Made in the Image of God

Created in the Image of God

“In the beginning God created the heavens and the earth…Then God said, ‘Let us make mankind in our image, in our likeness…So God created mankind in his own image, in the image of God he created them; male and female he created them.”[1] The imago Dei has been a doctrine of debate for many years. “Theological anthropological claims were derived by applying the general account of creatureliness to human creatures in particular, qualified by the claim that what distinguishes them as specifically human is that God creates them into the image of God.”[2] Throughout the centuries, people have been in many discussions and studies about what it means to be made in God’s image. There are many theories from being made in the image of love, to being a good and moral person, to having the creative ability to steward and care for the earth, to…I’m sure many other ideas. All of which point to the character and personhood of God. Just what is the image of God? What does this mean for humankind and its identity? What are the implications for salvation and life everlasting?

For a while, I have fallen into the camp of saying God is love and we are created in the image of love, but I have come to better understand this is true, yet not a complete understanding. Why? Because of the way love is defined in our current culture—more dealing with feelings than as a way of life. Another way I have understood the image of God is we have morality within us. It is true humanity has the moral law written on our hearts. This is why we can determine what is right and what is wrong. Duane Stephen Long writes, “The moral life has its origin in our creation in the image of God and its end in our restoration and return to that image.”[3] But I have some reservations about this. Is the imago Dei “just” about morality? Are we not considered “moral” when we move on from this life? Or does “morality” take on a new meaning, or dimension, when we transition into the next life?

Now we come to, what I think is, the real issue—who is God and what is God like? I also believe how we live out our life shows what we believe about the nature and person of God within us. When we take the time to study, reflect on, and pray about who and what we are, we can begin to understand our purpose in this world because we understand there is a deep level to goodness there is within the world, and within the nature and character of God. “The triune God is complete goodness…the triune God is the perfect fullness of being…God loves his own goodness such that he seeks to share it. This occurs through the second person of the Trinity, who is the image of God.”[4] Our entire life should point and be directed to the Son, the second person of the Trinity, Jesus Christ to best understand the image of God.

To this end, I am concluding the image of God is about relationship. To be made in God’s image shows we can have a deep relationship with the creator, other people, ourselves, and creation. One of the things to understand is God is in relationship with Godself through the Trinity. The Trinity, the relationship with the Father, the Son, and the Holy Spirit, show us it is possible to live in perfect harmony and peace with others. I believe this is God’s intent—we live, with the Spirit of God dwelling with us, in perfect harmony and peace with everyone and everything around us while we take care of and tend to the created order, as God would do here since we are the image-bearers of God and God’s representatives here on earth. As Stephen Fowl writes, “In creation God freely wills not simply the existence of humans created in the image of God, but God also desires fellowship with humans, offering them a share in the divine life. This is both the intention with which God created and the end for which God created.”[5] And everything was all well, and good, until, free will got the best of humans and the divine image within humanity became marred through the entry of sin and evil in our world.

Image of God Broken Within Us

Humanity was created to be God’s image-bearers on earth and take care of the created order. “The issue at stake, rather, is the theological account of the specific relationship of two causalities to each other—the triune God, creator and redeemer, and the human being, created in the image of God and existing under the condition of sin.”[6] Now that we understand this concept, we have to take responsibility and respond to God. We can either accept gratefully this image and task, or we can reject it. When we reject God, this response, “may take the form of efforts ‘to be self-constituting and isolated being’, i.e. the form of sin that distorts the image of God vertically and horizontally.”[7]

Because of sin, we easily lose our divine purpose, within us, and end up making ourselves made into the image of anything else that makes us happy. Thus, idolatry, greed, murder, thievery, adultery, etc. become the “gods” we seek after to fulfill us and we have allowed these other “gods” to lead us to live a life for us rather than the life God created for us. We continue to mar the image of God within us by reshaping our lives by the relationship(s) we have with other entities we feel are more valuable than the life of God within us. We miss out on living out the divine relationship of the Trinity in which we have been created. Why? “Sin obtains, with the consequence that the entire relations that constitute persons is distorted or ‘fallen’”[8] meaning we have lost our way, our purpose, and our identity. Unfortunately, because the reality of sin and evil, has entered into our world, and every human, there is nothing we can do, on our own, to change our relationship with God and restore us to the divine image.

What happens next is humanity will begin to seek after other things, people, statuses to believe they have found who they are and what their purpose is for life. Idols and idolatry now come into view, which distorts the vision humans have of themselves and the created order even more. We think we can “fix” this problem on our own, so we will do everything possible to try to “earn” God’s favor and acceptance, but we can end up making things worse because our focus is not on God but on ourselves and how we want God to fix us so our lives are better. It is too easy to treat God as our magic genie, who works for us, and expect God to do our bidding, thus attempting to make God an idol who works for us. We need the grace of God. We need God to do something, to intervene in our lives to make this change for us. We need God to remind us who we are and replace the image of ourselves once again with the divine image to restore all relationships in this world.

God Reveals Himself

Due to the fall (sin and evil becoming attached to human life and existence), humanity had lost so much of its identity concerning how to be in relationship with God, others, self, and creation, that is it impossible for us to restore the relationship status we were created in without any assistance. Therefore, God sent the Son, Jesus the Christ, as the one who would save and atone for the sins of the world. What this means is God descended from heaven to show the people of Israel (eventually the world) what it means to be human and live into the divine image. To best reveal himself to the world, God sent Jesus, the human revelation of God in flesh. Jesus is the way we can experience a restored relationship with God, others, self, and creation.

Before Jesus came, humanity did not have a full revelation about who God is and what God’s nature is like because God revealed small amounts of the divine character at different points in history (see Noah, Abraham, Moses, David, the prophets). Humanity was not able to grasp the richness and deepness of God, so God needed to send a full representation of himself to show the world who he is and what his character is like. Jesus is this revelation for humanity. In Colossians 1:15, the Apostle writes out a hymn and confession of faith that was taught to teach about who Jesus is. “The Son is the image of the invisible God, the firstborn over all creation.”[9] The revelation of God has been made known through Jesus the Christ. Without Jesus, God would still be unknowable, in the manner we can know God today. Therefore, humanity would not know the divine image given to humanity at creation. It is also through the Holy Spirit, within us, we can more fully understand who we are because of the image of God by leading us to Jesus Christ. “The gift of the Holy Spirit invites us to participate in the life of God by drawing us into the life of the Son.”[10]

Made in the Image of Christ

“As a human person who is the image of the invisible God, Jesus Christ is not merely a spirit or soul but an embodied human being.”[11] Jesus is the way humanity can personally know God—who God is, what the character of God is like, and thus who we are, as people. “To know who God is, the theological virtue of faith is necessary.”[12] To be restored to the image of God, God allowed humanity to have faith in God’s Son, Jesus the Christ. “Everyone who believes that Jesus is the Christ is born of God…”[13] Jesus tells his disciple, Phillip, “Anyone who has seen me has seen the Father.”[14] To know Jesus is to know God. To know God is to know who God is. To know who God is reveals who we are. To know who we are reveals the divine nature within us. To know the divine nature within us reveals how we should live, in relationship with God, other people, ourselves, even the created order.

Jesus has been made known to the world, and now humanity can know what it means to be made into the image of God by being recreated, reformed into the image of Christ because of God’s grace through our faith we direct back to God through Jesus the Christ. The image of Christ does everything possible to proclaim and connect the world with the already yet coming kingdom of God. We can see how this is carried out within the pages of the New Testament.

“In the New Testament the imago is identified with Jesus…the imago was not fulfilled at creation but rather is a divinely given eschatological destiny. This destiny is fulfilled by the eschatological Spirit, who, transforming human beings by incorporating them ‘in Christ’…drawing them into participation in the divine life.”[15] One of the ways we can see this lived out and practiced is in the letters of Paul to the people at Corinth. He writes, “Follow [imitate me] my example, as I follow [imitate] the example of Christ.”[16] To fully live into the divine image, we (humanity) need to follow the example of and imitate the life of Jesus. It is in Jesus Christ the image of God is fully lived out. We, humanity, now have the chance to display and live into love, morality, joy, peaceful relationships, etc. because this is all part of the divine image, the imago Dei. This is all possible by placing and grounding our faith in Jesus Christ.

Faith, in Christ, is where this transformation begins. “Persons are re-created, the image of God restored, when they are conformed to Christ.”[17] “The theological virtues, gifts, and beatitudes restore us into the image of God, Christ, whose life is the foundation for this restoration. Through his incarnation and its meditation through the church in word and sacrament, we participate in his righteousness.”[18] This kind of life leads us to the gift of salvation and understanding how we should live, in this life, and in the life to come.

