Episode 143: Change theology: Jesus’ Core Message of (re)Aligning with God’s Kingdom

In this episode, Brian Russell unpacks Jesus’ initial proclamation: “Repent for the kingdom of heaven is at hand.” Listen in and discover what Jesus’ call for a radical change in life and perspective means for us as 21st century Christ followers. To learn even more check out Brian's book (re)Aligning with God: Reading Scripture for Church and World (Cascade): https://amzn.to/3PU5RqE (I recommend buying the much cheaper Kindle version). Brian Russell’s Other Books Astonished by the Word: Reading Scripture for Deep Transformation https://amzn.to/3OKecg8 Centering Prayer: Sitting Quietly in God’s Presence Can Change Your Life https://amzn.to/2S0AcIZ Invitation: A Bible Study to Begin With (Seedbed) https://my.seedbed.com/product/oneboo... Connecting with Brian: Website: www.brianrussellphd.com Twitter: @briandrussell Instagram: @yourprofessorforlife Interested in coaching or inviting Brian to speak or teach for your community of faith or group? Email: deepdivespirituality@gmail.com Links to Amazon are Affiliate links. If you purchase items through these links, Amazon returns a small percentage of the sale to Brian Russell. This supports the podcast and does not increase the price of the items you may choose to buy. Thank you for your support.

Lessons from a Stoic and Jesus about Living in the Present

This is Episode #9 of Walking and Talking Spirituality with Dr. Brian Russell
Seneca (in Letter #5) from Letters from a Stoic talks about the problem of being lost either in the past or in the future rather than being present. He writes, “A number of our blessing do us harm, for memory brings back the agony of fear while foresight brings it on prematurely. No one confines his unhappiness to the present.”
I like Seneca because he helps me to think clearly about my interior life. Many Christians through the ages have found the Stoic writers (in particular Seneca and Epictetus) to be helpful.
Seneca hits a key theme that can hinder us in our spiritual growth. It is not only a Roman Stoic who can be trapped in the past or in the future. So can we.
Jesus taught us to realign continually in light of the good news of the kingdom of God (see Matt 4:17). What does it mean to realign or repent? It means to recenter ourselves on the ethics and mission of the kingdom of God. In essence it means to follow Jesus moment-by-moment. When we find ourselves focused on a past pattern, we realign with Jesus. When we feel anxious about the future, we realign with Jesus.
Try a prayer like this:
“My past is forgiven in Christ; my future is secure in Christ; so I can live and breathe and move moment-by-moment in the abundance of this new day.”
What do you do to stay centered in the present so that you can serve the world that is right in front of you rather than one that you remember from the past or one that you hope to encounter some day?

Centering Prayer as Appreciation

Often my centering prayer sessions don’t seem to accomplish much. My mind continually bounces around. I rehearse past hurts. I think about my task list. I make plans for today’s meetings. I gain ideas for projects. I have little sense of the presence of God. In a word, I’m distracted.

Yet perhaps these are actually the best days. After all, centering prayer is not about me and my thoughts. It’s about entering a space outside of my control where I may encounter the living God. The sessions, when my brain interrupts incessantly, become opportunities to learn anew about surrender. In these moments I release whatever captures my attention and return to a posture of waiting. This may happen dozens of times in a 15–20 minute time of centering prayer. Yet each recitation of my prayer word serves as an occasion for training in faithfulness and love. 

Jesus' Model

When Jesus was hungry in the wilderness, the tempter pointed to the presence of an abundant number of stones (Matt 4:1–4). He suggested that Jesus use his power to turn them to bread. Jesus reminded the tempter, “One does not live by bread alone, but by every word that comes from the mouth of God.”

Jesus’ hunger was real. He had just completed a forty day fast. Yet he released it by reciting Scripture as a way of moving away from temptation. 

The tempter then presents Jesus with two additional tests. As in the first scene, Jesus quotes Scripture and stays focused on God’s mission. It is no coincidence that angels appear and attend to Jesus’ needs (4:11). 

The Practice of Self-Denial and Surrender to Silence

Centering prayer teaches us a similar process of self-denial. Don’t mistake this for masochism or crass asceticism. God is not cruel. God is love. The greatest hindrance to our spiritual transformation is ourselves. The process of self-denial prepares us for the deep work that God desires to do in us. Jesus recognized this and modeled a way forward.

Our thoughts are the obstacles that distract us from the work God desires to do in us in solitude. But we must not fight our thoughts. This would be our work. Instead, we calmly use our prayer word “Jesus” to recenter.

A friend recently asked me if sessions full of distraction frustrated me. The truth of the matter is they do not at all frustrate me. Instead they are the days where I learn the most.

Don’t get me wrong. My soul loves the moments of deep contemplation where I become lost in God’s love. It is transformational to experience and receive God’s unconditional acceptance. It, however, is also transformational to learn continually the lessons taught by silent surrender.

On those days when I’m constantly lost in thought, I learn to focus on appreciation rather than expectation. I remember that centering prayer is not a tactic for engaging God. It is a way of being in which I consciously surrender in love and gratitude to God. I let go of all things that may hinder me including the expectation that I’ll encounter God during my time of prayer.

Releasing thoughts is an act of faith. I trust that God has my best interests at heart. Therefore, my future does not depend on avoiding being lost in a continuous stream of thoughts or even in my ability to recollect the thoughts I released in prayer. 

