A lot of our disagreements originate from a failure to establish a shared understanding of the words we use.  A modern example of this is the word reconciliation.

Oh, we’re able to agree on a definition for the word – however you spin it, reconciliation is about bringing together rather than pulling apart – but the ability to agree on a definition is different from sharing an understanding of the word.

This goes back to the inductive nature of our world view formulation.  There is no such thing as a purely logical or unbiased person – our biases and opinions are much of what it means to be a thinking, free moral agent (we aren’t robots acting out a script).  

It is inductive because the many parts inform and shape our view of the whole, creating the “lens” through which we view the world.

Some of these inputs are logical, factual, historical, scientific.  Some of these inputs are  emotional, experiential, social and relational.  When any of these inputs differ from the inputs of another individual, there is a low probability of sharing an understanding without intentional effort.

Let’s look at an example.

Marxism – the precursor of Communism and Critical Theory (including Critical Race Theory) – presupposes an overly simplified and binary world view wherein a person is either categorized as an oppressor or as the oppressed – neutrality does not exist, and morality is effectively irrelevant.  If a thing could be said to be moral, it would be the endeavor of class and race and influence “reconciliation”.  

In practice, this looks like the “oppressed” rebelling against the “oppressors” and seeking to displace them, reversing their roles until the formerly oppressed are now the oppressors, and the former oppressors are now the oppressed, and then the cycle begins again.

The great and dangerous deception of this view of course is found in the misuse of the word “reconciliation”.  Practical Marxism/Communism/Critical Theory is actually all about creating and reinforcing divisions/separation, and it does so in a way that encourages/requires its subjects to be forever discontented.

And this is precisely what we’re seeing in our own country right now – a great discontentment with perceived injustices with regard to class, race and influence among others.  Many of the proposed “solutions” look like they could be coming directly out of a Marxist brochure and heavily emphasize “reconciling” the gap between the “haves” and the “have-nots”.  As long as you are the “oppressed”, you are the “good guy”, and as long as you are the “oppressor”, you are the “bad guy”.

And again, this is the exact opposite of reconciliation.

Let’s contrast this with a Biblical depiction of reconciliation.

“Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer.  Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.  Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.  Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God.  He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” (2 Cor. 5:16-21)

It would appear that many things occurred in the Fall in Genesis 3.  One of the things that happened was a breaking of fellowship with God and His creation (which includes our relationships with each other).  From that time, and even today, our tendency has been to divide, separate, compartmentalize both in our interactions with the world, and our interactions with ourselves – the “inner man”.

In his letter to the Corinthians, Paul is expressing the nature of God’s pursuit of reconciliation with us and all creation.  Paul is also inviting the Church to take an active role as Christ’s ambassadors of reconciliation – to be “co-laborers” with Christ in undoing the curse of the Fall.  

Jesus gave us the same invitation as He was outlining the model prayer.  “Thy Kingdom come, Thy will be done on earth as it is in heaven.”  We are wrong to think of this as a passive request for God to “do what He will.”  Jesus’ original audience would have recognized this as an interactive request – “may Your Spirit  be glorified in me as I work with you to manifest Your kingdom and will here on earth in the same way that your kingdom and will are manifest in heaven.”  

N.T. Wright makes an excellent observation in his book, The New Testament in its World, 

“Jesus himself was all about the coming together of heaven and earth.  Splitting them apart, as has so often been done, is a sign of our times, more specifically of the Enlightenment’s separation of timeless truths from contingent historical realities, whether by skeptics of by their devout opponents.” (pg. 79)

It is remarkably strange that many modern Christians hold a belief in a remarkably separated heaven and earth, and conduct their lives so as to suggest an ever-widening gap between the two rather than the radical reconciliation of heaven and earth that Jesus lived, taught, and empowered us to live and teach.

So what does Biblical reconciliation mean?  Not Communism.  Not Socialism.  Reconciliation is not a social construct, but rather a spiritual construct.  It’s a spiritual movement – the reconciling of heaven and earth within us, in the inner man.  Then we can live as kingdom ambassadors, honoring all, and worshipping God alone.

I recently had the privilege to attend a wedding ceremony for some long time friends.  During the processional (when the bridesmaids and groomsmen walk down the aisle, climaxing with the entrance of the bride), I couldn’t help but think about words our pastor has spoken many times before.  Having officiated many weddings through the years, he commented that he has never seen an ugly bride (at least not on their wedding day).