Salvation and the Goal of Salvation

For people to fully realize a life lived in and with the imago Dei, humanity needs to be recreated into the original image God intended. Nothing will be set right, no relationship will ever be peaceful or just until the imago Dei is fully restored in the life of the follower of Christ. This begins a process of being recreated, being made new in Christ. In the process of being made new, being recreated, this does not take away our uniqueness, it simply means the essence of who we are (our motives and focus in this world) will be recreated and re-centered around the God who created us. “Re-created persons truly image God. Thus personhood is inherently centered outside itself. Since, as created, personhood is already intrinsically related to God, God’s relating to re-create does not threaten person’s autonomy and subjectivity.”[19] All of this is made possible through the work of Jesus Christ. As the Apostle Paul reminded the people of Corinth, “if anyone is in Christ, the new creation has come. The old is gone, the new is here!”[20] Humanity can, and will be recreated into something new, something that God intends, something that will allow humanity to dwell and live with God in life everlasting, or as N.T. Wright says, “life after life.” This is the goal of salvation–theosis.

Theosis (divinization) is not, of course, a ‘becoming God’, but being made into the ‘likeness’ of God, which means being drawn much more deeply into the relationships in which God exists as a Trinity of love…salvation is a ‘coming closer to God’ or an ‘ever intensifying relationship.’”[21] What this means is humanity moves closer and closer to the original design of perfect relationships whole, at the same time, moving away from the relationship and damage of a life guided and lived under the curse of sin.

One of the beautiful aspects of salvation is the past, present, and future aspects of the working of God in our lives. We have been saved. We are saved. We will be saved. God’s act of salvation is constantly moving us closer and closer to the divine and deeper and deeper into the divine relationship. With each act of God, we realize more and more of the divine image within us and we can see how God, because of the work of Jesus Christ and the activity of the Holy Spirit, is moving us to live into more of the divine image. Forgiveness of the sin nature within us is transforming the marred part of us and transforming the sin nature back into the imago Dei.

What Does This Mean?

Restoring the divine image within us, transforming us into the image of Christ, means God is making us whole. We will not have to think there is something we’re missing out on because we find our completeness in the presence of God. After all, we will find God’s image within us and working through us. It is our relationship with God that makes us whole. Being whole means we see how we are set apart—made holy. This is the goal of reclaiming the imago Dei in us. We become a set-apart people shining forth God’s light, love, and character into the world. We live into the Great Commission (going, teaching, baptizing, making disciples) because this is who we were created to be and because we have a deep longing for others to know, realize, and live into the divine image within themselves too. How cool is it, God gave us the Holy Spirit to know God personally and to know God is guiding, directing, encouraging us each step of the way to not forsake or quench the Spirit within us, but to become more and more into the likeness and image of Jesus Christ? This is the image the world needs today and what the world needs to see so transformation can take place and we can visibly witness the kingdom of God reigning and ruling in this world. We become, by the grace of God, new creatures, transformed into whole and holy people doing the work, and living the life, God originally intended for God’s people.


[1] Genesis 1:1a; 26a, 27 New International Version

[2] J.B. Webster. The Oxford Handbook of Systematic Theology, 122

[3] Ibid, 460

[4] Ibid, 460

[5] Ibid, 348

[6] Ibid, 291

[7] Ibid, 132

[8] Ibid, 132

[9] New International Version

[10] J.B. Webster. The Oxford Handbook of Systematic Theology, 460

[11] Ibid, 75

[12] Ibid, 460

[13] 1 John 5:1 New International Version

[14] John 14:9 New International Version

[15] J.B. Webster. The Oxford Handbook of Systematic Theology, 129

[16] 1 Corinthians 11:1 New International Version (my addition of imitate)

[17] J.B. Webster. The Oxford Handbook of Systematic Theology, 132

[18] Ibid, 461

[19] Ibid, 132

[20] 2 Corinthians 5:17 New International Version

[21] J.B. Webster. The Oxford Handbook of Systematic Theology, 176

The Danger of Riches

In 1780, John Wesley wrote a sermon called “The Danger of Riches.” This is a message to help us keep our priorities straight when it comes to material goods.

Based on the scripture 1 Timothy 6:9, “They that will be rich fall into temptation and a snare, and into many foolish and hurtful desires which drown men in destruction and perdition,” Wesley convicts, yet encourages, the people called Methodist to keep their lives free from the love of money and to do everything they can to use the resources God has given them for the advancement of God’s kingdom (reign) here on earth.

After reading this sermon, I’d love to hear what spoke to you.

Here is the sermon—

The Sermons of John Wesley – Sermon 87

The Danger Of Riches 

“They that will be rich fall into temptation and a snare, and into many foolish and hurtful desires, which drown men in destruction and perdition.” 1 Tim. 6:9. 

1. How innumerable are the ill consequences which have followed from men’s not knowing, or not considering, this great truth! And how few are there even in the Christian world, that either know or duly consider it! Yea, how small is the number of those, even among real Christians, who understand and lay it to heart! Most of these too pass it very lightly over, scarce remembering there is such a text in the Bible. And many put such a construction upon it, as makes it of no manner of effect. “They that will be rich,” say they, “that is, will be rich at all events, who Will be rich right or wrong; that are resolved to carry their point, to compass this end, whatever means they use to attain it; they ‘fall into temptation,” and into all the evils enumerated by the Apostle.” But truly if this were all the meaning of the text, it might as well have been out of the Bible. 

2. This is so far from being the whole meaning of the text, that it is no part of its meaning. The Apostle does not here speak of gaining riches unjustly, but of quite another thing: His words are to be taken in their plain obvious sense, without any restriction or qualification whatsoever. St. Paul does not say, “They that will be rich by evil means, by theft, robbery, oppression, or extortion; they that will be rich by fraud or dishonest art; but simply, “they that will be rich:” These, allowing, supposing the means they use to be ever so innocent, “fall into temptation and a snare, and into many foolish and hurtful desires, which drown men in destruction and perdition.” 

3. But who believes that Who receives it as the truth of God Who is deeply convinced of it Who preaches this Great is the company of preachers at this day, regular and irregular; but who of them all openly and explicitly, preaches this strange doctrine It is the keen observation of a great man, “The pulpit is a fearful preacher’s strong-hold.” But who even in his strong-hold, has the courage to declare so unfashionable a truth I do not remember that in threescore years I have heard one sermon preached upon this subject. And what author, within the same term, has declared it from the press at least, in the English tongue I do not know one. I have neither seen nor heard of any such author. I have seen two or three who just touch upon it; but none that treats of it professedly. I have myself frequently touched upon it in preaching, and twice in what I have published to the world: Once in explaining our Lord’s Sermon on the Mount, and once in the discourse on the “Mammon of unrighteousness;” but I have never yet either published or preached any sermon expressly upon the subject. It is high time I should;–that I should at length speak as strongly and explicitly as I can, in order to leave a full and clear testimony behind me, whenever it pleases God to call me hence. 

4. O that God would give me to speak right and forcible words; and you to receive them in honest and humble hearts! Let it not be said, “They sit before thee as my people, and they hear thy words; but they will not do them. Thou art unto them as one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not!” O that ye may “not be forgetful hearers, but doers of the word,” that ye may be “blessed in your deed!” In this hope I shall endeavour, 

I. To explain the Apostle’s words. And, 

II. To apply them. 

But O! “who is sufficient for these things” Who is able to stem the general torrent to combat all the prejudices, not only of the vulgar, but of the learned and the religious world Yet nothing is too hard for God! Still his grace is sufficient for us. In his name, then, and by his strength I will endeavour. 

I. To explain the words of the Apostle. 

1. And, First, let us consider, what it is to be rich. What does the Apostle mean by this expression 

The preceding verse fixes the meaning of that: “Having food and raiment,” (literally coverings; for the word includes lodging as well as clothes) “let us be therewith content.” “But they that will be rich;” that is, who will have more than these; more than food and coverings. It plainly follows, whatever is more than these is, in the sense of the Apostle, riches; whatever is above the plain necessaries, or at most conveniences, of life. Whoever has sufficient food to eat, and raiment to put on, with a place where to lay his head, and something over, is rich. 

2. Let us consider, Secondly, What is implied in that expression, “They that will be rich” And does not this imply, First, they that desire to be rich, to have more than food and coverings; they that seriously and deliberately desire more than food to eat, and raiment to put on, and a place where to lay their head, more than the plain necessaries and conveniences of life All, at least, who allow themselves in this desire, who see no harm in it, desire to be rich. 