Appreciation and Growth

After such sessions, I’ve learned to appreciate the silence. By releasing the expectation of automatically encountering God in each session, I’ve found that growth happens. The prayer time is not about me after all. It is not a work. It is rest in the presence of God. Just as the biblical sabbath envisions life apart from work, centering prayer is an invitation to let go of all human busyness and activity to rest in God. 

Lord Jesus Christ, Son of God, have mercy on me a sinner. Amen.

If you are interested in learning more about centering prayer, here is an introductory video: 

Seven Key Ways that the Old Testament Continues to Shape the Christian Story and Mission

            

Many readers of the Bible struggle integrating the Old Testament into their understanding of the Christian life and mission. Even recently Andy Stanley a prominent Christian pastor preached about the need to "unhitch" the Gospel from the Old Testament. Time will tell how far Stanley intends go with this line of thought or whether this is indeed a form of "Marcionism." Regardless, his remarks illustrate the problem that many Christians have with the Old Testament despite the New Testament's heavy use of Israel's Scriptures and the prominent role that the Old Testament played within the preaching and teaching of the early Church.

In fact,  Israel’s Scriptures are ripe with insight for understanding God’s mission and role of God’s people in it. In this essay, I will sketch out seven key takeaways from Israel’s story to help guide us as we follow Jesus today.            

(1) Genesis 1–11 set the stage for God’s mission by describing the universe as God intended it and by acknowledging the profound lostness of people and brokenness of Creation due to human rebellion/sin.

Israel’s creation accounts (Genesis 1–2) describe God carefully and deliberately crafting a very good creation. Humanity stands at the pinnacle of God’s creative activity and at the center of God’s missional plans. In God’s original plan, humanity was to fill the earth and serve as the invisible creator God’s visible representatives. Men and women were to live as a community that embodied God’s character and served God’s mission of caring for God’s world.

In Genesis 3–11 human sin ruptures creation. Humanity is lost and creation itself is broken. Paul aptly summarizes Genesis 3–11 in Romans 3:23, “All have sinned and fallen short of God’s glory….” The iconic narratives of the Adam and Eve, Cain and Abel, Noah’s Flood, and the Tower of Babel serve as warnings against humanity’s hubris and injustice by demonstrating the costliness of sin.

Genesis 1–11 is crucial for understanding the rest of the Bible. It sets Israel’s story in the context of all nations and as part of God’s answer to the brokenness of the world.

(2) God’s answer to the chaos and tragedy of Genesis 3–11 is to call a new humanity to serve as his missional people to reflect his character to the world.

God calls Abraham and his descendants to be agents of blessing to all people (Genesis 12:3b). After the deliverance from Egypt, this calling becomes embedded into God's vision for his liberated people (Exod 19:4–6): they will serve as a "kingdom of priests and a holy nation." God’s actions in saving God’s people are for the purpose of extending blessing to all nations. This gives us a critical perspective for understanding Israel’s story. God is for Israel for the sake of all people rather than against all people for the sake of Israel. God continues to call God’s people to serve as embodiments of grace to the world. Jesus the Messiah is the climax of this new humanity. His life, death, and resurrection bring justification, reconciliation, and new birth in anticipation of the New Creation.

(3) God is faithful to his promises and powerful to save.

This theme reverberates from God’s interactions with Abraham, Isaac, and Jacob, the Exodus from Egypt, settlement in Canaan, protection from enemies, and the return from Exile.  Israel’s story is one of audacious hope. The future is ultimately secure because the Creator God has a mission to bless the nations and restore creation. This future does not depend on human ingenuity or power, but on God alone. This is good news.

(4) God’s faithfulness and grace is the final word.

God’s people repeatedly act unfaithfully in the Old Testament but this does not negate God’s ability to advance his kingdom in advance of the arrival of Jesus the Messiah. Exile to Babylon was well deserved, but it was a longtime coming as God’s mercy and patience prolonged its arrival. Even when exile came in 587 BC, it lasted only 50 years before God led God’s people a second time to the promised land. Israel’s story testifies to a hope and restoration on the other side of sin and judgment.

(5) Faithful obedience is the proper response to God’s grace and faithfulness to God’s people.

How do God’s people respond to grace? Israel’s story teaches us that it is with faithful living that reflects the character and mission of God. Israel’s obedience is not the precondition of relationship with God, but the result of the experience of salvation. Faithful living is the means by which God’s people witness to the nations the goodness and greatness of God.

(6) Israel’s story demonstrates the potential and snares of living as God’s people among the nations.

The key takeaway is the necessity of faithfulness as God’s people embody a missional holiness for the nations. When we read Scripture’s portrayal of Israel, we are often struck by the repeated failures of Israel to practice faithfulness. This stands in contrast to the mission that God has called Israel to embody for the sake of the world. Israel’s potential and failings serve as a witness to God’s people today.

(7) Idolatry and injustice are the principal impediments to faithfulness. 
God’s missional people must be vigilant against all practices that negate their witness by obstructing their love for God (idolatry) and love for neighbor including a love for creation (injustice). Israel’s story focuses on the ongoing danger of idolatry and injustice for God’s people. As we seek to live faithfully as God’s witnesses in the world, the temptation to elevate “gods” over the one true Creator and Savior remains as does the human tendency to practice injustice to elevate our own sense of power, influence or importance.

© 2016 Brian D. Russell, Revised May 2018.

For more exploration of missional readings of the Bible, see my books (re)Aligning with God: Reading Scripture for Church and World (Cascade, 2016) and Invitation: A Ten Week Bible Study (Invitation, 2015). 