Oh, sure there’s make up, and hair styling, and ornate garments, but it’s more than just that.  There’s an “inner glow” that is unmistakable.  It tells the tale of anxiety, nerves and doubts, as well as hope, joy and love.  It is the knowledge of two imperfect people coming together, but the faith that it can work so long as God is God in their relationship.  It is the fear of commitment and the sanctity of covenant.  It is the ending of one chapter, and the beginning of another.

Many passages in Scripture draw an analogy for the relationship between God and His covenant people to that of a groom and his bride.  Whether it’s the Israelites (Old Testament) or the Church (New Testament), the biblical language is unmistakably intimate, sacrificial and hopeful.  

Paul, in his letter to the Ephesians puts it this way: “…Christ loved the church and gave Himself up for her, so that He might sanctify her, have cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.” (Eph. 5:25-27)

Intimacy.  Sacrifice.  Hope.

“That He might,” and “that we may.”

But the testimony of Israel (see the Old Testament), the testimony of the church’s history, and even our own testimony as the contemporary church have not always been  particularly flattering.

In fact, the last of the northern prophets (prophesying to Israel), Hosea, provides us with a stunning and convicting account of the unfaithfulness of God’s covenant people, Israel:

“The land (of Israel) commits flagrant harlotry, forsaking the Lord.” (Hos. 1:2)  “You are not My people, and I am not your God.” (Hos. 1:9)

Hosea is called to love and marry a wife of harlotry (Gomer) as a prophetic analogy to the love of God for His harlot people.  The short book of Hosea unfolds much as we might expect.

First there is love and excitement – “someone loves me in spite of what I’ve done!  I’ll never take this for granted!”

Then comes familiarity, complacency and a return to former habits.

In Hosea 2, God speaks of His relentless pursuit of His people, and the way He tracks us down with love and tenderness (see verses 14-23).  Quickly following suit, Hosea goes and redeems/buys back his wife, Gomer, who had a left her family and sold herself back into harlotry.  

Then the cycle repeats.  Gomer (and Israel) return to their love and commit to remaining faithful.  But then they grow complacent again (Hosea 5) and turn away from Him.  

And then they return (Hosea 6).

And then they turn away (Hosea 7).

And so the cycle continues for them and for us.

I am so grateful that the book of Hosea ends with God’s unending pursuit, and the unending invitation to “those with ears to hear”:

“Whoever is wise, let him understand these things; whoever is discerning, let him know them.  For the ways of the Lord are right, and the righteous will walk in them, but transgressors will stumble in them.” (Hos. 14:9)

Despite the Israelites’ cycles of unfaithfulness, and despite the flaws and stains in the church’s history, and despite our imperfections even now, God is faithful, loving, relentless, and hopeful that we will be His beautiful bride, cleansed with the word, presented to Him as holy and blameless, without spot or wrinkle.

“On this rock I will build My church; and the gates of Hades (death) will not overpower it.” (Matt. 16:18)

Not only are we beautiful, but we are equipped with the power to overcome the gates of death (sin/evil/meaninglessness), to live in victory – even in this life.

About a year ago, I was driving up to Pinetop, Arizona but had to take a detour due to wildfires.  Among other places, this detour brought me through the “humble” town of Superior, which frankly had me feeling depressed – that is, until I saw a church located near the main road.  I became overwhelmed with gratitude for the faithful ministers of the Gospel, those who will probably never be famous or wealthy, but who share the joy and hope of life – the Good News of victory over death, shining light and truth in the darkness – a beacon – the beautiful bride of Christ!

May we follow suit.  Not for the accolades and aplomb of people, but from the abundance of our heart, knowing that we are loved unconditionally, pursued relentlessly and empowered unendingly by the Creator and Sustainer of the heavens and the earth.

Question: How many guitarists does it take to change a light bulb?  Answer: Only one, but ninety-nine to stand around and say “I could do that”.

That’s one of the silly jokes I learned back in music college, and I think of it every time I come across Matthew 14:22-33.  

You’ll recognize the scene.  

The twelve were in a boat on the Sea of Galilee, and had been battered by the waves “for the wind was contrary.”