3. And so do, Secondly, all those that calmly, deliberately, and of set purpose endeavour after more than food and coverings; that aim at and endeavour after, not only so much worldly substance as will procure them the necessaries and conveniences of life, but more than this, whether to lay it up, or lay it out in superfluities. All these undeniably prove their “desire to be rich” by their endeavours after it. 

4. Must we not, Thirdly, rank among those that desire to be rich, all that, in fact “lay up treasures on earth” a thing as expressly and clearly forbidden by our Lord as either adultery or murder. It is allowed, (1.) That we are to provide necessaries and conveniences for those of our own household: (2.) That men in business are to lay up as much as is necessary for the carrying on of that business: (3.) That we are to leave our children what will supply them with necessaries and conveniences after we have left the world: and (4.) That we are to provide things honest in the sight of all men, so as to “owe no man anything.” But to lay up any more, when this is done, is what our Lord has flatly forbidden. When it is calmly and deliberately done, it is a clear proof of our desiring to be rich. And thus to lay up money is no more consistent with good conscience, than to throw it into the sea. 

5. We must rank among them, Fourthly, all who possess more of this world’s goods than they use according to the will of the Donor: I should rather say, of the Proprietor; for He only lends them to us as Stewards; reserving the property of them to himself. And, indeed, he cannot possibly do otherwise, seeing they are the work of his hands; he is, and must be, the possessor of heaven and earth. This is his unalienable right; a right he cannot divest himself of. And together with that portion of his goods which he hath lodged in our hands he has delivered to us a writing, specifying the purposes for which he has intrusted us with them. If therefore we keep more of them in our hands than is necessary for the preceding purposes, we certainly fall under the charge of “desiring to be rich.” Over and above, we are guilty of burying our Lord’s talent in the earth, and on that account are liable to be pronounced wicked, because unprofitable, servants. 

6. Under this imputation of “desiring to be rich,” fall, Fifthly, all “lovers of money.” The word properly means, those that delight in money; those that take pleasure in it; those that seek their happiness therein; that brood over their gold and silver, bills or bonds. Such was the man described by the fine Roman painter, who broke out into that natural Soliloquy:– 

. . . Populus me sibilat, at mihi plaudo Ipse domi simul ac nummos contemplor in arca.

[The following is Francis’s translation of these lines from Horace: 

“Let them his on, While, in my own opinion fully blest, I count my money, and enjoy my chest.” — Edit.]

If there are any vices which are not natural to man, I should imagine this is one; as money of itself does not seem to gratify any natural desire or appetite of the human mind; and as, during an observation of sixty years, I do not remember one instance of a man given up to the love of money, till he had neglected to employ this precious talent according to the will of his Master. After this, sin was punished by sin; and this evil spirit was permitted to enter into him. 

7. But beside this gross sort of covetousness, the love of money, there is a more refined species of covetousness, mentioned by the great Apostle, pleonexia, — which literally means a desire of having more; more than we have already. And those also come under the denomination of “they that will be rich.” It is true that this desire, under proper restrictions, is innocent; nay, commendable. But when it exceeds the bounds, (and how difficult is it not to exceed them!) then it comes under the present censure. 

8. But who is able to receive these hard sayings Who can believe that they are the great truths of God Not many wise not many noble, not many famed for learning; none, indeed, who are not taught of God. And who are they whom God teaches Let our Lord answer: “If any man be willing to do His will, he shall know of the doctrine whether it be of God.” Those who are otherwise minded will be so far from receiving it, that they will not be able to understand it. Two as sensible men as most in England sat down together, some time since, to read over and consider that plain discourse on, “Lay not up for yourselves treasures upon earth.” After much deep consideration, one of them broke out, “Positively, I cannot understand it. Pray, do you understand it, Mr. L.” Mr. L. honestly replied, “Indeed, not I. I cannot conceive what Mr. W. means. I can make nothing at all of it.” So utterly blind is our natural understanding touching the truth of God! 

9. Having explained the former part of the text, “They that will be rich,” and pointed out in the clearest manner I could, the persons spoken of; I will now endeavour, God being my helper, to explain what is spoken of them: “They fall into temptation and a snare, and into many foolish and hurtful desires, which drown men in destruction and perdition.” 

“They fall into temptation.” This seems to mean much more than simply, “they are tempted.” They enter into the temptation: They fall plump down into it. The waves of it compass them about, and cover them all over. Of those who thus enter into temptation, very few escape out of it. And the few that do are sorely scorched by it, though not utterly consumed. If they escape at all, it is with the skin of their teeth, and with deep wounds that are not easily healed. 

10. They fall, Secondly, “into a snare,” the snare of the devil, which he hath purposely set in their way. I believe the Greek word properly means a gin, a steel trap, which shows no appearance of danger. But as soon as any creature touches the spring it suddenly closes; and either crushes its bones in pieces, or consigns it to inevitable ruin. 

11. They fall, Thirdly, “into many foolish and hurtful desires;” anohtous, — silly, senseless, fantastic; as contrary to reason, to sound understanding, as they are to religion; Hurtful, both to body and soul, tending to weaken, yea, destroy every gracious and heavenly temper: Destructive of that faith which is of the operation of God; of that hope which is full of immortality; of love to God and to our neighbour, and of every good word and work. 

12. But what desires are these This is a most important question, and deserves the deepest consideration. 

In general they may all be summed up in one, the desiring happiness out of God. This includes, directly, or remotely, every foolish and hurtful desire. St. Paul expresses it by “loving the creature more than the Creator;” and by being “lovers of pleasure more than lovers of God.” In particular they are (to use the exact and beautiful enumeration of St. John,) “the desire of the flesh, the desire of the eyes, and the pride of life;” all of which the desire of riches naturally tends both to beget and to increase. 

13. “The desire of the flesh” is generally understood in far too narrow a meaning. It does not, as is commonly supposed, refer to one of the senses only, but takes in all the pleasures of sense, the gratification of any of the outward senses. It has reference to the taste in particular. How many thousands do we find at this day, in whom the ruling principle is, the desire to enlarge the pleasure of tasting! Perhaps they do not gratify this desire in a gross manner, so as to incur the imputation of intemperance; much less so as to violate health or impair their understanding by gluttony or drunkenness. But they live in a genteel, regular sensuality; in an elegant epicurism, which does not hurt the body, but only destroys the soul, keeping it at a distance from all true religion. 

14. Experience shows that the imagination is gratified chiefly by means of the eye: Therefore, “the desire of the eyes,” in its natural sense, is the desiring and seeking happiness in gratifying the imagination. Now, the imagination is gratified either by grandeur, by beauty, or by novelty: Chiefly by the last; for neither grand nor beautiful objects please any longer than they are new. 

15. Seeking happiness in learning, of whatever kind, falls under “the desire of the eyes;” whether it be in history, languages, poetry, or any branch of natural or experimental philosophy: Yea, we must include the several kinds of learning, such as Geometry, Algebra, and Metaphysics. For if our supreme delight be in any of these, we are herein gratifying “the desire of the eyes.” 

16. “The pride of life” (whatever else that very uncommon expression h alazoneia tou biou, may mean) seems to imply chiefly, the desire of honour, of the esteem, admiration, and applause of men; as nothing more directly tends both to beget and cherish pride than the honour that cometh of men. And as riches attract much admiration, and occasion much applause, they proportionably minister food for pride, and so may also be referred to this head. 

17. Desire of ease is another of these foolish and hurtful desires; desire of avoiding every cross, every degree of trouble, danger, difficulty; a desire of slumbering out life, and going to heaven (as the vulgar say) upon a feather-bed. Everyone may observe how riches first beget, and then confirm and increase, this desire, making men more and more soft and delicate; more unwilling, and indeed more unable, to “take up their cross daily;” to “endure hardship as good soldiers of Jesus Christ,” and to “take the kingdom of heaven by violence.” 

18. Riches, either desired or possessed, naturally lead to some or other of these foolish and hurtful desires; and by affording the means of gratifying them all, naturally tend to increase them. And there is a near connexion between unholy desires, and every other unholy passion and temper. We easily pass from these to pride, anger, bitterness, envy, malice, revengefulness; to an head-strong, unadvisable, unreprovable spirit: Indeed to every temper that is earthly, sensual, or devilish. All these the desire or possession of riches naturally tends to create, strengthen, and increase. 

19. And by so doing, in the same proportion as they prevail, they “pierce men through with many sorrows;” sorrows from remorse, from a guilty conscience; sorrows flowing from all the evil tempers which they inspire or increase; sorrows inseparable from those desires themselves, as every unholy desire is an uneasy desire; and sorrows from the contrariety of those desires to each other, whence it is impossible to gratify them all. And, in the end, “they drown” the body in pain, disease, “destruction,” and the soul in everlasting “perdition.” 