Deliverance for Exile?: A Missional Reflection for Advent

In its first stanza, the ancient hymn “O Come, O Come Emmanuel” captures the essence of the Advent season:

O Come, O Come Emmanuel

And ransom captive Israel

That mourns in lonely exile here
Until the Son of God appear
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.

Advent is the season in which the Church worships in celebration of the 1^st Coming of Jesus Christ and longs for His Final return.  The theme of Exile is a poignant one for this time of year.  The birth of Jesus Christ was envisioned in the 1^st century as a signal to all that the massive disruption of the Babylonian Exile was truly over and that the long awaited savior from God had arrived to renew the Kingdom.  In the Bible, this teaching is most explicit in the genealogy found in Matthew 1:1-17.  A cursory reading of the genealogy reveals that in the midst of the long list of names there are four that are emphasized: Abraham, David, the exile to Babylon, and Jesus Christ.  Abraham stands at the beginning because he is the figurative father of Israel, and he was the recipient of God’s promise that all nations of the earth would be blessed through him (Genesis 12:1-3).  David is emphasized because he represents God’s ideal ruler who will extend salvation and reign over a kingdom of justice and peace.  Why is Exile mentioned?  Because the exile to Babylon in 587 B.C. effectively put an end to the Davidic Kingdom and raised questions about the viability of God’s promises.  The Jews had returned home from exile in 538 B.C. and even rebuilt their temple in 516 B.C., but as the 1^st century A.D. dawned, they remained under foreign rule and were hardly living in the reality of the Old Testament promises.  They longed for a renewal of God’s mighty acts of salvation.  Although they were in their homeland, they felt as though they were still living in a spiritual exile.

Matthew’s genealogy announces that Jesus Christ (or better Jesus the Messiah) is the fulfillment of all of God’s promises.  This is filled out in Matthew 1:18-25 where Jesus’ two names are described.  God will no longer be “far away” because Jesus will embody and fulfill the Scripture from Isaiah 9 by bearing the name “Emmanuel”, which means “God is with us” (Matt 1:23).  God’s people will no longer carry the sting of exile because the name Jesus means “the Lord saves [his people from their sins]” (Matt 1:21).

What are the implications for today of these Scriptures?

1) Exile remains a powerful metaphor today.

 

Persons around the world live with a sense of displacement and longing for a true home.  In the most extreme cases, poverty and/or war have driven persons far from their native lands in search of the possibility for a prosperous life.  Such persons often face hardships in their new countries as they seek to overcome cultural barriers without the aid of friends or extended family.  Many will never or rarely see or hear from those that they left in their homelands.  They live as strangers in a strange land.  Feelings of Exile are the plight of immigrants around the world.

Many native born citizens of the United States or other countries around the world live in a sort of self-imposed exile within their own countries for economic reasons.  For example, as the world economy changes, it is becoming common for Americans to move across the country for employment.  My own story is not unusual.  I grew up in Akron, Ohio.  I lived there for my first twenty two years, even attending the local university.  From Akron, I moved to Lexington Kentucky to attend seminary.  Then, I moved to Richmond, Virginia to pursue the PhD.  I currently reside in Orlando Florida where I teach at Asbury Theological Seminary – Florida.  I am far away from my native Midwest and my in laws are from Puerto Rico.  My closest relative is more than 800 miles away.  In our neighborhood, there are very few native Floridians.  In fact, with sixteen years in the state, I am a virtual “old-timer” in our neighborhood.  My closest neighbors are from Puerto Rico, Columbia, Dominican Republic, Jamaica, England, and New York respectively! 

Such a reality represents missional opportunities for Christians.  Reach out to those around you who are far from family during this Christmas season.  Open your home to the lonely and displaced during this season.  Embody the reality that Jesus has come to end Exile and to bring the love of God near to all who seek Him.

2) Jesus calls us home and sends us Out.

The Gospel is more than merely an announcement that Exile is over.  Salvation is truly come in Jesus.  But because salvation has come, many of our common expectations and practices are subverted.  Exile is over, but this doesn’t mean a return to a physical homeland but a commitment to life as a resident alien.  In Matthew’s Gospel, Jesus does represent the end of Exile and beginning of God’s long awaited age of salvation, but living as a follower of Jesus Christ means going into the world.  If Matthew’s Gospel begins with the announcement that Exile is over, it ends with the announcement of a sort of return to Exile.  In the Great Commission (Matt 28:16-20), Jesus sends his disciples to the ends of the earth to “Make disciples of all nations.”  Yet, this new mission is not a return to Exile because Jesus promises to go with his disciples to fulfill this mission. “Behold, I will be with you always” is how Matthew’s Gospel ends.  The child born Emmanuel “God with us” brings this promise to a reality in His post-resurrection state.  The Risen Lord and Savior abides with his Church in its mission.  As followers of Jesus Christ, we may find ourselves a long way from the place of our birth, but when we live our lives on mission for God, we are never far from our truest home.

Reflection:

1) How are you participating in God’s mission this Advent season?  To whom will you reach out?

2) In what ways does the theme of Exile connect with your life?  How can you use this connection to reach out to others who do not know God?

3) What if following Jesus Christ were the surest way to find home?

© 2015 Brian D. Russell

My God My God, Why Have Your Forsaken Me (The resolution): Learning to Pray Ps 22:22-31

Poignant lament becomes a testimony of thanksgiving when God answers our prayer. For the psalmist of Ps 22, lament turns to thanksgiving and praise at verse 22. The sorrow of the opening verse “My God, my God, why have you forsaken me?” morphs into an audacious and free testimony about the power of the LORD to work salvation even in the most hopeless situation.