Jesus came to them, walking on the sea, which was met with alarm and fear.  After reassuring them that He was Jesus, and not a ghost, Peter called out, “Lord, if it is You, command me to come to you on the water.”  And He said, “Come!” So Peter got out of the boat, and walked on the water, and came toward Jesus.

But the other disciples stayed in the boat.

Peter walked on water.

But the other disciples stayed in the boat.

Peter WALKED ON WATER!!!

But the other disciples stayed in the boat.

And then I go back to the ninety-nine guitarists standing around saying “I could do that.”  

That passage should have read that all of the disciples got out of the boat and walked on the water with Jesus, but it was only Peter.  

Perhaps the other disciples were content to merely watch the miracle.  Perhaps they weren’t interested in being A PART of the miracle.

And perhaps that describes most of us most of the time.

Ouch!

We can pray for miracles; we can pray for revival; we can pray for a mighty, “earth-shaking” move of the Holy Spirit – but if we’re doing it from the boat, we ought to lower our expectations.

God invited Abram to leave behind the land and people he knew and then to sojourn with God into a new land he would later be shown.  Abram accepted the invitation and moved before he knew his destination.  (Gen. 12:1-4)

The Israelites had to first step into the Jordan before the waters were parted. (Josh. 3:15-17)

Hananiah, Mishael and Azariah had to first stand up for their beliefs, refusing idol-worship in Babylon (which got them thrown into the fire, by the way) before they experienced the miracle in the fiery furnace.  (Dan. 3)

And Jonah had to first preach in Ninevah before he got to witness the miracle of revival. (Jon. 3)

Revival…

Did you know that the word “revive” literally means “to restore to life”?

That sounds an awful lot like the Gospel message, and the central theme of Jesus’ mission, doesn’t it?

“I have come that you may have life abundant.” (John 10:10)  “The water I give him will become in him a well springing up to eternal life.” (John 4:14)  “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst.” (John 6:35)  “The words that I have spoken to you are spirit and are life.” (John 6:63)  “In Him was life, and the life was the Light of men.” (John 1:4)

Indeed one of the major objectives of the Incarnation was to show us the way to live – the way to truly live, wide awake and full of abundant life.  It’s no coincidence that the early church referred to themselves as followers of The Way.

Part of what it means to be a follower of The Way (following the examples and teachings of Jesus in our every day lives) is to bring revival wherever we find spiritual death.  In fact, to experience this revival in one’s life is a very good description of what we mean by the word “salvation”.

“Therefore, if anyone is in Christ, he is a new creation; the old is gone, the new has come.” (2 Cor. 5:17)

This brings us to a critical revelation, revival isn’t something we should be asking to happen in the Church (for indeed to be in Christ is to be revived, full of abundant life and light), but rather it’s the spiritual “job-description” of the Church.  

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” (Matt. 28:19-20)

“Awake, sleeper, and arise from the dead, and Christ will shine on you.” (Eph. 5:14)

So let us pray for the continual spread of revival – not in the Church, for it is (or ought to be) full of life and light (salvation) – but revival in the world around us – that people would “taste and see that the Lord is good.”

And this is no passive revival that we can observe from the boat.  

This is an active revival that requires us to step out of the boat and rely on Jesus.

Sometimes this is about this.  Sometimes this is really about that or the other.  But sometimes, it’s actually about this, that AND the other.

Aside from the events of the Passion narrative, it’s incredibly rare to find an occasion where all four gospel writers covered the same event.  One of these occasions is the familiar story of Jesus feeding the 5,000. 

(See Matt. 14:15-21; Mark 6:35-44; Luke 9:12-17; John 6:4-13 for full text)

I’ve heard dozens of sermons on this passage over the years, and they tend to focus almost exclusively on the miracle – Jesus’ provision for his disciples, as well as for the large crowd of roughly 5,000 men (which many scholars speculate could translate closer to 20,000 after accounting for women and children).

And THIS is what the passage is about.  But it’s not ALL this passage is about.

We have to remember that Jesus was a teacher and therefore sought every opportunity to instruct His disciples, knowing that these disciples would go on to build the Church.

So what was the lesson that Jesus wanted His disciples to gain from this experience?  

Mark’s account provides us with critical insight in the preface to this event.