II. 1. I am, in the Second place, to apply what has been said. And this is the principal point. For what avails the clearest knowledge, even of the most excellent things, even of the things of God, if it go no farther than speculation, if it be not reduced to practice He that hath ears to hear, let him hear! And what he hears, let him instantly put in practice. O that God would give me the thing which I long for! that, before I go hence and am no more seen, I may see a people wholly devoted to God, crucified to the world, and the world crucified to them; a people truly given up to God, in body, soul, and substance! How cheerfully should I then say, “Now lettest thou thy servant depart in peace!” 

2. I ask, then, in the name of God, Who of you “desire to be rich” Which of you (ask your own hearts in the sight of God) seriously and deliberately desire (and perhaps applaud yourselves for so doing, as no small instance of your prudence) to have more than food to eat, and raiment to put on, and a house to cover you Who of you desires to have more than the plain necessaries and conveniences of life Stop! Consider! What are you doing Evil is before you! Will you rush upon the point of a sword By the grace of God, turn and live! 

3. By the same authority I ask, Who of you are endeavouring to be rich to procure for yourselves more than the plain necessaries and conveniences of life Lay, each of you, your hand to your heart, and seriously inquire, “Am I of that number Am I labouring, not only for what I want, but for more than I want” May the Spirit of God say to everyone whom it concerns, “Thou art the man!” 

4. I ask, “Thirdly, Who of you are in fact “laying up for yourselves treasures upon earth” increasing in goods adding, as fast as you can, house to house, and field to field! As long as thou thus “dost well unto thyself, men will speak good of thee.” They will call thee a wise, a prudent man! a man that minds the main chance. Such is, and always has been, the wisdom of the world. But God saith unto thee, “‘Thou fool!’ art thou not ‘treasuring up to thyself wrath against the day of wrath, and revelation of the righteous judgment of God'” 

5. Perhaps you will ask, “But do not you yourself advise, to gain all we can, and to save all we can And is it possible to do this without both desiring and endeavouring to be rich nay, suppose our endeavours are successful, without actually laying up treasures upon earth” I answer, It is possible. You may gain all you can without hurting either your soul or body; you may save all you can, by carefully avoiding every needless expense; and yet never lay up treasures on earth, nor either desire or endeavour so to do. 

6. Permit me to speak as freely of myself as I would of another man I gain all I can (namely, by writing) without hurting either my soul or body. I save all I can, not willingly wasting anything, not a sheet of paper, not a cup of water. I do not lay out anything, not a shilling, unless as a sacrifice to God. Yet by giving all I can, I am effectually secured from “laying up treasures upon earth.” Yea, and I am secured from either desiring or endeavouring, it as long as I give all I can. And that I do this, I call all that know me, both friends and foes, to testify. 

7. But some may say, “Whether you endeavour it or no, you are undeniably rich. You have more than the necessaries of life.” I have. But the Apostle does not fix the charge, barely on possessing any quantity of goods, but on possessing more than we employ according to the will of the Donor. 

Two-and-forty years ago, having a desire to furnish poor people with cheaper, shorter, and plainer books than any I had seen, I wrote many small tracts, generally a penny a-piece; and afterwards several larger. Some of these had such a sale as I never thought of; and, by this means, I unawares became rich. But I never desired or endeavoured after it. And now that it is come upon me unawares, I lay up no treasures upon earth: I lay up nothing at all. My desire and endeavour, in this respect is to “wind my bottom round the year.” I cannot help leaving my books behind me whenever God calls me hence; but, in every other respect, my own hands will be my executors. 

8. Herein, my brethren, let you that are rich, be even as I am. Do you that possess more than food and raiment ask: “What shall we do Shall we throw into the sea what God hath given us” God forbid that you should! It is an excellent talent: It may be employed much to the glory of God. Your way lies plain before your face; if you have courage, walk in it. Having gained, in a right sense, all you can, and saved all you can; in spite of nature, and custom, and worldly prudence, give all you can. I do not say, “Be a good Jew, giving a tenth of all you possess.” I do not say, “Be a good Pharisee, giving a fifth of all your substance.” I dare not advise you to give half of what you have; no, nor three quarters; but all! Lift up your hearts, and you will see clearly, in what sense this is to be done. If you desire to be a “faithful and a wise steward,” out of that portion of your Lord’s goods which he has for the present lodged in your hands, but with the right of resumption whenever it pleaseth him, (1.) Provide things needful for yourself; food to eat, raiment to put on; whatever nature moderately requires, for preserving you both in health and strength; (2.) Provide these for your wife, your children, your servants, or any others who pertain to your household. If, when this is done, there be an overplus left, then do good to “them that are of the household of faith.” If there be an overplus still, “as you have opportunity, do good unto all men.” In so doing, you give all you can; nay, in a sound sense, all you have. For all that is laid out in this manner, is really given to God. You render unto God the things that are God’s, not only by what you give to the poor, but also by that which you expend in providing things needful for yourself and your household. 

9. O ye Methodists, hear the word of the Lord! I have a message from God to all men; but to you above all. For above forty years I have been a servant to you and to your fathers. And I have not been as a reed shaken with the wind: I have not varied in my testimony. I have testified to you the very same thing from the first day even until now. But “who hath believed our report” I fear, not many rich: I fear there is need to apply to some of you those terrible words of the Apostle: “Go to now, ye rich men! weep and howl for the miseries which shall come upon you. Your gold and silver is cankered, and the rust of them shall witness against you and shall eat your flesh, as it were fire.” Certainly it will, unless ye both save all you can and give all you can. But who of you hath considered this since you first heard the will of the Lord concerning it Who is now determined to consider and practise it By the grace of God begin today! 

10. O ye lovers of money, hear the word of the Lord! Suppose ye that money, though multiplied as the sand of the sea, can give happiness Then you are “given up to a strong delusion, to believe a lie;” — a palpable lie, confuted daily by a thousand experiments. Open your eyes! Look all around you! Are the richest men the happiest Have those the largest share of content who have the largest possessions Is not the very reverse true Is it not a common observation, that the richest of men are, in general, the most discontented, the most miserable Had not the far greater part of them more content when they had less money Look into your breasts. If you are increased in goods, are you proportionably increased in happiness You have more substance; but have you more content You know that in seeking happiness from riches, you are only striving to drink out of empty cups. And let them be painted and gilded ever so finely, they are empty still. 

11. O ye that desire or endeavour to be rich, hear ye the word of the Lord! Why should ye be stricken any more Will not even experience teach you wisdom Will ye leap into a pit with your eyes open Why should you any more “fall into temptation” It cannot be but temptation, will beset you, as long as you are in the body. But though it should beset you on every side, why will you enter into it There is no necessity for this: it is your own voluntary act and deed. Why should you any more plunge yourselves into a snare, into the trap Satan has laid for you, that is ready to break your bones in pieces to crush your soul to death After fair warning, why should you sink any more into “foolish and hurtful desires” desires as inconsistent with reason as they are with religion itself; desires that have done you more hurt already than all the treasures upon earth can countervail. 

12. Have they not hurt you already, have they not wounded you in the tenderest part, by slackening, if not utterly destroying, your “hunger and thirst after righteousness” Have you now the same longing that you had once, for the whole image of God Have you the same vehement desire as you formerly had, of “going on unto perfection” Have they not hurt you by weakening your faith Have you now faith’s “abiding impression, realizing things to come” Do you endure, in all temptations, from pleasure or pain, “seeing Him that is invisible” Have you every day, and every hour, an uninterrupted sense of his presence Have they not hurt you with regard to your hope Have you now a hope full of immortality Are you still big with earnest expectation of all the great and precious promises Do you now “taste the powers of the world to come” Do you “sit in heavenly places with Christ Jesus” 

13. Have they not so hurt you, as to stab your religion to the heart Have they not cooled (if not quenched) your love to God This is easily determined. Have you the same delight in God which you once had Can you now say, 

I nothing want beneath, above; Happy, happy in thy love!

I fear not. And if your love of God is in any wise decayed, so is also your love of your neighbour. You are then hurt in the very life and spirit of your religion! If you lose love, you lose all. 

14. Are not you hurt with regard to your humility If you are increased in goods, it cannot well be otherwise. Many will think you a better, because you are a richer, man; And how can you help thinking so yourself especially considering the commendations which some will give you in simplicity, and many with a design to serve themselves of you. 