²² I will declare your name to my people;
    in the assembly I will praise you.
²³ You who fear the Lord, praise him!
    All you descendants of Jacob, honor him!
    Revere him, all you descendants of Israel!
²⁴ For he has not despised or scorned
    the suffering of the afflicted one;
he has not hidden his face from him
    but has listened to his cry for help.

²⁵ From you comes the theme of my praise in the great assembly;
    before those who fear you I will fulfill my vows.
²⁶ The poor will eat and be satisfied;
    those who seek the Lord will praise him—
    may your hearts live forever!

²⁷ All the ends of the earth
    will remember and turn to the Lord,
and all the families of the nations
    will bow down before him,
²⁸ for dominion belongs to the Lord
    and he rules over the nations.

²⁹ All the rich of the earth will feast and worship;
    all who go down to the dust will kneel before him—
    those who cannot keep themselves alive.
³⁰ Posterity will serve him;
    future generations will be told about the Lord.
³¹ They will proclaim his righteousness,
    declaring to a people yet unborn:
    He has done it!

How do we respond to God’s saving work in our lives? With gratitude and public witness. The psalmist knows that God has saved him and makes certain that God gets the credit (v. 22).
Notice that the psalmist’s testimony includes inviting the community to participate in the celebration (vv. 23). This is an important reminder that even psalms that sound individualistic are meant to be heard and shared in community. Following Jesus is not a solitary enterprise. We must always stay connected to our community in times of plenty and in times of want. The psalmist experienced isolation in vv. 1–21. Verses 22–31 model the importance of communal celebration.

In verses 24–25 remind us of the psalmist’s previous plight and summarizes his new found testimony. He had experienced isolation and trauma. He had felt rejected by God. Yet now the psalmist declares the truth: God remained with him. This is deep truth for us. We may feel rejected and alone, but God abides with us. Jesus who knows suffering and pain is our high priest (4:14–16) and extends grace to us in our times of need. God hears our cries and prayers, even our most desperate ones. Moreover, God acts and provides the pray-er with a testimony to share (v. 25).

The deliverance of the psalmist is good news for the world. In verses 26–29 turn to the implications of the psalmist’s experience of salvation for others. God doesn’t just save “me”; God is willing, ready, and able to deliver others. The “other” includes the poor, all who seek the LORD, and even people from the surrounding nations who turn to the LORD. This reminds us of God’s mission. God’s people exist as conduits of God’s grace for the world. This means that our testimony serves not only to encourage other believers but as a word about God’s kingdom to those who do not yet follow Jesus.

Verses 26–29 are inclusive of all: from the prosperous to needy. Verse 29 even hints at persons who have already passed on. The point is this: God’s grace, love, and blessings are available to all who turn to him. The psalmist has experienced this personally and shares this good news with his community and the world.

Verses 30–31 conclude the psalm by emphasizing God’s work in bring deliverance and salvation. God’s acts of grace will carry on and future generations will here of it. The final verdict on human history is this: “He has done it.”

Jesus spoke 22:1 on the cross. Yet Jesus’ death was not the end; God raised Jesus from the dead to secure our future. He, Jesus, has done it indeed. Amen.


What does Ps 22:22–31 teach us about gratitude and giving thanks?

How can we incorporate thanksgiving into our personal lives and into our worship experiences?

How does giving thanks advance God’s mission in the world?

My God, Why Have you Forsaken Me?: Learning to Pray Psalm 22 (vv. 12-18)

The plight of the psalmist reaches its pinnacle in verses 12–18 and his faith is never more steady than in verses 19–21. 

¹² Many bulls surround me;
    strong bulls of Bashan encircle me.
¹³ Roaring lions that tear their prey
    open their mouths wide against me.
¹⁴ I am poured out like water,
    and all my bones are out of joint.
My heart has turned to wax;
    it has melted within me.
¹⁵ My mouth is dried up like a potsherd,
    and my tongue sticks to the roof of my mouth;
    you lay me in the dust of death.

¹⁶ Dogs surround me,
    a pack of villains encircles me;
    they pierce my hands and my feet.
¹⁷ All my bones are on display;
    people stare and gloat over me.
¹⁸ They divide my clothes among them
    and cast lots for my garment.

¹⁹ But you, Lord, do not be far from me.
    You are my strength; come quickly to help me.
²⁰ Deliver me from the sword,
    my precious life from the power of the dogs.
²¹ Rescue me from the mouth of the lions;
    save me from the horns of the wild oxen.
The intensity of lament boils in these verses (vv. 12-13). There appears to be no way out for the psalmist. He metaphorically views his enemies as wild and ravenous beasts seeking his life. Close your eyes and picture yourself surrounded by any of the following: a herd of angry bulls, a pride hungry lions, or a pack a wild dogs. Terrifying. This is how the psalmist feels. His body responds physically to the terror and pain (vv. 14–15).

Verses 12–18 connect directly with Jesus’ last hours on the cross. He cried out in thirst, opponents surrounded him, and the soldiers responsible for his execution gambled for his clothing.
These verses are meant to sound extreme because suffering is devastating and shocking. We’ve all experienced it in some form. Whether its the loss of a loved one, the suffering caused by illness (our own or of a loved one), the loneliness and grief of a broken relationship or marriage, or the sheer, or aftermath of some other trauma, the words of Psalm 22 give us vocabulary and phrases and serve to model prayer for moments of authentic desperation. Jesus looked to this psalm. So can we.
 
