cat.)

I don't eat breakfast. They call it intermittent fasting; I have breakfast at noon. (It keeps me from being a "very well-fed" human.)

So I was in the kitchen at noon the other day, chopping up the toppings for the personal pizza I was going to have for breakfast. And the cat saunters in, all affectionate, assuming that since I was in the kitchen, I must be preparing lunch for her.


I scritched her neck and she purred. Then she started to yowl when I didn’t get the hint, so I walked away. We repeated the cycle two or three times before she gave up and walked away and sulked. I went back to slicing peppers and shredding cheese.

Then I heard the whisper. "It's easy to misunderstand what time it is if you depend on someone else for that information."

Immediately 1 Chronicles 12:32 came to my mind. "...from Issachar [came] men who understood the times and knew what Israel should do."

Personally, I believe it's more important in these days than ever before in my own lifetime at least, to understand the times and to know how to respond in the midst of these days.

And I cannot (I MUST not) depend on somebody's prophetic word, or what my pastor preaches about, or what that person on Facebook writes about. I must understand the times from knowing my Father, from walking with Jesus, from listening to Holy Spirit.

It's awkward when I get misled by gifted saints who are walking in step with God. It's awkward when I follow what they're proclaiming rather than what Father is whispering.

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Sharing Power

It seems that God has always been about sharing power.

The first thing he said to the freshly-created Adam & Eve was sharing power: “Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.” [Genesis 1] That’s sharing power.

Even earlier, as he was thinking about it, he was already clear: “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” [also Genesis 1] That’s sharing power.

He reminds us of it later: “The heaven, even the heavens, are the LORD's; But the earth He has given to the children of men.” [Psalm 115]

God is about sharing power, at least on this planet. But this planet is (for now) the only place we live, so that’s not much of a practical limitation.

God has always been about sharing power with us. Or call it sharing authority. For the moment, the difference isn’t significant here.

That triggers some ugly stuff in my religious history. For a while in my history, I lived among believers who seemed to think that it was up to them to do things, and if God wasn’t busy, maybe he’d help out a little. And then I spent a whole bunch of years among a “God is all-powerful and I’m only a worm” crowd.

But the idea of God sharing power with us shoots both of those down pretty well, doesn’t it?

Do you remember the parable of the minas [Luke 19]? It’s a picture of his reward system, and the biggest reward? “Well done, good servant; because you were faithful in a very little, have authority over ten cities.”

He’s sharing power again: authority over cities.

For a few years, I’ve been working on the belief that God doesn’t want to relate to us as a master and slaves. He’s a Father, for Heaven’s sake, he wants to relate to us as children, and since he’s a good Father, he wants mature children. Mature daughters and sons who can co-reign with him.

It’s been right there in black and white since the very first page of the Book. He never made a secret of it.

OK, that’s pretty well established. Today, we went off into the weeds a little:

If God is sharing power (on Earth), how much of his power does he share, and how much does he keep for himself?

I get that it’s reasonable to assume that everything that we do as his sons and daughters, well he’s in us, so he’s doing that work, not us. Stop it! That’s religious double-talk. He NEVER said, “We’ll let them think they have authority over creation, but we’ll keep it all for ourselves and just let them pretend to be kings and priests.”

That’s a pretty ugly accusation against a loving Father. I should know; I thought that way for quite a while.

For the moment, let’s assume that when God says, “...he earth He has given to the children of men,” that he meant it.

The question I’m pondering right now is more about how much: How much of the authority on this planet does he keep for himself and how much is he delegating to the human species (that would be you and me, you understand)?

• Some have argued that he started the machine running, but nowadays, it’s largely up to us. (“The earth He has given to the children of men,” remember?)

• Some propose that we don’t have any authority of our own, but we just get to hold his hand while he does kingly stuff sometimes. (“In him we live and move and have our being.” [Acts 17:28])

• I’m thinking that sharing means sharing. He has some, we have some, but mostly, we both have our hand in the pot. If we’re smart, we’ll invite him to come with us when we lead and we’ll go with him where he’s leading.

How do you figure that works out? How do you see it? 

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Letters

Balaam’s Presumption

I’ve been reflecting on Baalam son of Beor recently (Numbers 22 – 24, I believe).
Balaam was known as a prophet whose words carried power (“...For I know that whoever you bless is blessed, and whoever you curse is cursed.”).

A local king (Balak, king of Moab) saw the horde of people on their way from Egypt, heading to the Promised Land, and he was afraid for his life. He had reason to be. This mob of former slaves had just wiped out the neighboring kingdom (21:25).

So he decides to hire the local prophet, and here is where things get interesting. This is what stuck out to me this morning:

• Balak tries to hire Balaam to curse the invading army (22:6). Balaam answers, “I’ll check with God.” (22:8)

• God tells Balaam “Do not go with them.” Balaam tells the recruiters, “Go back to your own country, for the LORD has refused to let me go with you.” (22:13)

So far so good.

• But Balak is determined. He offers more cash, more status. Balaam knows God has already said no. That should have been the end of it. But he goes back to check with God again.

It occurs to me that an awful lot of prophets I know (NOT all of them!) have some measure of insecurity in them, and with reason. People who speak for God are not often welcome into polite society: prophets encounter rejection more than some folks. This seems to be a tender spot for Balaam.

• And this is where things go haywire. God defers to Balaam’s free will, lets him go with them, but says, “...but do only what I tell you.”

• Balaam saddles up his donkey and heads to Moab with the royal recruiters.