If you are hurt in your humility it will appear by this token: You are not so easy to be teachable as you were, not so advisable; you are not so easy to be convinced, not so easy to be persuaded; you have a much better opinion of your own judgment and are more attached to your own will. Formerly one might guide you with a thread; now one cannot turn you with a cart-rope. You were glad to be admonished or reproved; but that time is past. And you now account a man your enemy because he tells you the truth. O let each of you calmly consider this, and see if it be not your own picture! 

15. Are you not equally hurt with regard to your meekness You had once learned an excellent lesson of him that was meek as well as lowly in heart. When you were reviled, you reviled not again. You did not return railing for railing, but contrariwise, blessing. Your love was not provoked, but enabled you on all occasions to overcome evil with good. Is this your case now I am afraid not. I fear you cannot “bear all things.” Alas, it may rather be said, you can bear nothing; no injury, nor even affront! How quickly are you ruffled! How readily does that occur, “What! to use me so! What insolence is this! How did he dare to do it! I am not now what I was once. Let him know, I am now able to defend myself.” You mean, to revenge yourself. And it is much if you are not willing, as well as able; if you do not take your fellow servant by the throat. 

16. And are you not hurt in your patience too Does your love now “endure all things” Do you still “in patience possess your soul,” as when you first believed O what a change is here! You have again learnt to be frequently out of humour. You are often fretful; you feel, nay, and give way to peevishness. You find abundance of things go so cross that you cannot tell how to bear them. 

Many years ago I was sitting with a gentleman in London, who feared God greatly, and generally gave away, year by year, nine tenths of his yearly income. A servant came in and threw some coals on the fire. A puff of smoke came out. The baronet threw himself back in his chair and cried out, “O Mr. Wesley, these are the crosses I meet with daily!” Would he not have been less impatient, if he had had fifty, instead of five thousand, pounds a year 

17. But to return. Are not you who have been successful in your endeavours to increase in substance, insensibly sunk into softness of mind, if not of body too You no longer rejoice to “endure hardship, as good soldiers of Jesus Christ.” You no longer “rush into the kingdom of heaven, and take it as by storm.” You do not cheerfully and gladly “deny yourselves, and take up your cross daily.” You cannot deny yourself the poor pleasure of a little sleep, or of a soft bed, in order to hear the word that is able to save your souls! Indeed, you “cannot go out so early in the morning: besides it is dark, nay, cold, perhaps rainy too. Cold, darkness, rain, all these together, — I can never think of it.” You did not say so when you were a poor man. You then regarded none of these things. It is the change of circumstances which has occasioned this melancholy change in your body and mind; You are but the shadow of what you were! What have riches done for you 

“But it cannot be expected I should do as I have done. For I am now grown old.” Am not I grown old as well as you Am not I in my seventy-eighth year Yet by the grace of God, I do not slack my pace yet. Neither would you, if you were a poor man still. 

18. You are so deeply hurt that you have well nigh lost your zeal for works of mercy, as well as of piety. You once pushed on through cold or rain, or whatever cross lay in your way, to see the poor, the sick, the distressed. You went about doing good, and found out those who were not able to find you. You cheerfully crept down into their cellars, and climbed up into their garrets, 

To supply all their wants, And spend and be spent in assisting his saints.

You found out every scene of human misery, and assisted according to your power: 

Each form of woe your generous pity moved; Your Saviour’s face you saw, and, seeing, loved.

Do you now tread in the same steps What hinders Do you fear spoiling your silken coat Or is there another lion in the way Are you afraid of catching vermin And are you not afraid lest the roaring lion should catch you Are you not afraid of Him that hath said, “Inasmuch as ye have not done it unto the least of these, ye have not done it unto me” What will follow “Depart, ye cursed, into everlasting fire prepared for the devil and his angels!” 

19. In time past how mindful were you of that word: “Thou shalt not hate thy brother in thy heart: Thou shalt in any wise reprove thy brother, and not suffer sin upon him!” You did reprove directly or indirectly, all those that sinned in your sight. And happy consequences quickly followed. How good was a word spoken in season! It was often as an arrow from the hand of a giant. Many a heart was pierced. Many of the stout-hearted, who scorned to hear a sermon, 

Fell down before his cross subdued, And felt his arrows dipped in blood.

But which of you now has that compassion for the ignorant, and for them that are out of the way They may wander on for you, and plunge into the lake of fire, without let or hindrance. Gold hath steeled your hearts. You have something else to do. 

Unhelp’d, unpitied let the wretches fall.

20. Thus have I given you, O ye gainers, lovers, possessors of riches, one more (it may be the last) warning. O that it may not be in vain! May God write it upon all your hearts! Though “it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven,” yet the things impossible with men are possible with God.” Lord, speak! and even the rich men that hear these words shall enter thy kingdom, shall “take the kingdom of heaven by violence,” shall “sell all for the pearl of great price:” shall be “crucified to the world, and count all things dung, that they may win Christ!”

Revival Can Come

“if my people who are called by my name humble themselves, pray, seek my face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.” ~2 Chronicles 7:14 NRSV

I see this Bible verse posted on yard signs, in windows, I hear it from the mouths of adults. Generally when I hear this verse, it is about America needing to repent so that God will heal this land from all diseases and troubles.

But I think we are missing something. I believe we have missed how revival and awakening happens. Revival, and spiritual awakenings, do not usually begin in a country, or large group setting. I know, through the grace of God, people groups and nations can turn to God all at once; but generally revival begins with the individual person and it spreads out like a ripple effect.

What is a revival? An event, time period, condition of the heart where people’s lives turn to God. It is a time of realigning our lives to God in the instant we experience his love and grace and begin to trust him completely for his provision and for his presence. This is a pretty cool thing to experience. When the Holy Spirit is palpable and tangible, the atmosphere changes and you can literally taste and see the goodness of the God who created you and who is pursing you all the days of your life.

I love the story of a young pastor who visits his mentor. The young pastor begins to say he is praying for revival and for an outpouring of the Holy Spirit so the community changes. The mentor quietly listens as the young pastor continues to say everything that is wrong all around him. Quietly, the older mentor gets up and walks to his desk and comes back with a piece of chalk. While the young pastor is continuing to speak, the mentor begins to draw a circle, with the chalk, on the floor around the young pastor. The young pastor stops talking and is watching what’s going on. Finally, the older mentor sits back down and says, “If you want a revival in your community, it begins right here, in this circle, with you on your knees, confessing, repenting, and calling on the Name of the Lord to do his work in and through you.”

This is the part of the verse, above, I think we miss. What’s interesting is how literal we take some parts of the Bible and metaphorical we take take others. Yes 2 Chronicles 7:14 was address to the people/nation of Israel. Yes God is speaking of literally healing the land and protecting it, if the people call on God. But what if there is a deeper level here? What if God is continuing to speak through this passage to teach us something today?

How many are drowning in their lives because of hurt? How many have broken relationships, crippled by diseases, grieving significant losses? The point is, land for us today is about our lives. Think about it. If your financially insecure, there is incredible stress. What brought you to the instability? Living above your means and living for yourself. Many diseases we face are brought on by ourselves, through not doing what’s necessary to protect ourselves or acting in a manner of sin that brings the disease on. There is so much brokenness in our world, and in our lives, that we can forget that God really is about healing, restoration, and redemption.

So here’s the deal. What if we took the time to call on God and confessed how we have lived as if he was not enough? What if we called on God and confessed how we don’t completely believe in who he says he is or how he says he is with us or will provide for us? (The root of all sin is unbelief because we begin to act in the place of God because we believe we can do better in some way.)

I am coming to realize how so much pain and brokenness in our lives is because we put we above he. The first step in a revival is realizing what we don’t believe about God, even if we cry out, “Lord, I believe, help my unbelief!” Then we become so full of the Holy Spirit and our land (relationships, emotional well-being, mental well-being, physical self, etc. begin the process of being made healed and whole.

I know many people are broken-hearted about the state of the world. But what if we took the time to be broken-hearted about the state of ourselves? God may not instantly heal everything “wrong” or broken in our lives, but our heart (and focus) is directed toward him and the process of being remade into the image and likeness of Jesus Christ begins to heal us, which works through us to share and show the healing presence of God to all we encounter.

How many of you are ready for a true and lasting revival? How many of you are tired of feeling like your life is broken? How many of you are tired of trying to do everything OT figure everything out on your own? Run to the cross of Christ! Find healing and peace when we die to ourselves. In this process, real joy and peace is found and we can live with the hope that is found in the promises of God.

Asking the Right Question

We have all been at crossroads and have to figure out which path to take that will be the best for your life. Some of the questions we ask are, “Which way does God want me to go?”, “How do I know if I make the right choice?”, “What is the best option for me right now and what if this is not the best option in the future?” If you’re not a believer, the question of what God thinks would not enter your thought process.