If verses 12–18 function as the psalmist’s words as he reaches the bottom of the pit, it is profound to remember and recognize that God is still present. This is one of the most vital resources for the faithful. We may literally reach the end of our rope, exhausted all of our resources, and have no one on earth to help us, but our future is not depended on any part of creation. The psalmist continues to hope in God and in verses 19–21 offers a final impassioned cry and pray for help. Read the psalmist’s words in these verses again. Note how they connect with his description of his plight.
 
When we pray to God, we do not have to sugar coat our words. The promise of the Gospel is that God already knows our needs (Matt 6:8). So why hide our true feelings and deepest desires? The psalmist is surrounded on all sides by enemies who seem like famished beasts. So what does he pray for? The psalmists asks specifically for deliverance and rescue from dogs, lions, and wild oxen. Notice that these are in the reverse sequence of their appearance in vv. 12–18 where the order was bulls, lions, and dogs.
 
The psalmist prays for God’s presence and help (v. 19). This is the key to prayer. The psalmist recognizes that God is present, able, willing, and powerful enough to save. Sometimes we mistakenly believe that it is the amount of our faith that activates God’s actions. It’s not. Faith is only as powerful as its object. Our God is able to hear our prayers and bring deliverance. Jesus prayed Psalm 22. This did not alleviate his suffering immediately, but we know that resurrection occurred on the other side of suffering and death. The psalmist in Ps 22 experienced deliverance and answer to his prayers. He will tell us this story in the concluding verses of the psalm (vv. 22–31).

How do verses 12–21 teach us to pray in the midst of our suffering?
 
What role does faith play in our prayers for help?

Who is the King of Glory?: Learning to Pray Psalm 24

Psalm 24 is a powerful declaration of the LORD’s kingship. It flows through three movements: vv. 1–2 declare God’s credentials as Creator, vv. 3–6 describe the character of his followers, and vv. 7–10 welcome God’s arrival by announcing his victory. This psalm probably was originally used in temple services that celebrated the LORD as King of Creation. We can read it profitably as a prayer of praise to our LORD and a call to holiness as we seek to reflect his character to the world.

¹ The earth is the Lord’s, and everything in it,
    the world, and all who live in it;
² for he founded it on the seas
    and established it on the waters.

³ Who may ascend the mountain of the Lord?
    Who may stand in his holy place?
⁴ The one who has clean hands and a pure heart,
    who does not trust in an idol
    or swear by a false god.^[a]

⁵ They will receive blessing from the Lord
    and vindication from God their Savior.
⁶ Such is the generation of those who seek him,
    who seek your face, God of Jacob.^[b][c]

⁷ Lift up your heads, you gates;
    be lifted up, you ancient doors,
    that the King of glory may come in.
⁸ Who is this King of glory?
    The Lord strong and mighty,
    the Lord mighty in battle.
⁹ Lift up your heads, you gates;
    lift them up, you ancient doors,
    that the King of glory may come in.
¹⁰ Who is he, this King of glory?
    The Lord Almighty—
    he is the King of glory. (NIV)

Vv. 1–2 identify the LORD as the creator and ruler of the earth. This is an important declaration in the ancient world. It is the means by which a god demonstrates his superiority over all others. Since the LORD can secure the earth and make it a safe place for life, then this proves that the LORD is truly lord of all. The opening verses invite us to recognize God as king and to dethrone any “little” kings in our lives that may diminish our capacity to serve and trust the King.

Vv. 3–6 turn to the worshipers who have gathered to celebrate the LORD as king. Verse 3 asks a question of credentials: Who is able to gather in the temple to await the coming the victorious creator and king? Verses 4–6 answer this question by focusing on character rather than social status or accomplishments. Verse 4 focuses our attention to our inner motives. The language is “clean/innocent hands and a pure heart.” Heart is the intellectual and decision making center of a person. In other words, God’s people are to be whole persons whose inner motivations are in line with the mission and will of God. This proper alignment of our intentions with God’s will then flows into our actions that we take with our hands, feet, and mouths. The key to living from a purity of heart is trust. In our world, there are gods screaming out for our devotion and trust: wealth, security, sex, family, and status are a few examples. Those who turn from these little gods to trust fully in Jesus and walk faithfully in following his way will find their way to the gathering of them that await the victorious LORD.

Verses 7–10 narrate the arrival of the victorious king of the world. In each these verses, God bears the title “the King of glory.” This is a statement of God’s awesomeness or incomparability. There is no one like the LORD. The King of glory is the LORD Almighty. As Christians, we read this psalm as a celebration of the crucified and rise Lord Jesus. Paul writes in Philippians 2:10-11” at the name of Jesus every knee should bow, in heaven and on earth and under the earth,11 and every tongue acknowledge that Jesus Christ is Lord….” The LORD Jesus has secured our future and our world. We give him our worship and adoration as we await his return to usher in the New Creation.

How does Psalm 24 provide a foundation for true security?

What is the link between character and worship in Psalm 24?

What is the basis for worshiping the LORD?

A Missional Hermeneutic Applied to a Prodigal Son

The Church of Jesus Christ in North America is slowly awakening to the reality that the 21st century represents a watershed moment. Alex McManus, innovative leader, has observed poignantly, “The Western world has lost its faith in the shadow of church steeples.” The truth of this statement is self-evident as populations continue to rise while the influence of the communities of faith declines.