And He (Jesus) said to them, “Come away by yourselves to a secluded place and rest a while.” (For there were many people coming and going, and they did not even have time to eat.)  They went away in the boat to a secluded place by themselves.  The people saw them going, and many recognized them and ran there together on foot from all the cities, and got there ahead of them.  When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. (Mark 6:31-34)

If we back up in the text just a little further, we realize that these events are occurring in the wake of the wicked tetrarch’s (Herod Antipas) party.  His party was exclusive, pagan, and resulted in the death of John the Baptist, whom many of the Jews revered and respected.  With political leadership like this, and the apparent silence from Jewish religious leadership after these events (probably due to their fear of Herod), Jesus recognized that the people were like sheep without a shepherd – both politically and religiously.

As an interesting aside, it’s curious to note that Jesus’ “feast” was INCLUSIVE where Herod’s was EXCLUSIVE.  Jesus’ “feast” was centered on compassion and instruction in the ways of life where Herod’s was centered on hedonism and resulted in death.  Jesus’ focus was on others while Herod’s focus was on himself.

In light of the preceding events, and especially in light of Mark 6:31-33, I am amazed by Mark 6:34.  I can imagine the disciples feeling completely exhausted from their extensive ministry efforts, and looking forward to a day “off”, to rest and recuperate – only to arrive at shore and be greeted by even more work and ministry.  Even just reading the passage makes me feel spent, and maybe even inconvenienced for the disciples.

And yet, Jesus’ response was compassion!

How!?

Surely this is the lesson that Jesus had intended to teach his disciples – compassion, even when we don’t feel like it; compassion that is too great for our own efforts, and requires the grace of the Holy Spirit working in and through us.

And so this passage is also about THAT.  But this passage is not ONLY about this (the miracle) and that (the teaching).

Prior to crossing the Sea of Galilee, Jesus and His disciples were likely in Capernaum – a predominately Jewish trading village.  Crossing near the northern shore of the Sea of Galilee would have kept them near enough land to recognize and for regional towns people to amass on the other side of the shore, in the region of Bethsaida.

Bethsaida and the surrounding region were predominately Gentile (non-Jewish).  In addition to this, all four Gospel writers specify that they docked in a remote/“desolate” place, rather than in or near a large town or city.  Although there were several small villages in the region, even the largest towns would have only had about 3,000 people.

Well this leads to a problem.  When the day gets late and the people get hungry, what do you do?  To disperse a crowd of 5,000 – 20,000 people into small hamlets and villages would be absolutely crushing to the locals, who simply weren’t equipped to feed such a large group at such a short notice.  Add to that the likely resentment towards Jesus’ ministry that would have arisen in the minds of these gentiles – a resentment that could have even impacted their willingness to hear/receive the Gospel message from the Church.

In a best case scenario, the Gentiles would simply have to turn away the Jewish crowd, which would leave them with a long journey home on an empty stomach.

So Jesus’ compassion was for the Jewish crowd’s spiritual health, and also for their physical health, but it was also for the surrounding region – for the health and well-being of the Gentiles.  And that was always a difficult lesson for His Jewish audience to receive.

So there was a miracle (this), and a lesson (that), and a great consideration for how these few actions would affect a great many people (the other).  

So may we learn and grow from Jesus’ example in faith, compassion and wisdom.

Have you ever smelled a high-quality perfume?  

I’ve had and worn many different colognes over the years, but only just recently learned that there is a difference between cologne and perfume.  It’s not that one is masculine and one is feminine, but rather it is a designation of quality.  There are other designations as well, but the point is that the word “cologne” refers to a lower-grade fragrance while “perfume” refers to a higher-grade fragrance. 

A few years back I was gifted a sample assortment of high-end men’s perfumes, and since then I’ve purchased a full bottle of the one I liked the best.  Now I have this one perfume as well as one older cologne (that I can’t bring myself to throw away).  I used to be fine with the old cologne – several sprays of that and I was good to go.  It’s not a bad scent – probably still about 10 times nicer than Axe body spray.  But ever since I’ve experienced the higher quality perfume, the cologne just seems too harsh and cheap.

The first time I tried the new perfume, I tried two sprays… and was completely over-powered!  Come to find out that it takes much less of the better quality fragrances to accomplish the optimal accent.  And not only that, but one spray in the morning will last me the entire day, and still smell good in the evening, where my old cologne seemed to last only a few hours.  