But here’s the deal. I think we are asking the wrong questions.

Recently, I have come to a crossroads where I feel like I need to make a decision. It has been weighing on me because I keep trying to think about every possible angle or outcome that could come along. In this process, I felt God just say stop and look. So I looked down and saw four different paths I could take while on this trail.

So what did I do? I studied where the paths went. Of course I could have just went back the way I came (the fourth path). But then it was a surreal moment. It was as if a light bulb went off in my head and then a wave of peace came over me. It was nice. What was it that happened? It suddenly dawned on me that no matter what path I decide, God will be there working in and through me.

That’s when it hit me! We end up asking the wrong questions. We often wonder “what path I should go?” but we really should be asking what kind of person will I be/do I want to be in whatever decision I make?

This is really an important question. God will move and work wherever we are and in whatever we decide. When we consider what decision will feed our souls and help us become the person we desire to be/are meant to be by the grace of God, that is the path we should take.

So, as the Crusader tells Indiana Jones when trying to choose the chalice, be sure to choose wisely.

Who is YHWH?

The Pentateuch (first 5 books of the Bible) begins with a land that is fertile and ready for humanity and ends with the people of Israel on the cusp of moving into the land of promise. Beginning in Genesis 12 through Deuteronomy 34, the promise of land is a key theme for the people of Israel. This is what they continue to move toward and keep their minds on—home. This may be a common destination throughout these five books, but what holds the Pentateuch together is the nature and character of YHWH, the One God with any significance. The Pentateuch is answering the question, as Pharaoh asked Moses, “Who is [YHWH] that I should obey His voice…?” (Exodus 5:2b NASB) Not only this, the Pentateuch is also answering the, implied, question of how God’s people should act and live in this world and this life.

YHWH is the only God that is above all of creation. This is made clear, in Genesis 1, “In the beginning God created the heavens and the earth. The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.” (Genesis 1:1-2 NASB) This transcendence means that YHWH can be involved, but not necessarily impacted, by the actions of the people. He is able to act and move in the best interest of what needs to be done. The Pentateuch is making the case that YHWH is not made by humans so he is not manipulated by any spells or incantations other cultures and peoples might do to get the god(s) to do their bidding. YHWH stands alone above all the other gods. Holiness, love, just, true (promise keeper and fulfiller) are some of the attributes that the Pentateuch teaches about the nature and character of YHWH. Because YHWH is transcendent, he is able to be all of this, and more, and expect his people Israel to be holy as well. The Pentateuch is held together by the character of YHWH that the people are supposed to demonstrate to the world and live as.

The phrase “I am the LORD” (אני יהוה) is one of the recurrences that helps to make the case God is the only God with any significance and is above all others. This recurrence is used throughout Exodus, Leviticus, Numbers, and Deuteronomy, especially when YHWH is making a statement about what he has done. Most of the time, “I am the LORD” (אני יהוה) is combined with his action of delivering the people of Israel from Egypt (הוֹצאתין מארץ מצרימ) “brought you out of the land of Egypt.” This recurrence comes at key points within the Pentateuch and serves as a reminder of who did the delivering for Israel. This is one of the major characteristics of YHWH—redeemer and deliverer. YHWH does not desire his people to be held captive by anyone or anything, except for his covenant. His name implies he is able to be and provide anything the people need. YHWH’s provision is shown through the storehouses of grain in Genesis when the famine struck the land, deliverance from Egypt, water from rocks, manna, quail, new life in the wilderness journey, guiding with a pillar of cloud by day and fire by night, giving of the covenant, and even bringing the people to the border of the promised land. YHWH is able

How can the people of Israel live up to the holiness YHWH requires? The covenant is what makes the people of Israel unique. Throughout the rest of the Old Testament, the people are constantly being called back to the covenant life taught in the Pentateuch. The people are called to be holy because YHWH is holy. The covenant is central to demonstrating the faithfulness of YHWH and how the people are supposed to live. This brings up a contrast in the way other people live versus the way YHWH expects his people to live. “Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine: and you shall be to Me a kingdom of priests and a holy nation.” (Exodus 19:5-6a NASB) If the people of Israel followed the guidance and kept the covenant of YHWH they would be set apart and be different from the rest of the nations and people groups. Because YHWH is transcendent, above all other gods, he is able to say he own everything and can set the people of Israel apart from everyone else. “There is only one being in the universe who can rightly be called ‘holy.’ Thus it becomes possible for the first time to describe ‘holy’ behavior: it is the behavior of the Holy One.” (Alexander, 850) This makes the covenant vital to the way of life for Israel.

Covenants were not new to Israel at YHWH’s revelation on Mount Sinai. Covenants have been part of the people of God from the very beginning. When YHWH makes covenants he is showing his faithfulness and love to and for his people. Other deities would have expected something from the subjects, YHWH gave himself (Genesis 17) and said Israel needed to follow him and they would be his own people (Exodus 19). This was done so YHWH could show his love for the world through the people of Israel. Not only this, but YHWH is demonstrating his loyalty to the people of Israel, something different from other cultures who worshipping other deities.

At the core of the character of YHWH is his hesed (חסד), his holy love, his unfailing love. YHWH’s hesed is highlighted over fourteen times in the Pentateuch (Gen 19:19, 24:12, 24:24, 24:27, 32:10, Ex 15:13, 20:6, 34:6, 34:7, Numb 14:18, 14:19, Deut 5:10, 7:9, 7:12) which shows that YHWH is acting out of his love and mercy for Israel, for the purpose of the nations knowing who YHWH is. “…the Egyptians will know that I am the LORD.” (Exodus 14:4c NASB) The biggest revelation about the hesed of YHWH is found in his own self-revelation in Exodus 34:6-7, “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness [hesed] and truth; who keeps lovingkindness [hesed] for thousands, who forgives iniquity, transgression and sin…” (NASB) This is a key verse that is found throughout the Old Testament and recurs in the Pentateuch (Ex 20:5,6, Numb 14:18, Deut 4:31, 5:10, 7:9) This is another example of contrast between YHWH and the other deities other people worship. However, this could also be a climax of the Pentateuch because this describes the nature of YHWH, by his own words, the people of Israel know how their God will be with them, treat them, even offer opportunities to forgive their sins against him and their fellow Israelites.

Because the hesed of YHWH is so prevalently known and shown (through the acts of deliverance, giving of the law/covenant, people of Israel growing and thriving, providing food in wilderness, not destroying the people when he had the chance) we can also get a glimpse of how just YHWH is. He is not a God who acts on a whim. YHWH acts for justice (setting things right) in the world. The plagues of Egypt were judgements on the gods of Egypt, the deaths of Aaron’s sons in Leviticus 10, Moses and Aaron not able to enter the land, and many more examples happened because YHWH cannot allow sin to remain and go unpunished. This can also be one of the most loving things YHWH could do. He is not punishing for the sake of his own amusement or “just because”. The punishment comes into motion because of the effects of sin. Through the law/covenant, YHWH has already stipulated how to live. Moses, in Deuteronomy 30:19 says, “I call heaven and earth to witness against you today that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants.” (NASB) This is an act of hesed, and the justness of YHWH because he gives the people a chance to choose life, to choose the way of life he is telling them to live, in order for them to thrive and live a long time in the land. 

In Exodus 32, the people of Israel were waiting for Moses to come back down the mountain after he had already been up there 40 days and 40 nights. The people became anxious and pleaded with Aaron to make them a golden idol so they could worship it. So Aaron made a golden calf from the gold the people took from Egypt when they left. This is where the hesed of YHWH is shown as well as justice. “In simple justice, God was obligated to destroy them. But in fact he invited Moses to intercede for them by saying that he would destroy them if Moses would ‘let me alone’ (Ex 32:10).” (Alexander, 851) Justice was still played out because the sin damage had been done so the Levites killed many people by the sword for bowing down to an idol. Justice needed to happen because of who YHWH is. YHWH always acts in consistently “right behavior” because of his holy character. (Alexander, 851)

Because YHWH does the right thing, all the time, he can be counted on to keep his promises. This is shown throughout the Pentateuch in the covenants he makes with Noah, Abraham, and Moses. YHWH also demonstrates he is trustworthy to Abraham and Sarah who received the child of promise, Isaac. He also tells Abraham his descendants will be slaves to another nation for four hundred years. This also comes to reality when the Exodus story begins. His promise of land to Abraham and the Israelites is mentioned many times throughout the Pentateuch. Ironically, this is the only promise that was not fulfilled in the course of these books. But we can be assured the people will receive the promise because of this important inclusio.