In response to this morass, leaders have responded by talking about the need for “missional churches.” I wholeheartedly agree with this solution as it resonates with the revealed heart of God in the Scriptures, but the problem remains in how to create a missional ethos within both new communities of faith and also within existing communities. Without substance, a call for a missional ethos can merely be another program or trendy buzzword.

It is my belief that the movement toward a missional ethos must be propelled by a missional hermeneutic that unleashes God’s people to become a missional community that reflects God’s character in the world. What is a missional hermeneutic? I have discussed various aspects of this elsewhere, but let’s suffice it to say that a missional hermeneutic is one that focuses on the Scripture’s call to conversion. There are two loci for a message of conversion: first, the Scriptures call God’s people to reconvert and recommit to God’s Creational intentions for humanity (mission, holiness, and authentic community), and second, the Scriptures invite outsiders to become insiders by becoming part of the people of God as they seek to serve as a missional community that reflects and embodies God’s character in the world. In other words, the desired response to any reading, teaching, or preaching of God’s word is conversion – nothing more and nothing less.

Such a hermeneutic allows old texts to regain their old vigor. When Scripture comes to life, God’s people are propelled into the world as God’s witnesses.

Let’s look at a familiar story that may have lost its poignancy for many due to misreading its missional intent. The story is the Prodigal Son found in Luke 15. If you have been around a community of faith for any length of time, you have likely heard scores of sermons based on the power story of redemption of a lost son who returns home and experiences a profound reconciliation with a father who is quick to forgive and celebrate his return. Many of us have found ourselves in this story, but let me suggest that most of us have only scratched the surface of this powerful narrative. A careful reading of Luke 15 serves as an effective test case and illustration of the power of a missional reading.

First, let us make three observations about the context of Luke 15.

Jesus is responding to the challenge of religious authorities to his mission.
The narrative frame for Luke 15 is found in vv. 1-2. The narrator informs us that outsiders were coming to Jesus to listen to his message. Who were these outsiders? They were tax collectors and sinners, i.e., persons believed to be outside of God’s covenant community and unworthy for fellowship. Yet profoundly, these are the sorts of persons with whom Jesus routinely interacted. The religious leaders and Bible scholars of Jesus’ day were taking exception to this. They were offended that Jesus was engaging these lost persons.

Luke 15 as a whole is about the missional heart of God
In response to this fundamental opposition to his work, Jesus tells a series of stories about lost things—a sheep (vv. 4-7), a coin (vv. 8-10), and a son (vv. 11-24). Each story is a portrait of God’s heart for the lost. In each story, there is an emphasis on celebration. There is a party thrown in celebration of each lost item’s being found. Vv. 7 and 10 emphasize the joy in heaven for the salvation of every lost person. Each story has a character representing God who focuses outward on the lost. My great-grandmother used to say, “A bird in the hand is worth two in the bush.” Most of our churches agree with such conventional wisdom. Yet the heart of God is like a man who leaves 99 sheep to find one lost sheep or a woman with 9 coins who focuses on finding one.

This however is the heart of the good news of the Gospel—God longs for the salvation of all people. He desires to restore relationships with lost people. This has been true in Scripture since God’s poignant call in the Garden of Eden, “Adam, where are you?”

This is no way downplays the destructiveness or ultimate consequences of sin. But it is a clarion call to God’s people to gain God’s heart for the lost and to be willing to embrace and accept the outsider as a person for whom Jesus Christ went to the cross. This involves a willingness to be open up the community to receive such persons into authentic fellowship.

The Climax of Luke 15 is not the story of the Prodigal Son, but the story of the Older Brother
God’s desire to celebrate the return of a lost son is the source of the conflict in the epilogue of the Prodigal Son (vv. 25-32). In fact, based on the overall context of Luke 15, the conflict between the Father and the Older Son is no mere epilogue—it is the heart of the message of Luke 15. The older son represents the religious authorities with whom Jesus is in conflict in 15:1-2.

Notice that there is no ending. Jesus leaves his audience hanging. What did the older son do? Did he join the party? This narrative invites us as readers to work out the ending for ourselves.

Read the rest

© 2015 Brian D. Russell

Video Blog: Becoming a Person who Must (Part Two): Overcoming Limiting Beliefs/Fears

Video Blog: Becoming a Person Who Must (Part one)

What is the difference between a person who may, might, would, should, could...and a person who MUST? In these videos, I will explore these questions through the lens of Matthew 16:21–28. Are you ready to embrace all the life that God has for you?

Resurrection and Mission (Part Two): Luke 24:13–35 The Road to Emmaus

The second scene in Luke 24 verses 13-35 (Read opening essay on Luke 24:1-12) builds on the first. This is the famous “Walk to Emmaus” narrative:

    NRS Luke 24:13 Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, “What are you discussing with each other while you walk along?” They stood still, looking sad. 18 Then one of them, whose name was Cleopas, answered him, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?” 19 He asked them, “What things?” They replied, “The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.” 25 Then he said to them, “Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?” 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures. 28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, “Stay with us, because it is almost evening and the day is now nearly over.” So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, “Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?” 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, “The Lord has risen indeed, and he has appeared to Simon!” 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.