I was pulling a shirt out of the closet a couple of weeks back, and realized that I must’ve gotten some of the perfume on the shirt, because it still carried the fragrance even weeks later.  I couldn’t even imagine how much more significant that might have been if I had poured out the entire jar!

And that brings me to Luke 7:36-50, with the “sinful” woman who brings a costly alabaster vial of perfume and anoints Jesus’ head and feet with it.  Mark’s account mentions that she broke the vial and poured out the entire contents.  John’s account records that the entire house was filled with the fragrance.  John’s account goes on to comment that this quantity of this particular perfume was worth roughly a year’s wages.  In modern terms, think of this as costing roughly $50,000.  (I didn’t spend that much for my perfume, in case you were wondering).

Now this was of course a beautiful and extravagant act of worship, as we’ve all read and heard.  But perhaps what we haven’t thought about before is: how long did this fragrance of worship last?  A day?  Several days?  Perhaps a week?  Maybe even several weeks?

Imagine walking through the supermarket wearing the residual fragrance of worship.

Imagine coffee breaks at the office while reeking of worship.

There’s an old tribal word that we’ve adopted into our western culture in recent years called “Ethos.”  While there are several definitions for the word, one of the ones that I like is simply: “The fragrance of a life.”  I suppose you could substitute “life” with “lifestyle” as well.

What is the fragrance of your life?  What is your ethos?

Would that we may be a people who’s ethos is the pure and lasting fragrance of worship – worshipping our Creator, and walking more closely with Him (Jesus) each day.

Many of the Psalms include the invitation to give thanks, or praise God.  In honor of our Thanksgiving holiday, let’s take a brief look at a couple of the lessons we can learn from the Psalms with regard to the “how” and “why” of thanksgiving.

Sing for joy in the Lord, O you righteous ones; praise is becoming to the upright.  Give thanks to the Lord with the lyre; sing praises to Him with a harp of ten strings.  Sing to Him a new song; play skillfully with a shout of joy.  For the word of the Lord is upright, and all His work is done in faithfulness.  He loves righteousness and justice; the earth is full of the lovingkindness of the Lord. (Psalm 33:1-5)

Let’s take a quick look at five “how’s” and five “why’s” of thanksgiving from this passage:

1. Sing – music is a language that connects with our soul on a different level than words alone.  We can all sing or “make a joyful noise” to God.  It may not be a sweet sound to our ears, but a song of thanksgiving is always a sweet sound to God’s ears.
2. Shout – sometimes when we think of what God has done for us we feel an overwhelming sense of joy, and the best way to let it out is with a joyful shout.  We often see this with less important things like sporting matches, so why not practice it with the greater things?  Also, we can choose to shout for joy even when we don’t fee like it, as this shout will often help to repel the enemy and his distractions.
3. Use your talents – the psalmist emphasizes the musical talents, but we can apply this more broadly to our own lives.  Do you have a creative talent (drawing, sculpting, wood-working, building, refurbishing, baking, running a business, balancing budgets, teaching others, writing, cleaning, sports, etc.)?  Be creative and think of ways to express thanksgiving through that.
4. With Excellence – “play skillfully”.  As Christ-followers, we should endeavor towards greatness in all things.  Not only can our excellence – cultivated through ongoing dedication, hard-work and sacrifice – be a form of worship, but also an expression of thanksgiving.
5. Live Righteous – it’s not enough to simply be excellent and express thanksgiving through our songs, shouts and talents, but we ultimately express our thanksgiving to God in the way we live.  Practice righteousness at all times and in all situations – worship God in spirit and in truth.

Because (of):

1. It is Becoming – as God’s righteous ones in the earth, it is appropriate, becoming, and natural for us to regulate our lifestyle to the rhythms of thanksgiving.
2. His Word – “The Word of the Lord is perfect, restoring the soul” (Ps. 19:7) See also Psalm 119.  God has chosen to uniquely interact with us, in part through the written witness of His Word.  Here we find the “words of life”, the good news of the gospel of the kingdom of God – and that is much to be thankful for.
3. His Faithfulness – “Then Samuel took a stone and set it between Mizpah and Shen, and named it Ebenezer, saying, ‘Thus far the Lord has helped us.’” (1 Sam. 7:12)  When we recall the Lord’s faithfulness, we should be filled with thanksgiving, joy, and continued hope.
4. His Love – “God proves His love for us in this: while we were still sinners, Christ died for us.” (Rom. 5:8) Never lose the wonder of your salvation.  Never lose the joy of your daily walk with God.  His infinite yet personal agape love provides endless inspiration for our thanksgiving.
5. His Kindness – not only is God good and loving, but He is also personal and kind.  Think of the examples in Jesus’ ministry when we paused in the masses to recognize and engage with an individual in healing or teaching.  Think of His radical messages on inclusion and kingdom living.  Think of when He defended those who were condemned by others.  And think of the many kindnesses He has given to you.