What is consistent throughout the Pentateuch is this is the same God who creates, who delivers, who guide, who provides for the people. The inclusion deals with the Spirit (רוחּ) of God. In the beginning, Genesis 1:1, the Spirit (רוחּ) of God is over the waters of creation. In Deuteronomy 34:9, Joshua son of Nun is filled with the Spirit (רוחּ) of wisdom to become the leader the people need to carry them into the promised land. It is the Spirit (רוחּ) of God that holds the people together, this is the presence of God that is with the people.

Even though the Pentateuch is made up of five individual books that tell the narrative history and story of the people of Israel and how YHWH redeemed and delivered them. The consistency of YHWH’s character throughout demonstrates he is the one God with any significance and he is the same. When Pharaoh asked, “Who is [YHWH]…?” He got displays of power and saw how fiercely loyal he is to Israel. The God of Israel desires to make himself know to the world through the people of Israel. Because YHWH is holy and just and loving in his character, the people of Israel know how they should live and act in the world to be living, tangible examples of the God who is above all.

Bibliography

Alexander, T. D., & Baker, D. W. (2003). Dictionary of the Old Testament : Pentateuch. InterVarsity Press.

Arnold, Bill T., and Choi, J.H. (2003). A guide to biblical Hebrew syntax. Cambridge University Press.

Dozeman, Thomas B. “Deuteronomy,” in The New Interpreter’s Bible, vol. II. Nashville: Abingdon, 1995 (pp 271-538)

God’s Story, Your Story: The Old Testament

How well do you know the biblical story? If we’re honest, we all should say we don’t know it as well as we want.

One of the most beautiful things about scripture is that it continually speaks, even today, the words of God through the presence of the Holy Spirit.

If I were to ask you how to easily explain the biblical storyline, how would you do it? Think about it.

If we look at the biblical story, we can look at it in 2 acts, each with 3 parts:

Act 1: Creation, Fall, Israel

Act 2: Jesus, Church, New Creation

What we have to realize is how each of these “parts” is really a representation of our life here: we’re created (born), we know we sin, we believe God is real and calling us apart, we meet and encounter Jesus, we become part of the family and movement of God, Jesus makes us into new creations. So, when we read the Bible, we’re really looking at a mirror of our lives, in many ways.

Today, we’re looking at the Old Testament storyline. This is how God (YHWH) has moved in, through, and with his people, Israel. Throughout these 39 books we see how Israel comes to God, follows God, gets excited about obeying God, decides to do her own thing and ends up going against God leaving her alone and exiled. See how the Old Testament is our story also? When is the last time you did everything right, and followed God to the perfect “T” you wanted to? For me it was in the split second I woke up today, before I had a chance to think or do anything.

Yes, I know the Old Testament is long, has a bunch of traditions we don’t practice today, has some strange names, and I’d downright confusing. But what we have to understand is the point of the scriptures. The point is to know who the God is Israel was/is supposed to know, follow, and reflect in the world.

One of the challenges we have today is that we live in a time when we tend to focus more on devotional thoughts, meditations, and books/teachings about  the Bible and we have missed out on reading and absorbing the actual words of scripture themselves.

Over the last 2 years, I have developed a love for the Old Testament because I have now realized that unless we take the time to read and study the Old Testament, the New Testament doesn’t make as much sense.

One of the things we have to understand is that what we call the Old Testament is what Jesus referenced. Why? Because there was no New Testament yet. Also, the Apostle Paul says that all scripture is God-breathed, know he is talking about the Old Testament.

So let’s take this time and go over the Old Testament and see how this is our story as well.

In the beginning, God created the heavens and the earth. This is the foundational statement to show who (not how) the earth was created. We live in this world because God set everything in motion and spoke everything into existence for his people.

Everything was all well and good, until…

Imagine how it would be to live in paradise. Can you imagine everything in a state of perfection? Unfortunately, we can’t because we will always expect something bad to happen. Why? Because of the presence of the serpent in Genesis 3. The serpent planted the seeds of doubt into Adam and Eve. Now doubt, in and of itself, is not bad. When doubt turns to unbelief, we begin to not believe in God: who he is, what he says he’ll do. This is when we begin to take matters into our own hands and sin corrupts us.

The fall is found in Genesis 3-11. It’s amazing how quickly the later generations embraced the life of sin. It goes to show that “what one generation tolerates, the next generation embraces.” Genesis 3-11 is important to read because it shows the state of the world we’re still in. If we get upset about younger generations acting a certain way, or embracing certain values/opinions, we do have to ask what it is we tolerated in our life.

Now the Old Testament is about who God is. God is the God of hope and second chances. We see this in the flood narrative, and especially in the calling out of Abraham. This is where the storyline of the Old Testament moves from the universal scope of all of creation and begins to tell the story of a particular people group.

The people of Israel have begun. To see the family tree from Abraham, take time to read through Genesis.

The people would not last long on their own. They became (over time) slaves to Egypt and remained in that state for over 400 years. There was still the hope from the promises of God to Abraham the people held tight to. God may have seemed absent, but Exodus gives us the picture of a God who pays attention and knows what’s going on. God acts in a mighty way, and delivers the people of Israel by having Moses lead them. The Exodus is the foundational story for Jewish people—how they were brought from a life of slavery to freedom. This is also, in a sense, our story too since we were slaves of sin until Christ broke the curse of sin over humanity.

Something we have to take time to realize is that when Israel was freed from the slavery of Egypt, they really moved into a different kind of slavery—into the service of God. The paradox is that unless we live our lives as servants of God, then we really don’t know or understand freedom. True freedom if found in the expression of love that if only found in God.

When you live for God, you see his character is that of holiness—he means what he says and he says what he means…he should be feared/revered. The holiness of God is laid out in Leviticus, Numbers, Deuteronomy. This is where the people learn that there can be no sin in their presence, that sin will not be tolerated in the presence of God. There were some strict punishments for sin, but the people knew exactly what would happen. I do wonder if we took sin as seriously as the Bible does, how would the world look? How would the church look?

This is a very brief and basic look at the Pentateuch, the first five books of the Old Testament. Understanding these books is key to seeing where the rest of the story takes place.

Now we move into the history books (Joshua – Esther).

The first thing we see is God is a God who keeps his promises. His covenant with Abraham included land. Now the people of Israel were entering the land which was promised to them.

What we see, in these books, is what happens when the people live by their part of the covenant (which is following God and listening to him). We also see what happens when the people do not live up to their part of the covenant. Everything goes south.

The Israelites had incredible victories but soon became cocky and prideful and found themselves trying to be like other people, other nations. The kingdom of Israel was established with Saul and further expanded by David and Solomon. Now before we say Israel went against God and got their king after God said not to, that’s not true. God laid out specifications for how a king should be when the people asked for a king (Deuteronomy 17:14-20) But the reality is absolute power corrupts absolutely.

This teaches us how patient God is.

The history books of Joshua, Judges, Ruth, 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther all shows the ebb and flow of how the people yearned for God yet did their own thing. The cycle is what we still see today:

  • Revival happens and the people follow and decide to obey God
  • Life gets a little too comfortable and sin corrupts
  • The people do their own thing (and blame God for not providing)
  • Punishment – exiled
  • Repentance happens and the people return to their first love – God

See how this is our story today? What do you think we need to repent of as individuals? As a church? As a state? As a nation? As a people?

Moving from the historical books, we move into the Writing and Wisdom books. These are really the heart of the Biblical story (that’s why they’re in the middle 🙂 )

It is here we can see heartfelt prayers and wisdom that is needed to keep our hearts and minds open to the movement and presence of God.

Job reminds us God has not left us, even in the midst of tragedy.

The Psalms are beautiful cries and expressions to God.

Proverbs, Ecclesiastes tells how a person should think and live.

Song of Solomon (Songs) is a beautiful expression of God’s love and affection for his people.

Then we move into the Prophetic books. There are 2 groups (major and minor prophets). The “major” ones are only called so because they are longer, not because thy have more value. The “minor” prophets just have shorter books.

What do the prophets do? They warn of impending judgement and doom, if the people do no return to their part of the covenant and follow/obey/listen to God. That brings us back to the Pentateuch. The prophets are calling the people back to the way of life and loyalty the Pentateuch says.

In a nutshell, this is the basic storyline of the 39 books of the Old Testament. There is so much more we could say right now, but studying the scriptures is really a lifetime of God revealing himself to us.

To understand the Bible, understanding the first five books is essential. When you read it, see what the Bible is teaching about God and about who he says the people are.