This narrative is filled with mystery and intrigue. Only one of the two persons is named (Cleopas, v. 18), but neither of them is among the Eleven traditional disciples. They are joined by the Risen Jesus, but are unable to recognize him during the journey. They end up in a conversation about Jesus’ death and the women’s strange (24:1-12) report from earlier in the day. “Jesus” then begins to instruct them from the Scriptures about the necessity of the Messiah to suffer. On the road to Emmaus, Jesus taught them from Israel’s Scriptures beginning with Moses everything taught about Messiah. Upon reaching Emmaus, they persuade “Jesus” to stay with them for the evening. They do not recognize Jesus’ true identity until Jesus “took bread, gave thanks, broke it, and began to give it to them” (24:30). At this moment, they realize that they have been journeying with Jesus. Jesus disappears and the two men hurry back to Jerusalem in order to declare to the Eleven that Jesus is truly risen.

This narrative contains some key insights:

1) The Scriptures must be understood in light of Jesus. Jesus opens the Scriptures to Cleopas and his friend. The Scriptures of Israel (the Old Testament) point to the necessity of a suffering Messiah. The life, death, and resurrection of Jesus the Messiah is the climax of God’s work in calling Israel as a community of God’s people. Individuals now need to find themselves in this narrative and live their lives in light of it.

2) The power, mystery, and possibility of encountering Jesus in the breaking of bread is a theme. In v. 30, Jesus “took bread, gave thanks, broke it, and began to give it to them.”  This was no mere meal. These words are an explicit allusion to the Last Supper. Compare the language of 24:30 with that of 22:19: "And he took bread, gave thanks and broke it, and gave it to them saying, 'This is my body given for you; do this in remembrance of me.’” This is a mysterious passage. Why were Cleopas and his friend unable to recognize Jesus? Regardless, it is only after Jesus reenacts the Last Supper meal that they see him for who he truly is. I think that there is a word here for us-particularly for those among us who take a low view of the Eucharist. Let’s invite people to the Lord’s Table so that they may encounter the Risen Jesus through the meal.

3) Cleopas and his friend are transformed from forlorn former followers to empowered, passionate proclaimers. Just as the women in vv. 1-12, Cleopas and his friend are transformed into Jesus’ witnesses. There is no commission given, but they immediately return to Jerusalem to announce to the Eleven what they had seen and heard. Encountering the Risen Jesus is all that is required for a call to a missional life.

Have you encountered the Risen Jesus?

How has the resurrection of Jesus affected your life? 

What would it look like for you to live as an empowered, passionate proclaimmer and witness?

© 2015 Brian D. Russell
For more, pick up and read my latest book, (re)Aligning with God: Reading Scripture for Church and World . Now available!

 

The Cross and Mission: Am I All in?

“If anyone would come after me, let him deny himself, take up his cross, and follow me” (Matt 16:24, emphasis added).

A Paradoxical Existence

The central characteristic of discipleship is to live as though you were already dead. Too often we read the call to self-denial as a call to an ascetic or disciplined life. We read this as an exhortation to life a more simplistic lifestyle or to take a vow of poverty. Cross-bearing can easily be spiritualized or sentimentalized. A careful reading of the context of Matthew’s Gospel however betrays a more radical agenda for Jesus.

Why do I say this?

First, the only other context is which the word translated “deny oneself” is used in Matthew is chapter 26. There Peter denies Jesus three times. In this context, Peter is clearly trying to save his own skin by denying any relationship with Jesus. This suggests then that to deny oneself in Matt 16:24 is to renounce one’s claim to life. This need not be interpreted as a call for suicidal martyrdom or to live recklessly. But it does mean that the ultimate call in life is to follow Jesus. It is a call to renounce self-preservation as one’s modus operandi for living.

Second, “take up one’s cross” is found in two other contexts - Matt 10:38 and 27:32. The first is parallel to 16:24. 27:32 is illuminating. In it, Simon of Cyrene is commissioned to “take up” Jesus’ cross and bear it to the place of Jesus’ execution. This is profoundly important as this context shows the literal meaning of the phrase. To “take up one’s cross” is to live as though you were on the final journey of your life. To use a modern phrase, it is to live as a “dead man walking.” Jesus is thus calling his followers to a radical life in which they die to themselves up front and by doing this paradoxically find life: Matt 16:25 “For whoever wishes to save his life will lose it, but whoever loses his life on account of me will find it.” 

Why does Jesus call for this radical sort of existence? I think that it is simple: God’s mission in the world requires that disciples be willing to enter the darkest places in the world - places where only dead women and men can go.

Remember the movie Braveheart‘s tagline: Ever man dies; not every man truly lives.

We truly find lives of meaning and significance when we die up front and then follow Jesus moment by moment in order to create an unbelievable future. It all starts with the Cross. Have I found my place on Jesus’ cross? Tim McGraw’s hit song from 2005 had the great line “Someday I hope you will live like you were dying.” This summarizes aptly Jesus’ call.

A Secure Future

Jesus is not calling persons merely to die for a lost cause. Discipleship is not an invitation to a pointless martyrdom. Jesus’ call is radical, but it is also rational in light of the future. Remember Jesus’ words in 16:21 “From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life“ (emphasis added). Jesus was already pointing to a victorious future when he talked about the “mustness” of his journey to Jerusalem. Resurrection would follow suffering and death. Notice also how our passages ends:

NIV Matthew 16:27 For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what he has done. 28 I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom.”

These two verses also point to the victorious future. In other words, Jesus’ call to a radical, sold-out discipleship in which we live as though we were already dead needs to be read in light of God’s future. The future is secure. The way of Jesus Christ is not merely about this life - it is about life in the age of salvation (present and future). This sort of hope ought to unleash us in the now of our existence to live fully for God.