Many of us are altogether too good at compartmentalizing the various aspects of our lives, and as a result we can find ourselves lacking integrity (from the root “integer”, which refers to whole numbers).  I’m not making a moral assessment or judgement when I refer to integrity, so please don’t receive the wrong message.

Integrity refers to the integration – the interconnected whole – of a person.  

Any time we pause to focus on a given aspect or element of our life, it is important to think about how the part factors into the whole.  Not only will this ensure a more profitable and useful introspection, but it will also expand our ability to apply helpful analogous paradigms.

For example, physical fitness evaluations typically assess cardio endurance, muscle strength, muscle endurance, flexibility and body composition.  Each of these can be improved or diminished by our habits and discipline in diet and exercise.

Analogous thinking would encourage us to assess/evaluate our mental and spiritual health in much of the same way.

How flexible are you mentally?  How strong are you spiritually?  What is your mental endurance – how much can you manage for a prolonged amount of time before growing weary?  What is your mind composition, or your spirit composition?  

On the surface these can all feel like abstract metaphors, but that probably has more to do with the fact that we’ve developed into a culture that obsesses over matter to the near exclusion of everything else.  It makes sense to make a regular assessment of our physical health and abilities, but it’s less common to make a regular assessment of our mental and spiritual health and abilities.  

Just as we can improve or diminish our physical health through our diet and exercise, we can also improve or diminish our mental health and our spiritual health through our diet and exercise.

In the general sense, “diet” simply refers to what we are taking in – what we are feeding ourselves.  As with physical health, we determine our goals and then adjust our diet accordingly.  Our input largely determines our output.

One person may determine to “bulk up” their muscle mass and strength, and so may opt to take in more calories, proteins, fats, etc., while another person may determine to emphasize their body composition and would then opt to take in fewer calories, sugars and fats, etc.  The goal informs the diet.

In the same way, we can determine our mental goals.  Perhaps our goal for a season is to bulk up our logic, puzzle and problem solving skills, or perhaps our goal is to refine our emotional intelligence, or perhaps our goal is to exercise and cultivate our ability to think and act creatively.  Our goal should then inform our mental diet.  What are we taking in?  And is that what’s going to most effectively help us to reach our goals?

The same is true of our spiritual health and goals.  

Observe the wisdom of Solomon in Proverbs chapter 2 (verses 1-10):

“My son, if you will receive my words and treasure my commandments within you, make your ear attentive to wisdom, incline your heart to understanding; for if you cry for discernment, lift your voice for understanding; if you seek her as silver and search for her as for hidden treasures; then you will discern the fear of the Lord and discover the knowledge of God.  For the Lord gives wisdom; from His mouth come knowledge and understanding.  He stores up sound wisdom for the upright; He is a shield to those who walk in integrity, guarding the paths of justice, and He preserves the way of His godly ones.  Then you will discern righteousness and justice and equity and every good course.  For wisdom will enter into your heart and knowledge will be pleasant to your soul.”

If…. Then.   If….. Then.

There is a natural order of events – we don’t start off with good health and then decide to start practicing good disciplines.  The discipline comes first.  The struggle, the challenge, the pain comes first.

In the same way that our goals inform/determine our diet, our goals also inform/determine our exercise.

How are you exercising your mind?  Have you cultivated the skills, knowledge and abilities to achieve your goals?  

How are you exercising your spirit?  Are you already where you want to be?  Or is there work to be done?

Exercise is how we train and what we put out.  

Just like our bodies, our minds/spirits are made to be used, exercised, worked and grown, but also rested intentionally.

No one works out five times and immediately achieves lasting physical health – even if they do “power workouts” for hours on end.  In the same way, no one works out their mind or spirit a few times only to find that they’ve achieved lasting health.  