• And along the way, an angel tries to kill him three times. His talking donkey saved his life. (22:28)

Interpreting this Old Covenant story through the newer, more complete revelation (Hebrews 1:3), it’s clear that it’s not God trying to kill the rebellious prophet. I suspect that rather his rebellion against God’s clear instruction (22:13) gave fallen angels (or demons) the right to go after him. A digression.

That’s what sin does, of course: it gives hell permission to beat on us. God says, “Be holy” for a reason. (Leviticus 11:44,45; 19:2, & 1Peter 1:16) (Fortunately, his command to be holy also releases his power for us to choose holiness successfully.)

I come away from this thinking that free will really is a big deal. Our free will is so powerful, it will let us defy the will of God. Of course, there are some formidable consequences to that choice, but it is still a choice.

It’s not that hard to talk yourself into doing what God said not to do. And God will let us do it. There have been times that I’ve asked him not to, but free will seems to be a big deal to him: he generally insists that we make our own choices.

Note that in the end, Balaam did attempt to curse Israel, but God turned it into a blessing (Deuteronomy 23:5), but he ended badly (2Peter 2:15 & Revelation 2:14).

I don’t want to be like Balaam. His words carried power. His prophecies all came to pass. But he was damned fool about it: he disappointed God and nearly got killed by an angel. (But he got to hear a donkey talk! That’s kind of cool. An ass talking to an ass, I guess.)

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Letters

Let There Be Light, and Other Divine Commands

Think with me for a minute.

It’s pretty clear that when God gave commands in Genesis 1, those things happened.

“Let there be light!” and Bam! There’s light.

And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so.

There’s a principle illustrated here: When God gives a command, power is released in that command to accomplish what is commanded.

For years, I misunderstood this. I heard (for I had been taught) “Be holy as I am holy” as instruction for how I needed to direct my own efforts.

“God says to be holy, so you need to follow all these holy rules in order to accomplish holiness. The best you can.”

“God says, ‘Go and sin no more,’ so you need to know all the Do’s and Don’ts and make sure you follow every one carefully for the rest of your life.”

I’ve since learned that this is complete hogwash. And it’s an insult to God.

God gives me a gift, “Be holy, son; and here is the ability (and the desire) to be holy!” But I had ignored his gift and tried to come up with the same “holy” result through my own legalistic efforts.

What a nightmare.

But once I quit focusing on the list of Do’s and Don’ts and just focused on my Father, once I gave my heart freedom (gasp!) to love him, my desire for sin left, and with it, my choice to sin.

I began to experience holiness. In my life. Mine! My own!

I’ve been reflecting on this process (with substantial thanksgiving!) recently, and then in this context, “Be transformed by the renewing of your mind” (Romans 12:2) came to mind.

“Transformed” means changed, in structure, in appearance, even in genetics. Literally.

So how would I even recognize it when that transforming happens to me?

“Think about Easter, Son. Where was Jesus before dawn on that first Easter?”

Jesus was in the grave. He might have been preaching in hell, but he was between death and resurrection. (Around here, we call that “dead.” As in, “Jesus was dead.”)

But Jesus went into the grave as one kind of a man, one kind of flesh-and-blood, and came out another. If nothing else, he could walk through walls, afterwards. I’ll bet there were other changes, too.

He had been transformed, after. So right then, in the grave at that first Easter weekend, Jesus was being transformed.

At that point, my mind was spinning with religious thoughts like “dying to self,” and “being hidden away, cocooned,” and “renewing my mind,” in order to “be transformed.”

Father interrupted my thoughts. “What makes you think I’m not transforming you right now, right here as we talk? As we walk together every day? This isn’t something you do, Son. This is something I do.

“And if I can transform Jesus, even while he was dead, don’t you think I can transform you while you’re not even dead? “Trust me, Son.”

I’m a grateful son. I’m thankful.

And then it hit me: that’s the secret. The sentence continues: “Be transformed by the renewing of your mind.”

Choosing to be thankful, even excited, for who he is and what he’s done and well… maybe just living thankfully, that’s the key that he works through. Or at least one of them.

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Letters

What If God Really IS Moved by Love?

I've been thinking about this recently. I’m reflecting on the reality that God is motivated by love. I mean if “God is love,” then he’s moved by love, right? 

That doesn’t mean he doesn’t experience emotions, or that those emotions don’t affect him. And of course, God experiences emotion differently than we do (because he’s different than you and I are). But it’s love that moves him.

It’s love that moves him.

That is certainly more consistent with the God whom Jesus revealed than it is with a god who wants to smite. That god is a lie; satan has been selling that one for millennia. That’s the caricature that he talks about, that God is mean. “Did God really say….?”

Satan told the Norse people that God’s name (and character) was Odin. Or Thor. He told the Romans about Zeus. If you’ve ever read those stories, you know some epic lies told about the God Who Is Love, about the God who KNEW the Cross was coming, who knew He would die on it (“the lamb slain before the foundation of the world”) and yet he still created us.

I’m thinking this morning that I’ll get a better understanding of why he does what he does. I’ll understand the declarations of the Old Testament prophets (I’m in Isaiah this morning) better if I keep it in mind that He is always motivated by love.

So here’s a question for reflection on today. If you read history through the lens that God is moved by love (correctly, I might add), does that re-interpret certain things in your history? Do you see some things differently if you reflect on it with the foundation of “God was moved by love when that happened”

It’s worth remembering, of course, that it may not have been God that did whatever that was that you’re remembering. The accuser is still accusing him, particularly in front of his own children.


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