I pray we can continually see how our story today, is the same story as the Israelites, which is played out in the story and life of God. Next week, we’ll dive into the New Testament and see how the New Testament reteaches covenant loyalty, through the empowerment of the Holy Spirit.

Ain’t No Stoppin’ Love

Click here to read Matthew 28:1-10

What would it have been like that first Easter Sunday? We have gotten into the tradition of going into Easter with pomp and circumstance. We should, after all be celebratory and joyful everyday because Christ has risen from the dead.

But, what if, we miss the point of Easter going straight to the celebration. Do we come with wonder anymore? Has the story become too familiar that we don’t give it the attention it deserves?

Put yourself in the women’s shoes as they travelled to the tomb. They still could not believe Jesus was dead. They were still in shock he was treated the way he was on, what we call, Good Friday. How could he, a non-criminal, really be put to death like that?

Not only that, but there must have been some anxiety because they could not anoint Jesus’ body when he was placed in the tomb, or even during the next day because it was the Passover meal festival and the next day was the Sabbath, and nothing like anointing could have been done since it was considered as work. Can you imagine the stress that would have placed on them?

Fast forward to today. We love to celebrate, we love it when things go right. We love to be able to find ways to party and have fun. But what if, we are not supposed to think of Easter as a “normal” celebration we hold each year. What if Easter is supposed to be something more? What if God uses this time of quarantine, social/physical distancing, staying home to teach us what really matters in this life?

I know many people are disappointed we are not able to gather together for Easter worship this year. But, maybe we have the opportunity to live out the resurrection story in a brand new way, a way that is not traditional nor the status quo.

So, how have you traditionally celebrated Easter Sunday? If you’re like most people, we celebrate Easter just on the Sunday and we go back to “normal” life the next day.

If anything, this year should teach us we cannot go back to living “normally.” Why would we really want to go back to normal anyway?
After the guards left the tomb, they were different. After the women left the tomb, they were different. After the disciples left the tomb, they were different. Not only were they different, but they never went back to the way they lived before they encountered the empty tomb. Once they interacted with the Resurrected Christ, everything was changed.
Notice some of the things that changed. First of all, this happened on the first day of the week, symbolizing the start of something NEW.

Maybe we can use this time right now to reset our priorities and have God reset our hearts and lives toward him.

Matthew’s account of the resurrection says a “violent earthquake” occurred because and angel of the Lord came down from heaven. Remember, we can experience God in the quietness, like being in nature, but what if God is speaking to us when everything is shaken up? One of the C.S. Lewis quotes I love is “God whispers to us in our pleasures, speaks in our consciences, but shouts in our pains. It is his megaphone to rouse a deaf world.”

The world had just put Jesus, the Son of God, to death. The world was not listening to God. Sometimes there has to be something dramatic to shake things up and open ears to hear God speaking and calling out to us.

What if, we use this time, this unique time, to call out to God. Maybe God is speaking to us here and now. What is he saying?
The angel of the Lord told the women (the first apostles and evangelists) Jesus is not here (in the tomb) because he is risen! The angel also said do not be afraid.

Yes, the angel allows the women to look inside to verify Jesus was not there. But this is a reminder to us, even today, nothing is ever going back to normal. At the same time, we have nothing to fear.

When they went to the tomb, they were expecting Jesus to be right there, to be where they left him. Then they expected to go back to their normal lives and go on living, with grief yes, but living just as before.
One of my fears today is that we go back to living as “normal” when clearly we, as the church, should be seen more in the world and demonstrate the presence of God with us because CHRIST IS RISEN!

There is a great urgency to be the people who follow Christ. Why? Because there is a lot to do? Nope. Because Christ is alive and has called us to be in mission with him. Our lives are no longer lived for us, but for him. It really doesn’t matter what we think we like because Christ is alive and we are being transformed into his image and likeness. God is giving us the “mind of Christ”, if we let him.

The part about Easter that I love, and it means so much more to me now, is how NOTHING will ever be the same. Christ did not die so we could observe the empty tomb and throw a party at the empty tomb once a year. Christ is alive and that means we can celebrate wherever we are in the world because Christ is there.

Yes, this year has been different. We have been told we need to stay “sheltered” inside our homes. We need to practice “social distancing.” This is all well and good because we do not want the virus to spread. But, at the same time, maybe we get a little taste of what the early disciples experienced. Maybe we get a little nervous (the disciples were afraid because they could be put to death) about going outside and in the stores.

Maybe we get to take the intimate settings we practiced, observed, and worshipped this past Holy Week and allow the Easter story to be born anew into us.

The reality is, the world tried to shut Jesus up by killing him.

The world tries to shut the doors of churches so we can’t gather together. But here’s the deal. Church buildings may be empty this year but so is the tomb.

The world thought it could stop the presence of God through Jesus Christ from going further into the world with the message of Heaven and God’s love for the world. The world closed the tomb to try and keep Christ buried and hidden. But always remember this, Church: there ain’t no stoppin’ love!

Let your cries in the world be CHRIST IS RISEN! ALLELULIA! Christ is risen, the tomb is empty but our lives are full.

Christ lives. Nothing is the same now nor anything will ever be the same again.

Christ is Risen! Alleluia! Amen.

RESPOND TO CHRIST
Christ is alive and is speaking to you today. Maybe you haven’t taken the time to notice. Maybe you couldn’t hear because you’ve had so much thrown at you by the rest of the world. Maybe you sense something stirring in your heart and want to acknowledge Christ is speaking to you, yes you to give your life and complete devotion only to him.

Maybe today is the day you finally say YES to Christ. Maybe today is the day you say YES again to Christ.

However you respond today, I implore you to listen to the Spirit’s words and see the beauty and power of the Risen Christ who came for you.

What Can “Baby Shark” Teach Us?

It has taken the toddler country by storm. My toddler is obsessed with “Baby Shark.” Actually, obsessed may be too nice of a word. She has the toy shark that swims and sings in the bathtub. The phone that plays the song. A book. A Baby Shark puppet. She wears herself out dancing to the song! (If we need to keep her awake a little longer or get her to cooperate, we play the song. So this may be our fault. 😂)


Then it happened.


One day I was listening to the song and I realized there is a lesson we could learn. (Maybe I was hallucinating after hearing it like 5,000 times that day.)
If you feel brave, listen to the song now.

What do you hear? What do you think? It is very repetitive and repetition is good to learn.
The part that caught my attention was the end, (run away… Safe at last). That is the end of the song. This is really what we long for in life; to be safe at last.


We have all sorts of things coming at us. Little, or “baby“, things that want to try to take us down. There are bigger things that want to try to take us down. There’s old things that want to try to take us down. All of these “enemies“ want to cause us to live in fear. But the end says we are safe at last.


Now, apply this to your life. You have many things coming against you. Things that seem small. Things that seem big. Stuff from your past. All of it is trying to take you down. But take this time to trust in Christ to be with you always. To protect you. To guide you on the path to safety.


Now, before we take this to mean just individual level of protection, we need to realize this is bigger than us, then just us alone. Whenever fish are swimming away from sharks or their predators, they typically swim with other fish, so they are in a community. We are part of a community, and as the light of Christ, we get to play a part in protecting those around us because that’s what Christ calls us to do. We get to lead people to the safety found in Christ.

Now, before we take this to mean just individual level of protection, we need to realize this is bigger than us, then just us alone. Whenever fish are swimming away from sharks or their predators, they typically swim with other fish, so they are in a community. We are part of a community, and as the light of Christ, we get to play a part in protecting those around us because that’s what Christ calls us to do. We get to lead people to safety because that’s where Christ is.


So we have a call. To stay in the safety of Christ and to bring others to this place of safety.


This may be a little far fetched, but this is a lesson I think we can, and should, learn from “Baby Shark.”


(You’re welcome for it being stuck in your head now 😂. )

NEW BOOK: “Jesus Is…”

Kindle & Paperback Editions

https://www.amazon.com/s?k=Ryan+Stratton+jesus+is&ref=nb_sb_noss

“Who do you say Jesus is? Some say he was just a good person. Some say he was a prophet. Others say he didn’t exist. CS Lewis says, “A man who was merely a man and said the sort of things Jesus said wouldn’t be a great moral teacher. He’d be either a lunatic on a level with a man who says he’s a poached egg or else he’d be the devil of hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse.” It is important for us to know who Jesus is because this is who we are being formed into. We are not forming Jesus into ourselves, but rather he is recreating us to make us into his image.

This 8 chapter book goes over the big moments of Jesus’ life to help us see how the life of Jesus is still impacting our life today. The next time you’re asked “Who is Jesus?” you can have some answers to help people understand the power of the Risen Christ that is with us always and who is giving us our identity.”