It’s an ongoing, disciplined process, and the majority of our decisions in diet and exercise over time is going to play the biggest role in our lasting health, be that physical, mental or spiritual. 

Choose well, and choose often.

Ever since the Fall, people have found it much easier to identify and focus on what makes us different rather than on what makes us the same.

Nationality, race, age, gender, ethnicity, experience – these are standard inclusions on most job applications, surveys and tax returns.  Although these classifications do tell a small bit of the story, human nature has a tendency to idolize and elevate these as the whole story.  And anytime we have reduced a people or person to a set of data points, we have greatly erred.

Racism assumes a flawed universal truth based on a flawed and inconclusive set of data points, which is then run through the filters of fear, anger and pride.  Poor logic and faulty assumptions then often result in unnecessary separation.

Ageism assumes irrelevance or ignorance, which again will often result in unnecessary separation.

And of course our history is not lacking for examples of discrimination based on gender, ethnicity or experience resulting in further separation.

To top it off, the idol of Nationalism is the chief cause and source of wars and bloodshed.

Indeed the list of differences that divide humanity is anything but new.

But we’re not content to stop there.

We can take it further and even decree that it’s not enough to simply acknowledge, or even to tolerate our differences, but that we must instead celebrate our differences. 

Isn’t it interesting that what happened at the Fall – the result of sin – was separation.  Separation from God.  Separation from each other.  Separation from living life the way it was meant to be lived – full of joy, love, hope and peace, living life to the max!  

So when we celebrate the things that separate us, we are celebrating the achievement of mediocrity – a life below our potential and purpose, lacking full joy, love, hope and peace.

But what is the cure?

Prior to the Fall, humanity experienced an unbroken relationship with God and with each other.  

“What God has brought together, let no man separate.”  

Jesus added this line after quoting Genesis 2 in response to a question regarding divorce (See Matthew 19).  

As we reflect on it, some of the greatest joys we can experience in life involve the coming together of relationships, while some of the greatest sorrows we can experience in life involve the dividing, or separation of relationships.  

I don’t think Jesus’ words were meant to be taken as a doctrine to be enforced, but rather as an observation about the nature of Creation.  We were created with a common need for unity, a deep longing for community – communion with God and communion with one another.

This is why each act of separation, each act of division cuts and wounds us so deeply – because we are wired for unity, communion, relationship.  When we separate and divide, we are rebelling against our own nature.

From what we read in the early chapters of Genesis, death didn’t even enter the picture until after the Fall.  It’s as though death came about as the result of our willful separation rather than God’s original creation plan.  Perhaps this is why the separation and loss we feel when loved ones die is so powerful – because it is so unnatural to our design.

So when Jesus encourages us to be a people of unity rather than a people of division, perhaps He’s simply encouraging us to get back in touch with our original and true nature as God’s good creation.

It’s fine to acknowledge and discern our unique traits, attributes and demographics, but let’s make that the footnote rather than the central message.  

May we instead choose to be a people who celebrate what we have in common – our sameness as living, breathing, spiritual creatures.  

May we instead celebrate and elevate our common unity as sons and daughters of the Most High.

This probably doesn’t make the list for the top ten most profound statements you’ve ever heard, but God cares about your body too.

It seems as though we in the Church today have allowed the culture around us to influence us into a compartmentalized mode of thinking wherein we not only allow, but even seek opportunities to outsource discipleship.

Physical health, exercise and nutrition?  Find a good personal trainer.

Fiscal health and stewardship?  Find a good money manager.

Time management skills and goal setting?  Attend a seminar.

Mental health, stress and relationships?  Find a good counselor.

Ah, but Spiritual things, those we’ll still address in the Church.

Of course there’s nothing wrong with seeking advice, training and accountability from skilled professionals, and in many cases a specialist or expert is needed.  So of course the nature of my jest has nothing to do with minimizing the benefits of expertise, but rather to acknowledge that when most of us think of Church, we don’t often think of physical training or financial education.  And if we aren’t careful, we can find ourselves thinking that these things aren’t all that important – or at least not all that important to our spiritual development.

But a thorough read-through of the scriptures will paint an entirely different picture.  The books of poetry offer much wisdom regarding the stewardship of our resources (time, money, health, work, talent), as did Jesus (in the NT).  And of course, who could forget Paul’s charge to the Romans to “Offer your bodies as a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.”?