A Way Forward

How do we live into the radical standard that Jesus establishes for his disciples? The issue is that Jesus is looking for to lead us into places that only dead women and dead men can go. The mission is to “make disciples of all nations” (28:19). The Risen Jesus continues to go before us calling us to follow him moment by moment.

As I reflect on Jesus’ call for discipleship, I realize that Jesus is calling for me to die to myself so that I can truly live. I am to live as one who is carrying his or her own cross - as a person with nothing left to lose. There is great freedom in this. But first I need to recognize that all of my gifts and talents are not enough…That being smart is not enough…¦That the walls that we build based on past experience (good or bad) are not high enough…that we are not courageous enough. In other words, the focus can no longer be on self, but on Jesus Christ. And when we focus on Jesus Christ, we must inevitably face the Cross. At the cross, we find the essence of discipleship. There God invites us to live as a community of the Cross. There we are shaped into a Mosaic of broken pieces that are renewed and transformed by the Cross so that we can offer wholeness, hope, and salvation to a broken world.

If anyone would come after me, let him or her take up his or her cross, deny him or herself, and continually follow me.

Reflections:

1) Am I living "all in" as a follower of Jesus Christ?

2) What is holding me back from a full commitment?

3) Am I seeking to secure the future on my own terms or do I trust God with my future?

4) Have I found my place on the Cross of Jesus Christ?

© 2015 Brian D. Russell, Revised 2016

The Heart of Discipleship: Matt 16:24 the Way of the Cross and Mission

Jesus does not end his conversation with Peter with a rebuke. Rather Peter’s challenge to Jesus’ mission serves as the impetus for Jesus to make his clearest statement about the nature of discipleship in the Gospel of Matthew. In 16:24, Jesus articulates clearly and positively what it means to live as a follower of Jesus Christ.

NIV Matthew 16:24 Then Jesus said to his disciples, “If anyone would come after me, he must deny himself and take up his cross and follow me.

Verse 24 serves as the center of Jesus’ portrait of discipleship.

A Key Assumption

Before looking at the details of this verse, we need to put this passage into its proper context. The Gospel of Matthew needs to be read in a missional context. Discipleship at its heart is missional. Jesus calls disciples in order to multiply his own work of making disciples. This is clear in the climactic passage of Matthew (28:16-20). This text, better known as the Great Commission, centers on Jesus’ exhortation to “Make disciples.” Thus, we need to read 16:24 and its call to discipleship within this overarching framework of mission which undergirds Matthew’s portrait of discipleship.

Movement

Discipleship implies movement. Look at our text. “If anyone would come after me…follow me.” This verse begins and ends with words about movement. At its heart, being a disciple of Jesus involves movement. Why movement? If we desire to be missional, we have to embody a “go to” mentality rather than waiting for the world to come to us. As we read through the Gospel, Jesus was always on the move. He didn’t wait for persons to come to him. He moved around the countryside and served the people as he met them in their own contexts. Furthermore, when large crowds did surround him, Jesus slipped away and moved on to others who needed him.

Discipleship simply means following Jesus. Too often today we think of “following Jesus” as “following Jesus’ teachings.” This is correct as far as it goes. As Jesus’ disciples we are to be shaped by a Jesus ethos. Yet, Matthew goes out of his way to make it clear that the Risen Christ resides with His Church on Mission. Matthew’s Gospel is framed by two references to Jesus’ presence: 1:23 and 28:20.

NIV 23 “The virgin will be with child and will give birth to a son, and they will call him Immanuel”–which means, “God with us.”

NIV Matthew 28:20b And surely I am with you always, to the very end of the age.”

Thus, following Jesus involves literally following our Risen Savior into the world for mission. Jesus resides with his people.

To where does Jesus ask us to follow him? As we read the Gospel we find many clues:

1) To those desperate for the things that only God can provide. Jesus routinely interacted and served those on the margins of society: lepers, blind, tax collectors, demoniacs, children, etc (see especially Matthew 8-9).

2) To the crowds who were “harassed and hurting as sheep without a shepherd.” Jesus served those neglected by the religious and righteous of his day. Jesus motivated by compassion (9:35-38) called on his disciples to look upon the fields ripe for harvest and to pray that God would send additional workers. In 10:1ff, Jesus empowers and sends out the twelve to serve the world.

3) Perhaps most radically for his original Jewish audience, Jesus reached out to all nations. This is subtle in most of the Gospel. Jesus’ earthly mission was to the people of Israel. There are exceptions, such as the healing of the Centurion’s servant (8:5-13). The Genealogy also suggests that Jesus has a wider mission by tracing his lines back to Abraham. As Son of Abraham, Jesus lived to fulfill the promise to Abraham from Genesis 12:3 “all peoples will be blessed through you.” The scope of Jesus’ mission becomes clear in 28:16-20. There the Risen Jesus unleashes his disciples into the world to “make disciples of all nations.”

Thus, we may conclude that if we seek to follow Jesus, Jesus will lead us to serve and make disciples of all peoples. He will call on us to break down boundaries that separate people. He will push us to pay attention to the very people that polite society and self-absorbed religionists are happy to ignore.

Reflection:

1) To whom is Jesus leading me?

2) Have I embraced mission as the principle function of following Jesus

3) How would my life be different if I embraced movement as essential to discipleship?

© 2015 Brian D. Russell