It’s not that the body or the mind or the soul are any less important than the others, but it’s rather the acknowledgement that everything is spiritual.  

Your time, your thoughts, your bills, your relationships, your fitness…everything is spiritual.

So get out there and exercise your whole self – body, mind, spirit, resource management.  

Everything is spiritual.

One of the most famous and familiar of Jesus’ parables is The Sower and the Seeds.  Popular for good reason, this parable offers significant insights regarding the nature of God, His Word, and our own selves.

Parables were a common teaching tool for Rabbi’s, but the settings often revolved around palaces, making Jesus’ often agrarian themes somewhat less common.  Due to the large number of agrarian workers (farmers and the like) often present for Jesus’ teachings, He tailored His messages to reach His audience in a way they might understand. 

Thanks to Jesus’ subsequent explanation, and the diligence of His disciples in keeping a comprehensive transcription, we can explore 6 relevant components of this parable:

1. The Seed – this is the Word of God.  It is good seed, so the resulting impact of the seed is entirely dependent on the soil and conditions where it is sowed (and not on the quality of the seed itself).
2. The Sower – we’re not told in the parable who this represents, which could indicate the intention for multiple extrapolations and applications.  
   1. In one instance, the sower could represent God, and the way He sowed His Word to Israel throughout the Old Testament.  This would make sense of His reference to Isaiah 6 (in Matthew 13:14-15).  
   2. In another instance, the sower could represent Jesus and His earthly ministry – presenting (and explaining) God’s Word to all sorts of people (Jews, Gentiles, Samaritans, farmers, soldiers, pharisees, fishermen, statesmen, politicians, etc.).  This also makes sense of the Isaiah reference – contemporizing the message to His audience(s).  
   3. In a third instance, the sower could represent Jesus’ disciples, both then and now (the Great Commission).  We (Jesus’ disciples) are encouraged to sow, spread, preach, teach the Gospel indiscriminately.
      1. In first century Palestine, it was common to sow seed without first plowing/tilling the soil.  In our own context, by contrast, it is very common to first plow/till the soil.  When it comes time for personal applications, both contexts can offer beneficial and unique insights.  It can be helpful to think from our own context when we’re thinking of God as the Sower.  In our context, to sow without tilling is silly, lavish, and maybe even scandalous – and such is the grace of God – the grace that sows His Word indiscriminately so that all might have the opportunity to receive and respond.  On the other hand, when we place ourselves in the sower’s role, it’s more helpful to think like a first century Palestinian – we don’t need to “plow” or “till” the soil of our audiences prior to sowing the Word.  Trust that the seed is good and that it will find good soil.
3. The Road/Path/Hard Soil – anyone who hears the word, but doesn’t understand it, so the devil snatches away what has been sown in his heart.  This is why follow up and discipleship are so important.  Occasionally another will come along to teach/disciple (such as with Philip and the eunuch), but that’s not guaranteed.  We wouldn’t leave our own babies to fend for themselves in the world, and we shouldn’t leave spiritual babies to fend for themselves in the Word.
4. The Rocky Soil – the one who hears the word and receives it with joy, but has no firm root in himself, so when affliction or persecution arises, he immediately falls away.  Again, discipleship is the answer.  But also, community and fellowship with other Christians can provide encouragement, accountability and resources for growing/maturing.
5. The Thorny Soil – The one who hears the word, but the worry of the world and the deceitfulness of wealth choke the word and it becomes unfruitful.  This is very evident in our modern world and context.  Discipleship, accountability, community, discipline, and serving others are the most surefire cures for thorny soil.  When our chief focus is ourself, we are failing to see with Kingdom eyes.
6. The Good Soil – the one who hears the word, understands it, and puts it into practice.  In first century Palestine, typical yields would range between 10-fold (more common) and 100-fold (less common).  All three yields Jesus mentions in this parable are very good, and more than worth the seed “wasted” on the bad soils, but these yields were not preposterous or miraculous.  I am reminded of another of Jesus’ parables – the parable of the talents/minas.  Three servants were given large sums of money according to their ability.  Each was responsible to work with what they had been given.  It is the same with the good soil – some of us will yield 30-fold, others 60-fold, and others 100-fold.  The point is not to compare yields, but rather to appreciate the exceptionally good harvest that God intends to produce in each of us.